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AMERICAN GEOGRAPHICAL SOCIETY
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ORIENTALEXPLORATIONS AND STUDIES No. 6
THE MANNERS AND CUSTOMS
Ouro ane
RWALA BEDOUINS
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AMERICAN GEOGRAPHICAL SOCIETY
ORIENTAL EXPLORATIONS AND STUDIES No. 6.
Edited by J. K. WRIGHT
EGE
MANNERS AND CUSTOMS
OF THE
RWALA BEDOUINS
BY
PEO SSE OLE
Professor of Oriental Studies
Charles University, Prague
Published under the Patronage of the
CZECH ACADEMY: OF SCIENCES AND ARTS
and of
CUARKEES Ro CRANE
NEW wORK
|e ae? re)
TQ
TOMAS GARRIGUE MASARYK
FIRST PRESIDENT OF THE CZECHOSLOVAK REPUBLIC
WHO FOR MANY YEARS GAVE ME SUPPORT AND ENCOURAGEMENT
IN MY EXPLORATIONS AND STUDIES
CONTENTS
CHAPTER PAGE
eee ee er rete Degen ey eee Tr Pe et xi
I THE HEAVENLY BODIES AND THE WEATHER........ 3
PSH ONIGe NLOOI Tit ae ar en eo ea cents meet od Se ea I
Clouds*and Rain. "...... dpe oie Re Ry Se ir eee oP OE DE PO 5
Pemeeie Parla Any
375
A zerka? mare oo. 805 See i es ae hee a 376
A hamra mare .. 6008s ool aes ee ee a le 377
A horse saddle, merseha .. i... 2.5 (nap ee 380
Saddled: mare... f.80 064 Seen ie ee ee 381
Saddled mare sss... fo iu icc iy len oer Sie one ae en 381
A horse bridle, ‘andn .. <2) on. 30s. os se 392
Horse fetters, hadid 62. 2.0052. he eee 392
A. harnessed mare .......: Oe Owes ea ba 393
Abu-d-Dhiir’ ... oo6 ok oo es A ae 572
Abu-d-Dhifir’ .. 2. ve oe. a a ee 573
PREFACE
The Rwala are recognized by all their neighbors as the
only true Bedouin tribe of northern Arabia. Traveling and
camping with them for months I had ample opportunities of
studying their life. The results of these studies are given in
this volume. I have found it advisable, however, to add some
details which I learned from my companion Blejhan eben Mes-
reb, who was not a Rwejli (or member of the Rwala), but
hailed from the Kmusa division of the Sba‘a tribe. Both Sba‘a
and Rwala belong to the ‘Aneze group, the Kmusa being neigh-
bors of the Rwala and almost identical with the latter in
manners and customs.
In transliterating Arabic terms, phrases, sentences, dit-
ties, and poems I have tried to reproduce exactly the words
of those whom I quote — Rwala, for the most part. I have not
corrected their many inconsistencies in grammar and pronun-
ciation. All the ditties, songs, and poems were explained to
me in the desert. I used no dictionary as an aid to their
translation.
In transliterating Arabic letters I have used the same
signs as in my works The Northern Hegdz (New York, 1926),
Arabia Deserta, The Middle Euphrates (New York, 1927),
Palmyrena, and Northern Negd (New York, 1928), attempting
to express each sound by a single letter or a single symbol.
The meaning of the different symbols is indicated below.
Closing the publication of the results of my explorations
and studies since 1908 I must thank all those who have helped
me morally and materially both in the East and West, among
them: the Academy of Sciences, Vienna; Archbishop Dr. Fran-
tisek Bauer, Olomouc; al-Hasg Datid eben Sulejman eben Saleh,
Damascus; Khalil Fattal, Damascus; Dr. Otto Feilchenfeld,
Prague; the Geographical Society, Vienna; Dr. Max Ritter von
Gutmann, Vienna; Abbot Dr. Gilbert Helmer, Tepla; Dr. Joseph
2itter von Karabacek, Vienna; Jindvich Klinger, Prague; the
Lackenbacher Fund of the Theological Faculty of the Univer-
sity of Vienna; the reigning Prince Johann von und zu Liechten-
stein, Vienna; Dr. Melchior Mléoch, Olomouc; Prince an-Nutri
eben Sa‘lan; Baron Louis Rothschild, Vienna; Philipp Alois
Schoeller, Vienna; Abbot Dr. Method Zavoral, Prague.
xl
X1V RWALA BEDOUINS
The editor Dr. John K. Wright has cared for my works
as if they were his own. For over eight years Miss Anna
Blechova, Secretary of the Oriental Seminar at Charles Uni-
versity, Prague, has devoted herself with rare enthusiasm to
the task of preparing these volumes and maps for publication.
It should be pointed out that the printing of this series as
a whole, and particularly that of the present volume, raised
exceptional typographic difficulties. The work was carried out
by the Statni tiskarna of Prague under the able direction of
Mr. Karel Dyrynk. The typesetters were unfamiliar with both
the English and Arabic languages and the transliteration of
the latter involved the use of innumerable letters with dia-
critical marks. It is altogether extraordinary that the work
has been accomplished so accurately and expeditiously.
TRANSLITERATION
Line (-) or bow (v) under the letter indicates an aspirated,
a dot (.) an emphatic, and the sign (v) over the letter a palatal
pronunciation.
oy Tires i coos fee
b=uU S = Uy |
t=aw S =.» (sh) k= J (like k in like)
t —w (ts) S = yp (sz) sf (ch)
g = eS ishdioryinyoke) - ¢ =U9 (dh, dah) l=J
h=- tb M=~
ho= Z = (zh) Tae
dwar ‘ megidijje (70.90 —)
Total...10!/1 megidijjat ($9.221/2).
In addition to this his obtij7e, short fur coat, costs him
11),-2 megidijjdt ($1.35-$1.80), his kzgdza, white kerchief,
1/, megidijje (22'/, cents), and his nussijje, short coat, */, me-
gidije (45 cents).
In winter the Rwejli puts on all the clothes he has, think-
ing that otherwise he would never get warm. A proverb says:
“He who does not put on heavy clothing will not get warm
by carrying it, alli ma jetazzel ma jenazzel.”
WOMEN’S CLOTHES
A woman (Fig. 34) wears a dark-blue shirt or dress,
towb aswad, with broad sleeves ending in a long lappet. The
shirt fits close to the neck and is about one meter longer
than the wearer. Nearly every woman sews it herself, two
pieces, bejramtén, of cotton fabric each eight dra° (6 meters)
long being necessary for a shirt. The ordinary fabric is called
mastika, the better sort abu rwése. A woman’s shirt is with-
out any decoration. It is held to the body by a broad belt
DRESS AND WEAPONS 123
woven of red and black cotton or woollen threads and called
Swéhi. At the front the woman tucks up the long shirt under
the belt so that her ankles are free, forming the shirt into a
kind of a skirt, htdil. Her head she wraps in a large dark ker-
Fic. 34—Rwala women.
chief, makrina. This she folds in the middle into a triangle.
Holding the left lappet to her left cheek, she throws the ker-
chief over her head in such a way that the middle lappet falls
on her back; the right lappet she then passes under the chin,
covers with it the left lappet on the left cheek, and folds
it over her head again, making it hang down the right side
of the face. Then she folds a mindil, or dark cotton kerchief,
into a band about five centimeters wide and winds it around
the makrina, or large kerchief, on her head and forehead.
In place of the ordinary mindil she may use a band of some
fine material, such a band being called safa‘a (or mer‘ez), or
a krajsa of fabric so loosely woven that it may be stretched
as if it were crochet work. The wrap made from these finer
goods is called Sitfa.
A woman’s cloak is made like a man’s, except that it
never has the long stripes and is either black or dark-brown,
mMezwe.
The wealthy Rwejlijje wears a short jacket of blue cloth
with narrow turned-in sleeves. This is called a gibbe. Good
124 RXWALA BEDOUINS
cloth is known in the trade as goh mahtd, common cloth as
goh hafif. Mezdwi is a silk caftan worn by wealthy women
over the dress, towb. It has narrow sleeves and covers the
arms down to the wrists.
Almost every Rwala woman goes barefoot, but all possess
some jewelry. Around the neck they wear a mahnaka, or neck-
lace of red coral; on the breast a Zeldde, or pendant of glass
pearls; on the elbows small black glass rings, ma‘dged; on the
wrists similar trinkets, sbat; above the ankles small glass or
copper rings, hgul; in the ears copper rings, turzijje; on the
fingers rings, ftdh; and sometimes in the right nostril a cop-
per ring, zmd@m. The women dearly love this cheap jewelry;
they save up camel’s hair for a long time and often steal grain
in order to buy it.
The wealthier women wrap, jetalaffacen, their heads in
a covering called sumbar. This is a red shawl 42 centimeters
wide by 3.2 meters long. They dye it black, leaving only
about six centimeters as red stripes at both ends. Next they
eut the shawl lengthways down the middle and sew both
parts together in such a way that a covering is formed
84 centimeters wide and 1.6 meters long. If they want to
wrap their heads in this shawl, j7etalaffa‘en beh, they lay
one lappet on their left shoulder, stretch the shawl over the
head, throw the other lappet from the right under the chin,
and cover with it the lappet on the left shoulder. Then they
fasten the shawl with a folded kerchief to the forehead and
skull, pull both lappets up the back, and tuck up the shawl
in the front till it covers the chin. Young girls like to wear
both the makrina, or large kerchief, and the sumbar. Both
lappets of the makrina hang loosely down the breast, while
the Sumbar is crossed under the chin. If a girl who is fond
of dress, bint rawjdna, owns a makrina only, she will not tie
it to her head with the mindil, dark cotton kerchief, but pre-
fers it to fall down a little, as then her tresses can be seen’
to advantage. |
Every woman likes to dye her palms and nails, and if
she be old also her hair, with yellow henna, either of the
Egyptian variety, masrij7e, or of a variety brought from Mecca,
makkdwijje; the latter is the better.
Both the youths and girls are fond of dyeing their eyelids
black with kohl, collyrium or antimony powder, using a small
sharp knife, mirwad, in this operation. Moistening the mir-
DRESS AND WEAPONS 125
wad slightly, they touch the kohl, which is kept in a tiny
tin box, mikhale, and then rub the color along the borders
of the eyelids, believing that the use of kohl strengthens the
eyesight. Many therefore even rub kohl on the edges of a
telescope, being firmly convinced that the instrument then
gives a much better view.
The woman’s dress costs:
barim, body belt........ HAE NUCT UTTER Hr ee Se ee ($ 0.221/2)
PORDAS bis ey. eS A MEG Uagy hie ess koa eek C21. 80-5)
SMe ae Cl tne Wis. 8. 51S x inte giisie aie. sti tee AS (”? 0.22'/2)
makrina, kerchief ...... DROME (ANY WIE: Re En ee feel (ae so ick}
Beueneadband......... TLS TLEO LOI 7] Greet © FS igh & (”? 0.221/2)
nuove, Hackett 0 eo SemeTCOCAT Ole. nh) eee he Ciat. 50 aa)
meet, Cloak) eo. De MCU LATIIGL A Ree DD Cae TOs)
mucpnalea,-coral necklace 2. 3... oe 4 piasters (0.18 )
Peer MUOR OA tase ee. o. oneale ca 6 ade don., 4 ) tess Oli)
ma‘azed, elbow ornaments................ 4 “ (22. O15.)
Ree ONS oe eS nme 4 e (”’0°18 )
emom, NOstril ring... -. ; AG NEU IAIIC wae ee es ern Ure ts)
Total...10 megidijjat, 16 piasters ($9.72 ).
PEDDLERS; CARE FOR PERSONAL APPEARANCE;
INFANTS; STAFFS AND CANES
Whatever the Rwala need for their finery and ornaments
they either buy from the merchants who visit them when they
are camping in the settled territory in the months of July
and August, or from the peddlers, who accompany them
the whole year through, even going to the inner desert with
them. A peddler or wandering merchant is called either Rhe}j-
bawi or Kubejsi: Rhejbawi after the ancient town of ar-Rahba,
Kubejsi after his native place, the little town of al-Kubejsa.
The terms Rhejbawi and Kubejsi have come to mean any
wandering seller of textiles or general merchandise and are
now applied even to merchants known to hail from other
places. Thus a peddler from Bagdad is called a Rhejbawi Bar-
dadi or Kubejsi Bardadi. When a youth overfond of dress,
dékan, visits a wandering merchant to be measured for a
suit of clothes, he gives his order in the words of the an-
cient verse: “Measure me, O merchant! for a shirt with long
sleeves, measure me, O merchant! O Rhejbawi! Fassel li 74
tager zafi erddni fassel li 74 tdger jad rhejbdwi.”
126 RWALA BEDOUINS
Some say: “The clothes are the wings of the descendants
of Adam, al-hdim genah beni ddam,” as people always consider
a well-dressed man something better than he really is. Others
again claim that the clothes do not add to a man’s good
qualities. “A good man will be good even if on rising from
bed (he has nothing on but his shirt), while a scamp will be
a scamp even if he scrubs himself with soap; az-zén zén low
ka‘ad min mandmeh as-sén Sén low tarassal bes-sdbin.”
A maiden suing for a youth’s favor is careful of her
appearance and dresses to the best of her ability, but as soon
as she knows herself to be loved she cares no more for dress-
ing finely and thinks only of her lover’s qualities. A popular
ditty says:
W-allah ja gerd larmik w-albes gedid
aj) al-gedid w-aj) al-gerdi
ilja Suft az-zén ‘akli jerdi
ekrun as-Sowk rumh as-serdi.
By Allah, I shall cast thee aside, old dress, and put on
a new one.
But which is the new and which the old?
If I see a noble youth, my judgment is gone, ;
For has not my beloved plaits as long as a spear car-
ried by the Serdijje?
At home in his tent the man can leave off his cloak,
‘aba’, or his sheepskin coat, farwa, or he can go, as the say-
ing is, in a dress below his belt, behdim al-mahzam; outside,
however, he must not appear in that condition, for that would
be an offence against common decency. If a traveler arrives
without his mantle or sheepskin coat, he makes it known
either that he has been robbed or has lost those articles. In
dangerous districts a Rwejli will only loosen his belt in the
evening and will go to bed fully dressed. Elsewhere he sleeps
either in his shirt or even naked, merely wrapped in his mantle.
If suddenly awakened by noise at night, he jumps out of his
bed, snatches up his arms, and pressing the cloak to the body
with his left hand, rushes out to see what has happened.
The hips of a baby are plastered with dry camel’s ma-
nure, dimne; the baby is then wrapped in a long shawl tied
with a thin string and fastened by two ropes of camel’s hair
to the two main tent stakes, and the cradle, mhdd, is ready.
DRESS AND WEAPONS 127
The dry manure absorbs the baby’s urine and excrements. In
its second year the child gets a dark-blue shirt, twéb, and
its little head is covered with a hood, kaba‘, tied with two
cords, ‘elta, under the chin. Likewise shoes, een fee are put
on its feet.
Every Rwejli carries a stick, as staffs are generally
needed for directing the riding camels. These sticks are thin
and about eighty centimeters long; they are called mehgdn
and are as a rule made by the Rwala themselves from strong
Saplings, preferably those cut from almond trees. One end is
perforated and a strong cord tied into a sling pulled through
the hole.-The hand is then passed through the sling and the
mehgan hangs from the wrist. The other, or thicker, end of
the stick is carved into an ibis head to the length of about
eight centimeters and a width of, say, three and a half cénti-
meters. The bdkir is a stick also provided with a cord at one
end, the other being bent in a semicircle. The matrak is en-
tirely straight. Both the bdkiir and matrak are bought from
the peddlers; they are rattan, hajzardni, sticks. The kana’ is
a heavy cane about seventy centimeters long and ending in
a knob. The maslit is a staff 1.2 meters long, stout but not
too heavy. In the first third of its length it is perforated and
a thin strap forming a sling is pulled through the hole; the
staff hangs from the saddle by the sling. The madrub algae
resembles a maslit but is much stouter, heavier, and from
the middle upwards visibly thicker. All three, kanw’, maslit,
and madrub, are properly weapons.
SMOKING PIPES
Many Rwala — both men and women — are fond of smok-
ing. Every smoker has a pipe. A man’s pipe is called sebil,
a woman’s raljun. The Rwejli either carves a sebil himself
from a soft stone or buys it from a Kubejsi. The sebil is a
one-piece pipe, forming an elbow. Its thinnest part is the
horizontal mouthpiece, which is about nine centimeters long
and is called the dél. The angle of the elbow is named ties
the vertical bowl about five centimeters long is the Tas, and
the inside the batn. The mouth of the bought sebil is en-
closed by a brass ring, towk, from which hangs a chain,
sinsile, with a brass cap, kab‘ijje, to prevent the smoldering
tobacco from falling out. A wire, mibhdas, serves as the pipe
128 RWALA BEDOUINS
cleaner. A chief shouts to his negro: “Fill my pipe, ‘ammer
li-s-sebil. Clean the pipe so that it will not clog, ebhas as-
sebil la jinsedd.” A raljun consists of three parts: the pipe
proper, biz, a long wooden stem, ksuba, and the mouthpiece,
MASSa.
Both the tobacco and steel and tinder for lighting it the
Bedouin carries in leather pouches known as sfara and sifen
respectively. The flint is called salbuh, the steel zendd, and the
tinder gadha. The last the Bedouin either prepares himself
from dry, powdered sth, or kutejn, or buys from a merchant.
Poems Relating to Smoking
“The pipe and the effects of smoking are mentioned in
more than one poem. The first two verses of the following
poem composed by Nimr eben ‘Adwan are universally known,
while the rest could be recited by a few only:
1. Jd Sama‘at as-subjan ‘ammer lena-l-buz
w-emlih min at-titen al-rwejri w-ndseh
2. ahejr ‘endi min hebb kill mambuz
‘azmen twal al-lejl zitred na‘dse
3. ma* delleten jeabba leha-l-hejl w-al-gowz
w-asrin ‘uden “drefin Z1jdseh
4. ma’ sat musléhen leha-l-‘atel marktz
w-mzajjenen habb al-lekejmi elbdseh
5. jatben ad-dasmin as-swareb hal-ar-ruz
fakkakt al-mazhtr jowm ehtwdseh
6. rabi hal ar-radddd ma zarbehom hiz
cam wiaheden min felihom tah radseh
7. w-lad hom msawert al-‘agdjez hal al-kuz
alli mahadcthom drib an-nekdse
8. 7a rabb ja-lli tenbet al-‘eseb ledruz
la tegma‘ al-fuzza al-baz nahdse
9. cam kdleten rollah wara-s-sadr maknuz
w-tamzi w-hi bil-cabd mitl al-haldse.
1. O, merry youth! fill the damaged pipe for us,
Fill it with tobacco from Rowr and give it here,
2. For dearer to me than the kisses of any full-hipped maid
Is that little bone which in a long night drives away slumber.
DRESS AND WEAPONS 129
3. And, likewise, fill the pot into which cardamom, nutmeg,
And twenty fragrant stalks in the proper quantity are put.
4. Bring also a fat sheep, to hold which a ealdron is put
on the fire,
A sheep to be wrapped in a garment garnished with
mouthfuls of grain.
5. Then with fat shine the mustaches of grave men,
Liberators of chattel-burdened camels found in the midst
of fighting.
6. My comrades can parry well, their blows are not feints.
How many have already lost their heads through their
deeds !
7. They consult not old women, nor are they engaged in
selling butter;
They are not men who talk only of satisfying carnal passion.
8. O Lord! O Thou who causest plants to grow also for Druses!
Take not the silver to thyself, leaving the world nothing
but worthless copper.
9. How many a calumny, causing pain when treasured up
in the breast,
Will vanish, and yet it dwelt in the heart as if it were
pure truth.
The reciter was GwAd al-‘Ani.
Verse 1. A short pipe, sebil, often breaks at the elbow.
If the peddler has no pipes for sale, the smoker provides for
himself. The broken mouthpiece is replaced by a small thin
bone which he fixes into the remnant of the pipe, tying it
with leather and sewing it firmly together to prevent the
smoke from escaping. A pipe thus repaired is called baz. But
the same name is given to the pipe bowl, while the small
bone held in the mouth is called ‘agm, or bizz, or bezz. 2.‘Azm
al-buz is the bone piece held in the mouth. Al-mambiz is a
woman broad in the hips and shoulders and with a slender
waist, umm ar-rdif w-al-ktif setéjaha mambizat. 4. M uslah
is a conscientious herdsman whose flock does not suffer from
hunger, therefore §dt muslahen signifies a fat sheep. ‘Atel is
a poetical expression for a large kettle, or Zidr. M arkuz, placed,
because a kettle is placed on three stones over the fire. Habb
al-lekejmi is the dish of ‘e7% prepared from grains of wheat;
the eater takes small bits, lokm, in his fingers and wraps it
around small pieces of meat. 6. Hviz means a jest, a feint in
130 RWALA BEDOUINS
dueling. 7. Ktiz is a pear-shaped earthen vessel, used for
measuring butter. The men who sell butter are misers. The
butter should be consumed in the tent.
Hmar abu ‘Awwad knew the first two verses. According
to him, the second one runs as follows:
aladd w-ahla min naba kill mambuz
‘azmen towli jetred nadse.
More pleasant and sweeter than the word sent by a full-
hipped maid
Is the little bone which pleasantly repels slumber.
Tumbac, Nicotiana persica, Lindl., is smoked in a water
pipe by certain chiefs only. The common Rwala think that
tumbac is injurious to the health and also stupefies the powers
of observation. Often have I heard the verses:
Jad sdreb at-tumbak sdrebk la tal
ajjak w-ajji waheden hal duneh.
O thou who smokest tumbac! if thou smokest long,
Woe to thee and woe to me, for there is one who is
drawing near.
Thus spoke a woman of the ‘Agman tribe, who camp on
the Persian Gulf, to her husband, who could not, even at night-
time, part with his water pipe, narkile. Angered by this habit,
she reminded him by that verse that she might find some
one to take the place of the husband who loved nothing but
his tumbac. No sooner had the Bedouin heard these words,
than he threw the water pipe on the ground, seized his saber,
and asked the woman to explain the verse. She hesitated at
first, but, realizing that the husband was greatly excited, she
said:
Sarrdbt at-tumbak mathom fuza bal
elja tal Sdreb waheden jekasriuneh.
Those who smoke tumbac have a big heart,
If one smokes too much, he must be warned.
The man pondered over her words, became calmer, and
promised not to smoke as much as before.
DRESS AND WEAPONS 131
The Rwala add to the last verse:
Jistahel at-tumbak mitl eben hadddl
alli gasurreh bimtdni rediineh.
He cannot live without tumbac, like Eben Haddal,
Who ties it even into the folds of his sleeves.
Fahad eben Haddal, the head chief of the “Amarat, who
camp on both sides of the middle Euphrates, like many other
chiefs carried his water pipe on his camel even when mi-
grating or on long marches. During the short halts, when
waiting for the pack camels to come up, he would pour water
into the pipe from a small pouch, put some moistened and
crushed tumbac in the bowl, lay a red coal on top of it, and
smoke. Such smokers usually have the tumbac tied in the
lappets of their long shirt sleeves. An inveterate smoker of
tumbac is generally punished with asthma.
WEAPONS
In every camp there are men employed in hunting. The
duty of some of them is to supply the chief with meat for
a strictly fixed sum. Such men always carry an old gun and
ammunition with them. The ammunition belt, medhar, is made
of stout leather, sér, to which two leather straps, gndd, are
sewn behind; passing over the shoulders like suspenders, they
are crossed over the breast and hooked by two iron clasps,
bzim, to the belt in front. To each suspender, genad, two
burnished copper tubes, tetdrif, for powder are fastened. On
the right of the belt the scabbard, gwa’, of a dagger, sibrijzje,
with an ornamented grip, nsdb, is sewn; here also is tied a
pouch, mahrat, containing lead bullets, small shot, rags, and
caps, kubsun. A hunter who does not carry his powder in the
copper tubes, keeps it behind his belt in a small horn, karn
ad-dahir, made of zine or brass. Fastened to the belt with a
long thin chain or leather cord is a large clasp knife, hawsa,
used in cutting the throat of the captured game, so that the
blood may flow out. The rifles used by the hunters have caps
and even obsolete flint locks. |
For fighting, the Rwala have rifles of as-sam‘, as-séhédni,
and Mauser makes. Among the common Bedouins before the
World War the sam‘, an old English military gun, was the most
132 RWALA BEDOUINS
popular. A genuine one cost 40 to 45 megidijjat ($36-$ 40.50)
and was imported chiefly from Egypt; an imitation, tuggd-
rijje, which came from India, sold for 28 to 30 megidij7at
($25.20-$29). The séhdni is a Turkish military rifle, a Martini;
the umm sunki kind of séhdni could be bought for 50-60 megi-
dijjat ($45-$54), the umm kufl variety for 40-50 megidijjat
($36-$45). All modern rifles are called Mausers by the Be-
douins. Breechloaders are not liked by the Rwala and the
rifles fitted with breechblocks, wnmu-s-sba‘, are less sought
after than those without. The original Mausers, especially the
Mannlichers, cost 50-60 megidijjat ($45-$54); the imitations,
tuggdari, were sold for as much as 20 megidij7dt ($18) less.
All arms were brought from the seaports of Jidda or al-Kwe}t.
During my stay with Prince an-Nutri he was visited by six
trade caravans with war munitions. One of the caravans num-
bered 210 camels carrying more than a thousand rifles with
many thousand rounds of cartridges as well as much lead,
gunpowder, and many caps. In the camp of every tribe an
expert mechanic may be found, who can repair guns and
manufacture cartridges.
From time to time both the sons and negroes of the
chiefs practice shooting. Their target, nisdn, generally is a
black stone, a stick with a kerchief tied to it, or an old
piece of clothing. The best marksman is rewarded by the
chief with the head of the first camel he slaughters. Ramje
(pl., rami) signifies a report, a shot. “Barudi ‘araft ramiha”’
means “I know the reports of my rifle; “w-allah ramiha
zen,’ “she shoots well.” A binduk is a bdrud rifle with a
flintlock or caps and is always feminine.
Ma‘ binduken lafzdt fammiha jesebni
laha ‘ala hatwa-l-mugannah mardmi.
A rifle, the reports of whose mouth help me to reach my aim
And whose shots are destined for many a feathered one.
The words for bullet are taldti, rba%, hmdsi, stati — the
last being of the largest caliber. SéShdne, or SéShdn, are old
rifles whose barrels are five or six-angled on the inside. If
the barrel is round, or at least smooth, it is called hamra.
Bindukije are men armed with binduk rifles.
Of the ancient weapons the spear, sword, saber, and
dagger still survive. The spear, rumh, consists of a steel or
“7
DRESS AND WEAPONS 133
iron blade sharpened on both edges and a wooden Shaft, ‘ad.
The blade is either broad, in which case it is called Salfa, or
narrow, harba. The salfa either is brought from Persia, ‘aga-
mijje, in which case it costs 2 or 3 megidisjat ($1.80-$2.70),
or is a common one made by a blacksmith from iron for half
a megidijje (45 cents). The harba, manufactured chiefly in the
town of ad-Dejr on the right bank of the Euphrates, is also
called “arejnijje and sells for a quarter to a half megidijje
(22*/,—-45 cents). The sharpened edge of the Salfa or harba
is called ‘asla; the lower end driven into the wooden shaft,
gibb. For the shaft, ‘vid, either a thin but strong piece of wood,
‘erc, or a thick piece, Ssdéri, is used; shafts are also made from
a hollow bamboo-reed, ksuba, costing generally 1 megidijje (90
cents). The lower end of the shaft is provided with an iron point,
kuntar, so that the spear can be stuck in the ground. Sometimes
the spear is ornamented with ostrich feathers or thin chains
fastened to the gibb.
The sword, nemesa, is either a morrebi, with three long
grooves, costing 2-40 megidijjat ($1.80-$36); a Sentijdn, very
flexible, costing 2-10 megidijjat ($1.80-$9); or a hsénijje, with
a single long groove, also costing 2-10 megidis7t.
The sabers, sejf, are as follows: dadbdn, 5-10 megidij7at
($4.50-$9); hendi, made of black steel, 40-150 megidij7at
($36-$135) ; ‘agami, of gray steel, 5-40 megidisjat ($4.50 -$36);
or the gawhar, made of cast steel from Horasan, 150 megi-
dijjat ($135). The grip, kuma’, of the sword or saber often
extends up to the Subbdk guard, where the blade begins, and
is richly ornamented with gold and silver. The scabbard, gefir,
is provided with two metal rings, hwdmel, to which the cord
used in hanging up the sword or saber is fastened.
The dagger is either short and narrow, Sibrizje, or broad
and long, kdejmi, or broad and short, hangar. It costs as much
as 3 megidijjat ($2.70), but if the handle is ornamented with
gold chains and precious stones it may cost 50 megidisjat ($45)
and even more.
Spears are carried mainly by the poorer Bedouins, the
sword and saber only by the more important men; but every
- one is in possession of firearms, be it a revolver or a rifle.
The revolver, reddni, is either the old heavy kind, karadar,
which was formerly used by the Montenegrins and is sold for
12 to 14 megidijjat ($10.80-$12.60), or the Mauser, either
of the santetén or enklési variety. The original sdntetén, from
134 RWALA BEDOUINS
St. Etienne, cost 20-22 megidijjat ($18-$19.80); its nickel
imitation, manufactured in Egypt and al-Basra, sold for 4-15
megidijjat ($3.60-$13.50).
CARE OF THE PERSON
To cleanliness the Rwala pay but scant attention. Water
must not be wasted, as there is hardly enough for drinking
and cooking. In a sand desert they rub their hands and faces
with clean dry sand. The clothes are washed and a bath is
taken only when they camp near a large rain pond. The youths
make their ablutions in the day time, the girls in the evening.
The clothes are washed, as a rule, by a negro or a Slejb
woman, the mistress of the tent and her daughters looking
on disinterestedly, scratching themselves all the while, for it
never occurs to them to rid themselves of their lice or to cleanse
their dresses thoroughly. Once in a while, perhaps, a wife will
delouse her husband, tefli brdseh, a sister her brother or sweet-
heart, a mother her children, and women other women. Soap
is kept only by.the chiefs for their guests. For themselves they
gather sndn, drying, powdering, and then using it in wash-
ing. I brought European soap to some women, but instead of
washing themselves with it, they rubbed it dry all over their
hands and body for the sake of its pleasant odor.
The tribes and even the clans of the Rwala differ not
only in their dialect, but also in their dress. All Rwala wear
the same dress, but of different colors, cut, and ornament.
If a Rwejli sights a troop of riders in the distance, he can
tell at once whether they are Rwala and of what clan. He
knows this from their saddles and decorations on their saddle-
bags; the color of their kerchiefs, mantles, boots; the fashion
in which they are dressed; their style of sitting in the
saddle, etc. He can distinguish from afar a Fregi from a
Kweéécbi, and these from a Mur‘azi. Still greater are the dissimil-
arities between the Rwala and the Sba‘a or Skar. A stranger
needs months in which to learn the differences in the dress
of the various ‘Aneze tribes — and years before he is able to
distinguish the members of the different clans of the same tribe. |
CHAPTER VII
MARRIAGE CUSTOMS
It is the duty of every Rwejli capable of procreation to
marry. This duty is laid upon him by his connection with his
kinsmen. The more numerous these are, the more power and
influence they possess. The individual who refused to defend
the rights of his kin would be expelled, and whoever deliberately
declined to multiply its defenders would meet the same fate.
Without his kin, ahl, the Bedouin would be the most wretched
of beings.
To marriage the Rwejli is led by mutual inclination or
love. A boy of twelve has a liking for a girl of the same age,
and it is generally recognized; no one objects. It is said: “Love
comes from Allah, al-mhabbe min allah.” The boy calls on his
beloved in her tent, talks with her there, helps with the work,
and the parents recollect the time of their first love. An older
boy may join his sweetheart where and whenever he wishes
to. He helps her water the camels, draw the water, strike and
pitch the tent; he attends her on the march, and pays her
a visit in the evening. Usually they meet in a tent that is
either vacant or little visited. The Sararat women whose hus-
bands are serving as herdsmen or who are widowed gladly
lend their small tents, hardbis, for the lovers’ meetings. There
in the cold seasons of the year they sit all night by the fire,
parting only when the morning star makes its appearance. In
the warm season, especially when camping in the Nefiid, the
lovers sit down on a sand drift in the shade of a tall raza
bush to talk of everything and nothing. Their love they declare
to each other in these words:
“Thou art the slumber of mine eyes, enti nowm ‘ajni;
thou art my desire, ent murddi; thou art my food and drink,
enti akli w-sirbi; thou art my creed, ent dini,” and so on.
The enamored Rwejli likes to say: “I wish to fast and
pray, but only in honor of those with loosened hair; in honor
of Allah’s countenance I shall not pray; ana-stiim w-selli Ind-
kezat al-‘acadris w-illa lwagh allah mani msalli.” Or: “I will not
135
136 | RWALA BEDOUINS
pray until I get her who warms me in her broad sleeves; then
I will pray; mani msalli lawla’? hass li zaéfi ar-rdén sallejt.”
LIMITATIONS ON THE CHOICE OF A WIFE
In the choice of a wife the Rwejli is considerably limited.
He must not marry the divorced wife of his father nor her
daughter, not even if she was begotten by another man. He
is not allowed to marry the divorced wife of his son or his
son’s widow, the mother of his wife, the daughter of his brother
or sister. Neither may he marry his foster sister. No member
of the Eben Sa‘lan kin will take to wife a daughter of the
Hwetat or Beni ‘Atijje tribes nor allow his daughters to
marry any of them. Neither the Hwétat nor Beni “Atijje are
by birth equal to the Eben Sa‘ 1An, because they paid, as late
as the first half of the nineteenth century, a tax for pro-
tection, hwa, to the despised Sararat tribe and camped with
them as their kusara, or protected neighbors.
No Rwejli dares marry a member of the Slejb, al-Hawazem,
al-Fhej sat, Sararat, or ‘Azem tribes. All these are also called
Htejm. They have their chiefs and their social organization,
they live in tents and breed camels just like the other Bedouins,
and yet they are not held in esteem. The reason is that they
pay a tax for protection, hwa; that they are neither able to
protect themselves nor gain full independence. Being thus
compelled to buy the protection of the more vigorous tribes,
they are not allowed to enter into blood relationship with their
protectors. They are hwdn, they pay hwa— and their sons
will pay too. Their countenance, or honor, is as white as that
of the Rwala, but they are not held in the same esteem. They
do not live with the Bedouins as strangers, but as neighbors,
kusara. If they serve them, they serve them as fedawijje,
free servants, which is not considered a disgrace because
members of large Bedouin tribes also hire themselves as feda-
wijje to the more powerful chiefs.
A Rwejli cannot marry the daughter of a blacksmith,
sane’ (pl., sunnd‘) or other mechanic who camps with the
Rwala or lives in their settlements. It is said of the sunnd‘,
that they are no asitlin — that is, that they have no recog-
nized genealogy — and even that nothing is known about their
true descent, as they marry newcomers from various towns,
MARRIAGE CUSTOMS 137
settlements, and tribes regardless of whether they are auton-
omous, free, dependent, or slaves.
Marriages with slaves are also forbidden. A man marrying
a slave would be killed by his kin, ahl. No one dares defile
the blood of his kin.
Moreover there are inequalities even among the free Arab
tribes. All those belonging to the ‘Aneze group consider them-
Selves aristocrats, hold the other tribes in contempt, and dislike
forming matrimonial bonds with them. The children born of
such wedlock often hear these ironical remarks:
“Thou wilt come to nothing, for thou art only half a
Rwejli; blood will not mix well with blood; thou wilt resemble
thy mother’s kin,” ete.
Rights of the Eben al--Amm
The children of parents descended from the respectable
old “Aneze families are the best. Yet even here the bridegroom
is not entirely free in choosing a wife, for according to the
ancient custom every girl is to wed the nearest young relative
whom it is permissible to marry, eben al-‘amm. This is, gener-
ally, a son of her father’s cousin; should this cousin have no
sons or if the grandfather had no brothers, the girl falls to
the nearest kinsman descended from the great-grandfather’s
brother. The eben al-‘amm occasionally claims the girl, jehag-
gerha, exclusively for himself, but, even if he does not, the girl
cannot marry without his consent, for it is said: “No one but
the nearest kinsman can tie or untie her, ‘okdha w-hallha bjad
eben ‘ammiha (sic!).”’ Only when her father wants to marry
again and gives her in exchange for his new wife, jebaddelha
lnafseh, is the eben al-‘amm’s claim null and void. On the
other hand, if the girl refuses to be wedded to her eben al-
‘amm, he may kill her without becoming liable for compen-
sation.
If the eben al-‘amm knows that the girl will not hear of
him, being already in love with someone else, he forbids the
marriage and the girl grows old.
If the father of the girl claimed by her eben al-amm
dies and the girl loves another, she goes immediately after
the father’s death to the relative who claims her exclusively
for himself, called in this case haggir, and asks: “My father
has passed away; I want thee to release my neck; I want thee
138 RWALA BEDOUINS
to release me in return for my father, who has passed away;
ana abtij rah abrik teguz min rukubti abrik tedasserni ‘awdaz
abuj rah.” The haggir is expected to take pity on her and
allow her freely to choose a husband for herself, but nobody
can compel him to do so.
In case of his refusal there is nothing left for the girl
but to elope. She flees with her youth to some distant tribe;
there they put themselves under the protection of a powerful
chief, ginhdsuin jamm al-‘arab jetazabbentinhom. They can then
marry and live as man and wife in the same tent but are always
threatened with the revenge of the eben al-‘amm. An elopement
is punished in the same way as murder, and the thirst for
revenge must be satisfied.
‘Ags al-Mséhi was in love with a Rwala girl and wanted
to marry her. To this her eben al-amm would not consent.
After three years of hopeless love, mutahdwin hw w-i77aha
talat sinin, ‘Aga& fled with his sweetheart to the Ahl as-
Semal, tribes camping in the neighborhood of the Hawran.
As soon as the news spread next morning that the lovers had
escaped, innahom minhdsin, the eben al-‘amm with his kins-
folk mounted their camels and went in pursuit of the lovers,
talab. But ‘Agag& reached his destination, was given a tent,
and was united to the girl in marriage. His kinsfolk offered
the pursuing relative a ransom, but the latter steadily refused.
Leaving his tent two months afterwards, he went in search
of ‘Agags, whom he found and killed with his young bride.
Returning home, he demanded in the name of his kin from
the kin of ‘Agag the blood money for seven murdered men,
because the murder of an eloped woman, Semdta, is valued
at that of seven men. Her lover should not have eloped with
her, but, having done so, he should have protected her better,
knowing the danger with which she was threatened.
If the eben al-amm kills the man who has eloped with
the girl, he pays only half of the blood money, as the eloper
was himself the cause of his own death.
Diban, the white slave of Megwel’s family, fell in love
with a Rwala girl, who returned his affection. Both knew
that they could never belong to each other, for a slave, though
white, dares not marry even the poorest Rwala woman. So
they decided to escape to some settled country and to live in
one of the villages there. But they were pursued and the girl
was killed by her own brother.
MARRIAGE CUSTOMS 139
A single Rwejli of the ‘Abdelle clan eloped with a white
Slave girl. The search for him proved useless — he disappeared
without leaving a trace. Should he ever return, he would be
killed by his own kin.
When a youth wishes to marry a certain girl, he confides
his secret to some older friend, begging him to find out from
his father whether he agrees to his wooing or not. It is con-
sidered bad form, ‘ajb, for the son to ask his father for this
permission. The father, who as a rule knows all the time which
girl the son has chosen, says after hearing the news: “If it
is Allah’s will, it will be good. Be it blessed. This day is already
gone; to-morrow we shall realize his wish; al-jowm fat bukra
nakzi raradeh.” Next day the father goes with some prominent
man to the father of the girl. They sit down, exchange greet-
ings, talk about various matters, and finally say:
“We want thy daughter X for the youth Y, nabri minak
bintak al-flane lil-walad al-flani.” 7
“All right. Salt cannot be increased except with salt again.
Tajjeb ma-zud al-meleh illa-l-melaéh. I am satisfied. Let them
beget children together. Speak with her cousin, eben ‘ammha.”
Then they go to the eben al-‘amm, sit down, salute, and
converse a while. The youth’s father rises, beckons to the
cousin or the second cousin, leaves the tent with him, and they
squat down at some distance from the tent, where nobody can
hear them.
“We give thee good evening, numassik bel-hejr.”
“Oh, good evening to you both! 74 masa-l-hejr. You surely
did not come to me without desiring something, md-ntom bela
1@ raraz.”
‘Yes, we come with a certain desire; na‘am gdjin bel-
raraz.”
“Then speak! ehregu.”’
“May Allah add to thy days! We want her for him, and
what thou desirest we hold ready for thee.”
Now if the eben al-amm agrees to the girl’s marriage,
he says: “I want this and that.” If he does not, he answers:
“She is destined to be my wife. I will not give her.” But if
he has no intention of marrying the girl himself and wants
no compensation, he ends the parley with the words: “I wish
you well,’’
The dowry or price demanded for the bride is expressed
by the word sijdk. This means only the value put on the bride
140 RWALA BEDOUINS
or on a mare. The szjdk is not strictly stipulated. If the eben
al-"amm asks much, much must be given him. It is always to
him that the si7@k is delivered. Only when he dies and there
is nobody else to care for the girl, the whole sijadk goes to
her father as soon as the wedding is over, a‘ras ‘alejha. The
usual compensation for the bride is one or two she-camels
and the first mare captured after the wedding. One she-camel
always goes to the mother of the girl for having nursed the
bride. This animal is called bay al-ku‘, elbow camel, because
the mother used to lean her elbow against the ground when
suckling her daughter.
LOVE DITTIES AND POEMS
The delights and sorrows of love are expressed by the
Rwejli in short ditties known as hegejni or tatwih. Some
compose their own, others borrow and adorn them with their
own name, as if they were the authors. It is said in this
respect:
Hegejnijjeten kalladawha-l-‘akal
kalladawha-l-brijjesem w-ris an-na‘am.
The hegejni ditty they adorned with a head rope,
Adorned it with silk and ostrich feathers.
When a warrior pardons his enemy, he lays his head rope,
‘akdl, around the latter’s neck as a sign that this particular
enemy belongs to him with all he may possess, and then he
throws himself into the fight again. The composer of a he-
gejni song adorns it not merely with his head rope but with
silk and ostrich feathers as well, so that nobody can steal it
from him — but all this without avail. There are many who
like to appropriate a pretty song, although it does not belong
to them.
In Praise of Lovers; The Delights of Love
Ja Sammi wa’? bint al-rardwi
tabrinit w-ana-ridaha
w-elja tahattat bel-hazawi
ahadat klejbi bidaha.
Oh, uncle, Rarawi’s daughter
Wants me and I long for her;
MARRIAGE CUSTOMS 141
When she goes by in her fringed kerchief,
She takes my little heart away in her hand.
Al-Rarawi was a Rwejli whose daughter was famous for
her beauty. Hazéwi means the long elaborately twisted fringe
of a silk kerchief, makrtina, with which a belle covers her
forehead and face.
Hadi twaref ‘arab helli
j@ marhaba jé ‘arab Sha
‘adrub ahtha jsigib as-sowl
cam: rdijen ‘awwadeh siha
jad hdejdeha bwérez al-hemlil
min mizneten bass laha ziha.
These are the borders of the Arab camp where dwells
Hail, O Arabs, with whom Siha camps! [my darling.
‘Adrtb, her brother, brings sumpter camels as booty.
Oh! how many a herdsman has he taught to utter the
warning cry!
Her cheeks are like flashes of lightning from a rainy belt
From a cloud which appears full of milk.
’
Ahtha is the lover of Siha. Jigib as-Sowl means “brings,
or leads, in from a raid camels able to carry heavy burdens.”
When the tents are being moved, all supplies are loaded by
the women, who therefore like strong camels. The herdsman
is not in a position to defend his herd; he merely gives the
alarm cry. Hemlil is a long, narrow streak or belt of rain
coming from a cloud where there is constant lightning which
gives the cloud the appearance of being filled with milk. The
milky white luster issuing from it reminds the poet of the
white, rosy cheeks of Sitha.
Jad wenneti wennet as-Senne
rabdbaten bjad la“dbi
rthat ‘asiri leha benne
ja ‘ambaren bjad gallabi.
My sigh is like the sigh of the hide stretched
On a rebec in the hand of the player.
The fragrance of my beloved is as pleasant
As amber in the hand of the hawker.
142 RWALA BEDOUINS
Senne is the piece of an old, thoroughly dried hide which
is stretched over the round hole of the violin-like rebec. It
forms the sounding space and vibrates whenever the bow is
drawn across the strings. Riha means, properly, a vile and
benna a pleasant odor. Galldb is a merchant who does not
sell for money but furnishes the women with perfumes and
ornaments, taking from them camel’s hair, traveling bags,
mezadwed, fancy saddle bands, sefdjef, etc., in exchange.
Jad héh 7a raceb al-ath
sallem w-rudd as-salamati
sallem ‘ala-liu nwa Zatlh
kul la la hajjen w-lad mati.
Hail: to thee, who ridest a bony camel,
Salute and the salutes return!
Greet him who has resolved to destroy me,
And say I neither live nor am dead.
‘Athi (or ‘atel) is a bony camel. Rudd as-saldmati, return
the salutes—the visitor first salutes all present and is in turn
saluted by each of them separately; he again answers every
salute. To the ditty just cited the Rwala add the following:
w-tnejwateh tekel satli
w-nhejdeh béz al-hamamati.
Her teeth are like grains of rice
And her breasts round as the eggs of a pigeon.
Judged by its content this verse does not belong to the
ditty; it may be a fragment of another with a similar rhyme.
Satli is the same as habb ar-ruzz or habb at-tummen,
grains of rice or of tummen.
Al-wagd wagdi ‘ala dbajje
wagd al-abkdr al-ma‘atisi
dagen w-lagen ‘ala-t-tajje
w-al-mav baiden w-la nisi
ja krtinaha jadten al-mijje
mitl as-sefajef ‘ala-l-gisi
ja nhiidaha béz kudrijje
tazfi ‘alejh al-aédarisi.
MARRIAGE CUSTOMS 143
Pain, my pain because of Dbajje;
A pain like that of thirsty young she-camels
Who stagger from side to side at the well’s mouth —
But the water is deep down, and there is none to draw it.
Oh, her tresses! they may be a hundred,
Resembling the fancy bands on riding camels.
Oh, her breasts! they are like the eggs of the kudrijje,
At which those whose hair is loosened warm their lovers.
Young she-camels, especially when fully grown, suffer
much from thirst. Nis is the name given to a person drawing
water, jenuseh. Kudrijje is a bird resembling the kata’, sand
grouse, except that it is slightly smaller and has black
feathers in its wings.
Ja-llah 7a hallak lat-tejr rige
jdhod murddeh brehdrih seméha
wean alli brumad mustatise
‘ala ‘asiri daffakat bird maha
wasten hafa w-rkejben tekel sise
w-rddjefen subhan rabbena wazdha
w-elja-kbalat tesda libint al-kbejse
w-helw zowlah jowm tadni hatéha.
O Allah, who for the faleon createst his feathers
So that he can fly to the bright heavens at will!
Alas, my eyes, struck with blindness,
Have poured their cool waters over my beloved.
Slender is her waist, her neck like that of a glass vessel,
And her hips, Allah be thanked, how shapely!
When she walks towards thee, she steps like the daughter
of the kbejse mare,
_ And sweet she appears, when her step comes near.
Jad mhejmed w-al-bala’? gani
1a ‘asirt cejf asawwi beh
nahazg al-makrin w-arwani
bézat al-kudri hadar gejbeh
kdalaha sertdn dehbani
manwet al-‘atsdn jadli beh
‘ajtinaha ja mowg rudrani
sdfigen tabat mesdribeh
nehdaha fingan diwani
sdjer al-agemi la wali beh.
144 RWALA BEDOUINS
O Mhejmed, what torment has come upon me!
O sweetheart, what must I do?
She opened her hooked dress revealing to me
A kudrv’s egg below the slit at her breast.
She has plaits on her temples like cords of gold,
A thirsty one may wish to let down the bucket with them.
Her eyes are like the waves of a pure pool,
Where those fare well who drink from it;
Her breast, a coffee cup like one used in the chamber
of the lord,
A Persian jeweler could not make such a one.
The lover complains both to his comrade, Mhejmed, and
to his sweetheart, to whom, captivated by her charms, he
has promised to perform a dangerous deed.
Towb makrun is the woman’s garb when closed below
the neck. Ndhag al-makrin means to hift and open this part
of the woman’s garment on the breast. Ge7b is the slit from
below the neck down to the stomach. Farther down the garment
is sewn together in the same way as our shirt. The slit of
the woman’s garb has only one buckle, immediately under the
neck. When the garment is lifted, the slit widens, and the
woman can nurse her child. Radir is a pool of water in a
valley channel. Diwdn is a drawing-room of the rich, where
coffee is presented in cups often artistically made and ex-
pensive.
Ja temdnen ‘ala sdhebi low jabi‘
mitl hal-barad bile7ali-r-rabi«.
Oh, if the eight teeth could be sold to the lover!
They are like the dew crystals of the frosty spring nights.
Barad signifies crystals of frozen dew.
Ja razal ad-dahal
ja hazib al-ejdejn
jalam allah
juazz “an al-wdlidejn.
O thou gazelle from the Nefid!
O thou with the dyed hands!
Allah knows that a glance from thee
Will comfort me in the loss of my parents.
MARRIAGE CUSTOMS 145
Dahal stands for the Nefiid, the numerous funnel-shaped
hollows of which resemble dahal, or dolines, and are favorite
resorts of the gazelles. The maiden has dyed her finger nails
and palms yellow with henna.
Ja razdlen jegurr at-towb
w-ad-dwajeb rassenneh
rizeh ja ‘asal jadowb
w-hani min riwi minneh.
Oh, that gazelle! she trails her dress after her,
While her tresses strike against her.
Her spittle is like melted honey itself;
Blessed is he who may drink of it.
Jad Sowk ‘atni hebbetak malkiis
rasnen twassa‘ leh harir
ja-bu tamdnen mitl darr al-big
w-al-hadd beh rih ad-darir.
Darling, give me a kiss, one as light
As when silk clings to the twig that catches it.
Thou hast eight teeth as white as the camel’s fresh milk,
And thy cheeks give forth a fragrance like dartr.
Malkus signifies a thing which, although but slightly
connected with another, cannot be easily parted from it.
Az-zejn low hw wara-l-babi
lazem en ‘ajtini jerd°enneh
‘aslugten hasw at-tijdbi
w-an-nhud lat-towb sdlenneh
7a mad hala naz* at-tijdbi
w-erkdj senni ‘ala senneh.
On a beauty, even if she stands behind the door,
My eyes must dwell.
Slender she is and yet fills her dress,
And her breasts lift up her garment.
Oh how sweet she is while undressing
And while my teeth are pressed against hers!
‘Asluge is a woman neither thin nor too fleshy, but of
slender waist, tall and yet with broad hips which stand out
under her dress, hasw at-tijdbi.
146 RWALA BEDOUINS
Harran 7d labes al-mezwi
la 74 batad man nazel gubba
halaft ma kiltaha hazwi
jistwhel al-hozen w-al-hubba.
Harran, dressed in a light black mantle,
Oh, that he who has dwelt in Gubba may live long!
I vowed earnestly
That he deserved both my bosom and kiss.
The loving maiden promises to reward Harran, who has
returned from a lucky raid to the vicinity of Gubba, a settle-
ment in the Neftd.
Ahil dirat mselli
w-en hal diinaha ‘asdma
ja zamer al-batn ja-lli
ma tdik tadmen w-lad ma’
7a ‘e7al Selwa halen li
elja gad nahar az-zahama
baruidahom mustagilli
jaksom metin al-‘azama
ja nigmet as-subh 7a-lli
hdzaw ‘aleyé an-nisama.
I wish to see the land of Mselli,
Even if scorched deserts divide it from me.
O thou with a sunk-in belly, who
Tastest neither food nor water!
O sons of ‘Elwa, of my kin!
And if the day of horror comes,
Their gunpowder will be famed far and wide,
For it breaks the bones of the spines.
O morning star! O thou
About whom the flower of the youth gathers!
The lover was dispatched by his chief to look for pasture
in the direction of brilliant lightning. On clear nights lightning
can be observed even on the distant horizon. The old men
among the Bedouins then judge whether it lightens from
rain clouds or not and in what territory. ‘‘Where do you
place this lightning? wén thil hal-barg.” “I place it, I judge
that it lightens, ahileh (or ahajjeleh), there or there.” If they
wish to be perfectly sure, the chief sends out men mounted
MARRIAGE CUSTOMS 147
on camels to examine the region in question. This is done
especially in years of little rain, when both the Bedouins and
their herds are threatened with want. The lover approaches
the territory of Mselli of the ‘Elwa kin, to whom he is related.
Mselli means, according to ‘Awde al-Kwéébi, a sweetheart;
according to Hmar, a region in Neéd. ‘Asdma is a sunburnt
desert without pasture or water. The lover, desiring to be
near the girl of his heart, must cross this desert. Nigmet
as-subh, the morning star, signifies in this verse the beloved
girl, excelling all others in beauty. In the moment of greatest
danger she throws herself against the enemy. Then the flower
of the youth gathers around her and, encouraged by her,
beats back the enemy.
Al-wagd wagdi ‘ala hurma
low hi ‘aguzen w-magniina
w-al-fahad minha éennaha-s-selfa
w-tetajjer al-kalb be‘ajinah.
Alas, for my grief for a woman!
Even if old and foolish
And with a thigh as lean as a spear blade,
Yet she sets the heart in motion with her eyes.
1. Ja rdéeben malha’ tebiig ashab al-dl
ejza w-ld ‘alejha radifen mahanha
2.awwal naharha bass masjen w-dowmal
w-tali nharha tajjer ar-rabh ‘anha
3. w-ekta® leha min rajet al-lowz mihgan
w-estadniha bin-najfa min Saranha
A. telfi-l-bejt rab‘ateh éannaha-l-gal
low git bejt as-swejhbi fekk ‘anha
5. fkuk rizak tal‘at as-sams fingal
w-hajel teman igam jenda? sahanha
6. Ge7f riglak jad dera’ kill miswal
elja tar “an serd as-sebadja jakkanha
7. 7a lejt Sarrak jinéesem bén al-endal
qa rabb rigl swéhbi ‘ef ‘anha.
1. O thou who ridest a black she-camel which examines
the gray quivering air
On the march and is worn out by no second rider,
2. In the first hours of the day keep her at an easy pace,
But at its end let pebbles and sand fly from her.
148 RWALA BEDOUINS
3. Cut for her a mihgdn stick from the best almond tree
And tickle her with the longer prong under the tail.
4. A tent thou wilt reach, whose men’s compartment
resembles an escarpment,
And before the tent of my beloved put off the saddle.
5. A cup of coffee thou wilt get to loosen thy spittle,
And for eight days the platter will be moist with fat.
6. How does thy leg fare, O shield of all animals that
raise their tails?
When from the group of raiders he emerged all were
afraid.
7. Would that the evil thou hast met had been destined
for cowards!
O Lord! take pity on my darling’s leg.
A girl of the Durman clan had a lover whose leg was
shattered by a bullet during a raid. They brought him to
the tent of Eben Haddal, the head chief of the “‘Amarat,
where he was attended to. His sweetheart composed and sent
him this poem. The reciter was Trad eben Sattam.
Verse 1. Bug lena hal-bildd means ‘‘examine, scout this
country for us.” Al is the quivering of the air on a hot day.
The nearer the ground, the stronger the vibration. Grasses
and bushes seem to be in motion and assume large dimensions.
It is impossible to distinguish a rider from a bush at a dis-
tance of two kilometers. 2. A good female riding camel is
at her best speed before and after sunset. The rider should
not hold her back. Rabh are the small stones scattered by
the hoofs of a galloping camel. 3. To make the she-camel
go at the utmost speed the rider thrusts the two-pronged
head of his stick under its tail, 77stadniha. Some riders even
dig the prong in deeper than necessary, making the poor
beast run madly. 4. The tent is pitched for male visitors
only, whether strangers or natives. Gal is a long steep scarp
by which a high plateau falls off to lower level country.
5. Fakk ar-riz is the breakfast; the real meal is the supper.
With Eben Haddal a guest may stay not three but even eight
days if he wishes, and during all this time he gets meat from
fat, sterile she-camels. The sahn — a large flat pan — is al-
ways moist with the fat. 6. Miswal is a fast mare or she-
camel which raises her tail high when galloping.
MARRIAGE CUSTOMS 149
Ma-rid ana ndzel at-taffa
w-la-lli saken ‘aklat al-wddi
la’ ma hala mkdbel as-saffa
w-al-rasmeri karm al-awlddi.
I desire not him who camps on the plateau,
Nor him who lives at the well down the valley.
How sweet is he whose tent is pitched on the opposite side,
For he is the subduer, the flower of all youth.
It is the maiden’s wish that her lover may pitch his tent
on the other side of the valley. Taffa is a plateau intersected
by a deep valley. In a territory where no hostile attack is
feared the clansmen pitch their tents where it suits them.
Many choose the plateau itself, where their camels can graze
freely; others prefer to be near water and therefore pitch
their tents near the ‘akla well; others again — and these are
the most numerous — select some wider and more level part
of the channel bank, protected against the wind and sand
and where they are also safe from the herds crowding down
to the water. The tents are generally pitched in two rows
separated by the channel. The sides of these tents as a rule
are closed towards the wind, so that it is impossible to look
from one into the other. But the women like to lift the can-
vas in the back of the tent and to peep through the chink
at what is going on in the tents on the opposite side. To
the last song they add:
Alli delileh leha haffa
min fowkeha-l-hurg w-sdadi
ja ma hala lam‘at ad-daf fa?
can al-razi jammana bddi.
Whose she-riding-camel is swift as a tempest
With a bag and a saddle on her back.
Oh, how sweet is the glitter of his mantle,
When the desired one rides hither in the evening!
Haffa means a gallop as fast as a gale or tempest, an
unsurpassed speed, during which the wind resounds in the
ears. Hurg is a double bag that can be thrown across the
camel saddle and also a smaller bag of the same kind to be
put on the horse saddle. A daffa is a heavy winter cloak. Men
150 RWALA BEDOUINS
fond of dress buy mantles embellished between the shoulder
blades with a broad ornament of glittering silver, or at least
copper, threads. The hem made from these threads reaches
as far down as the abdomen. Such an ornament glistens when
the night is bright. Bddi (for sdjer) is one paying an evening
call; bddi ‘alejna (or musajjer ‘alejna), he is coming to spend
the evening with us.
Ja-bu halahel w-zmejjem
w-al-hadd barrdken jeluih
ja ma hala’? kazgb al-brajjem
w-al“omr sajjureh jeruih.
Oh, she with rings above her ankles and a little ring
in her nostril,
Whose cheeks glisten like lightning,
Oh, how sweet to take hold of a little body belt of
For, as for life, its end is sure. [leather ;
Brajjem (dimin. of barim) is a thin belt of leather strips
worn by the women on their bare bodies.
Rai-l-ka‘tid al-mesaddar
ma wadi-s-sidr jinha’
kum hebbini la te‘addar
w-al-adr ma-ni bterijjah.
The rider on an unruly camel
Has turned into a valley overgrown with sidr.
Rise, kiss me, and excuse not thyself,
For an excuse I will not brook.
A lover during the march asks a kiss from his beloved,
whose husband has just ridden out of sight, for his camel
nibbles at every patch of good grass or woody plant. He
turns into a valley overgrown with sidr trees and full of
thorns. If he had to watch his unruly camel before, he must
now among the sidr be even more careful and is thus prevented
from watching his wife riding in the rear.
1. Jé bark j4-lli tali al-lejl lawwa*
Suftak w-ana bhegat an-nds war
2. min ris ‘dlen Summahen cedd bihen fa‘
biljal rurren bizg=‘agelen Ssea%
MARRIAGE CUSTOMS 151
. kum sidd w-ercab fi kara’ kull matwé'
w-eb'ad zoreh ‘an malawi-drai
4. hawwa bawwda‘ lid-daww madda
horren trawweh ma‘ rekariz kai
5). W-elja Sibatteh bar-rasan had w-elta
cenn as-Seda’ ‘ala gendbéh fai
6. ar-rds rds alli semek ba‘ad al-hzd
bisemekteh sdf al-legage w-za%
7. 7a Sibeh héZen hdderen ba‘z ar-rija
w-melh as-Sefa>‘ala genahih td?
8. neheg selem kwdjmeh jitrok al-ba:
ginhan zdden al-haris ehtird%
9. Cazt’ za" mzawwaten jowm jinza‘
horren sa‘a bitard min kabl 7a%
10. kult Gh min ‘elmen lefa?-l-kalb w-elta’
saka’ Serté ar-rih samm al-efa%i
11. min al-jowm awma’? li nébtén bel-asba:
mitl al-bedr jowm entahaz bertifa%.
ws)
. O lightning flashing at the close of night!
Awake while others slept, I saw thee
. Appearing from summits high, hard of ascent,
On clear white nights in which the rays of light
quickly spread.
. Rise, saddle and mount the obedient (camel),
And see that the shin of the foreleg rubs not against
the breastbone,
. 90 that she may take life and, with a stride a fathom
long, hurry over the plain,
The pure-blooded beast, hastening to her night’s lodging
over a plain strewn with coarse sand.
. And if thou pullest the rein, she roars and prances
As if a spook were crawling along both her flanks
. Towards the head; then she lifts her bowed head
And, seeing what haunts her, takes to flight.
. Oh, how like she is to the male ostrich descending
through some defile,
At whose wings men have fired from the upland.
. To save himself he flees. His legs measure fathoms,
And both wings increase the fright of the mad bird.
. He runs like one driven or driving, when he hurries
under the impetus of flight;
152 RWALA BEDOUINS
The pure-blooded bird knows how to trot both in de-
fense and attack before he is able to use his reason.
10. I said, ‘Ah! What a word has reached my heart, which
has rebelled,
For my soul’s mate has given me to drink snake poison.’
11. But since the day when she beckoned twice to me with
her fingers
The full moon [of my bliss] has reached its zenith.
The poet was an unknown Sarari; the narrator, Mas‘td
as-Sbejhi, who accompanied me on my journey toward the
oasis of Tejma’. The poet wakes up towards the end of the
night between the twelfth and the eighteenth days of the
lunar month; noticing lightning above the high hills shutting
in the horizon, he asks his comrade to saddle the she-camels,
and both then ride as fast as possible over the plain. The
fast gait of his animal he compares to the mad gallop of a
terrified ostrich and thinks of his sweetheart, who caused him
much grief at first but later much gladness.
Verse 3. Zor is the spot in the middle of the lower part
of the breast, on which the kneeling camel leans against the
ground. When kneeling, the shins of the forelegs touch the
zor. To “remove the zor from the shins of the forelegs” means
to induce the camel to rise and start. 4. Rekariz ka% are plains
covered with coarse sand, where mirages may often be observed,
mostly at noon. Rakrika is a plain covered with weather-worn
débris; hamdd, a plain covered with hard gravel and much
flint. 5. Seda’? means any kind of a spook; it is frequently seen
by the animal alone and is supposed to be especially fond
of the taste of brains. 9. Tard are the movements of attack
and defense of a horse in a fight. It takes some time to train
a horse to the tard, while a pure-blooded male ostrich knows
it long before he can use his reason, kabl 7a%. 10. Serté ar-
rth is a sweetheart. 11. The poet’s soul was comforted when
his beloved gave him the longed-for sign.
In Praise of a Sweethearts Kinsmen
Hala hala ja ‘arab farhan
ja marhaba bddbel ar-rizi
w-ahl az-zéne ma hom serdan
hamajeten lil-mesdwizi
MARRIAGE CUSTOMS 153
w-elja tlakaw ma‘ al-‘adwdan
hallaw ‘alejhom tehérizi.
Welcome, welcome, O Farhan’s Arabs!
Hail to her, who dries up the spittle!
For the kinsmen of my beauty take not to flight;
They are the protectors of those who drive the booty,
And, when encountering the enemy,
Discharge weapons spitting fire.
The lover welcomes and praises the relatives of his sweet-
heart. Hala for ahla, ahlan, jd-hla, 74 hala. Ddabel ar-riz is
a charming beauty, with whom one immediately falls in love
So passionately that the saliva of the mouth dries (bees Geel ake
one were in a fever. The mesdwiz are warriors driving the
captured herds. As they have to prevent the animals from
escaping, they are unable to defend themselves properly and
could easily be killed by the pursuing enemy.
1.. Ja raceb alli ber-redef tekel mari
azwdl rebden mugaffalen ma‘ az-zerdsi
2. w-la hamadm mrawwehen leh al-bergi
‘okb al-mezil mrawwehen binzeazi
5. jd resel ja-lli lal-ma‘dzib terzi
lazem tsuf an-ndr mitl as-serdagi
4, jaditk bejt beh megales w-hergi
rath ma hasat jammeh hardgi
dD. semi marstf al-hadam ja-bu margi
salab ‘adili min zamiri w-mé (i
6. salab ‘adili salab kdbiin sergi
w-ajni tekubb rurtib mojjen hamagi
7. ‘alejh min rali-l-metadmin dergi
zafen ‘ala sdken tekel ‘azm ‘agi
8. alli banat bel-kalb kasran w-bergi
banat besam‘en lown kasr al-hafagi
9. ‘adrub ahuha surbeteh tekel ‘argi
jatni-lja tarat ‘ajtin al-hardgi
10. 9a lajmen maktu& ma ‘dd jargi
jowm al-hara’? ma ‘ad ‘endeh jidagi.
1. O thou who ridest a she-camel whose back has almost
to be climbed by a ladder,
[Whose speed is] like clouds of dust in the blue air
raised by startled ostriches,
154 RWALA BEDOUINS
2. Or like pigeons longing to roost in the castle,
Who hasten thither after the noon heat has passed.
3. O messenger! O thou who speedest to the hosts,
Thou canst not help seeing a fire like a big lamp.
4, It is a tent that calls thee, where sit and talk the visitors,
And to whose owner no one comes to collect a tax.
5. The name [of my beloved is] ‘Woven from metal rings,’
O father of the ‘Son for whom thou yearnst’;
She it is who has stolen the fat of my heart and entrails,
6. She has stolen my fat and the soft cover from my saddle,
Making my eyes shed full basins of salt water.
7. She is dressed in clothes of costly stuff,
Which cling to her ivory calf.
8. She, who has built a manor and a castle in my heart,
Built with mortar like al-Hafagi’s castle.
9. Shame on her brother? As if his troop were lame!
Why, he still resists when the eyes of the babblers
look around in flight.
10. Oh, may he who reviles him be parted from all that he
| longs for and
On festive days may no one accept gifts from him.
The poet was Muhammad eben Mhelhel.
Verse 1. Zowl is the indistinct outline of a man’s figure
observed from afar. Azwédl rebden are the clouds of whirling
dust enveloping fleeing ostriches. 2. Pigeons prefer to nest in
old ruins, especially if they lie far from settled countries.
After sunrise they fly to the cultivated regions for their food
and drink; after noon, when the heat is most oppressive, they
hide somewhere in the shade, later feed and drink again, then
return about two hours before sunset at the utmost speed
to their ruins, often more than thirty kilometers distant. The
fast gait of a she-camel reminds the poet of a fast disappear-
ing dust cloud whirled up by ostriches, or of flocks of pigeons
hurrying to roost, murawweh. 3. A brightly blazing fire in
an open tent indicates a generous host. A miser will build
his tent in valleys and gullies, so that it may not occur to any
one to appeal to his hospitality. 5. The girl sung of by the
poet is called Der‘, which means a short shirt of metal rings.
Instead of naming her plainly he uses a periphrasis for her
name, which is dear to him, semi, the words marstf al-hadam,
meaning a coat of mail. Abu margi is the father of several
MARRIAGE CUSTOMS 155
girls, who wishes for a son. Here a friend of the poet is meant.
Ma gi, for mad gww or ma gwi, means “what is in my heart.”
6. “Adil is fat or flesh; ‘adla? is a fleshy, fat she-camel.
‘Arabna mu‘addelin abd‘erhom ‘djifet as-Sahm means “our
Arabs are satisfied because their camels are covered with fat.”
‘Adel has the same meaning as simen, fat; hence ‘adla’ is
‘synonymous with semine. Smdn abd‘erhom means “their
camels are fat.” Kdbtn sergi is a very soft cover for a horse
saddle. Love has deprived him of both his fat and soft flesh
to such an extent that his saddle galls him as if the thick,
soft cover were not there. 7. Derge (pl., derag) is a piece of
cloth cut for one person. 8. Kasr*al-Hafagi is the name given
by the Rwala to Kasr eben Ahejzer or 4] Ahejzer, southwest
of Kerbela. The better the mortar, the stronger the build-
ing. The Rwala admire the firmness with which the mortar
has cemented the stones and bricks used in building the al-
Hafagi castle, making it impossible to demolish it. 9. The
brother of the girl Der* was often publicly insulted with the
taunt ““Adrub, shame,” but the poet defends him. The troop
led by him does not limp but merely rides slowly in order
to protect its comrades fleeing in fear. 10. Jowm al-hara’ is
the day set apart by the Rwala for visiting, entertaining, and
bringing small gifts to each other.
Meetings, Greetings, Good Wishes
Fatert rawwehi ‘an hamw kejzaha
‘aszeti ralize md-hmal rejzaha.
Hurry, my old she-camel, for a night’s lodging from the
heat of the mid-summer,
My beloved is dear to me, I could not bear her anger.
The warrior returning from a raid in the kejzz season,
mid-summer, longs for his sweetheart and urges his tired
animal to greater speed.
Zel’ gubba zemah_ The rugged hill at Gubba begins to appear
mitl rads at-tahat Like the border of a dark cloud!
marhaba 74 nwa’ Hail, O Nwa’,
ja ‘antd al-banat. O thou wilful maiden!
The settlement of Gubba lies in the Nefiid, lat. 28° 2’ N.,
long. 40°40’ E. Close by rises a tall, dark, rugged hill, visible
156 RWALA BEDOUINS
from both the north and south for a great distance. In this
neighborhood the sweetheart Nwa’ was camping.
Marhaban ja-lli tileh w-tuh suwa’
74-lli habbet fwéha burtd az-zuma’.
Hail to her, who is as tall as I! .
The kiss of whose mouth refreshes like cool water in thirst.
Zuma’, thirst, is a word commonly used by the Bedouins.
Thirst tortures travelers. Dispersed raiders often perish of
thirst; the lack of water makes both the women and children
in camp lament. Often a woman with parched lips goes from
tent to tent begging with dumb gestures a drink of water for
her child. If a mere mouthful of even tepid water refreshes one
when thirsty, how much greater the relief from a drink of cool
water. A person tormented by love resembles a thirsty man.
As-salam ‘aleyzkom Salutation to you!
w-kulu hala’ And answer: Welcome!
qa ferizen ‘alejkom You in the little camp through which
tariz al-rala’. Leads the road to my sweetheart.
The lover going to call on his sweetheart greets the small
camp through which he is passing. FertZ is a group of no
more than ten tents.
Elja git mazbur an-nahad
ja mejdi sallem li ‘alejh
abu tamanen mgellijat}
w-al-kalb malktcen ‘alejh.
Shouldst thou come to her with the full, firm bosom,
O M‘ejdi! give her my greetings.
She who has eight burnished teeth
And to whom my heart clings.
Ja-hal al-ajrdt siraw 7a safati
‘an senahen lad tuigtn al-matijje
elja lifejtom swejhebi sallaw wasati
‘allemaw be‘ulim ra%-l-aricijje
‘end abtiha delletén mutabati
rif hall hegnen mezadhebhen halijje
wa? hani min kdzgebah gejb al-‘abdati
w-entawa’ bhozgejn mambuz as-satijje.
MARRIAGE CUSTOMS 157
O riders on hardened camels! ride, my friends,
And in your course delay not the long-paced ones.
When you reach my darling, give her my message,
Bear tidings to her who is on well informed.
At her father’s, two coffeepots are in continual use;
With him is the usual pasture of riders on white camels,
whose bags are empty.
Ah, blessed be he, who grasps the cloak on her breast
And he who may rest in the bosom of the maid of full hips.
Sen° is the fast gait of the she-camels at night time.
They do not graze, do not suffer from heat, and speed along
at a measured pace. Rd‘i-l-aridijje is supposed to mean one
who is well posted in all affairs and who therefore can tell
truth from exaggeration. Delletén mut‘abdti, two fatigued
pots: in the one pot coffee is steadily boiling and from the
other just as steadily poured out.
Ja ‘amm ganna talat eréab
kum sdajel al-‘elem ‘an henna
gown w-ana-zahzer al-hejran
bel-howri w-al-kafr jer‘enna.
Uncle, see! three female riding camels come to US;
Rise, seek news of them!
They have come to me, and I drive away the young camels
From the depression, so that [their camels] may find
their pasture untouched.
The maiden rightly guesses that the matchmakers sent
by her lover have arrived and asks her uncle to find out their
errand, while she takes their camels to the fresh pasture, kafr,
as yet untouched by any herd. Azahzer al-hejrdn means: “I run
here and there behind young camels, driving them away.” Howr
is a depression without an outlet, containing abundance of grass.
Hala hala blabes al-mezwi
la 7a baad kill singéra
allah jagibak ma‘ al-razwi
allah jefukkak ma‘ al-réra.
Welcome, welcome, thou who art dressed in a light
black mantle!
Oh, mayst thou live longer than all the Singara!
158 RWALA BEDOUINS
May Allah bring thee back from the raid!
May Allah rescue thee in the attack!
The maiden wishes her lover, who is taking part in a
raid against the Singara, all success. Mezwi is a light woollen
mantle of black color shot with red. La jd ba‘ad means: “mayst
thou not depart.” The Singara is one of the four main tribes
of the Sammar. |
Jad habibi ja-l-hebbe
w-helw tari an-nakajef
fowk asalen mutlahebbe
jegfel min zell as-sefdjef.
O darling! Oh, that kiss!
Sweet is the news of their return from the raid.
He is mounted on a broad-breasted dappled camel,
Which shies at the shadow of the gay ribbons.
Nakdjef are returning raiders. Mutiahebb is a camel broad
of breast and bony. Sefdajef are long multicolored ribbons,
hanging from the back of the saddle.
Elfen hala bes-sakra
w-elfén hala: bratha
en Can ‘atSdne Sakra
bedmu' ‘ajn asziha.
Welcome a thousand times, O sorrel mare!
And two thousand times, thou who ridest her!
Should the sorrel be thirsty,
I will water her with the tears of my eyes.
Ja-hal al-‘akla O you who tarry by the well,
qa-lli zelt‘en madah Which is so far a journey,
la teezlin nafsen Drive no one away
gazat ‘an hawdah. Before he has satisfied his desire.
‘Akla is a well in a valley or dry river bed, which must
be cleaned after every heavy rain. Zeli‘en maddah (or ba‘iden
madah) refers to a long road or journey leading to the well,
Kala‘na madah (or ab‘adnaéh) would mean: “We moved it
farther, extended the distance between it and ourselves.”
A man comes from afar for water to an ‘akla, and it is a
sign of cruelty to drive away such a person, nafs. Hawa
MARRIAGE CUSTOMS 159
means lust and passion of love. If the separated lovers meet
at last, no one should hinder them.
Lovers’ Parting; Sorrows of Separation;
Pain of Love
Ja swejhebi ‘ajn rimijja
la 7a razi la tansdni
low ‘ajjarowk al-‘arab fijja
w-esber ala-l-ajb min Sani.
My darling, like a white gazelle’s eye,
Mayst thou, O desired one, mayst thou not forget me!
And if the Arabs revile thee for me,
Suffer the abuse for my sake.
Hawijeti hdberah harfis
71a “ajn rimijjet al-wadi
—gaffalowha raydn al-bus
qa lejtaha-l-jowm tensddi
ja radsaha jad sebib ekriig
w-tenassefeh as-Sakra betrddi.
My beloved — but HarfiS knows her —
Has eyes like a white gazelle in al-WAdi,
Terrified by the shepherds of clamoring herds.
Oh, that I might catch her today!
Oh, the hair on her head, as long as curled horsehair,
Which in the fight streams along the back of the sorrel.
Al-Wadi is the name given by the Rwala to the depression
of Sirhan. Bus is the same as tars, herds of camels. Rds is
the hair on the head. Sebib ekrvg is the hair from the horse’s
tail curling naturally. Tenassefeh means a mare which, while
trotting and making short abrupt jumps, lifts her tail so that
its long hair streams over her back, covering even her flanks.
Jad haji bel-lejl la tasri
la tenlegem ja baad %tni
can enna klejbak ‘alejj gasri
bez-zow testafi ad-dini
hannejt ana bani al-kasri
kill jowm w-ahleh muzimini.
160 RWALA BEDOUINS
Dear brother mine, do not set off on a visit in the
nighttime,
Do not put on the bridle, O thou paragon of mine!
If thy heart longs passionately for me,
Carry away that which I owe thee in daylight.
I bless him who has built for himself a strong house,
For his kinsmen dwell in the same place every day.
Kasr is the name of any house built of stone or mud
bricks. A desert kasr forms a square courtyard enclosed with
a high wall, against which abut the dwellings of the several
families. Thus the whole kin lives together. In the desert the
members of one kin also usually pitch their tents together,
but sometimes one or another joins another kin, so that the
lovers become separated. The maiden fears lest some one
attack her lover at night and asks him therefore to call on
her in the day time.
Hala hala ja dahilallah
qa-lli ‘elimek teazzine
wuddi bikom mar halk allah
catrat ‘elim all farrazini
ohtak lja réebat az-zalla
ja ‘ejn nadder sijahini.
Welcome, welcome, O Dahilallah!
O thou, to hear of whom so gladdens me!
I would fain go to you, but Allah’s creatures
Have spread reports which prevent me.
Still thy sister, when seated in a shaded litter,
Looks like a noble falcon.
Dahilallah, a Sammari, falling in love with a Rwala maiden,
was frequently a welcome guest with her parents. Unfortunately
a near relative of the maiden was found killed with his herds,
and the murderer could not be discovered. The kinsmen sus-
pected Dahilallah of having killed his rival from jealousy,
and pressed the girl to refuse the stranger. But she remained
faithful and sang these verses. Az-zalla is the Zetab litter
with a covering thrown over its upper horizontal pole, so that
the woman is shaded. She speaks of herself as sister, thus a
blood relation of Dahilallah, as a proof that she will not give
him up. She contemplates the threatening faces of her kins-
MARRIAGE CUSTOMS 161
folk with the look of a noble falcon, whom even the largest
beast of prey cannot terrify.
Ja dié aridak ma‘ al-amwéat
ma tekta‘ al-ljas 7a Séni
rada beh msammeh al-kdlat
muti al-“efuin al-badrini.
O cock! I would thou wert among the dead.
Why disturbest thou my peace, thou wretch?
He has given himself to rest, he who never pays heed
He who gives camels even to loafers. [to gossip,
The maiden is vexed with the cock for reminding the
lover visiting her that it is time to return. ‘fin is the name
given to the fat loafers who take no part in raids. The booty
captured by her lover is so considerable that he can bestow
she-camels even on such a fat loafer, especially if he is related
to his sweetheart.
Jd negum as-sama
‘akabenna sarijat
wa‘adenna-l-kamar
w-ahlafenna al-mabdat.
The little stars of the heavens,
When beginning their night journey after we parted,
Gave us a tryst for the moment when the moon
showed itself,
But did not keep their word all the night through.
The lovers agreed to meet at the rising of the moon.
But the sky became clouded, so that both the stars and moon
did not appear until early morning.
Ja hajyi ma ga-l-arab tursdn
hom ma lefdhom ‘an al-rali
w-kalbi jd-llu rada éettan
w-hammi ja-lli sarak hali.
O little brother of mine! haveno travelers come to the Arabs?
Has no one arrived from my darling?
For my heart belongs to him for whom it wears away
like soft rock,
And my fears are for him who has robbed me of my peace.
162 RWALA BEDOUINS
Tdres (pl., trus or tursdn) is a native traveler. Cettan
means a rock or stone that is falling or crumbling to pieces.
The maiden’s heart dries up or crumbles with passion.
Min ‘addar waghi elja rommad
min ba‘adakom 7a-l-kawacibs
w-akfejtu w-slejfakom ‘ammad
w-ani nahart at-tardribr.
Who will excuse me if my face is covered with ashes
and dust,
Because of my parting from you, O you Kwacbe!
For you have turned back, and a troop of your warriors
proceeds on a straight course,
While I go to the settled territory.
The maiden is sad because the Kwacbe, kinsmen of her
lover, are going to camp far in the rear, while her relatives
have started for Syria. If a woman loses a near relative, she
throws dust and ashes on her head and face. The loving maiden
would like to do the same but fears to be chidden for it. Sle7f
(dimin. of salaf) is the armed troop at the head of the migrat-
ing clans, which does not ride now to the right, now to the
left in search of good pasture but follows in a straight course,
‘ammad, because the grazing grounds have already been found
by men sent out for that purpose and even the camping place
has been decided upon. The verb rarrabow is employed with
reference to Bedouins going to the settled territory in whatever
direction. The maiden was to camp in Syria, the youth in the
inner desert.
Jad jumma gani bela? muhlef
was hileti was ana sdwi
dam ‘ala wagneti jadref
w-atneb tanib ashab al-wdwi.
O little mother of mine! a sorrow has come upon me
What shall I do now? [without warning.
A tear flows down my cheek,
When I dwell in the neighborhood of a wolf howling.
Tanib is a neighbor whose tent ropes, atndb, touch the
tent ropes of another. The maiden or woman has either lost
her lover in a fight or he has proved unfaithful. She must
MARRIAGE CUSTOMS 163
not cry in the tent, so she goes behind the camp and there
cries and laments to relieve herself. Aghab is a wolf, who also
wails and laments and is therefore called al-wdwi, the wailer.
On the border of the desert the jackal is called wdwi, in the
inner desert there are no jackals. Wdwi is a word imitative
of the jackal’s cry.
La wa bi nawwow jinhown
jamm girat allah jad ‘arab helli
jidkor ‘asiri nahdr al-kown
jeruddeha w-ar-radi delli.
Alas, my sorrow! They are to set out in another di-
rection.
Oh, may you camp in the neighborhood of Allah, O Arabs
of my friend!
My beloved on the day of the fight will remember
And turn his mare, while a scamp will flee like
a coward.
La wa? bi or la wa’ b'ejni signifies much the same thing
as j@ hasreti; it is the usual expression when something dear
is lost. According to our song the lover’s kin have moved
in company with the kin of his Sweetheart, who fondly hoped
that they would also camp together. But her lover’s kinsfolk
have unexpectedly turned aside. Then she comforts herself
again with the thought that her youth will not forget her
and will come to her aid if her camp should be attacked. And
even if the stronger enemy should force him to retreat, the
thought of his sweetheart would make him turn round and
begin the fight anew. Jamm girat alléh (or ma‘ girat allah)
has the same meaning as ma‘ hafez allah, under Allah’s pro-
tection.
Zell ar-rabi: w-dahelen bel-kejz
w-al-rarw ma wakna ‘alejh
ja-bu nhiden céannehen al-bejz
w-al-kalb malku ‘alejh.
The season of plenty is gone and midsummer begins,
And yet my sweetheart and I have not met.
Oh, the maid with the egg-shaped breasts,
To whom my heart so firmly clings.
164 RWALA BEDOUINS
Zall ar-rabt w-hawdarow lal-kejz
w-al-rarw ma wakna ‘alegh
ja-bu nhiid éannehen al-bejz
w-al-kalb waglanen ‘alejh.
Gone is the time of plenty, and they have departed to
the pastures of the midsummer;
But the beauty we nowhere saw.
Oh, for her with breasts like eggs!
My heart is grieving for her.
In the time of the sultry heats of midsummer, al-kejz,
the Bedouins camp in the lowlands, where water is found in
abundance; therefore they have descended, hawdarow, from
the plateaus.
Abri ataratta bel-manam
w-al-ajn ma hi najgime
‘eddi sawiben bel-manam
mai Zawwedti hazajvmeh.
I desire to cover myself in my bed,
But my eyes cannot close in sleep;
I feel like one lying wounded on his couch,
Whose bandages they have failed to renew.
‘Eddi or éanni means: “I feel like.” Sawib signifies to
be wounded seriously, but not fatally. Hazdjem are poultices
and bandages. If not applied well and renewed, md zZawwediu,
they cause still greater pain.
Kilt a‘arzgtini ‘ala-z-zarka
cann-ar-ramad sajeben ‘ajnr
habb al-ragi bel-hasa jarka
muhtar ‘ala-l-cabd édwini
wa? ejb ‘ajni min al-farka
éan al-arab bén Sowrini. —
I said: ‘lay me across a gray horse,’
For it seems as if blindness had struck my sight.
Love for the desired one grows in my entrails,
And burns me like red-hot iron laid on the stomach.
Ah, my eyes will become gray from the parting,
If the Arabs take different courses.
MARRIAGE CUSTOMS 165
The Arabs are unable to agree as to where they should
remove their camp. The lover fears that his sweetheart’s kin
may encamp in a different locality from his own people and
thinks that his eyebrows might become gray and his eyes
blind, should he not see his beloved.
Wa’ sejb ‘ajni, “ah, my gray, clouded eye,” and wa’? Sejb
kalbi, “ah, my gray, clouded heart.” are Sayings used in mis-
fortune.
Jad raceb alli demilaha zén
kamran ejdéha Ssardrijje
ja manweti-lli haleh mezfin
w-illa rariben nasa hajjeh.
O thou who ridest a she-camel with good paces,
With bright white forelegs, and of the Sardri breed!
O thou desire of mine, whose kin has moved back!
Even if far away, yet thou wilt come near to thy
sweetheart’s kin.
Demil or derhem is the trotting pace of a camel, when
both halves of the saddle bag rise at the same time. Kamra
is an ash gray female riding camel, whose forelegs are of a
whiter hue than the hind legs. The Sararat breed the best
riding camels. When the clans wander into the inner desert
or return, as a rule they all follow the same direction, so
that the herds may pasture evenly along their routes. In the
season of plenty, when the pastures grow again in a few
weeks and the luxuriant perennials promise to yield abun-
dantly, the regular movement in fixed directions ceases and
the different clans move forward or backward according to the
locality best suited to them by reason of the grazing land
and water. Those going back are called meéZfin. The lover’s
clan has moved backwards, the maiden’s forwards. Hajj means
kin, ahl. The lover, even if encamped far away, still approaches,
nasa, the camp of his sweetheart’s kin, nasa’ hajjeh (or nahar
ahleh).
Ja mdahrag huf li ‘ala-§-sa‘ejle
carreb li al-hegén besdddi
al-afw md-ksaré lejle
hassejt sanddiz al-fwddi
w-asci leé ja hajje 74 dwejle
w-asuf hajjanec kaffaw réddi.
166 RWALA BEDOUINS
O Mdahrag! put the saddle on my gray camel,
Tighten the saddle on the riding camel.
Heaven avert the evil omen, but how disastrous art
thou, night!
For thou hast pierced my entrails in many places.
I complain to thee, my little sister Dwejle,
For your kin have urged their camels elsewhere.
The lover rode out at night to call on his sweetheart.
Her kin were moving that very day and intended to pitch
their tents at a certain place. There the lover went when
darkness set in, but the camp was not there, his sweetheart’s
people had moved to another place.
Mdahrag was a negro or a Bedouin serving as fedawi, free
servant, with the lover. Sa‘ejle is a light-gray she-camel. The
word akgar (fem., kara’), disastrous, should not be used, as
it might provoke the demon to do the speaker harm; there-
fore al-afw, pardon, is added. Dwejle was the name of his
beloved, whom he addresses as his little sister. Haj7a@n means
kin, ahl, with whom the maiden is camping. Rddi (or rad)
is an object lying elsewhere, either further on or in an un-
expected direction.
Ja-l-fedne w-edmi lana khejle
can direten ma biha gdze
emsi w-ana mratijjat al-bal
w-atli-l-aganib min al-“dze
Saffi rréwen ma‘ al-hajjan
w-min al-hala jinkol hrazeh.
O Fedne! bring us the khejle mare;
I desire to leave the land of ill luck,
To leave with a mind distressed,
And of necessity to follow the strangers.
I wish for my darling to camp with my kinsfolk, :
Then he would carry away all the sweetness he could hold.
The lover camps far away, so that the maiden cannot
meet him. Therefore she wants to escape on a mare of the
khejle breed to another clan, where the loved youth is prob-
ably serving as a feddawi. Saffi is equivalent to Sahwati, my
desire, my longing.
MARRIAGE CUSTOMS 167
Ja lahad kum ‘atni al-mahzam
nabri nurarreb ‘ala-n-nukra
ja haji w-kalbi al-wdred
waredat ‘atsdnen ‘ala mukra.
O Lahad! rise and hand me my bandoleer,
For we wish to go to the settlers of an-Nukra.
There, little brother of mine, my heart is Speeding,
As speeds the thirsty to a rock well with rain water.
The lover in the desert longs for his sweetheart, already
camping in an-Nukra west of the HawrAn.
A mahzam is a broad leather belt with pockets for car-
tridges. Nurarreb is an expression used by the Bedouins when
they wander from the inner desert into a settled country in
no matter what direction. Mukra, or mokr, is a half natural,
half artificial cylindrical well dug in a rock to a depth of five
to ten meters, where rain water accumulates. Its opening is
usually narrow, so that any large stone can close it. In a rock
well of this kind the rain water will remain as long as a year
and a half before evaporating. As there are no large water-
ing places in the regions where such fountains are dug, the
thirsty man hastens to them full of nervous fear, since he
knows that he will die of thirst if the mokr contains no water.
Jad wanneti wannejtaha
baksa’-z-zumajer hajera
lejteni Sendsel towkaha
w-al‘ab ‘ala zumdjerah.
This is my lament; I weep for her,
I who in the depth of my soul am troubled.
Oh that I might be a chain on her necklace
So that I could play on her bosom!
The lover longs for his sweetheart, who camps far away
from him.
Jad rdéebinen hafahif
jad waredinen ‘ala zmejr
ja mufarrezin al-aldjef
ana-shad md-ntom ‘ala hejr.
168 RWALA BEDOUINS
O ye who ride on slender she-camels!
Ye that draw water in Dmejr!
Ye who separate lovers!
To you I declare that it will fare ill with you.
Haféhif are slender she-camels, very cautious mountain
climbers. Dmejr lies east-northeast of Damascus. Ma ent ‘ala
hejr means “thou dost not feel well, thou art ill.” Allah
punishes with sickness those who separate lovers.
Prince an-Nari once became enamored of a married
woman, whose husband was in the habit of pitching his tent
in the same camping ground. Once in the kejz (midsummer)
season an-Niri was camping at the junction of the as-Sahna
and az-Zerka creeks. He rode through the camp in all direc-
tions, but the tent sheltering the object of his affections was
not to be seen. To inquire he did not dare, lest he should
rouse the suspicions of his relatives and slaves. Finally he
sat down in his tent, melancholy and speaking to nobody. At
that moment his comrade Fejsal came in, lamenting that the
best goat out of the flock, which he had bought from the
‘Adwan Arabs in order to entertain his more distinguished
guests, had been lost. The whole evening Fejsal continued to
wail: “Alas, where is that goat of mine? If I only knew where
to find it. Wa’ ‘anzi wejn mddri wejn nalkaha.” An-Ntri kept
silent. After midnight both Fejsal and the other visitors left,
the guests lay down to sleep, but the Prince still sat quietly
leaning against a camel’s saddle and looking into the dying
fire. At last he raised his head, called his slave, whom he
ordered to make fresh coffee for him and to wake up his
clerk GwAd, and then, sipping coffee, he composed the follow-
ing poem:
1. Jad gwad wa? ‘anzi wa-na-dir callejt
wa? ‘anzi alli mad tebajjen habarha
2. éallat mahdrifi wa-dawwer wa-halwejt
bemakran as-sejlén md-haden dakarha
3. nattejt ana al-merkdb wa-sufejt
wa bajjen lijje-lli mittezi min sagarha
4. fatan ‘alejje rariren wa-wannejt
wa kalbi ‘alejha bén al-azgla* jarha
5. en ma thajje min tamadnah trawwejt
wa ‘ajni-lli md jebattel saharha
MARRIAGE CUSTOMS 169
6. wa-nnejt wa-nna wannet al-haj “ala-l-mejt
wannet kasim as-stk md-haden gabarha.
1. O Gwad, while looking for my goat I grew weary:
Alas, of my goat there is no news.
2, Ended are my inquiries, and still I search and promise
reward,
But no one at the junction of the two creeks has spoken
Of it.
3. I ran up to the lookout, glancing all about me,
So that even [the tents] hidden by the trees I saw.
4. Then I remembered my darling and groaned;
Groaned for her till under my ribs my heart writhed
with pain.
5. I did not succeed in drinking my fill from her eight teeth,
Therefore my eyes will not cease to wake.
6. I lamented and still lament, as one who lives bewails
one dead,
Or as he groans whose shin bone is broken and whom
no one can cure.
Gwad, however, understood perfectly well what manner
of goat an-Nuri was after, and the next day he went on an-
Nuri’s mare to inquire among the tents how many camels
they had for sale. In one tent he found only women. One of
them looked at his mare attentively, took her by the rein
when GwAad dismounted to enter the tent, petted her, stroked
her mane, tied her to the tent peg, brought her water, and
could not tear herself away from the animal. To Cwad this
unusual care paid to a strange mare seemed—to say the
least — peculiar, and he looked sideways at the young and
pretty woman; their looks met, the woman’s face reddened,
and GwAad guessed why she tended Prince an-Nfri’s horse so
carefully. Returning to the prince’s tent in the evening, he
found him in the same brooding mood as yesterday. After
the visitors had left, the guests retired to bed, and when an-
Nuri again ordered coffee to be prepared for him, Gwad spoke
to him thus:
1. ‘Azz ravi al-‘anz jekil éallejt
bemakran as-sejlén mad haden dakarha
2. tarani bsirak can terhas w-halwejt
‘anzak cemin bezamiri habarha
170
RWALA BEDOUINS
3. ‘anzak behdk an-nazel tatri blaha bejt
diben jendzerha wa diben ‘atarha.
: Patience! The lover of the goat says ‘I grew weary;
At the junction of the creeks none spoke of her’.
. See, I bring thee a joyful message, even shouldst thou
Get rid of me cheaply, though a reward thou hast prom-
Of thy goat news is hidden in my bosom. [ised.
. Thy goat bleats in her tent in the camp yonder,
A wolf guarding and a wolf ensnaring her meanwhile.
The prince stretched out his hand, shouting: “Be quiet!”
1. Lijje fateren jowm akul ebha
takta’ rahdrih dawijje
2. min nasl sa‘lan ndgebha
‘alejha wuseym al-awdgijje
. tazha-l-mijdreé mandéebha
aslah wukdden Sardrijje
4. mabhil ja-l t'adder ebha
masijet merwahaha bijje
5. adur knejne w-medhebha
ma sifet. ‘ajn an-neddwijje
6. 74 ma hala jowm ald‘ebha
w-an-nahad 7a bejz kudrijze.
©o
. An old she-camel I have, who now, while I sing of her,
Runs about in the sunshine on the glistening plain.
_It was from Sa‘lan’s descendants that I received her,
And her brand is that of the Al ‘Awagi clan.
. Her shoulder blades are adorned with a cushion,
And from the Sararat she most certainly hails.
. A fool only could find fault with her;
Why, hast thou not seen how she moves under me?
. 1 am seeking Knejne and a trace of her,
Hast thou not seen her, thou who hast the eye of a
she-falcon hunting in a dense fog?
. Oh, how sweet when I play with her!
Her breasts are like the eggs of a kudrijje.
The poet was an unknown Rwejli; the reciter, Mindil al-
Kat‘. The poet rides out on an old but well-bred she-camel,
a gift of Eben Sa‘lan, to look for his sweetheart, Knejne.
MARRIAGE CUSTOMS 171
Verse 2. Al ‘Awagi is the name of a clan of the Weld Slej-
man, who encamp southeast of Tejma. The ‘Awagi captured
the she-camel from the Sararat and, in turn, were robbed of
it by the warriors of Eben Sa‘lan. 3. Mirake is a leather
cushion. The rider crosses his legs on it. Sometimes two mi-
jareé are used. One, serving rather as an ornament, falls as
far as the camel’s neck, while the second, the smaller one,
is the mirake proper. 5. An-neddwijje is the female of a
hunting falcon, who finds her prey even when the atmosphere
is filled with damp fog which settles down like dew, neda’.
6. Kudrijje is a bird about the size of our jay, but more
Squat in body, of dark brown plumage, and with one half of
its wing's black.
1. Ja-bu rasid aséi lak al-kalb malkigs
ja muntaha’? Sakwéaj w-al-kalb murtall
2. al“afw lad mirsdl lé telfija tras
maga sahar Sawwal wa-ksajjeren zall
3. ja-bu nhiiden cannehen tala: battis
— béz al-hamém ar-ra‘bi aw hen axéal
4. al-ejun jecsen hadd al-owgdn ba-r-rmts
sowdan mardnigen hadabhen lehen zall
\. haddeh éema?-d-dehddr ma jedni-n-nis
wa-trafeh Semt al-haddajeb ‘an at-tall
6. nhudeh haca? bézen ‘ala-t-taces maf kus
_ wa-kdeleteh ¢ar-ris sowden tahalhal
7. al-batn leh rabbit la kotn manfis
la mer‘ezen lejan batneh w-la zell
8. ja bint min jatni li 74 kamal al-hiig
w-en dowbahow ‘awé al-marékiz ma dall.
1. O father of Rasid! with my wounded heart I shall com-
plain to thee,
O thou last comfort of my sorrow and of my heart
filled with passionate desire!
2. Have mercy! Neither messenger nor travelers have come
to me
For the last month of Sawwdl, and now the end of
al-ksajjer is near.
3. O maiden with breasts like the fruits of the battis
Or eggs of the cooing pigeon or some still fairer thing!
4. Her eyes, whose lids cover her cheeks
Are black, and the curved lashes cast a shade.
172 RWALA BEDOUINS
5. Her cheeks are as smooth as gossamer, which none
must touch roughly
And which a light breeze lifts when unburdened with dew.
6. Her breasts thou wouldst liken to eggs, the halves of
which lie on a sand drift,
While on her temples the hair waves like black [ostrich]
7. Her belly — neither fine cloth nor cotton plumes.
Nor even the Kashmir wool is as soft as her belly, not
the smooth wool used for weaving rugs.
8. O little daughter of him who stands firm when the
terror is at its height
And proves no coward when all rush about and bend
over the necks of their horses.
The author of this poem was Cen‘an 4l Tajjar, a member
of a once famous kin, the remains of which now usually camp
in the neighborhood of Dmejr. Abu Rasid was a friend of
the love-stricken Cen‘an, whose sweetheart, a chief’s daughter,
was staying with her father in the inner desert.
Verse 1. MalkiiS is one wounded or stricken; lakesni has-
sejf means “this saber wounded (struck) me.” Muntaha sakwaj
means “my last consolation, or comfort, is the man whom
I trust the most.” Al-kalb murtall or al-kalb beh roll (or
hamm) means the heart filled with unsatisfied, passionate
love. 2. Al-afw or 7d-llah ‘awntak, meaning “May Allah have
pity on you!” or “May Allah help you!” is a usual cry when one
hears of a great misfortune. Allah visits man with torments
for his sins, hence the exclamation “al-afw,” meaning “For-
giveness!” “Mercy!” or “Pardon!” If Allah forgives the mis-
deeds, the misfortune is past. Sawwéal is the tenth month.
Cen‘an, who lived permanently with the settlers, uses this
word, which is not usual in the desert. Al-ksajjer is the name
given by the Arabs living in the neighborhood of Damascus
to the eighth month, Sa‘bdn. The poet’s sweetheart moved
with her father to the inner desert in the month of Sawwéal,
and now al-ksajjer was nearing its end; thus ten months were
almost past and, still, neither messenger nor traveler, tdres,
had come bringing word of her. 3. Battiéis is a plant with red
fruits preserved for their pleasant odor. 5. Dehddr is gossamer.
6. Haéa’ or tekel means “resembles.” A te‘es is a smooth drift
of rosy sand. The halved shell of an ostrich egg lying on the
smooth rosy sand reminds the poet of his sweetheart’s charms.
7. Rabbut is the finest cloth; kotn manfis is cotton lint;
mer‘ez, the wool of the Kashmir goats. Zell is the fine wool
with a silky gloss, from which the prayer rugs are woven. 8. Al-
hus signifies terror or panic breaking out in a small camp
attacked by a strong troop of the enemy. He who remains
cool in danger, jatni, checks, encourages, and tries to inspire
his comrade to continued resistance and does not prove a
coward, md dall, even when he sees the men fleeing, mardkiz,
Swarming, ‘awé, all around him and pressing their heads to
the necks of their mares, dowbahow, so that they may escape
MARRIAGE CUSTOMS
the shots of the enemy.
of
2.
Ja min jedwenni ‘ala-l-afas w-az-zdg
katben besafh segilaten ma baad zz
w-j min je‘dwenni ‘ala-l-kaf muhtag
hejta ma‘ al-arjah jabri-s-swahig
. kam lejleten mabrak delili ‘ala tag
w-nowmi ‘ala rorr at-tandje ramalig
. wa-mkejzaha ‘an wahg al-kejz fertaz
behsuim selma’ safijaten sardhig
. w-matim al-hunta ‘ala sdhen as-sdg
w-masribaha lbejn al-abkdr al-lwahiz
Ph Ne c
. w-elja hanaf jinbag ‘an mitl al-flag
‘an Suddaben mitl al-lwali mefalig
. erdafaha teesén min ‘okb al-wudig
AVA
min fowk sizdnen swat ad-dararig
. tensef ‘ala-l-matnén dagen wara dag
w-tensef ‘ala-l-matnén zén ad-demilig
. laggen halahilaha éema laggat al-hagg
w-laggen haldhilaha bzén ad-dwaliz
. w-gatna tehatta cannaha zabi-l-angag
tehza® laha sid al-‘ajin al-hadaliz
. hi ‘anz rimen rihaha ‘ambar fag
kadat al-ruzlan al-Gwdzi-d-dwarig
. rihdneten bemenka‘ al-ma? elja raz
malat brazzdt al-rostn al-awdrig
. hams al-handser behen as-serk ma lig
w-ajun jaktelen al-hwawi medaig
. semijjeha mas wagh al-roson jinig
bab as-Semdl w-ld lezi leh mahdrig
. jG-Uadh jé farrdg ja wali al-frag
ja-lli ranigjgen w-al-halajez mahdawig
174
10.
dd.
12.
13.
14,
1;
RWALA BEDOUINS
16. tefreg lalli Genneh bhakken min al-“ag
mutahajjeren zakat ‘alejje al-menahig.
. Oh, who will find for me powder of gallnuts and copperas
With which to write on a paper as yet unused,
. And who will help me to the verses needed
That like gentle breezes shall allay the storms [of my
heart]?
. Many nights did my camel rest by the hole of a
snake’s den,
And even in sleep I thought of her with the white teeth.
. To escape the heat in summer, at Fertaz she hides
On the spurs of Selma, where are rifts with clear water.
. She eats wheat bread baked on a red-hot sheet of iron
And sips the milk of young white she-camels.
. When she smiles, she uncovers teeth like white snow,
As white as cleft pearls.
. Her hips are two sand drifts sprinkled with light rain
And rest on two calves like the rollers over which the
well ropes pass.
. She lets one lock of hair after another —
The fine braids of her hair—fall down her back.
. The rings above her ankles tinkle like a pilgrims’
procession,
And still the rings above her fine thin ankles tinkle.
To us she came, stepping with care like the gazelle
leading her flock,
Upon whom the expressive black eyes [of her flock]
are turned.
She is like a white gazelle emitting the fragrance of amber
And leading gazelles in pairs.
She is like the sweet-smelling flower growing by the
pond, while the water is clear,
Spreading its luxuriant leaves which ever tremble.
Five little fingers she has, which none but I as yet has
touched,
And night-black eyes, which kill the love-stricken.
Her name is like the branches which incline >
To the north, and none can expound it.
O Allah, thou comforter! O Lord of consolation!
O thou who art rich while thy creatures always are
in need!
MARRIAGE CUSTOMS 175
16. Thou wilt comfort me whose love is ivory white
And who am still in torment, as those who appoint my
road oppress me.
This poem was composed by Cen‘an 4l Tajjar and was
recited to me by Prince an-Niri.
Verse 1. ‘Afas, the gallnut, and zdg, green vitriol (or
copperas ), powdered, are used to make ink. Sgile is a sheet
of paper. Ziz means dyed, blackened, covered with writing.
2. Kaf is a verse or a poem. Swéhig are the torments of the
soul, excitement, a passionate outburst. 3. The poet used to
speed to his beloved, who dwelt far from his camp; therefore
he had to sleep in the desert, often beside his she-camel which
knelt, mabrak, over a snake hole, tag. Tendje are the four lower
and four upper incisors. Ramdlig means “perpetually moving
or dreaming with the eyes half closed.” Fair women are fickle
in love and changeable, which causes the lover much anxiety.
4. Mkejz or mekiz are midsummer camping grounds. Caw
Fertez lies southwest of HAajel. Sardhig (for sahdrig ) are deep
rifts in a rock, with narrow openings where the rain water
keeps fresh for a long time. 5. Hunta is another name for
wheat, kamh. The beloved maiden is evidently the daughter of
a well-to-do Bedouin, as she can eat wheat-flour bread baked
in the shape of thin cakes on asdg, iron sheet about forty centi-
meters in diameter. The milk of young white she-camels is
said to taste the best. 6. Fldg, or felg, for telg, means snow
or ice. Suddab are small pieces of dry raga wood, from which
the bark has been peeled off; they are of a glistening white-
ness; sddeb (pl., Suddab) is equivalent to bejaz (pl., biz), mean-
ing “white.” 7. Te‘es is a conical sand drift. Its sides have gentle
Slopes, are very soft, and when sprinkled by light rain, wu-
dag, shine with a peculiar pink glitter. The sizdn, calves, are
round and plump, like the dardrig or rollers used for letting
down the rope with the dip bucket. This roller rotates in
holes in two posts which are set in the ground and with the
roller form a triangle. 8. Tensef, she lets down, is said of a
woman who undoes her combed or plaited hair, allowing it to
fall down her back. Dag means, properly, the separate tresses
of the combed hair; demdlig those already braided. 9. The
small rings worn above the ankles are usually of glass, but the
wealthier women have them made of copper or even of silver,
ornamented with fine chains from which hang tiny bells. These
176 - RWALA BEDOUINS
trinkets knock together at each motion of the wearer, the
chains rattle, the bells jingle, and the sounds thus produced
remind the poet of an approaching or departing procession of
pilgrims riding on camels covered with ornaments and bells.
DwaliZ are slender shins above the ankles, which allow the
rings to move around freely. 10. A fine firm step finds much
praise with the Rwala. Every herd of gazelles has its own
leader, usually an old animal which walks a few steps in
advance of the others with a firm but prudent step, looks
both forward and sideways, catches every scent, and is always
ready to flee, should a suspicious object come into view. Ha-
daz signifies expressive, lively eyes or persons. 12. Rihane
is sweet basil or other scented plants thriving especially at
the edges of water holes in the channels where rain water
remains for a long while. Before this water reaches the putrid
stage it is pure and clear, and during that time the rihadne
grows luxuriantly, its juicy twigs, raggdt al-rostn, rising and
falling with the slightest breeze. 13. The fingers of the poet’s
sweetheart are so small and beautiful that he calls them all
little fingers. 14. The name of the maiden is not easy to
ascertain. 16. Al-mendhig are men who repair the roads and
thus enable the laden camels to move along easily. Here the
maiden’s kin is meant, who refuse to permit the poet, a member
of another tribe, to marry her. |
1. Bint eben lifa w-al-msakka halifa
abéi latifa hal min dinaha-l-lal
2. lejtah radifa fowk waré al-‘asifa
aladd w-ahla min mrddafk ja hal
3. lejtak fedaha w-ashanak bedwaha
w-abi* belém al-hebajjeb mijjet hal
A, Sifetah bsarha wa-mtala-l-kalb farha
min kubr garha ma Zuwit ankol al-hal
5. Sifetah behise tenkoz al-‘ancerise
w-ld-rid ise illa rizah elja sal
6. ldbesat al-mezdwi zdwi ar-rth zawi
hasa’-l-feddwi ma jigib tib al-af*al
7. gitah b'aswa mizneten taw naswa
alli mtarha zer* kalbi minneh tal
8. gitah telumma rah kalbt gehummah
w-jalian abti-mmah mad tesammih cattal
i
10.
MARRIAGE CUSTOMS LT?
9. sifetah tekddi wa-wkedat fwddi
mohra tsadi min emhdr eben haddal
10. elja barat ¢etli dallat teltefet li
samsen badat li min wara hdjet al-gal
11. bint al-ekhejle gallelat kill al-lejle
w-dafee zahraha ‘an rekiiben lin-naddal
12. dafi hasadha sahhatén ‘aséha
masrub mwvha ma jigi rib° fingdn.
I lament for Latifa, the daughter of Eben Lifa,
I, the sorrowful Halifa; for, without her, changed for
me looks the bright plain.
. Would that she sat with me on the thigh of a stub-
born she-camel!
It would be sweeter and pleasanter than to sit, uncle,
with thee!
. Oh, couldst thou be sacrificed for her, so that I could
use thy ashes to paint her eyelids!
For peace with my sweetheart I would sell a hundred
uncles, indeed!
. I have seen her on a plain overgrown with grass, and
my heart joyfully followed her then.
The blow [of her loss] has bereft me of strength to
describe that situation.
. I have seen her in the thicket unbraiding her plaits
And had no care for food, except her spittle.
. She wore a silk coat, covering her charms;
Shame on this hired servant who does his work not well!
. I came to her after supper; she was like a newly
formed cloud
Whose rain made the seed in my heart sprout.
. I came to her just when she was combing her hair,
and my heart warmed to her.
A curse on her mother’s father, who did not eall her
Jailer!
. | saw her with her escort and my heart caught fire,
For she was like a young mare from the Eben Haddal
stud.
When she desires to imprison me, she turns to me
with gestures
Like the sun appearing from behind the long wall of
a mountain.
178 RWALA BEDOUINS
11. The daughter with her eyes painted black is every
night ready to ride,
And still she defends her back lest a scamp mount it.
12. Her belly gives warmth, though she sups on but two dates
And drinks no more than one fourth of a coffee cup.
By an unknown poet. It was dictated to me by Mindil
al-Kat‘1.
Verse 1. Ldl means a level glistening plain. Traveling
in a plain of this kind is easy and fairly safe, as enemies
may be observed from afar. The poet’s life before Latifa was
lost to him resembled a journey over such a plain. 2. Hal,
the brother of the poet’s mother, rides with him, sitting on
the camel’s hips behind him, mrddafk, and comforting him.
4. Sarha is a plain overgrown with new grass, where the weaned
camels are pastured. 5. ‘Anéerige is a poetical expression for
very soft plaits of hair. 6. Mezdwi is a silk caftan worn by
the wealthier women over the dress, at-towb. Its sleeves being
narrow, the hands are covered to the wrists, which gives the
poet cause for reproach. 12. Gallelat means “she wrapped her-
self in the geldl’’, blanket on which the horse or ass’s saddle is
laid. Sahha is a dry yellow date about the size of a hazelnut.
1. Nattejt an-al-merkab allah jahuneh
atar al-feriz muzim rarbi salamja
2. hadra ‘an al-merkab la teréebuneh
ja-hl al-klib alli ‘ala-l-hebb zamja
3. jatri ‘alejkom rajiben terteguneh
‘onk al-ferid mudajjereh hess ramja
4. as-sukkar al-masri mefdlez esnineh
makul lil-hukkam zejn at-ta‘amja
5. w-ld hw min alli riheh tekrahtineh
w-lad jifhameh kid ar-regdl al-fahamja
6. rihat ehzéra bimezadem ekrineh
7a ‘all ‘ajn tabrozg az-zejn ‘amja
7. en akbalat ja nds teshar ‘ajtneh
w-en sanadat ja nas tedbah Setanja.
1. I ascended the lookout — may Allah grant that it be
deceitful!
The tracks show a small camp west of Salamja.
2. Keep off that lookout, ascend it not,
O ye with hearts thirsting for kisses!
MARRIAGE CUSTOMS 179
3. Memories of your distant sweethearts will come to
your mind; for them you will long.
Her neck is like a gazelle’s alarmed by a shot.
4. Her teeth glisten like Egyptian sugar,
Sugar, the food of rulers, of sweet taste.
5. She is not of those who emit a disgusting odor,
But an odor appreciated only by men of sense.
6. The fragrance of hzéra her tresses emit,
Oh, may the eye be blinded that is incensed at this beauty!
7. When, O people, she comes nearer, her eyes enchant,
And when she ascends from the valley, O people, she
slays with her charms.
The poet was a member of the as-Sha‘a tribe; the reciter,
Blejhan eben Mesreb. The poet went out on a plundering ex-
pedition, muhansel. On his return he was told that his kin
were camping east of Salamja. On arriving there he saw from
the tracks that the camp had been removed farther west. He
therefore ascended a high hill and looked over the western
horizon, hoping to see a few tents he knew, among them the
tent of his sweetheart.
Verse 1. Al-feriz muzim signifies.a few tents, which re-
main for a considerable length of time in the same place.
4. The cane sugar, which contains more of the glittering
crystals than the best European sugar, is made in Egypt.
5. The Bedouins hate all strong odors, believing that some
odors give rise to many diseases, or at least irritate old
wounds; for this reason they stop the nostrils of sick persons.
It is considered a matter of individual taste which odor is
harmful and which helpful. 6. He who cannot tell an injurious
odor from one that is beneficial looks with disfavor on the
person or the object by which an odor is disseminated. 7. Se-
tanjaha or Stinaha are the several charms of a beauty, in this
case the girl’s full hips.
1. Ja mehsen al-wejlad ‘ankom radii bi
hal-hzuz alli wasi‘en tenadjah
2. kazzejt mirsdl w-ld radd nowbi
w-la gab li ‘elmen Sefijjen w-la ga
3. 74 rabb la tarzok hatdat al-éedibi
alli gehumm al-elem min din melfah
4. m-dkel w-low hattu ‘ala-s-Setel ar-rowbi
barbur sejfen sdhendten swajd
180 RWALA BEDOUINS
5. ‘al-esrija telkat lahalha ‘arubi
w-homs w-hama laha mebt* w-mesra.
1. O Mehsen, at your wish the Welde have deprived me
Of this bliss to which a broad passage leads.
2.1 sent a messenger, but he did not carry out my bidding,
Brought no refreshing news, nor returned at all.
3. O Lord, withhold gain from a heedless liar,
Who takes messages but delivers them not to those
for whom they are destined!
4. I could not eat even if they laid before me, on rice
boiled in sour milk,
Pieces of warm roast from this year’s lamb.
5. At Esrija she used to gather fuel for her kinsfolk,
And Homs and Hama’ were her market towns.
The poet hailed from the as-Sba‘a tribe. He loved a
daughter of Mehsen Rahisarrth, the chief of the “Ebede, who
refused her to the poet and sent her to his sister, who was
married to a chief of the Welde encamped on the left bank
of the Euphrates. The poet camped with his Kmusa division
of the Sba‘a west of Palmyra, longing in vain'to meet again his
sweetheart. I took down his poem as it was recited to me by
my companion, Blejhan eben Mesreb.
Verse 1. A tenijze (pl., tendja’) is a passage between two
rows of tents. The clans engaged chiefly in breeding goats and
sheep arrange their tents in the form of an ellipse. The side
ropes of the different tents meet, only two wide openings, by
which the camp is entered, being left on the two narrow sides
of the ellipse. In contrast to this, the Rwala, who breed only
camels, usually put up their tents in parallel lines. The space
from end to end between these tents is also called teni7je. The
wider such an opening or space, the more room for the guests;
hence the saying wast tendjadh has the same meaning as bd-
leh wast or halkeh wast‘, his heart, his nature, his solicitude
is wide, he is generous. Hztz are expressions of bliss or love,
hazz. 2. Kazzejt has the same meaning as ba‘att; nowbi (or
nebai), my commission. ‘Elem is a detailed report, a long
message. 3. Hatdt or hatwa means many a one, someone, or
anyone. Melfa’ is the person for whom the message is intended.
Melfak ‘ala flén means “thou wilt go to this or that one”;
min hw melfah, “to whom shall I deliver this?” 4. Setel or
tummen is the rice grown on the lower Euphrates and Tigris.
MARRIAGE CUSTOMS 181
kowb, also known as leben réjeb, is sour goat’s or sheep’s
milk. 5. Esrija, the ruins of a town north-northwest of Pal-
myra, is one of the main camping grounds of the ‘Ebede
division of the Sba‘a. Homs and Hama’ lie west of Esrija.
1. Ja rdéeb min ‘endana tisa’ majat
w-tisain w-elfen tizddi
2. mrabba‘dt kejzahen misterihat
w-en saneden limrétbe w-at-tanddi
3. jilfen abu sbejjei ‘adim al-me‘egzat
jekzi raradna min gamit al-bwidi
4. bari jidtir swejhebi bel-mhafat
jidawwer al-bedw hamm jidawwer al-blédi
d. kil ja bint ana min ‘okbikom Sufet lo‘at
hali nahat ja bint w-al-hamm zédi
6. al-halk tebdt al-lejl bel-own méd-bét
w-al-“ajin “an nowm al-mela ma twédi
7. ma-lum ana ra al-hawa kitr mé fat
w-iblis ma ra al-hawa bigithddi
8. en ma lakejieh hajj telkah Zid mat
haffet ‘alejh al-kabr w-ermel hwédi.
1. O thou who ridest from us, leading nine hundred
And ninety and still another thousand [camels ],
2. Almost square with fatness, rested during the midsummer;
When they go up to the wells of Mrétbe and at-Tanadi
8. They will reach Abu Sbejjel, who knows no fatigue
And who will do all that we need among the Bedouins.
4.1 desire him to search for my sweetheart, no matter
where she may be;
Let him search among the Bedouins and in the settle-
ments, then.
d. Speak thus: “O daughter mine, I have suffered without
you heart’s torments;
My content is gone, and the torment grows.
6. At night all creation sleeps, but verily, I do not,
For the eye will not catch the sleep of riffraff.”
7. I reproach not my beloved with what is already past,
As Iblis is wont to tease every beloved one.
8. If thou shouldst find her not alive, if thou shouldst
find her dead already,
Make lighter her grave and strew with sand the three
stones on which she used to place her kettle.
182 RWALA BEDOUINS
Composed by Fejhan eben 7Aced eben Zrejban, the chief
of, the DowSan clan of the Mtejr tribe in Negd. The re-
citers were Mhammad al-Kazib, ‘Abdallah al-Matrad, and
Hmar abu ‘Awwad. In one of the camps which he rode through
when returning from a raid Fejhan happened to see a woman
whose beauty dazzled him. For months he tried to forget her
but in vain. Then he sent this poem to his friend ‘Abdallah
eben Sbejjel, who was living in the settlement of Nefi, which
is tributary to the DowS4n, with a request to find her camp
and also to inquire whether the woman would marry him.
Verse 1. Fejhan’s messenger accompanied a large caravan,
called hadra, which had set out from the inner desert for
the lower Euphrates to buy food, clothing, and ammunition.
2. Traveling in the kejz season, midsummer, is most fatiguing
for the she-camels. Saneden, they went up, signifies that the
caravan was already on its way back, because the trip towards
the Euphrates is expressed by the verb hadaren, they went
down. Mrétbe and at-Tanadi are large watering places near
the settlement where ‘Abdall4h was then living. 3. “Abdallah
furnished the DowSan and their chief with everything they
needed. Every large clan has a purveyor of this kind. 7. Iblis
is the tempting angel, not Satan. 8. In many tribes it is
customary to pick up a pebble from the grave of a friend
and to throw it aside so as to lighten the burden. On the
grave of a girl or woman they also lay the three stones,
hwddi, that held the kettle in which the deceased cooked in
her last days. Another custom is to sacrifice a goat or sheep
on the grave; some then smear the stones with the blood of
the sacrificed animal, others strew over them a handful of sand.
1. Ja fatri hobbi mahdari tomijje
jowm eglahazzat mitl hadd al-hsani
2. hobbi tomijje w-al-fejdz al-“adije
w-tanahheri berzan zejn al-mebant
3. ana kzejt al-lazem alli ‘alejje
al-lazem alli mad kzah al-hedani
4, al-gedi hattejteh bwaré al-matizje
w-mutnahheren jamm shejl al-jemani
5. bari nidir at-tiflet al-aswagizje
rihat nesemha éazebdd al-‘omani
6. ma li ‘ala-t-tajjeb w-la leh ‘alejze
allah jelim swejhebi mad tanani
11.
12.
MARRIAGE CUSTOMS 133
7. ma gah sabr howlén lawwal zahijje
w-la Saf tal rurbeti was gerd li
8. gumma rada’ rakan bel-mehmehijie
w-lla w-hw jati mitl al-hesdni
9. w-allah ma-ridah low hi nebizje
low enn hargak ¢ideb w-haéet al-lisdni
10. dhed beddlah ‘andalen SowéSelijje
ma lamsah as-sdbtr bekurb al-‘anéni
ll. ma hammaha hajjal kabli Sufizze
w-la sdf malk al-mowt barzen dandni
12. en hazzejt as-Selfe karejt at-tahijje
w-en zl jd-hla-l-hejl kalbi lwani
13. min “dfena ‘afnéh low hi menijje
low hw genin al-kalb ma beh metdni.
O thou old she-camel of mine! keep to the border of
the sandy hills,
Look to see if the cheek of a horse shows on the horizon,
. Keep among sandy hills, ridges, in healthful valleys,
And make for Berzan, the finely built.
. The duty laid upon me I have fulfilled,
A duty not to be accomplished by a coward.
. With the North Star over the hips of my animal
I went straight for Canopus in the south.
. L yearned to search for a maiden with her neck raised high,
Whose breast is scented like ‘Oman civet.
. The man of honor owes me nothing — nor I him!
But Allah will rebuke my mistress for not waiting for me.
. Her patience did not last two years, but only till the
first feast of zahijzje,
And therefore she has not seen the end of my stay
abroad and [learned not] what there happened to me.
. Rakan either in the desert will perish
Or like a stallion will surely come back.
. By Allah, I would not have her if she were a prophetess,
Even if it be proved that all thou sayst is but lies and jest.
. A pure-bred young mare I will take instead,
By spur and bridle as yet untouched.
No rider like me has ever made her leap,
One who has not seen the death angel on the plain.
When the wedge of my spear I swing, it is a greeting,
And if there is acry of “O horse!” my heart pulls me there.
184 RWALA BEDOUINS
13. She who turned from us will see us turn from her,
even if she be destined for us,
If she were the only love of our heart, we would not
return to her.
The poet was Rakan eben Hatlén, chief of the “Agman,
who camp along the Persian Gulf coast southeast of al-Hufhuf.
The reciters were ‘Abdallah al-Matrid, Mhammad al-Kazib,
and Hmar abu ‘AwwAd. In 1871 the territory al-Hasa, south
of al-Basra, was occupied by Turkish troops. Its administration
at the end of 1873 was put in the hands of Bezi* eben “Arej‘er,
but he soon tried to shake off the Turkish sovereignty and
to drive out the foreign soldiers. Therefore a new expedition
was despatched to that territory at the close of 1874. Many
Bedouins were killed and in 1875 twenty chiefs sent to Turkey
and imprisoned there. The young chief Rakan eben Hatlén
was one of the number. He remained in prison twenty-two
months, being pardoned after the outbreak of the war with
Russia. The journey home was made first by ship to Iskande-
rina (Alexandretta) and thence by land to Aleppo. Distrusting
the Turkish officials, he would not follow the right bank of the
Euphrates to al-Basra and home from there, but escaped from
Aleppo to the ‘Aneze of the as-Shba‘a tribe, was furnished by
them with a female riding camel and a guide, and then hastened
across the desert southwards to al-Gowf, to the representative
of Prince Eben Ragid, with whom his young wife, Sakha, and
the rest of his relatives had found refuge. In al-Gowf he was
told by Eben RaSid’s men that his wife had been married in
the meantime to Sultan eben Dawis of the Mtejr. It was said
that she had at first intended to wait for Rakan, but when
she heard on all sides that he had perished and when, on the
azg-zahijje holiday, a she-camel was sacrificed to his memory,
she yielded to persuasion and wedded anew. Rakan was greatly
moved by this report. Leaving al-Gowf again, he proceeded
along the eastern border of the sandy Nefiid desert as far
as Hajel, the residence of Prince Eben Rasid, where he took
quarters in the castle of Berzin. During the journey he com-
posed this poem.
Verse 1. Hobbi or hommi signifies the following of a certain
route. Mahdri are the last spurs of a chain of hills; tomajje
means the knolls, slopes, and valleys in a sandy desert. Hgla-
hazzat mitl hadd al-hsdni signify the sand drifts along the
MARRIAGE CUSTOMS 185
borders of stony dells which often overtop the latter by fifty
meters and remind the Bedouin of a horse’s nose or the side of
his head, according to the direction from which he sees them.
Their ends sink into the stony plain like a nose and their
sides are like the horse’s cheeks. 2. Fejdz al-“adijje (for ‘adize)
are long, narrow dells among sand drifts; there a camel will
always find good pasture and a traveler plenty of fuel and
a warm, safe night’s rest. The Neffid is the most healthful
district in the whole Arabian desert. Berzan is the name of a
strongly fortified castle owned by Eben RaSid at Hajel. 3. This
duty, fate, was imposed on him by Allah, 7. e. to be imprisoned
in a foreign country. 4.From Palmyrena to al-Gowf he proceeded
in a southerly direction, thus having the North Star over the
hip of his camel and Canopus in front of him. 5. He knew
that his young wife found shelter in Eben RaSid’s territory.
‘Aswagijje means a woman walking erect, with unbent neck.
6. He is not angry with her new husband. The mere notion
that his wife could prove unfaithful to him while she was
continually in his thoughts even when he was in prison killed all
his desire for her. 10. He wishes to seek consolation in fights,
11. Hamm is the word used in Negd for the action of a horse
in an encounter between two riders. The horse rises on its
hind legs and with the front legs lifted high leaps forward
like a wild beast. Sufijje was explained to me as meaning the
same as mitli or ahsan minni, like me or better than I. The
whole verse means that the mare which Rakan desires to
ride has not yet been in a fight, as arz dandni signifies sahl
(or mahdas), battle ground. 12. Tahijje is a Bedouin greeting,
such as “Jd hala,” or “kawwak’’; among the settlers it means
the profession of faith: “Ld ilah ill-allih wa muhammad rasil
allah.” “Jda-hla-l-hejl, O horse!” is the alarm cry of the watch
on sighting the enemy.
A fragment of the same poem according to Nawwaf eben
Sa‘lan:
1. Ja fateri debbi twéref tomijzje
w-en esmaharrat mitl hasm al-hsdni
2. debbi tomijje w-al-bildd al-‘adijje
liga ma jabdi leé shejl al-jyemani
o. nabri ndawwer diret al-rasmerijje
rthat gasadha ¢az-zebdd al-omédni
186
RWALA BEDOUINS
4. al-gedi halejnéh bwaré al-matijje
w-faraket naharha ‘an shejl al-jemant
5. ma la ‘ala-l-magmil w-la leh ‘alejje
alli kza°? hagaten ma tanani.
_ OQ thou old she-camel of mine! run along the borders of
sandy hills
And when on the horizon thou seest, as it were, a stal-
lion’s nose rising,
. Run through sandy hillocks and the healthful country
Till Canopus will rise for thee, appearing in the south.
. We seek the land of RasSmerijje
Whose body is fragrant like ‘Oman civet.
_ We had the North Star over the hip of our camel,
Who swerved from the line of Canopus in the south.
. The beauty owes to me nothing, I nothing to her,
And she who has done what seemed her duty must not
expect me.
Verse 38. RasSmerij je for KaSmerijje; the r is often sub-
stituted for k, as, for instance, in rdder for kader, rar for kar,
ete.
4. Naharna means “we followed. that course.” Sahajna,
we were moving, we headed for, might also have been used.
Masha, wagh, nahar, jimma, all mean the direction of a course.
M exahi is an expression used of anything that lies in various
directions, such as pastures, watering places, camping grounds,
people, etc. The she-camel, taking a different direction from
that of Canopus, changed her course more to the south.
Laments for Lost and Dead Lovers
Jad wanneti wannet al-wagan
tamdn sinin ‘ala wasddi
ad wanneti wannet al-“amjan
ma leh ma‘ an-nds kawadi
d wanneti wannet al-‘atsan
bel-kéz w-‘an mdredeh radi
‘alejk ja hejla’ as-subjan
hallanneh al-hegen bel-wadi.
This is my lament, the lament of one on a sick bed,
Who for eight years has lain on a pillow!
Alas, my lament is the lament of one blind,
MARRIAGE CUSTOMS 187
For whom the people can find no guide.
Alas, my lament is the lament of one thirsty
In a scorching summer, who in search of water went
astray.
Alas, for thee I lament, thou swiftest falcon among
the youths,
Whom the she-camels have left in al-WAdi.
The beloved youth did not return from a raid, having
“eile in a fight in al-WAadi (Sirhan). Hejla’ is the swiftest
hunting falcon (quarry hawk).
Ja zejd jidkar habibi mat
min ‘okbaha was hajati lah
dinjak hadi tegi zerrat
elja gd-l-kadar Zallat al-hila
w-gedd kalbi ‘ala ma fat
gedd ar-rsa min mahdahilah
halina narkab ‘ala-l-ajrdat
fejhdan sdlen haddlil lah.
O Zejd! they say that my beloved is dead.
Without her what is life to me?
This world of thine hurries from one deceit to another,
For if fate comes running, all self-help is useless.
My heart is torn in two by what has happened,
As the bucket rope breaks on the axle of a hoist.
Let us mount she-camels accustomed to far journeys,
For the Fejhan valleys are said to have water enough.
The lover, crushed by the report of his sweetheart’s
death, intends to join a dangerous raid. Fejhan is a lowland
situated at lat. 28° 50’—29° 30' N., long. 48° E. From there in-
cursions can be made into the territories of the Sammar and
Zefir tribes. Hadlul (pl., haddlil), a shallow valley ending in
a lowland or without an outlet.
1. Az-zowl zowleh w-al-haldja? haldjaéh
w-al-fe‘el ma hw feel wafi-l-hasdjel
2. la wa? halili kill mé hall tarjah
wa? ma debah min ‘ajn éabsen w-hdjel
3. la wa’ halili tadfok as-semen jimnah
en edbahat kisr as-sinin al-mahdjel
188 RWALA BEDOUINS
A. ld wa? halili kill ma-kul ana-nsah
1a mar tefattennih min al-hegen hajel
5. ld wa’ halili tefsek al-hegen low lah
dowm tetwami rusehom bel-kwajel
6. la wa’? halili kill gawen Sireb mah
w-ma kata’ min ‘ajn sarha hamajel
7. ld wa’? halili jehreg an-nezel bernah
‘alejh min Surl as-sabaja faajel
8. ld wa’? halili bén dowlék w-dowlah
elja mad debahenneh mubremat al-fetajel.
1. Though like him in figure and in every motion, ©
Yet his bearing is not the bearing of him who in so
many virtues abounded.
2. Would that he had not left me! Ah, that man of mine!
Whoever met him [will testify]
How many choice wethers and barren she-camels he
has killed for his guests!
2. Would that he had not left me! Ah, that man of mine!
His right hand poured out for the guests melted butter,
When years of want came upon us.
4. Would that he had not left me! Ah, that man of mine!
Whenever I say that I will forget him,
Then, lo! the barren female riding camel calls him to
my mind.
5. Would that he had not left me! Ah, that man of mine!
Were he here, the female riding camels would not
have been ruttish,
For they only nodded their heads even in the greatest
heat of the day.
6. Would that he had not left me! Oh, that man of mine!
There is no watering place from which he has not drunk,
And how many clans has he not robbed of their best herds!
7. Would that he had not left me! Oh, that man of mine!
The camp resounds with songs of him,
For his deeds are the bravest among the raiders.
8. Would that he had not left me! Oh, that man of mine!
Here and there he dwelt, until
He was killed by rifles fired with a twisted fuse.
Eben ‘Arig, the famous chief of the Beni Lam, fell in
a fight. His wife then married his brother. The fallen man
had a remarkable female riding camel on which he took part
MARRIAGE CUSTOMS 189
in a great number of raids, bringing back much booty from
them. In his last raid he was shot down from this she-camel.
The animal saved herself by flight and was inherited by the
dead chief’s brother, who, however, did not go out on a raid for
a whole year. Owing to this the she-camel became so fat that
her humps began to hang over to one side. Want soon made
itself felt in the tent. The woman was obliged to cook, and
there was neither wheat nor dera’, millet; she had to sew shirts
for both herself and her husband, and there was no linen nor
any camels to exchange for these necessities. Naturally the
woman pined for her fallen hero, and so it came about one
evening that, as she was grinding the wheat begged from
some neighbors, she happened to observe with more attention
than usual both the fat she-camel and her own dilapidated
dress; in fear of still greater misery she composed this poem,
which was recited to me by HmAar abu ‘AwwaAd.
Verse 1. Zowl is the outside appearance, contour, or shape.
Halaja’ is the manner of acting, behavior, speech, and move-
ments. 2. Ld stands in place of ld tab‘ad, meaning “Oh, mayest
thou not go away! Oh, hadst thou not left me!” 4. and 5. Hegen
is a poetical expression for reédjeb, meaning riding camels.
The husband did not remain at home. Between one and three
o'clock in the afternoon the heat is at its highest. The rider
who wishes to keep his she-camel in good condition should let
her rest during that time, kdjile, otherwise the animal de-
generates and becomes incapable of bearing young. 6. Kata‘-
hom kat signifies “looted them completely, took everything
from them, leaving neither camels nor tents.” 8. Mubramdt
al-fatajel, twisted or woven fuses: this phrase indicates that
the poem dates from the time when rifles with flint locks
were still in use in battle.
1. Ja rdéeben min fowk horren Semali
ma jilhak al-misdb ‘ali mttineh
2. horren za‘za° muzarrjen lil-egfali
jetir low hw bar-rasan jinéatineh
3. nattejt ana rigmen tawil w-dli
wa-dmu ‘ajni éal-radar sajjalineh
4. badejt awassef séhb illi zaha’? li
w-nised as-sa“dr ma jidakriineh
d. abu krinen mitl tajj al-hebéali
w-al-zidle ris al-hiz low ralabiineh
190
RWALA BEDOUINS
6. hwagebah garr al-kalam beh ad-dwali
w-ujtinaha ‘ujin al-fahad low za“alineh
7. gebinaha ja nds zowh al-helali
w-al-hadd barken ld‘egdten mezinah
8. hasmah dbabij al-hendi jilali
min al-lilu w-al-mergan wasfat esninah
9. 74 rizaha terjak sidkar dwa li
jabri karis ad-débb jowmen saktineh
10. 74 ‘onk Sowki tekel ‘onk al-razah
Sat al-rorejri bil-kanas tarradineh
11. w-sidraha murassa‘’ bel-ma‘dmi w-al-rali
bildd al-agam w-as-sdm ma tammantineh
12. wa-nhtiidaha tuffah ja zeym hala
fingal sini bez-zeraf ka“adtineh
13. der‘dnaha burkdn fugza julah
w-asejbacah kleym ad-dahab low bartineh
14. w-mraffaca md-zenn gabat ‘ejali
7a Sibeh ‘tid al-mejs low hazza‘tineh
15. 74 sdmein as-sowt ertu lhali —
7a muslimin al-majjet ma terhamtneh
16. hdtu ‘asiri w-e'rezgtineh kbali
w-low mett ana min fowk sadri haddertineh
17. min ldmeni ja lejt ma leh kwam
w-illa kazib al-kofr jistajsartineh.
. O thou who ridest a pure-bred camel of northern descent,
The top of whose back a stick will not reach,
. A pure-bred, shy one, who from youth is often frightened
And who flies in spite of the check of the rein!
. I climbed a high, steep pile of stones
And the tears of my eyes turned [the pile to] a pool.
. I began to describe my sweetheart, who has blossomed
out for me,
And I ask the poets why they do not mention her.
. She has plaits as thick as twisted ropes
And a fringe as fine as a male ostrich’s feather.
. Her eyebrows are as though drawn by a pen filled
with ink,
Her eyes, the eyes of a panther in wrath.
. Her forehead, O people! is like the reflection of the new
moon,
And her cheeks are like the lightning igniting rain clouds.
MARRIAGE CUSTOMS 191
8. The bridge of her nose glistens like the blade of an
Indian sword;
To pearls and corals her teeth I compare.
9. Oh, her spittle! Like viper-wine it is used,
For it heals one bitten by a snake as soon as he drinks
OfeIT.
10. Oh, the neck of my darling! like that of a gazelle
Or the white antelope which men hunt on horseback.
11. Her breasts are adorned by tattooing with gems pre-
cious and costly.
Which neither the wealth of Persia nor of Syria could buy.
12. Her breasts, they are apples, — alas, for my loss that
has bereft me of reason! —
A china cup set on a tray.
13. Her arms glisten as a silver pot,
And her little finger is a burnished gold stick.
14. How slender is she! I think not she has yet born children.
To a sprig of wild cherry I liken her, as it Sways in
the air.
15. O ye who hear this voice, have mercy on me!
O Moslems! will you not pity one dead?
16. Bring here my mistress, set her before me
And on my breast lay her when I die.
17. Oh, may he who reviles me have no kin,
Or become a captive seized by unbelievers.
The poet was Nimr eben ‘AdwAn; the reciter, GwAd al-‘Ani.
The poet sits on a steep stone pile, laments, and describes
the beauty of his dead sweetheart, with whom he wishes to
be buried. Verse 1. Horr Semdli is a camel recognized as pure-
blooded by the tribes camping in al-Belka’ and the Hawran
districts, whereas the tribes living farther east and south
deny this, declaring it is by no means certain that both of
its parents were thoroughbreds. 3. Rigm is an artificial pile
of stones. Such piles are usually found on the most prominent
hills and serve as shelters for the watchers or spies, who,
lying down at their post, may observe the whole country
around. Radir is a hollow in a channel where the rain water
remains even when the stream had dried up. 5. Ralab is a
feather from the hips of an ostrich, used as an ornament or
bouquet. 9. Dabb is any poisonous snake of some length; short
ones are known as efd%. 11. The breasts are often covered
192 RWALA BEDOUINS
with tattooed patterns in imitation of various jewels. 12. “Ja
zejym hdali, Oh, gone is my reason!” is the cry of one surprised
or dazed by something. Zeraf, saucer or tray, was pronounced
by Gwad as zeraf. 14. Mraffa‘a is a slender, delicate one.
‘Ud al-mejs is a sapling or sprig of the cherry tree, which
grows wild in al-Belka’, where the poet was camping. From
these very flexible sprigs stems are made for smoking pipes
known as raljin. 16. E‘reztineh means, properly, “extend or
stretch out the limbs” to enable the poet to see them better.
17. Kani is the name given by the ‘Adw4n to the kinsman whose
duty is to avenge wrongs done to his kin. He who has no kins-_
man and thus no avenger is subject to all misfortunes, like a
captured Moslem carried by the unbelievers to foreign lands.
1. J& sin 74 umm ‘akab 74 sin ja sin
7a mitl Sanz ar-rim temsi wahadha
2. ma lacebat as-summejr bén al-ferizén
w-ld katt ab-al-amalat rawaz wa‘adha
3. w-ld garrat al-ratrif bemidneb al-“ejn
w-la ‘dla-l-giran tum bjadha
4. halaft ana w-allah dinen batar din
w-hajat min hw bes-swaber lakadha
5. en Sdfaten za‘lan lazem terazzin
mitl as-sefuk alli telahleh waladha
6. gatni ‘ata ma seket biha metamin
Simet hamile kill men ga hamadha
7. ja ‘akdb wa’? hazgzgi defentah benimrin
bhadd al-wa‘ar jd ‘akab bemustanadha
8. ‘ejdli radaw ja ‘akadb hamse ma ehwén
w-la Zil ‘ejni sdhera min rekadha
9. ma hammani 7é ‘akab rejr alla wén
alli éema rih al-hzéri gesadha
10. ma zér kalbi ‘an hawdha w-la al-“én
w-en zarzarat ‘ejni gazaha ramadha
11. low gann bandt al-bedw 74 ‘akab saffen
ja-haj ma-hod rejr wagha wahadha.
1. Alas for my loss, O ‘Akab’s mother, my loss!
Alas for her, who like a white gazelle used to walk
all alone!
2. She never took part in the amusement of swmmejr
between the two camps,
And not once did a gallant dare to ask her to a tryst.
MARRIAGE CUSTOMS 193
5. She never drew the knife with blacking around the edge
of her eyelids,
And never raised her hand to threaten the neighbors.
4. I swear to Allah, oath upon oath I Swear,
As well as by the life of him who Souaked her,
®. That as soon as she saw me wrathful she ae to
appease me
As a kind mother tries to soothe her boy.
6. She came to me as a gift, not in exchange for animals
of value,
She was the boast of the kin, for all who came praised her.
7. O ‘Akab! that bliss of mine! thou hast buried her in
Nimrin
By the impassable crags, O ‘Akab! opposite the water.
8. Five of my sons died, O ‘Ak&b! five, and my two
brothers,
And none can say that my eyes had a sleepless night.
9. No one with grief filled me, O ‘Akab! except the one
who dwells—who knows where?
And whose body was scented with the fragrance of
hzera.
10. Never did my heart prove faithless to my love, nor
my eyes,
And whenever she whispered, my eye was as if with
ophthalmia struck.
11. No matter if in two long rows come the Bedouins’
daughters, O ‘Akab,
Thou little brother of mine! I would take none but
Wazha alone.
The poet was Nimr eben ‘Adwian from al- Belka’; the
reciter, Mindil al-Kat‘.
Verse 1. Jd sin (or j@ hejf), Ah me! 3. A ratrif is a
mil, or small knife for rubbing on the eye black. 4. A married
woman is often likened to a saddled mare and her husband
during sexual intercourse to a rider. 6. Among the ‘Adwan
a fixed number of she-camels, sheep, or mares must be given
in compensation to the father of the girl whom a man wishes
to marry. This custom is known as sijdk. 7. Nimrin is the
name of a small creek in al-Belka, where lies the burying
ground of the ‘Adwan. 9. Hzéra is a plant which emits a
strong smell.
194 RWALA BEDOUINS
1. Jd wenneti wennet haluig eben rumi
alli farrekat ‘an madbah waladha idéha
2. gaha zelil al-mejz jerkozg besumi
kassam gnibah min Sefateh ‘alezha
3. wa? tejreti radat w-ana-sih w-awmi
azda‘* laha-s-Sawlah mad fad biha
A. amsejt arawéib nabijat ar-rgumi
radat w-kalbi hazinen ‘alejha
5. kalbi ‘alejha jd-bn ‘ablan jowmi
awmat ‘awd al-ke7s jowmi ‘alezha.
1. This is my lament, the lament for Eben Rumi’s unhappy
she-camel,
Who spread out her two front legs over the spot where
her young was killed.
2. A brute with a club came a-running
And broke her ribs, instead of speaking to her kindly.
8. Ah! my little she-falcon has lost her way, and I shout
Wave a cloth, but all in vain. [and signal to her,
4. Yesterday I climbed some great stone heaps on the hills,
But she has lost her way, and now my heart for her
| is grieving.
5. My heart, O son of ‘Ablan! beckons to her;
As a plant in a stream bends, so it bends to her.
The poet was Nimr eben ‘Adwan; the reciter, Mindil al-
Kat‘i. Nimr mourns the loss of his wife.
1. Haltig is a she-camel whose calf is killed immediately
after birth and who notices it. Eben Rimi was a Christian
who used to bring to the tribes camping on the slopes of
the Hawran sugar, coffee, and clothing material, taking in
exchange camels, which he sold to the farmers again for
plowing and threshing. Once he acquired a pregnant she-
camel which bore a calf on the road. Instead of hauling it
aside and there killing it before the mother rose to her feet,
he left it lying where it fell and shattered its head with a
stone while the mother was still standing and licking it. The
dead calf he then threw into a gully near by, but the distracted
old animal remained standing over the spot splashed with the
blood of her offspring, moaning and refusing to move. The
infuriated Eben Raimi now began to beat her savagely; he
broke some of her ribs and would have killed her too, if the
Rwala warriors had not chased him away. In 1915, on my
MARRIAGE CUSTOMS 195
way from the Sammar territory westwards, one of my she-
camels gave birth to a calf. At the same moment one of my
companions pressed her head to the ground, while another
pulled the calf to a neighboring rock crevice, where he killed
it. But its bleat, weak as it was, did not escape its mother;
the moment she rose she began to smell over the ground,
found the scent, and followed it to the crevice. She was unable
to enter it or to see her calf, but remained standing before
the opening, uttering heart-rending moans. When we finally
drove her away, she went along with the others; but every
day, at short intervals from sunrise to a late hour at night,
she gave vent to her grief. After a few days this became
unbearable and even dangerous, as it might have been heard
by our enemies, thus exposing us to their attack. In vain
did we try to calm the animal; at last we tied up her snout
with a rope, but even then she uttered muffled moaning
sounds. 3. Sawlah is the piece of cloth waved about by a
faleoner when he desires to coax the falcon back. 5. Kejs are
the smaller depressions in river beds, where the perennial
called ‘uid al-kejs thrives.
1. Sar al-kalam 74 ‘akab bel-heber sara
bizejzaf al-kurtds ja muhgeti sar
2. awi “awa sirhdn lejl w-nahira
w-ahenn hanin at-tilb tadwi ‘ala-d-dar
d. 7a “akdb la w-alli mdir an-nahéra
megri safinat nih birebb al-abhér
4. en gammau ja ‘akab kill al-adéra
min sahr negd il-bab tinis il-as-singdr
d. low gann banat as-slejb fowk as-sihdra
wa-m‘awragen bihdidehen naks al-wabar
6. w-en gann bandt al-bedw fowk al-ebkdra
w-‘ala-l-hawddeg dellelen kill hawwér
7. w-en gann banat al-hazar mitl al-amdara
mutadallelat bel-rawa’ tekel nawwar
8. w-en gann bandt at-turk saffen tebdra
malbusehen ja ‘akdb min rali-l-as‘ér
9. w-en gann bandt al-kufr hom w-an-nasdra
w-jekal 7d nimr as-sezi tobb w-ehtdr
10. arid ani mazgnin ‘ajni hejéra
as-saheb alli farr ‘akli ma‘eh w-tér
196
10.
dig
RWALA BEDOUINS
11. vihat gasadha mitl rih al-ebhara
w-bén esfetéha hardalen bid hammar
12. askah Sekkah w-beh taref hamara
w-min al-gemdal al-juisufi zadd ben-nwar
13. w-lad kajilen cidben w-la hw kamara
ejza w-ld-ni lit-tematil bejtar
14. min lameni la towr w-ld hw hemara
at-towr aswa’? en Zil leh dur jindar
15. w-allah md-lkdha w-la bil-hawdara
w-lad jinfa’ at-tahsif balli gara w-sar
16. w-allah min ‘okbeh 74 ‘omri hasdra
mar as-sabr billah ‘allam al-asrar.
. My pen filled with ink begins to move,
It moves over smooth paper, O my little heart!
. Like a wolf I wail by day and night,
And like a deserted, toothless she-camel unable to rise
from the camping ground I lament.
. O ‘Akab! I swear by him who limits our days
And who drew Noah’s ark from the seas:
. If, O ‘Akab! they should gather all the maidens
From the mysterious Negd to the gate of Tunis and
to Sing ar;
. If the daughters of Slejb on pure-bred asses should come,
Their cheeks tattooed with the needle in triangles;
. If the Bedouins’ daughters were to come on young she-
camels
And in litters adorning every she-camel of the inner
desert;
. If the daughters of the settlers were to come like prin-
Proud of their gaudy flower-like dresses; [ cesses
. If the Turks’ daughters in closed ranks should come
With dresses — be assured, O ‘Akab! — made of costly stuff;
. If the daughters of infidels and Christians should come
And should say to me ‘O Nimr! poor fellow, come, take
thy choice,’
I should choose her, who is ever before my eyes,
The beloved one for whom my reason has fled away.
The fragrance of her body is like the fragrance of
costly spice
And between her lips thou wilt find hardal such as is
used by the seller of strong drink.
MARRIAGE CUSTOMS 197
12. She is clear white, pink, and bordered with red,
And her glory exceeds the beauty of Joseph.
13. No untruth I speak, nor is it a fable,
For, after all, I am no maker of stories.
14. He who will revile me must have less wisdom than a
bull or she-ass,
For easier it is to persuade a bull which when bidden turns.
15. By Allah! I shall not find her even among the houris.
Therefore, to describe what has passed away is of no help.
16. By Allah himself! with her death my life is destroyed;
Hence wise is moderation for the sake of Allah, who
knows all secrets.
This poem, composed by the poet Nimr eben ‘AdwAn, was
recited to me by Trad eben Sattam, who learned it from his
mother, who hailed from the Sirh4n tribe.
Verse 1. Kalam is a pen cut from stout reed. Zejzaf or
nad‘em means “smooth, soft.’ 2. Tilb is a she-camel, old, tooth-
less, and therefore very emaciated. Tawi denotes such a beast
which can kneel but on account of its weakness cannot rise
again. Sometimes a feeble she-camel of this kind is left behind
on the camping ground; the poor beast tries to get up, but
every time sinks down again uttering bitter moans. Her deep
sighs are heard far around. She longs for her companions
whom she is not to see again, and is afraid of the wolves.
4. “Adara is the name for all young women, whether virgins or
not. A virgin is called bikr; a female who has lost her vir-
ginity, mahida. Singar is a mountain ridge southwest of Mosul.
5. The daughters of the Slejb excel by their perfect shapes.
Sihadra is the name given by the Slejb to their pure-blooded
asses, which they often cross with the wild asses. The Slejb
women are often elaborately tattooed on their cheeks. 6. Hawd-
deg, quiverings, shakings, the poetical term for Zetab, means
“large richly colored litters which rock freely.” Hawwar signi-
fies a camel of the inner desert, inured to thirst, whereas a
gudi is a camel from districts with plenty of water. A gidi
is stronger, but a hawwdr will endure more fatigue. 9. Tobb
denotes “come near,” “step into the center.’ 12. The cheeks
are clear white and pink and red at the edges. According to
the story, Joseph, the son of the patriarch Jacob, was very
handsome. 13. Kamdra is a story pleasant to hear but ficti-
tious. A bejtdr is a blacksmith, who beside swinging the ham-
198 RWALA BEDOUINS
mer also understands the art of healing; likewise a bejtar is
a maker of metal ornaments in the shape of various animals
or plants. 14. The ‘Adwan tribe, to which the poet Nimr be-
longed, is occupied principally with agriculture and the breed-
ing of cattle. As they use bulls for plowing, they force the
bull to turn at the end of the furrow.
1. Habil ja naaj tejren jahumi
tejr al-hawa’ kill al-mela bak biha
2. hasajef ad-dinja frth al-gerumi
alli jsalleken al-habari idéha
. alli lehom ‘end al-mezahir jowmi
sejhatahom jakteren al-amrdg biha
4. hadowk hattaw bezg-zumdjer restimi
w-alléh al-hasdjer ‘okbehom wus ‘alejha
5. w-allah ent ten‘a dakkat al-wusumi
alli-hadaha-l-mowt la tertegiha
6. 74 hejf ten‘a-lli bhaddah resumi
en ma thajjet Simaten nesteriha.
eS)
1. He who has lost his sweetheart, O thou of many laments!
is as a falcon that circles,
A falcon of passionate love to which all common folk are
victims.
2. The troubles of this world are like young falcons which
mind not the thorns,
But with their claws tear the habdri (bustards)..
. [The youths] who are summoned to the she-camels
laden with chattels,
Whose alarm cries add to the numbers of the rider-
less horses running to and fro,
4. They will put a remembrance into the entrails of the foe;
By Allah himself!.when once they are gone, what a loss
is ours!
5. By Allah! thou who mournest for her who is adorned
with tattooing,
Know that death will not restore her whom it has
: once taken.
6. Shame on thee! Thou mournest a woman with a tattooed
cheek.
Why, if she come not as a gift of honor, we shall
| purchase her.
SS)
MARRIAGE CUSTOMS EBD
The poet was Eben ‘Ablan of the ‘Adwan tribe; the reciter,
Mindil al-Kat‘i. Eben “Ablan reproaches Nimr with doing noth-
ing but mourn for his wife.
Verse 1. Mela’ are people not remarkable in any way.
2. Fruh al-gertimi are young falcons who never leave their
prey even though it crawls into the thorns to hide. 3. M ezahir
are she-camels carrying the chattels of the moving clan. As
a rule they are led by the women, who beckon to the youths
to defend them when attacked by the enemy. The youths
utter their alarm cry and throw the enemy from their saddles,
so that the mares run around without their riders. Such mares
are called amrag. The young men defending the laden camels
are considered the real heroes, because the enemy will always
hurl themselves at these animals when they have scattered
the warriors who opposed them first. The fall of one of these
youths is considered a serious loss to the tribe.
EKlopements
Hih ja ra‘i-l-bakrat al-haz‘ali
wuddi-réab maak mar abi7 jez‘ali.
Hail to thee, who ridest the young she-camel captured
from the Haz‘al!
I would fain ride with thee, but my father is angry.
The father will not let his daughter wed her lover. Haz‘al
(for Haza‘el) is the name of a tribe which camps on the lower
Euphrates.
Ww héh 7a ra‘i-l-bakrat an-ndjife
wuddi-réab maak mdr ana hdjife.
Ah, hail to thee, who ridest the she-camel taller than _
all others!
I would gladly ride along with thee but am afraid.
The maiden fears the fickleness of the lover, who intends
to elope with her.
Ja soleyman kalbi mhdlef
‘allek al-hebb al-agnebijje
ma hala-t-towb fowk ar-raddjef
w-al-ga‘ad lejjeten fowk lejje.
200 RWALA BEDOUINS
O Solejman, my heart rebels against me,
For it is aflame with love for a stranger.
How pleasant when a woman’s dress covers the hips
[of my camel]
And the plaits of our hair mingle together.
Agnebijje is a girl from a different, unrelated tribe.
With such a one a Rwejli is not supposed to fall in love. He
did not mean to become enamored, but his heart caught fire
against his will and clove to the stranger. Of this he com-
plains to his friend Solejman. The kin of his beloved refusing
her to him, he decides to elope with her. The maiden mounted
his she-camel behind the saddle, her dress, towb, covering not
only the camel’s back and hips but the rider’s hips as well,
and in a strong wind her plaits mingled with his long hair.
With the relatives of his sweetheart pursuing him, he fled
to his own people, who, ignorant of the danger threatening
him, could not come to his rescue.
1. Ma bikom alli fatan li ja masazibi
dam% ‘ala wagneti taszi zwamiha
2. w-allah ja low ld-l-haja la-rkab ‘ala sibi
w-asif li direten w-agli lahdliha
3. w-anhab sahif al-hasa w-al-hegen tasri bi
w-abiad masdbihah ‘an ddr ahdliha
4. w-enti firejtini 7a mefrijat al-gibi
wa-grtihé al-hafije ma had dara biha
5. 74 Sajn ‘anzen tasaffak bel-“ardzibi
tatli mahabb al-hawa’ w-as-sajd jutliha
6. w-as-sajd bisdketeh rdden genddibi
hi ta‘tedi bel-maha w-ana-‘tedi biha
7. w-allah jé low ld-n-nahad mda Cdn tasti bi
w-allah al-zedajel geda killen juraddtha.
1. There is none among you who may understand me, O hosts!
For my cheeks are wet with sorrow for her.
2. By Allah! even if I lose my life, I will surely mount
my old camel,
Search another country, and flee to the people who en-
camp there.
3. I shall steal her with the slender waist, and at night
the riding camels will escape with me,
So that I shall be far from my kin in the morning.
MARRIAGE CUSTOMS 201
4. Thou hast destroyed me, thou who mightest make me
rend the shirt on my breast;
The wounds caused by thee are secret, known to no one.
5. Oh, the eye of the gazelle, who stamps noisily on the
rocky slope
Scenting the breeze, while the other gazelles follow her,
arming after her a waving line.
As she is agile in the open air only, so am I only when
with her.
7. By Allah! she would not have mastered me but for her
bosom;
By Allah! her trimmed forehead hair availed nothing,
for all can grow that.
The lovesick maiden is tortured by grief because her kin
opposes her marrying the man of her heart. He therefore
resolves to elope with her.
Verse 3. Sahif al-hasa is a girl measuring no more than
a span around the waist. 4. Mefrijet al-gibi is the name given
to his beloved, for in case of her loss he would bewail her in
the same manner that a sister laments her brother or father,
by rending the shirt on the breast. 5. ‘Anz is the old she-
gazelle which leads and guards a herd of gazelles. She takes
her post on a height, scenting the enemy. If she scents some-
thing suspicious, she looks eagerly in that direction and
stamps her foot angrily when she cannot at once discover
the cause of her fears. On catching sight of the enemy she
flees, with the other gazelles following her in a long line
which wavers to the right or left according to the direction
taken by the old doe. 6. Al-maha means the pure air of the
desert in which the gazelle thrives.
Treachery in Love
Hejjeh ja-bu Zedile
bdini radejt
atahseb en md-ni jammak
w-ajni ‘alejk.
Hasten, thou with a small plait on the temples,
Thou hast no trust in my faithfulness.
Oh, thinkest thou I shall not be with thee,
When my whole soul belongs to thee?
202 RWALA BEDOUINS
The maiden doubts whether the lover will keep his word
and is therefore slow in coming to the meeting.
Ente ja rai-l-wasem
had-ddbele
hebbeni w-efhak an-nadel
lel-zabele.
Thou with the fine tattooing,
Thou with the fair teeth,
Kiss me and break the neck of the coward
For the next night.
Débele is a woman with fine small teeth.
Ente 7a rai-l-wasem
hal-hajere
hebbeni w-efhak an-nadel
lad-dajere.
Thou with the fine tattooing,
Thou, who canst not decide,
Kiss me and break the neck of the coward
For the next year.
If the coward refuses to divorce her, she is to rid herself
of him by violence, so that she can marry her paramour.
‘“Awwejt ‘awat az-zahw
‘ala ‘asiren bakant
min ‘okbehom ma li ‘aza’
‘an as-sawdlef ‘akant.
I wailed as a wolf wails when the dew has past
For the lover who has betrayed me.
After all this suffering I have no courage left
To resist the claims of my kin.
The loving girl thinks she has been betrayed and will no
more oppose her relatives, who want to marry her to another. |
‘Awat az-zaha’, wailing in the middle of the forenoon, is
much stronger than ‘awat al-‘asa’, wailing at evening, or ‘awat
al-lejl, wailing at night. If the wolf captures his prey in the
evening or during the night, he rests till afternoon; if he
MARRIAGE CUSTOMS 203
howls in the morning after the dew has evaporated, it is a
sign that he has not got enough at night to satisfy his hunger.
Wa hanat as-sowk 74 gide
nawwa ‘ala-l-bowk ja hajje
w-al-jowm ma ‘alemt bisdtideh
w-enn-al-razi bdjeken bejije
halaft ana ‘dd mé-tideh
halli daffenni w-ara hajje.
Alas, the treachery of my lover, O Gide!
He has deceived me, O little sister of mine!
Today I have heard no excuses.
And because my desired one has deceived me,
I have sworn not to return to him any more;
And do thou hasten and bury me, even if I am still alive.
A girl loved a youth with all her heart. She knew that
her eben al-‘amm had laid claim to her and that he would
not consent to her marrying her lover; therefore she was
willing to flee with him to another tribe. The death with
which she was threatened by her revengeful kinsman had no
terrors for her; for her lover she was ready for any sacrifice.
Shortly before the day of the flight agreed upon, the Arabs
were suffering from thirst, magma’. There was no water for
either men or animals. At that moment the youth confided
to his sweetheart that he had found under the dry channel
bank a small hole filled with rain water, rdejjer, where he
would fill the water bags belonging to his tent and then
water his camels. The girl kept watch and, when she saw
him ride away with the camels, tied two empty water bags
to the water saddle, mounted a she-camel, and drove her
herd after his, not coming up with him until they reached
the hole. He was just filling his water bags, holding off the
camels with a long spear. Catching sight of his sweetheart’s
camels, he dragged the full bags from the water, jumped
down into the hole, poured the water into a small hole, over
which a hide was stretched, and with his long spear stabbed
the girl’s camels as they crowded to drink. It was in vain
that she begged him to fill at least one of her bags. He cared
only for himself and his herd. Then the girl sang the follow-
ing hegéni (ditty):
204 RWALA BEDOUINS
1. Léh tesfez zamlana jowm jisarre
rih min mojzj al-bahar dawh hegant
2. lacall md tesfez hatat al-medarre®
min fowk mda teksom ‘agid al-“andni
. 1a wa hasdjef hebbeti jowm afarre®
jowm az-zmejjem Sdre° bet-temani.
Oo
1. Why dost thou strike our pack camels when they come
near the water trough?
Water them with the water from the basin [coaxing
them with the words:] dawh! my white one.
2. Thou wouldst better strike an armed man,
While thou sattest in the saddle, than kick the shoulder
blades where the bridle rests.
8. Alas, woe is me! I regret the kisses at the time when
I loosened my hair
And when my darling drank from my teeth.
Verse 1. Al-bahar is a leather trough resembling a deep
basin and fastened to wooden legs. It serves for watering
camels, who are coaxed with the sounds dawh! dawh! and
ati! ati! 2. The maiden doubts if her lover would strike his
mailed foe with the same courage; she thinks he would kick
or press, teksom, with his left foot the upper part of the
left foreleg of his camel, thus forcing him to run away.
3. Az-zmejjem means a small ring hung at the left side of
the nostril, in this instance an ungrateful lover.
1. Sallejteni jd-l-razi Sella
hali batidin w-ana hafi
2. ar-rigel ma tadni al-mella
w-ana ‘ala-l-harr wakkafi
. akfejt 7a radéeb az-zella
w-ana ‘ala darben nakkafi
A. ‘ajnen teradvé lel-ralla
kalben terdgté lil-hafr
5. 7a-l-biz md-nten ‘ala mella
hada tharregenneh w-da laft.
ew)
1. Far out hast thou enticed me, O beloved one!
Far live my kin, and bare are my feet.
2. The foot cannot touch the red-hot soil,
And yet motionless I stand in the heat.
MARRIAGE CUSTOMS 205
3. Thou hast gone back, thou who sittest in a shady litter,
And I return whence I came.
4. Be condemned to suffering, the eye that would look
upon thee,
And torn out the heart that would long for thee.
5. O you white ones! who can know you?
While you dismiss one, another enters.
Fahad eben Sbejh loved Kazzijje, a daughter of the Al
Wahif kin. He remained with his people in the neighborhood
of al-Gowf, while Kazzijje went with hers to an-N ukra, west
of the Hawran, rarrabow. When the rest of the Rwala returned
to the inner desert, Sarrakow, where they encamped in the
vicinity of al-Gowf, Fahad began to search for Kazzijje and
learned that her kin were camping with the Tajjar kin some-
where between Damascus and Palmyra. Later, in the season
of the greatest heat, a traveler brought him news that his
sweetheart’s people were encamped near Tejma. Mounting a
camel he went there, despite the warnings of his own kin
that no Rwala were just then camping along the western
borders of the Neftid and that war had broken out between
them and the Sammar. Fahad succeeded in reaching the water-
ing place of al-‘Assafijje, where he found the relatives of his
sweetheart preparing to move. He also learned that Kazzijje
had married in the meantime and was shown her new litter,
which was just bearing her south. Crushed by grief, he set
out north for home. East of at-Tajat he was set upon by
the Sammar, who took his camel away from him and his
arms as well, leaving him only a pouch filled with water. Now
he had to make his way barefooted over a scorched rocky
desert back to his people, who were encamped near the east-
ern border of the Hawran. Broken in body and spirit, he
composed this poem, which was recited to me by Trad eben
Sattam.
Verse 5. Tharregenneh means “this one you let out (drive
out) from your heart”; ldfi, “another one enters at once.”
Lovers’ Quarrels
Rihaneten nimt ana bzellah
natejtaha w-al-hawa’? sdéer
cam “aszeten farakat hellah
bsd‘aten mad beha dédéer
206 RWALA BEDOUINS
w-afrah elja sift zwél lah
w-hdnat al-‘ajn ma tendéer.
I slept in the shade of sweet basil
And went away when my passion was allayed.
How many sweethearts part from their friends
In a moment not pleasant to remember!
How glad I am to see even the outline of her figure!
And the eye — that deceiving one —is not deluded.
The lover has quarreled with his sweetheart, they have
parted, and still he longs for her. Zwejl (diminutive of zol) are
the outlines of a human figure observed from afar. The identity
cannot be ascertained; only the fact that it is a human crea-
ture is apparent. The lover is not sure whether it is his sweet-
heart or not, his eye can cheat him, but he feels that he does
not deceive himself. “Hdnat al-‘ajn, Oh, the treacherous, de-
ceptive eye!” is said even in a tranquil mood, the expression
being almost one of endearment.
A chief’s daughter loved a poor Rwejli. Although often
upbraided for this, she remained faithful to the man of her
choice. Once they camped in the midst of a good pasture, but
far from water, so that they occasionally suffered from thirst.
As the well was very far and the region not safe, only young
men went to bring the water, the lover of the chief’s daughter
among them. She did not drink for two days, saving up her
share so that she could welcome her darling with a dainty
dish when he returned. When on the third day the outposts
signaled with their kerchiefs tied to their long spears that
the youths were returning with water bags filled, the girl
quickly made up flour for a small cake, added plenty of butter,
and baked a delicate fatita cake. With this in her hand she
mounted a she-camel and rode out to meet the young men
bringing in the water supply, rwa. The women generally ride
out with a small water pouch when they either have thirsty
children at home or want to prepare a meal for the hungry
ones, for the camels carrying the full water bags move but
slowly, while a woman on a riding camel gets her pouch filled
from the first youth she meets and can quickly return. As
soon, then, as the chief’s daughter met the first young man
with the water, rawwdj, she was told to take as much as she
needed; but this she declined, saying: “Our rawwaj rides in
MARRIAGE CUSTOMS 207
the rear.” This was repeated several times. At last she sighted
her lover. He drove before him two camels, each of whom
carried two large water bags made of camel’s hide and hold-
ing about 150 liters each; on a third, less burdened, he sat
himself.
“Give me some water,’ begged the girl.
“Thou hast met so many rwa. Did none of them offer
water to thee? Then if thou didst not get a drink from them,
thou wilt not get any from me!”
Then the girl pulled out the appetizing cake. The hungry
lover looked at it longingly, but she threw it to a dog near by
and said:
“T shall not drink from thee, thou wilt not eat from me
any more!”
Jumping down from the camel the youth now poured out
the water for her, but she refused. When he called on her
in the evening, she drove him away and sang the following
hegéni:
1. Hatwa-l-walad jebéi low ma teassa
jezhak w-low asbah ‘ala éabdeh az-zdd
2. w-lad hazhazanneh meb‘addt al-ma‘assa
hadak alli jizher rajib al-awldd
5. la wa? hasdjef nehdi alli tnassa
jowm al-gehal w-arhast leh kill mé-rdd.
1. Many a youth cries when he gets no supper,
And laughs when filling his stomach from the food
taken for the journey.
2. But he who is not disturbed when a she-camel carries
him away from his supper,
Shows himself to be a pearl among the youths.
3. Oh, woe is me! how do I regret that he has inhaled
the fragrance of my breast,
In a moment of heedlessness, when I permitted him
all that he wished.
Verse 2. Meb‘adat al-ma‘assa, making distant the place of
Supper, are female riding camels moving away with their
riders from the home tents, where supper was sure to be had,
and speeding into the desert, where it is never known when
a hospitable camp may be reached. Even if the riders are pro-
vided with flour or wheat, they are always uncertain where
208 RWALA BEDOUINS
and when to prepare their supper. If a hostile troop or its
traces are discovered, such a thing as cooking a meal is not
to be thought of. 3. Jowm al-gehal refers to those moments
when, blinded by passion, one acts regardless of the con-
sequences; such a person is called gahel.
Unrequited and Thwarted Love
J&d hmtid wa? ‘dregni sabi
tard al-hawa’ gizt ana minneh
akid wazzah an-nijabi
hadék minni w-ana minneh.
O Hmid, alas, my gray hair is a hindrance to me.
Enough now in amorous contests;
Only she with the white teeth,
She is my love and I am hers.
Méa-bri ‘asiri walad kowban
mitl as-sluki jelobbi le
ja lehjeten minka‘® as-siban
w-al-kaml w-ert Zenddileh.
I will have no lazy glutton for lover of mine,
Who would cling to me always like a sluki.
Oh, that chin beard of his, basin for nits
And lice; and only look at his big head!
Kowbédn or ‘efen is a fat loafer who likes to eat and
sleep but is no lover of raids. Sliki (or sluki) is a greyhound.
While other dogs are not allowed to enter the tent at all, the
greyhound indulges himself both on the rugs and in the bed
and will not stir from his master and mistress, eagerly wait-
ing for a mouthful to be thrown to him.
Sowki ja ‘uwejd as-sam‘a
wa mézejjilen bes-siha
hadi ‘elimak tegini
w-allah ani mustariha
edd edd ma tsufak ‘ejni
7a hareb ‘ala-z-ztha.
Oh, that lover of mine! that little stalk of sam‘a,
Ah! in sth plants he hides at noon.
MARRIAGE CUSTOMS 209
Such are the reports I have heard of thee—
And, by Allah himself! I am at peace.
Be gone, be gone, so that my eyes may never perceive thee,
O thou, whom the mere sighting of the enemy turns
to flight.
A maiden rejects her lover for hiding like a coward dur-
ing a raid. Stha is a plain covered with Sih growing as high
as sixty centimeters, so that a man lying in it cannot be seen.
Mzejjilen is one who likes to rest in the hottest hours of
the day, from one to three o’clock in the afternoon. Edd for
ruh, away. Ziha is the first sight of the enemy.
Ja wenneti wennet at-tentén
radi waladhen mafléhen
en rawwahen jezazen sowtén
w-en ekbel al-lejl betnadhen
‘alejk ja 2ddel al-karnén
kalbi sfiken: limdtahen.
This is my lament, like the lament of two she-camels
Whose calf is lost in the pasture.
When they come back for the night, they wail with
two voices,
Even when it grows dark and their legs are tied.
O thou, whose hair is plaited into two tresses,
My heart pities thee because of their meetings.
A youth warns the girl he loves, but who does not re-
turn his affection, that her lover has others beside her. If
the Bedouins want to milk a she-camel whose young is a
weakling, they kill the calf at birth and put another in its
place. Both mothers now take this calf for their own, caring
for and nursing it. When such a young camel gets lost in the
pasture, either by falling into a pit or becoming the prey of a
wild beast, both mothers wail day and night for a long time.
‘Azzak ja barken jeluh
wara-t-tawtl sowbaha
ja hejf ja ‘asireti
wa’-l-mubreza ‘ajjaw baha.
May Allah comfort thee! The lightning flashed
_ Beyond at-Tawil, whither she wanders.
210 RWALA BEDOUINS
Oh, woe is me! sweetheart of mine!
Alas, she was angry with me, that is why they re-
fused her to me.
A maiden in her anger persuaded her relatives to refuse
her to her lover and moved away with them beyond at-Tawil
ridge. The expression ‘azzdk is used when lightning flashes.
In the desert people are often killed by lightning; therefore
Allah is asked to comfort the survivors. The parting with
the girl of his heart has struck the youth like lightning.
Nigmet as-subh dannat fandgilaha
‘okdeten bizmiri w-ana-diraha
14 hwalen ‘alla-llah taddbiraha.
The morning star has shot her rays
Like a knot into my bosom, where I feel it constantly.
Alas, these changes! No one but Allah can restore my
fortunes.
It is to Allah alone that the disappointed lover looks
for help. Fandgil mean not only glittering coffee cups but
the pale rays of the morning star and the reflection of a
beauty’s white cheeks. The lover has sought his girl in mar-
riage, but without success because her kin object, although
at first they were not opposed to him.
Elja ‘dd ani min Sammar
was walaani bruwejli
en Sarrakaw tab al-kejf
w-en rarrabaw ja wegli
Sikren dwajeb zahra
mitl al-bark blejli.
Why did I, a descendant of the Sammar,
Become attached to a Rwala girl?
If they come to the inner desert, I am cheerful of mind,
But should they go to the settled country, then, Oh woe
Zahra with her blond tresses [is me!
Shines for me like lightning at night.
The Sammar camp in the Nefiid and to the south of it,
and seldom leave their territory. Only a few Singara clans
sometimes go to the settled country, rarrabow, generally to
the Euphrates between al-Kifa and as-Samawa, to provide
MARRIAGE CUSTOMS ALL
themselves with grain. Our Sammari can therefore meet his
Rwala maid, Zahra, only in the inner desert, Serk. Women |
fond of dress dye their hair yellow with henna.
Fateri tagla’ al-jowm min riglaha
ja baad zddelen karkasaw haglaha.
My old she-camel with her hind leg lame today,
Oh, may she live longer than she with hair clipped
above her brows and ankle rings clashing together.
Ajj as-samar walla’-l-bajaz
low cent ani ‘assdkeh
hebb as-samar helwt al-gowf
la wa hani min zdkeh.
Whether black or white,
If I were only his sweetheart!
The kisses of a negro are like the helwa dates from
al-Gowf:
Truly, much relish to one who has tasted them.
A paramour was reproached with having been intimate
with a negro; she answered with the ditty just cited, which
is very popular, especially with the negroes.
Helwa is the most delicious variety of dates raised in
the basin al- Gowf. Some of these dates are as much as five
centimeters long and two centimeters thick; they are black
with a bluish tinge.
1. Nattajt ras al-abd w-ld Sufet al-adbdas
w-lad gdni min mazniin ‘ajni mundabi
2. ma Sufet turkizje w-lad Sufet al-awnds
min din maznini teldla?-s-serdbi
3. hani lowni lil-macdlik fattas
w-alli bkalb swejhebi mitl ma bi.
1. The summit of al-‘Abd I climbed, but saw no herds,
Nor did any one come to bring word to me from the
one for whom my eyes watch.
2. No travelers, no man at all I sighted;
Between me and my ward a mirage quivers.
3. Oh, may he who examines the heart bring my desires
to a good issue,
[Allah] who dwells in my mistress’ heart and in mine too.
212 RWALA BEDOUINS
The poet was ‘Ali al-Hazemi; the reciters, Mhammad al-
Kazib and ‘Awde al-Kwéébi. .
Al-‘Abd is a hill northwest of al-Gowf. Lowni (or hala),
condition, heart; was lownak is equivalent to was hdlak, how
are you?
1. Wardk tezhed jerjes al-‘ajn bina
tekil hajjal al-egra zejn tasfih
2. allah lahad 74 ma razgejna w-habina
1d mad zdsemna halal al-mesalih
3. 74 ma tadtejna-l-hwa? bidina
7a ma raéebnahen ‘asejr al-mrawih
4. al-hows ma hw bass lizd‘anina
éesem w-hw bén al-wgih al-mefalih
5. al-bedw w-alli bel-egra ndazelinah
killen ‘atah allah min habbt ar-rih
6. jowm al-fztil beheliteé sareinah
w-al-hejl behwineé swat az-zendnih
7. jowm inkasar rumhi gedabt as-senina
w-awdat ‘anneé al-hejl summ al-meddabih
8. as-sedez ‘endeé mar la teghadinah
ta‘nezi bes-sedez ja zejnt ar-rih
9, jd-bu nhejd éema fingal sina
razzat lel-kalb al-msakke dawabih
10. ld howh w-lad rumméan w-la tala’ tina
w-lad mismis al-basra w-la hen tefafih
11. suhfen belutfen binheza* belinah
14 rasen mowz hazhazeh ndsem ar-rih
12. hejjeh e‘tina-l-hakk hejjeh etinah
w-en ma ‘atejtineh w-allah ld-sih
13. ld-sih sihat min ralla’? lah geninah
w-illa haliigen zajjeowha-s-serarih
14. w-asamme: alli bel-egra ndzelinah
w-akil bari al-hakk ‘an at-tefazih
15. min ‘dfana ‘afnah low hw hadina
w-ld jinfa al-atsdén kitr at-tesabih
16. low nebi min al-hazran waged lakina
mar kilna-l-bedw ahsan at-tesdmih
17. alli nabih al-jowm ‘ajja jabina
w-ld jindara-l-hira wejn al-mesdalih.
1. Why does she knit her brows at us,
Saying: “The rider from a hamlet is good only for trade.”
AN.
MARRIAGE CUSTOMS 213
. As there is one Allah only, Oh, how often have we gone
on a raid and crawled on our bellies!
Oh, how often have we divided among us the herds
of those who bred them!
. How often have our hands given presents to the poor!
How often have we ridden [our camels] at evening,
craving for a night’s lodging!
. Fighting was not allotted only to those who move from
camp to camp,
But it is also the lot of other fortunate men.
. For, as to the Bedouins, so to villagers too,
To all has Allah given a chance for success.
- When the Fzul laid hands on thy chattels
And like wild beasts their riders attacked thy brothers,
- When my spear was broken and I grasped the sharp saber,
Then I drove from thee the riders, who destroy those
who sit in tents.
. Thou knowest the truth, then deny it not,
For from the truth thou goest astray, O fragrant one!
. O thou with thy little breasts like china cups
And full of juice — they give deadly wounds to the heart —
. Not peaches, pomegranates, nor the fruit of the fig tree
Nor apricots from al-Basra, nor apples, [are they,
. But sheets of paper close lying, curved, and smooth.
O thou fruit-bearing branch of a banana plant rocked
by the wind,
. Give here what to us belongs, here give it to us —
And if thou givest not, by Allah! I will cry out,
. Surely cry like her whose only child is lost
Or like a she-camel deprived of her young and for-
gotten by the herdsmen.
. Let those who dwell in villages hear me
When I say: “I desire redress for the public insult.”
. Him who shunned us we also will shun, though he
asks our protection,
For a thirsty one no prayers will help.
. If we desired [a bride] from the settlers, we should
find many of them,
But we said that there is more honor in the ways of
She whom we desired refused us, [the Bedouins.
And none knows what is for the best and where to
seek virtuous people.
214 RWALA BEDOUINS
The poet was Fejsal al-‘Ankari; the reciters, Mhammad
al-Kazib, Gwad al-‘Ani, and Hmar abu ‘Awwad. Turki eben
Hmejd eben ‘Arej‘er, the chief of the Beni Haled, camping
by the Persian Gulf in the territory of al-Hasa, had a good
friend in Fejsal al-‘Ankari, the elder of a small village near
al-Basra. Fejsal negotiated in Turki’s name with the author-
ities, sent him foodstuffs, cloth, arms, and ammunition, ad-
vanced him. money, and took in exchange camels and horses,
which he sold to Persia and India. With the approach of the
mid-summer season, al-kejz, Fejsal used to leave his village
with his servants for a change of air on a visit to Turki; bwakt
al-kejz jitla’ ‘end al-bedw jebaddel hawa. The latter had a
daughter, Fejsal a son, and the fathers agreed together that
their children should marry. It happened that at the begin-
ning of mid-summer both Fejsal and his son came to Turki
for a long visit. On the first day an old fat she-camel was
killed in their honor. On the next day the Bedouins arranged
an equestrian display, le‘eb al-hejl, depicting a fight with the
enemy, in which both Fejsal and his son took part, the women
standing by their tents, meanwhile, to watch the riders circling
around the camp. A female relative of Turki’s daughter called
her attention to Fejsal’s son’s performance, praising his strength
and dexterity. The girl’s answer, however, was: ‘Let him be
gone from us! A rider from a village is fit only for trade,
kubbih ‘anna hajjdl al-egra zejn at-tasfih,” and she would
not hear of becoming the mother of settlers. This caused
much laughter among the other women who heard the words;
they shouted them from tent to tent, and before long even
the children cried: “Hajjal al-egra zejn at-tasfih.” This insult
naturally pained old Fejsal deeply, especially coming from the
girl whom he had selected for the wife of his brave son, and
he made preparations to leave, but Turki succeeded in appeas-
ing him.
Soon after this incident Turki’s herds were suddenly
attacked by the Fzil, a kin of the Zefir tribe. Responding
to the alarm cries, the riders hastened to defend the herds
but encountered superior numbers and were slowly beaten
back to the camp. In order to raise the courage and perse-
verance of his warriors Turki had a fancy litter fastened to a
she-camel, in which his daughter had to seat herself. A virgin
sitting in fancy litters and inciting warriors to fight is called
‘Atfa’, the same name being also applied to the litters. Throw-
MARRIAGE CUSTOMS 215
ing aside her kerchief, loosening her hair, and unfastening the
clasp which held the shirt below her throat, she placed herself
in the litter. Her girl friends, likewise, mounted she-camels
and rendering at the top of their voices the sounds called
onomatopoetically zardrit, mingled in the thickest of the fray.
For a while they succeeded in bracing up the courage of both
their kin and friends, but the superiority of numbers soon
told. Fighter after fighter began to disappear, some being
killed, many wounded; of others, again, the tired mares re-
fused to obey any longer.
Finally the ‘Atfa and her female companions found them-
selves among the tents again. When it became certain that
the enemy would capture the tents, the girls called to the
‘Atfa to hide, as it would be the greatest insult to the reigning
family as well as to the whole tribe should the enemy capture
the ‘Atfa too. Turki’s daughter drove her animal in front of
her father’s tent, compelled it to kneel, jumped off and, un-
hooking the litter, tried to pull it inside; but the tent was
already surrounded by the enemy, shouting: “Seize the “Atfa,
seize the ‘Atfa!” Thoroughly frightened, the girl called on the
“Arej‘er kin to help her, tenha dl ‘arej‘er, but their battie cry
sounded only in a few places and at great distance.
Seeing herself deserted by her own kin, the ‘“Atfa caught
sight of Fejsal and his son sitting in the men’s compartment
of the tent with their servants, and appealed for help to them.
In an instant everything was changed. Fejsal, his son, and
their men quickly mounted their horses, seized the horses of
the enemy, who had scattered to rob the tents, cut their girths
and took off their bridles, which they stowed in their own
saddlebags, and then began to slay the surprised enemy. In
a little while the whole camp was filled with riderless horses
without saddles or bridles, a great number of the enemy were
lying among the tents, and the rest sought safety in flight,
pursued by Fejsal’s troop and Turki’s men who had now
rallied. There was much joy over the unexpected turn affairs
had taken, especially as many of the warriors came back with
one or two mares, claiming to have lifted their riders out of
the saddles.
Before long Turki’s tent was crowded with both young
and old warriors who boasted of their various achievements,
while the chief’s daughter listened behind the low partition
dividing the tent. When she saw Fejsal’s party returning she
216 RWALA BEDOUINS
stepped up to the partition, took hold of the middle tent pole,
and said:
“Ag gure as I hold the middle pole so surely do you all
deserve to be chased out by my father. Here you are, bragging
that you have swept the riders from their saddles, that the
enemy were afraid of you and fled. Where are your proofs?”
Turki knew her to be in the right but tried to appease
her with the words: “Yes, these youths have proved their
mettle, they do not exaggerate, mda jekassertn.”
“Chase them away, papa, all of them. The man who saved
us has not come yet.”
“Thou art right, my girl,’ replied the father, already
greeting Fejsal with his son and servants, who were now
seen at some distance.
Fejsal’s party dismounted, exchanged greetings with Turki,
and, sitting down beside him, leaned their tired bodies against
camel saddles. As soon as they were seated, Turki’s daughter
came in, walked straight through the men, and kissed Fejsal
on the head. This made all present flush with amazement.
Then she stepped up to the bags which had been taken from
Fejsal’s horses and, pulling out the halters with which they
were crammed, she cried out:
“QO you braggarts! Was it you who captured the mares? |
Here are the proofs. I saw who saved the ‘Atfa and in what
manner. Father, I would not have any of these youths for my
husband. Give me the son of al-“Ankari.”
Turki looked at Fejsal, who said: “After dinner.” He
then replied: “Ask Allah’s protection, my daughter. After
dinner I shall ask for you.”
Towards evening the girl was adorned by the women, and
all expected Fejsal to ask for her as a wife for his son. But
Fejsal kept silent. At last Turki reminded him of what all
were expecting him to say. Then catching up a rebaba, Fejsal
played a tune and said: “Min ‘dfana ‘afnah low éan rali; him
who refuses us, we also refuse though he be ever so dear
to. us"
The girl, who was listening behind the tent partition,
fainted, after which the poem cited above was declaimed by
Fejsal.
Verse 1. Wardk according to the generally accepted ex-
planation is equivalent to léh (or lés), for what cause? where-
fore? The pronunciation “jerjes” was defended by both Mham-
MARRIAGE CUSTOMS 217
mad and Gwad, who claimed that jerjes means brows, whereas
Hmar said “ja ris al-‘ajn,” which, of course, means the same
thing. An egra is a small village or hamlet with huts built
of mud bricks. Tasfih or tahrif signifies any act performed
for money or simply as a display. 2. Habina stands for the
activity of the participators in small predatory excursions or
of the scouts sent to find out by whom certain herds are
owned and the whereabouts and size of the enemy’s camps.
They often have to crawl on their bellies so as to escape
notice and avoid bringing destruction upon themselves and
their comrades. 8. Hwa’ is the call to supper during a raid.
Fejsal enumerates his deeds among the Bedouins. 5. Habbt
ar-rih is a favorable wind, a good opportunity for success,
booty. The partakers in a raid shout when mounting their
animals: “Habbi lana jd rihdna, blow us, O breeze [to our
success]!” 7. Senina is a sharp saber.
Difficulties Due to Kinsmen
Ja hamad ja-l-hnejdi O Hamad al-Hnejdi!
Zetalni hawtk Love for thee has been the ruin of me;
w-an-nds braga-lidh While others put their hope in Allah,
w-ana biragak. I put my hope in thee.
Enhazem ja selim It were well for thee to flee;
la tabet al-hala’ Do not pass the night behind the camp!
sdhebi min zedim My friend has long ago
sammani bel-rala’. Poisoned me with love.
The maiden warns her lover against the meetings at night
behind the camp. Hala’ means everything behind the camp.
Rala’ is the passion of love.
Ja Sowk ma ta‘ti-l-mabri
kalb al-mahaliz jadrini
qa bint ana hédreben tabi
ligje ‘ala-l-biz ‘orbtini
qa bint ana-haf min rabi
w-al-kill jabrié min dini.
Sweetheart, wilt thou not give me what I most desire
Before the creatures discover me?
O maiden! I am ruining my character,
218 RWALA BEDOUINS
Since many fair ones have received pledges from me.
O maiden! I fear my own folks,
Though, whoever it be that wants thee, is beneath me.
Jad Sowk hedd al-zidle
w-esma’ hali nadtini
kattd‘aten lal-lowze
w-allah ma jehjuni.
O darling mine! loose my forehead hair,
Hear, my kin is calling me.
They would cut my throat and,
By Allah himself! would not spare my life.
Masftih kalbi hak al-masftih
masftithena al-jowm ma dage
akbal ‘alejna-hleh radduh
akfa? éema-l-rosen men‘agr
hebbet ‘asiri sukkaren dakkuh
min bén asafth darragr.
The little fool whom I love, the little stupid,
My little fool has not come to our tryst tonight.
He started towards us, but his kinsfolk made him turn
And he went back like a swaying twig. [ back,
The kiss of my darling is like sugar, powdered,
Bubbling out from between his lips.
Masftih means one who has lost his heart, zaje° kalbeh,
either from love or fear, one who has no self-control, knows
not what he is doing, and acts as though feeble minded. Dagi
is a young man going on a dark night to meet his lover.
Rosen men‘agi is a twig that sways continually, owing either
to the wind or, if it grows in a stream, to the flow of the water.
Jad halaf ja halaf
gowz az-zéne dalaf
eraha ‘end ahalha
manamha taraf.
O Halaf! O Halaf!
The beauty’s husband has gone on a journey;
But see, she stays with her kinsfolk
And sleeps at the very border.
MARRIAGE CUSTOMS 219
Dalaf means ‘went abroad either to work for wages or
on business” — for example, to work as a driver of camels
bought by the ‘Akejl. The wife of the absent man left his
tent to return to her kin, whose tent was pitched on the very
border of the camp.
Jad sdhebi w-an-nebi ma-kfejt
w-la-trejt ana-l-bowk min hini
rasb ‘alejje jd-l-razi gazzejt
darben ‘ala-z-ziz hddini.
O my beloved, by Allah himself, I am not untrue to thee!
From the very beginning never have I thought of treachery.
Against my will, O my desired! as I told thee,
By a road leading to distress he drives me.
The second cousin or another near relative, eben al-amm,
presses his own claim on the girl. She apologizes to her lover.
W-an-nebi is a very common saying, used even by the Christ-
lans. Akfa’ signifies a fighter who in fear turns his horse
around. To this, special blame is attached, as he thus betrays
his comrades and exposes them to greater danger. Min hin
means “from the very beginning”; ld-trejt al-bowk, ‘no thought
of treachery has occurred to me”; razi, “the desired, the one
eagerly expected”; arzi, “I long for, I wish for.” Gazzejt, for
hacejt or sihet. A hddi is a camel driver.
Miserfe 7a hajati
nadini radejt
lacan abu min jerodd
‘an alli barejt.
Miserfe, thou life of mine,
Call me, for I have lost my way.
Cursed be the father of him who keeps me
From what I desire.
In a dark night the lover, in a terrain unknown to him
and cut up by numerous gullies, cannot find the spot agreed
on for the meeting with his sweetheart; he also curses her
folk, who will not allow him to come to their tent.
1. Jd wenneti wennet ba‘rin telle
bihows eben “dmertes‘at ajjam bekal
220 RWALA BEDOUINS
2. al-bard gadhen w-al-matar mardefen leh
wa mezilhen ‘an herwat as-sams bezlal
3. walijjiehen ‘abden w-la-had faten leh
w-lad zunneti Zawihen jasbat al-gal
4. Can en Sowkak za‘ed bhawtaten leh
Sowki ma‘ al-bedwan jarha ma‘ al-dl
5. fowk awzahen ma‘ zemlen ahalha tegill leh
jatli za‘an Sejhen ma‘ ad-daw w-as-swan
6. jd ma hala kattat Saraja muzelle
wadi-l-mra ¢én al-obejjez ma‘ah sal.
1. This is my lament, a lament for the camels of Telle,
In Eben ‘Amer’s courtyard fettered for nine days.
2. The cold and the rain have come upon them;
Alas! at noon they rest in shade instead of in the sun.
8. They are cared for by a negro, with none to control him,
So that, methinks, the strongest of them will not climb
the slope.
4. While thy lover squats in his garden,
My sweetheart slowly rides with the Bedouins in the
air, vibrating with heat,
5. On a white camel and watches the pack camels of her kin,
Following the chief’s family over the vast plain and
flint-strewn rolling land.
6. How fair is the green in the shady gullies of
The valley al-Mra, when water flows through the valley
al-Obejjez.
The poet, Hamad eben Najef eben Sa‘lan, had a sweet-
heart named Telle, married by her kin to the settler Eben
‘Amer of the village of Caf in the Sirhan depression. They
brought her to him towards the end of February. There being
no pasture in the neighborhood, they fettered the camels in
the courtyard, intending to return the next day. But at night
a cold rain began to fall, and the party, coming as it did
from the sunny and warm Nefud without winter clothing,
was compelled to remain in Caf for nine days. After their
return Hamad composed this poem. The reciter was Met‘eb
walad Kurdi.
Verse 4. Hawta is a date palm grove enclosed by a fence.
Al means air quivering with heat at noon and distorting the
outlines of all objects. 6. Wadi, or Se‘ib, al-Mra’ joins al-Obejjez
valley on its right side.
MARRIAGE CUSTOMS 221
Rivalry in Love
Ja rabb 7a rdzek hadlan
bumm al-ujtin al-mezalili
min ‘okb ma jetili khejsan
mitl getim al-mahdlili.
O Lord, thou bestowed’st on Hadlan
A maiden with eyes shaded with long lashes,
After his humbling of Khejs4n, so
That the latter now is like an orphaned, weaned young
camel.
The lover Hadlan compelled KhejsAfn, his sweetheart’s
cousin, to abandon his claim to her. A maklil is a camel more
than three months old, which feels lost when parted from
its mother. The other she-camels drive it away, because it
pricks them when it tries to suck with the sharp piece of
wood fastened to its upper jaw. No she-camel will advise it
where and how to graze. If the herdsman did not take care
of it, the poor little beast would perish of hunger and the
injuries inflicted by the she-camels.
Hawwel ja rai-s-Sakra
hawwel w-e'lini ‘eltiimak
en Can “ASsek rejri
la w-an-nebi méa-luimak.
Alight, thou rider on the sorrel mare,
Alight and give me thy news!
Even if thou shouldst love another,
Verily, by Allah himself, I will not reproach thee with it.
The loving maiden desires certain news of her lover’s
treachery.
Jad Sowk kalbi rada satnén
tefarraken w-ent malfahen
ent talkahen behargen zén
w-illa ma* al-hejd tanhdhen
helja ‘asiri had al-hasfén
ma ar-raharih marbahen.
O sweetheart! my heart is like a stream divided into
two channels;
222 RWALA BEDOUINS
They are far apart and may unite in thee;
Thou wilt bring them together, if thou speakest kindly
to them. —
If not, thou wilt cause them to end in the hillside.
My sweetheart is shaped like one of two little gazelles
Reared in the vast glistening plains.
The youth hesitates between two maidens. Satne is a
short branch valley or gully. Helja has the same meaning as
rstim (or awsédf), shape, features. Rahdrih is a wide plain
glistening in the rays of the sun.
Al-wagd wagdi ‘ala mtejj7e
jowm akrasat ma‘ ‘arab rasi
kurtan ¢an talbetak nijje
astik lak elfén w-elbasi.
Alas, for my pain on account of Mtejje!
From the day when she left like a thing bought with
the Arabs of Rasi.
The palsy on thee! If thou wouldst ask something in
exchange for her
I would drive two thousand [camels] to thee and other
things beside.
The lover laments that his sweetheart, Mtejje, has become
the property of R&Si, who has paid a large price for her,
and offers him still more.
Akrasat means “she went away like a piece of property,
a thing purchased.” Kurtdn is the gout or palsy or some other
disease causing paralysis of the legs.
Al-wagd wagdi ‘ala-n-nirat
abri min as-sifr leqja majje
abri elja ga-l-‘arab al-mirzat
al-mirta‘ed sdjeren sij7e
abri elja gd-l-arab al-mirzat
actleh w-cajjel ednejje
nasidd w-narkab ‘ala-l-ajrat
nazreb ‘ala-l-hér w-sfejje.
Alas, for my pain for Nira’s sake!
I would fain have a hundred yellow she-camels.
I would fain, when a slanderer comes to the Arabs
MARRIAGE CUSTOMS 223
Chattering and evildoing,
I would fain, when a slanderer comes to the Arabs,
Take his measure and make my dearest ready,
So that we might saddle our strong she-camels, mount
And ride directly for al-Hor and Sfajje. [ them,
The lover wants to settle with the slanderer and then
depart with his beloved, Nira, for the inner desert. The price
Nira’s kin ask for her is very high; in order to pay it, the
lover wishes for a hundred yellow she-camels.
Acileh means “take his measure, settle with him”; ucaj7el,
prepare, make ready, load, weigh. Al-Hor is a depression in
the center of al-Hamad; the Habra Sfajje is located there.
Ja zejd la tagreb al-mahbib
hw sahebi w-ent kowmédni
howse low Zzarzarat at-towb
la ja ba‘ad kill hajjani.
O Zejd, do not beat my dear one!
She is my friend, thou mine enemy.
When Howse lifts her garment,
Oh, that I may live longer than the whole kin!
Saheb means a friendly tribe, kowmdni a hostile one.
Zarzarat at-towb: she raises the dress covering her breasts
in such a way that they show through the enlarged slit.
If a girl or a woman wants to encourage her kinsmen to the
greatest bravery in a dangerous fight, she does so not by
words alone but also by significant deeds. So, for instance,
she opens her dress on the breast as a sign of how she means
to reward the bravest. Her lover then forgets everything else,
only wishing not to perish in the fight, in order that he may
enjoy the promised reward. Lé jd ba‘ad means “Oh, that I
may not be absent, that I may not die.” Hajjdn are the kins-
folk, who keep together even in a fight.
Jad wanneti wannejtaha
w-an-nds ma darjaw baha
la wahani min gaza‘aha
bén al-berim w-tawbaha.
This is the lament which I utter,
And none knows of it;
224 RWALA BEDOUINS
Verily, he has stricken me who lay by her side
Between her leather belt and shirt.
Gaza‘ means to roll or throw down; gdza*‘, to lie by some-
body; engaza‘, to lie sideways.
1. Ja bint ana kalbi ‘alezkom “asani
raven lekom 74 bint kalbi nustihi
2. 74 munakras ad-der‘an safi-t-temani
ddbat ‘alejhen jda-rjas al“ajn ruihi
3. Gin al-hbejjeb nijjeteh ma sakani
was ‘dd j4-l-aslig bdbat sruhi
A. ja-t-tirf ja gali-t-temdn al-wazant
mitl al-barad min rts mizneten jaluhi.
1. O maiden! my heart rebels for thy sake,
My heart which is a true herdsman to thy family.
2. O thou with tattooed arms and eight bright teeth
Which destroy my repose; O thou with long, thick eye-
3. If the beloved will not reward me, [brows!
Why should I drive out to the pasture, O thou of the
fair shape?
4, O thou twig, which cleansest her eight even teeth,
So that they are like hailstones that glitter from the
heights of a black cloud.
“Awde abu Burk4an al-Kwé¢bi loved a girl named Rusna.
To gain her he hired himself out to her father as a herdsman.
But Rusna did not return his love at once, so he composed
this song and sent it to her.
Verse 2. Munakras (or munakkas), painted or engraved.
3. ‘Aslag is a girl neither thin nor fat, but nimble and of
perfect form.
1. Al-‘awd ‘al w-alejteh garhadijje
bel-own ‘awdak ‘djezen leh tesafiz
2. ja-l-awd ld teéseb beomrak hatijje
tara?-l-mandja nowb telfi tawafiz
. mai rsas w-binduken ‘ademlijje
milfdzaha jerm-as-sahar w-al-ma‘aliz
4. melhen nazif w-minzihateh idejje
w-hesseh ema negmen zarab leh sawahiz
5. rusna kamar ja rseqd mad hi hafizje
al-kubba alli mad watowha-l-mahaliz
ie)
MARRIAGE CUSTOMS 225
6. ww krinha tisatin gGowzen w-mijise
‘alegh min ris an-nacdjem zerdnté
7. Sebh at-trajja jowm tudaffez delijze
tenbet ber-rijdz al-mahdjel zemaltz
8. gezu kalbi jowm tatri ‘alej7e
zowat geham min al-hadab lat-tesdriz.
1. The old man does wrong and his evil deed is notorious,
Verily, thine old man ought to be slapped.
2. O old man! let not thy sins be the only loot in thy life,
For see, death will come sometime to settle with thee.
3. | have with me lead bullets and tried rifle;
Whatever leaves its muzzle will reach both entrails and
heart.
4. Clean powder I have also prepared with my own hands;
When it fires it sounds like a star falling upon high
mountains.
5. Rusna, O Rsejd! is like the moon, she cannot be hidden,
Or like a dome never trodden by men.
6. Oh, her tresses! they are a hundred and ninety pairs
And ostrich feathers are entwined in them.
7. She is like the Pleiades; when they pour out the water
from their bucket,
They make the grass seed sprout in the bare lowlands.
8. When I think of her my heart leaps
Like camel herds hurrying from al-Hadab to the inner
desert.
The previous poem finding favor with the maiden, she
began to pay more attention to ‘Awde, and they hoped to
marry some day. But Rusna was claimed by her kinsman,
Rsejd, a man already old, quite gray and sickly, of whom the
girl would hear nothing. Her parents, ‘Awde, and she herself
begged the old man to let her marry ‘Awde, but RSejd in-
sisted that she must become his wife. Then ‘Awde composed
this second poem.
Verse 1. ‘Awd, old Stallion, is used sneeringly for sdjeb
(or ihtydr), old man. “Al ‘ala flan has the same meaning as
ta‘adda’ “ala fldn, he hurt somebody; ‘ajle, the same as ta‘dije,
to hurt, but in a disparaging sense meaning “he commits an
evil deed.” Garhadijje signifies an affair spoken of everywhere
with contumely. RSejd’s behavior was, therefore, generally
condemned as dishonorable. ‘Ajez leh or muhtdg means “he
220 RWALA BEDOUINS
would deserve, he would need”; bel-‘own (for bes-sahth), there
is no objection, with the consent of all. 2. Tawdfiz or bel-
wafak, bes-sadfe; tawdfakti or tasddafi: they happened to
settle it among themselves, they punished each other. 3. Rsds
are balls, usually leaden ones. ‘Ademlij7e is an old rifle with
which the marksman is so well acquainted that he never misses
his aim. Sahar may mean the lungs, liver, or stomach, while
maalz signifies the heart and the arteries leading to it. 4. “My
hands have mixed, anzehan, this powder.” The Bedouins fre-
quently prepare their own gunpowder, trusting it more than
that sold by the wandering merchants, who mix it with crushed
charcoal, while the Bedouin knows that his powder is pure,
nazif. Ankaht hal-binduk, however, may mean “I loaded this
rifle.’ The sound of a shot is compared to the sound of a
meteor falling on a high hill. According to the Rwala this is
a frequent occurrence, and they preserve the pieces of broken
meteors as keepsakes. 5. Thus ‘Awde threatens to shoot RSejd,
if he does not give up Rusna. RSejd would like to marry the
girl secretly, but that is no longer possible, as everybody is
talking about her and she is looked upon in the same manner
as the moon or the dome dedicated to some Mohammedan
saint, which can be observed from afar. Both ‘Awde and Rusna
were encamped at that time in an-Nukra, a region south of
Damascus, where along the old Pilgrim Road to Mecca many
white domes were built in honor of various saints. Rusna is
then likened to a dome trodden by no man as yet, hence a
virgin. 6. She has very thick hair and her tresses end in
ostrich feathers entwined in the hair, zerdniz. 7. All that Rusna
handles succeeds, grows, takes life, just as the trajzjdwi rain
gives new life to the grass seed. The constellation of the
Pleiades catches water in a large bailing bucket and then
pours it over the scorched lowland. Ri7dzg are depressions in
the bare plains into which most of the water runs, fertiliz-
ing them also with the mud it carries along. The seeds of
the annuals, which sometimes lie dormant for two to four
years in these depressions, begin to sprout after an abun-
dant trajjdwi rain, and with more rain the lowland becomes
a blooming meadow. 8. The thought of Rusna quickens the
beating of ‘Awde’s heart. The camels do not like the pasture
in the settled territory; they yearn for the inner desert, to
which they proceed either to the east of Damascus or to the
south of Der‘at. Near the latter town rises the hillock of
MARRIAGE CUSTOMS 227
al-Hadab; from here the Rwala march south-southeast to the
inner desert, lat-tesdriz. The inner desert is called Serk.
1. Kasart rigli “an muréka-t-tuwdjel
w-ajni tsdtelni ‘ala rds mesraf
2. ja-l-karm mani ‘an za‘alhom masdjel
kalbi ‘ala wazzéh an-nijab mildf
. al“ajn ‘ajn alli tadebb al-masdjel
kalbi ‘alejha mezresen jizef wéaf
4. ma-nsah law hattaw ‘alejje-n-netéjel
allah w-law-l-zijal jenzel ‘ala éaf
5. allah w-tawil al-felg jenzel behazel
w-hawran jenzel min wara’ bird w-ruwif
6. w-hami rarifen Zl danna-r-rahdjel
rahal w-azzal leh mazdhir w-slaf
7. hatta-nni-nsa nakezat al-zeddéjel
w-amsi btu alli haéa? li bel-enkaf
8. jd-bu tamad mezed sera’ kill ‘djel
ja zeben min hallawh w-al-gejs muhtaf.
Co
1. My legs I have shortened by climbing high hills,
And my eyes draw me steadily to the summit.
2. O sir, it is not their anger I dread,
For my heart is given to her with the white teeth.
do. As she warily creeps through the channel
My heart anxiously follows her and at times ceases to beat.
4. | shall not forget her till they shovel earth upon mG
By Allah! even if the mountain %ij4l settled in Caf,
5. By Allah! or if Hermon should settle in HAjel,
And Hawran quarter itself beyond the Bird and RwAf,
6. Or if it should be said of Hami Rarif that he took his
pack camels,
When moving, and separated them from the fighters —
7. Still I should not forget her, who unbraids the hair
on her temples,
Nor obey him who always tells me to return without booty.
8. O father of Tamad, thou who correctest the wrongdoer
And protectest him whom the frightened camel riders
have deserted.
Abu Tamad, the father of Rusna, advised ‘Awde to try
to forget her, because in any case he would not get her to
wife. ‘Awde answered him in this poem.
228 RWALA BEDOUINS
Verse 1. ‘Awde climbs high hills to see the route taken
by his sweetheart, who prowls or creeps cautiously, tadebb,
to the channels in order to meet him without being observed.
2. Karm is a poetical form of address, referring here to Rusna’s
father. 4. Netdjel is the earth with which a stone-covered
grave is filled. The hill of Zijal is 46 kilometers northeast of
al-Gowf. 5. Tawil al-Fel& (the High One With Snow) is the
name given by the Rwala to the Hermon mountains, which
are covered with snow most of the year. Hajel lies about six
hundred kilometers southeast of Hermon. Bird and Rwaf are
mountains about four hundred kilometers south of the Hawran.
6. Hami Rarif rises beyond Tiberias. Danni ar-rahajel, bring
hither the female pack camels, is the order of the tent owner
when he intends to move. Mezéhir are the camels when laden
with tents, utensils, and litters for the women. Salaf are war-
riors riding one or two kilometers in front of the laden camels.
7. Enkaf is the return from a raid without success and without
booty. ‘Awde will not desist until Rusna becomes his wife.
8. He who tries to drink from a wooden cup, but continues
talking all the time, cannot pay attention to what he is doing,
so that the cup often inclines to one side and the water is
spilt. Then his comrades correct him with the words: “O So
and So, the cup is tilted, al-zedah mutasdweren.” Likewise
one who does wrong also bends, partly because he is ashamed,
partly with intent to deceive. Abu Tamad makes straight or
rebukes such a crooked fellow, sera’ kill ‘djel. and thus prevents
injury.
THE WEDDING
‘The wedding, as arule, takes place immediately after the
wooing. In the morning some one — even a slave — kills before
the bridegroom’s tent a she-camel, as a dbiht al-‘ars, wedding
sacrifice. Neither of the betrothed needs to be present. To-
wards evening a small round tent, hegra, is pitched by the
women near by and the bridal bed made there. Among the
poorer people a corner of their inhabited tent is partitioned
off for the young couple. Two or three of the bridegroom’s
female relatives go to the bride to bring her towards sunset
to the prepared tent. A little later the bridegroom also enters,
after which the tent is closed altogether, jehaggeren ‘alejh
hegraten.
MARRIAGE CUSTOMS 229
There are no special wedding ceremonies. Part of the
meat from the slaughtered she-camel is distributed among’
the members of the bride’s kin and acquaintances, the rest is
served for supper in the bridegroom’s tent. Nobody is invited,
nobody brings any wedding presents. There is no party, no
dancing; neither the girls nor women sing or shout with joy.
Often even the relatives of either the bridegroom or the bride
do not know that there is going to be or has been a wedding.
Neither does the slaughtering of a she-camel signify anything
especially important, because an old or wounded animal is
killed quite frequently. The tiny round tent, hegra, alone shows
that there has been a wedding. But if it was put up at sunset
and the camp moves elsewhere next morning nobody takes
notice of it, except perhaps the nearest neighbors.
The morning after the wedding night the bridegroom
goes to the men’s compartment, rab‘a, of his family tent, where
he is saluted with the words: “Be blessed, may good be thy
portion! lafi ‘alejk al-hejr.” The bride is likewise visited by
the women, who greet her: “Mayest thou bring good to thy
cousin!” The young bride receives a gift from her father-in-law,
then leaves the hegra to join the other women of her hus-
band’s family in the tent, although she need not work for
seven days after the wedding. Her husband attends to his
work as usual, also buying her trousseau, which consists of
various blankets and rugs, as, for instance, the bsdt, wool
carpet, nasije, thin fabric rug, sigdde, prayer carpet, lhaf,
European quilts, and of dresses and kerchiefs. The trousseau
is given to the wife after, never before, the wedding night,
elja-‘ras ‘alejha, and she is not obliged to return it.
If a widow or a divorced woman marries again, she is
free from work for three days only.
When a man marries for the first time he stays with
his wife for seven nights, but if he already has another wife
he devotes himself to her also.
A young husband is greeted with the words: “Blessed
be the tent! mbdarak al-bejt,” his answer being: “May (Allah)
bless thee still more! béreé lak bel-mubdrak.’ When speaking
of a woman’s husband the word ragolha, her man, is used;
of a man’s wife, mruteh (or hurmeteh), his wife; and the
husband addresses his wife as rd‘ijet bejtena, the mistress
of our tent.
The Rwala usually have only one woman in a tent, seldom
230 RWALA BEDOUINS
two, and very rarely three. A young Rwejli almost always
marries a girl whom he loves, and remains faithful to his
young wife till the sixth or seventh month of her pregnancy.
Then his love cools and in many cases he begins to look for
another girl or divorced woman whom he also marries, unless
he is setting out on a raid. If the latter is of several weeks’
duration and he comes back exhausted, he desires no new
marriage and waits for his wife’s confinement. If she bears
a boy, the young father is so happy that he clings to her
again and banishes the thought of all others from his mind.
If the wife behaves with sense, keeps the tent in order, can
cook cleanly, is not strongheaded and quarrelsome, the husband
often remains faithful to her all his life.
PLURALITY OF WIVES
In case a husband is not fully satisfied with his first
wife, he generally takes a second one. The first wife in the
beginning is much displeased with her new companion or
neighbor — arti, as she calls her —and abuses her to the best
of her ability. “Why didst thou come to me? Couldst thou
find no one but my man? O thou daughter of So and So!
O thou cursed in both thy parents! Léh gitini ma lazejti rejr
gowzi enti 7a bint fldn jd mal‘tinet walidejn.” However, the
resistance put up by the first wife is, as a rule, not of long
duration. In a comparatively short time peace is concluded
by the women and they live together like sisters.
When a man has two wives, each cooks for him a day
in turn, and on that day he usually eats and sleeps with her.
Such is the woman’s right, hakkaha, which nobody is allowed
to violate. If he sees that his wife is dissatisfied, the man
asks: “What art thou angry about? I have not infringed thy
right. Léh taz‘alin md-htejt ‘alejé behakkec.” Even when he
does not love his wife, the man should devote himself to her
on the nights belonging to her. He need not have sexual in-
tercourse with her, but neither must he with the woman he
loves. In such cases he usually sleeps in the men’s compart-
ment, or lying down at his wife’s head he says: “To night
I wish for nothing, md-ni bari hal-lejle,” and the woman dares
not say a word. Sometimes the women haggle among them-
selves: “Let me have the man tonight!” “What wilt thou give
me for it?” If they come to an agreement, the woman who
MARRIAGE CUSTOMS 231
has the right of sleeping with the man that night, dowrah,
says to him: “I grant thee furlough, now go to thy wife over
there! ana msdmhatk ersed ‘enda maratk hundk.’ But should
the man infringe the right of one of his wives and spend
several nights with the other, the deceived woman may rage
as much as she will, but it will not do her any good, especially
if her husband has paid to her kin the price asked for her.
If a near relative of the woman dies, the man may and even
should have intercourse with her for several nights, to comfort
her in this way at least. During her monthly period, ‘alejzha-l-
hejz, the man must not touch the woman for from three to
five days, and not for forty days after the birth of a child.
During the monthly period the woman cooks and eats with
the others as usual. If a man wants to beget a boy, he must
have intercourse with a woman on the night of Thursday to
Friday, gama‘aha lejlt al-gum‘a, as the name of Friday, gum‘a,
recalls sexual intercourse, gemma.
TREATMENT AND DUTIES OF WOMEN
The role of the woman is to bear and bring up children,
to prepare the meals, to sew, and to pitch, strike, and load
the tents, tehajjet, tebni, tarmi, tesil al-bejt; also to load up
the entire outfit of the tent, to collect the ecamel’s hair and
weave from it the bags and various saddle ornaments, tenta’,
to procure water, trdwi, to gather fuel, tehatteb, to go out
to buy wheat and barley, tesfer, and to supply the mare with
fresh sih and nasi, teSajjeh w-tehuss lal-faras, ete.
The man who loves his wife helps her in all these labors.
He never lets her pitch, strike, or load up the tent alone, but
along with his herdsman, servants, and sons always aids her.
The camels carrying the supplies are guarded on the march
by a servant or slave, the master or his son once in a while
coming to see whether any of the pack camels needs help.
Hauling water from a distant well is likewise usually the
work of the son, servant, or herdsman; the master himself
in this case drives out the herd to the pasture. A careful
husband often loads two or three camels with fuel, especially
dry branches and small stumps of raza or arta — all this to
save his beloved wife labor. Even the grass and hay is brought
in by the sons and servants.
232 RWALA BEDOUINS
On the other hand, a man not on good terms with his
wife lets her do all the work herself, urging her on to greater
speed all the time. When the whole camp is on the move,
the man saddles both his mare and camel, lights a fire near
his tent, makes coffee for himself, and watches his wife with
the servant or daughter strike and load the tent, furniture,
and supplies. When this is done, he attaches the mare by the
rein to the camel, mounts the latter, and rides forward to
the head of the moving camp where he joins the warriors,
salaf, not troubling in the least about his pack camels. On
arriving at the new camping ground he selects a place for
his tent, takes off the saddles from the animals, leans against
the camel saddle, and waits for his wife to come and pitch
the tent, spread out the rugs, and bring fuel. Only when all
this is done will he enter the tent, build a fire, and make
his coffee. Thus he acts the master until a reconciliation with
the wife takes place; then he helps her again.
When guests arrive in the man’s absence the woman
says to them: “See, O guests, the master of this tent is not
at home, tardkom 74 zujuif rai-l-bejt mad hw hdzger.” Then she
brings into the part of the tent reserved for the men fuel
and red-hot coals, gives the guests the canister with coffee
beans, water, and the coffeepots, and then returns to the
women’s compartment to prepare supper. When this is ready,
if the herdsman or the servant is not back by that time, she
calls the youngest of the guests or the one she knows to be
the lowest in rank and hands him the dish with the food to
carry to the others. If the wife is acquainted with the guests,
she joins them after supper, drinks coffee with them, and
amuses herself: in their company till midnight.
DIVORCE
The husband cannot be compelled to divorce his wife;
there are no reasons which would either require or prevent
it, en tallezha ‘ala kejf. If he wants to divorce her he can
do so without telling her the reason, even should she beg him
on her knees to keep her. Often he does not know the reason
himself, for he has none. He simply takes a notion to divorce
her and he does so, even though he may regret it soon after-
wards. This is done most frequently by the younger chiefs
who for political reasons are obliged to advance themselves
MARRIAGE CUSTOMS 239
by marrying the daughters of other chiefs. After six months
or, at most, one year they divorce their young Wives, regardless
of whether they have borne them children or are pregnant,
and marry another girl or woman, so that they never have
more than one wife in the tents.
According to common opinion, a man should divorce his
wife as soon as the one becomes disagreeable to the other.
As the proverb has it: “Reproach a herdsman or a wife with
nothing; if thou hast occasion to reproach them frequently,
thou hadst better dismiss them; ar-rdé% w-al-mara ld tend-
kerhom elja tabri tendkerhom dasserhom.” When divorcing a
woman the man says to her: “Go away! See, now thou art di-
vorced and may attach thyself to another man! kowteri taraé
talez w-ar-raggal ‘alez.” Or he says: “Thou art free altogether.
Thy saddle cover is spread over thee! Hazgra’? mazfi ‘aleve gela-
lec.” This means that in the same way as a saddled mare may
be ridden by any one, any man may marry a divorced, and thus
perfectly free, woman. The divorced wife gathers together her
dresses, pillows, blankets, and rugs, saddles her she-camels,
and loads her property. Just as she is about to depart the man
says to her: “As soon as thou reachest the tent of thy kin
and settest foot in the tent of thy kin, thy divorce will overtake
thee in the tent of thy kin, elja wasalti bejt haleé taldzeé Vegue
jaselé ila bejt haleé,’ for on the way from her husband’s tent
to that of her parents: she is still under his protection. The
moment she enters the tent of her kin, she breaks definitely
the ties binding her to her husband and belongs to her ahl,
kin, and to no one else. As long as her father is living, he is
the representative of the whole kin for the divorced woman;
after his death her eldest brother is the representative. If
there are no brothers, the duty falls to the nearest relative,
either an uncle or cousin.
The divorced woman may be remarried three times by her
former husband. If he will not remarry her he proclaims:
“Thou art divorced three times, enti tdlez bet-taldt al-haw4a-
rem.” The man who divorces his wife without’ claiming what
he has paid to her relatives may limit her freedom, jehagger
tahgir, by stipulating: “I let any one have thee except So and
So, to him I will not give thee; an-uhallié likill ahad ‘okob
flan (or kowd flén, or rejr flan) méni mhallié leh.” Or he
may say: “Anybody may take thee but So and So, an-uhallié
likill ahad ja ‘okob (ja kowd or ja rejr) flan.’ When a man
234 RWALA BEDOUINS
wants to marry a second time the woman whom he has di-
vorced, her kin may ask a new sijdk, dowry, for her, provided
he has had no children by her and she is not pregnant. If
the man divorces the wife of his own accord, he is not en-
titled to compensation, but if the wife asks her husband: “Let
me go! tallezni,” he may reply: “Bring what I have paid for
thee! hati-lli wardé.”
No quarreling, words of abuse, or lamentations of married
couples are ever heard in the Rwala camps. A man ought never
to be seen beating his wife or vice versa, as by doing so they
would disgrace, ‘ajb éebir, themselves and their respective kins
for all time. Woe to them, therefore, should they do so — for
then the husband’s kin and the woman’s kin as well as all the
neighbors would come over and expel them from both the camp
and the tribe. This is the reason why a man never quarrels
aloud with his wife, although he may often and thoroughly
beat her, jektelha (or jedebbaha), being careful, however, that
nobody shall see him. In the daytime he does so in a corner of
the tent, at night in bed. The punishment is applied with the
stick used in driving his camel, and that unsparingly. The wife
generally covers her face with the bedquilts or presses it into
the pillows to prevent even the least sound of her crying from
being heard. Otherwise the man might keep on beating her
still longer, and any other man might come in, on hearing her,
to assist the husband. If the ill-used woman complains to her
relatives, she has to return to her husband without getting
any satisfaction. .
Misref eben Kurdi once beat his young wife, a daughter
of Prince an-Nari, for more than an hour not only over her
back but over the head as well, so that it was swollen for
ten days. On complaining to her father, the only satisfaction
she received was that she would get still more if she did not
behave herself. She was known to torment MiSref in a hundred
ways, while he repaid her with sound beatings. For no sooner
was she born, than Misref, her second cousin, claimed her for
his future wife, haggarha. When she grew up she could not
bear the sight of her bridegroom-to-be, but the more she
scoffed at him, the more he insisted on marrying her. Prince
an-Niri himself and his son Nawwaf also begged MiSref to
give the girl her freedom, but, appealing to his privilege as her
nearest relative whom it is permissible for her to marry, eben
al-amm, he maintained that he would not do so before she had
MARRIAGE CUSTOMS 235
become his wife. Finally Nawwaf himself advised her to con-
sent, comforting her with the hope that Misref would free her
immediately after the wedding. Then she answered: “I shall
not disregard the counsel my father and my brother give me
nor act against their advice, ana md-tla’ min Sowr abiij w-ahuj
w-la-hdlef Sowfathom.” On the wedding night she escaped from
the round tent, hegra, and would not allow Migref to come
near her. After becoming MiSsref’s wife she admitted that she
was in love with Mamdih eben Sattam and resolved to remain
a virgin until she could marry him. Migref, who loved her
greatly and was now suffering not only from jealousy but
also from the sneers of his friends, gave vent to his anger
by beating her and swearing that he would never give her
back her freedom.
A woman in fear of a beating leaves the tent and follows
the first man she meets into his tent, or she may enter any
tent, where she asks for protection. There she may stay as
long as she pleases. Such a woman is called za‘ldne. The owner
of the tent sheltering her will never ask her to leave or to
return to her husband’s tent. The latter will, as a rule, send
some relative or servant to her. When they return to him
with the information that she is inclined .to be reconciled
with him, he waits for her at the time of the next moving,
leads her camel to his tent, where he makes it kneel, and
says: “Enter the tent! futi-la-l-bejt.” The wife obeys without
further ado and takes up her work as if nothing had happened.
But if the man is really angry with the woman who has run
away from him to another tent he will not send her word to
return to him; he ceases to care for her and pretends not
to know her at all. Such a woman is to be pitied, indeed.
Her husband is not obliged to feed or clothe her, because she
has left him voluntarily; neither will he divorce her without
receiving compensation, and her relatives are vexed with her
for the disgrace she has put upon them. If she is not young
and pretty, nothing is left to her but to work as a servant
in some tent; if she is, she looks for some one to elope with
her and thus help her to freedom.
In the case of dissolutions of the marital bonds as here
described it is not always easy to return to the man his
bride’s dowry, if he has paid it in full. For her relatives may
have already divided the amount among themselves and may
be unwilling to restore it or make compensation. The woman
236 RWALA BEDOUINS
who desires to be released for a compensation is called ‘ajvf.
All she can do is to appeal to the sympathy of her kin. She
calls on either her father, brother, uncle, or cousin, pleading:
“T do not want him! Return what you have received from
him!” But they try to evade her request with the words:
“Go back! Thou surely wilt get used to him!” She, however,
keeps on begging until she finally persuades one of them
to help her. If she does not succeed and they all refuse to
do anything for her, nothing remains for her but to elope,
for should she seek protection from others against her own
kin the father or brother could kill her, as she is considered
to be the property of her father. He begot her, and her brother
inherits her from him.
A man who divorces his wife, even if she has stayed
only one night with him, must give her a camel and a pack
saddle, hedage. Nobody has the right to take these away from
the woman thus divorced, mutallaka. Yet anything in addition,
karam, received from her husband his heir may demand back.
The trousseau bought for her by the husband belongs to
her only. In case she has young children she takes and cares
for them till the age of seven; then they return to their
father’s tent.
In the later stages of pregnancy the divorced wife may
remarry at once. If her pregnancy is not yet visible, she has
to wait at least six months, leha ‘edda, and as soon as it
is clear whether or not she bears the seed of her husband
in her womb, she may become the wife of another. The
Rwala fear quarrels and lawsuits regarding the paternity of
a child born after a married couple has separated and there-
fore require the woman to wait. The disregard shown by the
chiefs for this rule is often a cause of protracted litigation.
Thus, to give an instance, the chief Fahad eben Hazza‘
eben Sa‘lan divorced his wife, whom before long another chief,
Halaf al Iden, took to his tent. After about a year she gave
birth to a boy to whom she gave the name of Trad and who
erew to maturity in the tent of his father; but when he was
about to marry he quarrelled with his father and moved to
another tent. This was due to the story told him by his old
slave that he was not the son of Halaf but of Fahad, who
had in the meantime become the prince of the Rwala. To
Trad Prince Fahad naturally seemed much grander than a
small chief like Halaf, and therefore he at once went to him,
MARRIAGE CUSTOMS 237
introducing himself as his son. Without giving the matter
much consideration or making long inquiries, as he was
at feud with Halaf, Fahad acknowledged Trad as his son
and asked his brother an-Nuri to give the young man his
daughter to wife. But when an-Niri acquainted the girl
with this proposal she swore that she would never consent.
On learning of this Fahad commanded an-Nuri, whom he
wished to ruin: “Either thou bringest thy daughter to the
hegra tent thyself, or it will be done by me without thy
consent.” An-Niri therefore bade his female slaves to get
the hegra in readiness and to bring his daughter there after
sunset. The girl, however, in the meantime had persuaded
her brother Nawwaf to wait for her at night by the place
reserved for the riding camels and to save her from Trad.
When this youth entered the hegra she began to converse
with him, pretending to be sorry that she knew him so little
and saying that she should be much happier if he would marry
her for love and not from compulsion; and when Trad tried
to assure her that she had already been the object of his
desire for a long time, she asked him for proofs. Trad now
began to cite at some length all the instances where and
when he had seen and inquired about her, by whom he had
sent word to her, etc. The time flew and the moon set. Sud-
denly she rose asking Trad’s permission to step out in order
to satisfy a natural necessity. Trad nodding his consent, she
left to return no more. To the man guarding the female
riding camels she gave the same reason that she had given
Trad and then walked some distance farther into a small
gully where Nawwaf was waiting for her with a saddled she-
camel. He then leaped into the saddle, she took her seat behind
him, and on they rode to Eben Gandal.
Trad was patiently waiting for his bride in the tent all
this time. Realizing at last that the girl had outwitted him,
he was ashamed to alarm the camp and said in the morning
that she had left with his consent. That very day Fahad
received a visit from the chief Halaf 4l Iden with his wife,
Trad’s mother. Both swore that Halaf was the real father of
Trad, because, after having wedded Halaf, the youth’s mother
had still had her monthly period three times in succession. Yet
Trad appealed to Fahad to protect his son and not to believe
a false oath. Fahad finally declared that Halaf must appear
in court at al-Ela. The latter duly went to this settlement
238 RWALA BEDOUINS
with three witnesses and, appealing to the judge there, laid
his case before him and asked him for his decision. The judge
took a long iron spoon used in roasting coffee, stuck it in
the fire, and, when it became red-hot, asked the witnesses to
examine Halaf’s tongue. As soon as this had been done, the
judge quickly lifted the hot spoon to Halaf’s mouth. Halaf
licked its red-hot part, rinsed his mouth with water, and
showed his tongue to the witnesses anew. As the tongue was
not burned, they declared Halaf’s oath to be true. The judge,
al-mballe‘, received from the latter fifty megidijjat ($45) as
his fee. Trad was acknowledged to be his son, and an-Nari’s
daughter kept her single state, because, Halaf’s son not be-
ing her cousin, Trad had no claims on her.
A married woman, mara berkubat raggal, has plenty of
opportunity to make the acquaintance of other men. Divided
from the men’s part of the tent by only a low, thin, almost
transparent partition, she can observe and hear all the visitors
and guests who call. While the tribe or clan is migrating she
is often joined by some member of the clan, or at least of
the camp, who helps her to pack, to lift, or to tighten the
loosened loads; accompanies her on trips for water, fills the
water bags, and ties them to the water saddle; sometimes he
meets her as if by accident when she is bent under the burden
of dry fuel, loads it on his mare or she-camel, throwing it
down only when the camp is reached; altogether there are
countless accidental meetings of this sort. But that man in-
eratiates himself with the woman most of all who defends
her and her camels when attacked by the enemy on the march.
To such a protector her heart is given.
Of her love for another man no secret is made by a
woman, and soon it is said publicly: “So and So’s wife is in
love with So and So, marat fldn hawjdnaten ‘ala flan.” If
this comes to the husband’s ears and he is a man of a mag-
nanimous disposition, he releases her without raising objections
and asks no compensation, although he is entitled to the return
of the dowry he had given for her. A man of this kind is
wont to say: “She is a free daughter of a free tribe. Allah
made her love another man, so I will not hinder or make a
slave of her.’ It is only the base men, arddil an-nds, who
take advantage of their wives’ love to benefit themselves,
asking five and even ten times as much as they themselves
had paid. Such a demand is called kejje. If his wife’s lover
MARRIAGE CUSTOMS 239
cannot meet the demand and her kin will not help, the lover
can only elope with her. Then they seek refuge either with
the Sammar between the middle Euphrates and Tigris, or
with the Lhejb in the vicinity of Aleppo, or,.perhaps, with
the Sirhan and Beni Sahr on the southwest border of the
Hawran. Once there the lovers care not in the least for either
the husband’s or the wife’s-relatives. An elopement carried
through successfully dissolves the marriage as completely as
a divorce itself. The eloper may now make the woman of his
heart his lawful wife but must not return with her to his
kin before a reconciliation with her former husband and re-
latives is effected; otherwise he would expose both himself
and her to taunts of every imaginable kind. Therefore he
sends to them one messenger after another with entreaties
for a reconciliation, which, however, is not easily attained.
The former husband is generally obdurate much longer than
the woman’s kin. These accuse the husband of having him-
self caused the elopement by his unwillingness to let her x0)
and also because he was unable to guard her better in the
first place. They sometimes go even as far as to threaten
that they will demand from him compensation for staining
their honor, should he not forgive both the lover and the
wife with whom he has eloped. For has she not been carried
away from them as much as from him? And was he not her
proper guardian and protector? The deceived husband must
not kill either the eloper or the woman, for then he would
furnish a reason for revenge. An elopement of a married
woman is brought about by stratagem, not by force, and strat-
agem is not punishable with death.
If a plain but healthy girl cannot find a husband, it is
the duty of her nearest kinsman with whom marriage is
permissible to marry her; should he refuse he would be a
butt for jokes among all his kin forever. In this manner a girl
of al-Witre (or al-Wutara), subject to Eben Fa‘tr of the ‘Ebede
tribe, was married in 1909.
PENALTIES FOR UNCHASTITY
Whoever accuses a female, whether girl or woman, of
unchastity and cannot prove it, forfeits his hand; this is cut
off by a kinsman of the accused. If he puts himself in good
240 RWALA BEDOUINS
time under the protection of some powerful personage, he
must give ten camels to the girl or woman he has insulted.
Many a Rwala girl becomes pregnant before the wedding.
As soon as this is noticed by her relatives, they try to help
her by various means, even if injurious to her health. Should
the girl die from an abortion nobody will ever hear of it, as
the women keep silent and the men as a rule pay no attention
to matters concerning women. If the girl cannot rid herself
of the foetus, she presses her lover to marry her at once,
but in case he refuses or is absent at the time she often
commits suicide. For should her father-or brother find that
his daughter or sister is with child, he would coax her on
some pretext outside of the camp, kill her, cut her body in
ten pieces, and then bury them. Nobody will take the girl’s
part, nobody asks the reason, they simply talk of her as Mi
she had died a natural death. Her kin, ahi, would not allow
a single girl who had become a mother to stay among them.
Her child would not be a member of the kin, and, because it
would not be acknowledged by the father on account of its
illegitimacy, it would be without a kin and would stand in the
clan like a stranger, without protection, without help. But a
position of this nature is so contrary to the views and customs
of the Bedouins that it is never allowed to arise. A pregnant
girl may escape from her tribe and seek refuge in the settled
territory or in a large town and try to make a living there.
If she disappears without making herself conspicuous, no one
will pursue her; she is soon forgotten, yet must never return.
Her kinsfolk consider her dead and would kill her should she
come back to them. The girls, of course, know the punishment
meted out to them, and therefore place a saber between them-
selves and their lovers at their night meetings, with the warn-
ing: “I am a maiden! Fear Allah. Ana bint hef min allah.”
Only when the girl has been raped, marstiba, will her
relatives spare her, but in this case they kill both the violator
and the child without mercy, and then demand from the
murdered man’s kin the blood price for the child. This cannot
be left alive, as it would have no kin, ahl, and compensation
for it is asked because it has weakened the girl, a member
of their kin.
MARRIAGE CUSTOMS 241
CHARACTER OF BEDOUIN WOMEN
The Bedouin women are renowned for their acuteness.
They comprehend quickly but use much caution in expressing
themselves, as the following story will illustrate:
A young Bedouin was riding on his mare to a neighboring
camp. Being thirsty, he halted in a small camp through which
he was passing, before a tent where he saw only two women.
One was old, Hie mother, as he thought; the other much younger,
her daughter, perhaps. The younger one stepped out from the
tent, and the rider addressed her thus:
“If we knew the name, we should salute; low ‘arefna al-
sem sallemna.” Her answer was:
“If we knew the name, we should return the salute. When
dost thou grasp thy saber? kazabt sejfak.”
The rider understood the meaning of her words and, be-
cause he expected to grasp his saber in a revolt or bloody
quarrel known as fetna, he addressed her by this name and
indicated his own by pointing to the beauty of her face, hasan.
“Be strong, Fetna! What manner of face hast thou? kaw
fetna nazar wagheé.”
Without a moment’s hesitation the girl replied: “I welcome
thee, Hasan!’
The rider asked for water. She filled a small wooden trough,
zedah, and held it to him so that he could drink more easily.
As he was sitting in the saddle, she had to raise her hands,
the wide sleeves of her shirt slipped down to the arm pits
and her arms were bare, revealing to the rider the hair under
them. With a sigh he said:
“What a pity! If only the nether hair were as long as
the upper! 74 hejf en Gan wétth mitl ‘dlth.”
To indicate that she understood, the girl replied: “It is
still without a master, min Zillet wdlth.”
Glad of conversing with a virgin and liking the looks of
her, the rider asked:
“Will you receive a guest gladly? ‘endakom laz-zejf ekradm.”
“Certainly, if he is destined to eat of our food; elja an
leh nasib bat-ta‘dm.”
He then jumped off his mare; as the girl was leading
it aside she stooped down in order to tether the animal to
some object. Noticing near the tent a heavy spare peg of the
kind used for securing the tent ropes and also a few smaller
242 RWALA BEDOUINS
pegs for fastening the back tent wall, she took the heavy
peg in her right hand, one of the smaller ones in the left,
and tried to drive it into the ground in order to tether the
mare. But the ground, being scorched and hard, the peg could
not be driven in. She therefore complained to her mother, but
in a careful way so as not to offend against decency. Hence
she preferred to say wood, hasab, instead of peg, wadd:
“Mama, I hammer wood with wood, but the ground will
not let in the wood. Hand me a big stone to hammer the
wood with. Jé jumma-dukk al-hasab bel-hasab w-al-kad ma
takbal al-hasab ja jumma hati li rzuma adukk al-hasab.”
The youth marveled at the girl’s good sense as at the
orderliness which he found in the tent. He called again when
her brother returned from a raid, and made the girl his wife.
A Bedouin once had three wives. The first, whom he had
married in his youth, bore him several children; the second
he had taken to wife two years before; and the third, a bloom-
ing girl, had been in his tent scarcely two months. Once he
went to an itinerant merchant for a short rug, katife, and
brought it home. The women began to quarrel as to which
of them the rug was bought for. “It belongs to me,” said
the first one, “to me the mother of his sons.” “I devote myself
to him day and night. The katife was meant for me,” said the
second. “He has already tired of both of you,” exclaimed the
third, “you ought to know that what is old cannot be made
new again and an enemy will never become an intimate friend,
al-‘atiz ma jirga: gedid wa-l-adw ma jirga‘ siddiz. 1 am young,
still new to him; therefore I taste the best to him. He bought
the katife for me.’ The man listened but held his tongue,
while the wives went before a judge to decide between them.
The judge decided that the katife belonged to the third woman.
CHAPTER VIII
CHILDREN
BIRTH AND NAMING OF CHILDREN
A woman who has had sexual intercourse with a man is
called a wahama during the thirty days while it is as yet
unknown whether she has conceived or not. If she has con-
ceived she is called ndzel or hdmel. For her delivery a Rwala
woman never sends for a midwife. Kurdi’s wife, for example,
bore a child while sitting in a Zetab litter on the march and
never ceased to guide her camel. She cut the navel cord her-
self, wrapped the child in her dress, dismounted in the new
camping ground, and carried the baby boy, ‘ajjel, to her tent.
A woman who has miscarried, ramat, and the fruit of
whose womb has perished, rma’, is an object of fear.
A woman after confinement, nefesa, lives just as before
the delivery, with no change in her diet.
When a son is born, the father is congratulated by his
nearest relatives but expresses no particular joy; neither does
he send out invitations to a meat supper. No animal is sacri-
ficed or slaughtered at the birth of a boy or girl.
For seven days after its birth the child is bathed in
camel’s urine and rubbed with salt. On either the tenth,
twentieth, or fortieth day wheat is gathered by the female
relatives of the confined woman, shredded, and then a dinner
prepared from it in her tent, to which all the women from
the camp are invited. This festivity is known as the exam-
ination of the child, tlda‘at al-‘ajjel. The mother goes with the
child on a visit to all her relatives, a custom called tatli‘a.
Everybody presents the baby with something, often either a
young camel or a colt, the gifts remaining its property.
Its name the child receives from its mother alone, this
being one of her privileges. Sometimes she selects a name
without thinking long about it; at other times, again, she
may be directed by various influences. Thus, for instance,
Prince an-Nfri’s wife gave birth to a boy when camping near
the castle of Al Ahejzer — or, as it is called by the Rwala, al-
243
244 RWALA BEDOUINS
Hafagi — and named the boy Hafagi. Another woman was de-
livered during a heavy rain and she called her little son Matar,
Rain. Kurdi’s wife bore two girls although she greatly wished
to have a boy. So she prayed to Allah, and he granted her
wish some time afterwards; she gave the baby boy the name
of Ra&a’, meaning “The Granting of Favor.” The wife of “Awde
al-Kwéébi had a very painful delivery, te‘assarat, and there-
fore said: “Thou shalt be called ‘Asir, Born in Pain.” Another
woman, filled with wrath because her husband had just taken
a second wife, named her son Muriz, Enraging. The wife of
the slave Hmar abu ‘Awwad received a beating from her
husband shortly before a son was born to her, and, still being
angry with him, she called the boy in remembrance of his
mother’s ill-treatment, Za‘al, Anger. When delivered of a girl
a little later, she said: “Thy father’s name is Donkey, Hmar,
so thou shalt be called Cow, Bakara.” There is no beast nor
plant after which a child cannot be named.
Up to its seventh year the child is spoken of as warad
(pl., wurddn), wara‘ (pl., wur'dn), or ‘agi (pl., “agjdn). After
his seventh year a boy is called ‘ejdl. The name for a dead
baby is farat (pl., afradt). For these a sacrifice, temima, must
be brought at the next memorial festival in honor of the
dead, zahijje.
CIRCUMCISION CEREMONIES
The Rwala circumcise their sons between their third and
seventh years, usually in the season of as-sejf (thus in late
April or May) on either Monday, Tuesday, or Thursday im-
mediately before the fifteenth day of the lunar month or
just after that day. Two days before the circumcision the
girls from the whole camp come to the tent of the man whose
son is to be circumcised, decorate the main tent pole with
ostrich feathers, red kerchiefs, and ribbons, razzow al-msanna,
and proclaim with joyful cries, zarrut, that a circumcision,
msanna‘, is being prepared for. After sunset the whole youth
of both sexes of the camp assemble there, the young men
forming a semicircle open towards the tent, where a mighty
fire is burning. An adult girl with her face covered so that
only her eyes are visible then posts herself between the fire
and the youths. The hdsi, as this girl is called, holds in her
right hand a sharp saber. The youths begin to stamp, clap
CHILDREN 245
their hands, and rock their bodies to right and left and for-
ward and backward. Shouting in deep tones: “Look out! look
out! dahhi dahhi,” they touch the girl with their hands. She
draws back and defends herself with the saber; the youths
accelerate their movements, attack the hdési with more pas-
sion, while she swings the saber still more ardently. The
saber flashes like lightning, the girl steps aside, gives way,
and advances; all her movements are silhouetted against the
glare of the fire behind her; the ground groans under the
feet of the stamping youths and in their deep voices, hoarse
with fatigue and lust, they cry: “Dahhi dahhi.’”’? When tired
they drop down on one knee, the girl follows their example,
and the fun goes on till the nearly exhausted girl jumps up
and runs away. Then a rest is taken. Sometimes a young man
recites a poem, the men and women present exclaiming after
each verse: “O welcome to thee, welcome to thee! 74 hala bak
ja hala.” The poem once ended, another girl is put on the
scene by the host, and the amusement, dahha, starts anew.
As a rule three or four girls, hasjdn, succeed each other, and
the dahha ends only at sunrise. On the next night the per-
formance is repeated.
On the third day in the morning either the father or
the nearest relative of the boy to be circumcised brings a
Sshe-camel to the front of the tent, cuts the veins of her
forelegs with a saber, and then kills her amid the loud re-
joicings of the women, jezarruten. Such an animal is called
the circumcision sacrifice, dbiht al-msanna*%. Her blood soaks
into the ground, and the meat is cooked in large kettles, the
boy’s relatives preparing bread or soft boiled wheat, ‘e7s, in
the meantime. At noon the women carry the bread, the ‘e7§,
and the meat to the father’s tent, where on this occasion any-
body may enter and eat his fill. This dinner is called ‘anij7et
al-msanna'.
After dinner the father—or, in case he has died, the
nearest relative — takes on his lap the boy, dressed in black
on that day. He pretends to show him something, and then
cuts off his prepuce, rulufteh, with a sharp knife. The boy
cries with pain, the women rejoice loudly, jezarruten, the
youths leap on their horses, shoot, and arrange a mock battle,
trad al-hejl, in front of the tent. When the boy has quieted
down a little, they wash him, dress him in white, and the
relatives hand and bring him gifts of all kinds, such as cloth-
246 RWALA BEDOUINS
ing, weapons, colts, young camels, etc. These gifts, nehile,
belong to the boy exclusively. When the mock battle ends the
men amuse themselves with shooting at a target. This is the
head of the slaughtered she-camel set up at a considerable
distance from the host’s tent, from which they shoot. He who
hits it may take and cook it for himself.
Ditties Sung at Circumcision Ceremonies
In the evening the girls form two lines in the space be-
fore the tent, and a couple of them step inside the lane thus
made. One without her kerchief and with her hair loosened
dances, inclining both head and body to right and left, for-
wards and backwards, but she must not leave her ground.
To prevent this, the second girl holds her hands during the
performance. The other girls accompany her contortions with
a quiet clapping of hands, meanwhile singing ditties called
hafle, this also being the name of the dance.
“Asirken ja-hl randdir
ma beh raga low ragejnah
w-alli jetardleh al-mahdsir
dowr al-hawdter bellejah.
From your husband, O you well dressed ones!
We can expect nothing despite our hopes,
And to him who thinks the cost too high
Why should our favors be granted for nothing?
A woman fond of dress and of being carried around in
a litter needs a husband who does not object to the expense
entailed. If one will not grant all her wishes, she seeks another
one, more generous.
Ja raceb al-malha
kezz al-mecatibi
w-en dannakat tar‘a
“ottha-l-mesatbi.
O thou rider on the black camel!
Fold again and preserve the letters;
And if thy camel lowers her head to graze,
Tap her with thy stick.
CHILDREN 247
The maiden longs for a word from her lover, who has
gone with some traders in camels to Egypt, and urges the
messenger carrying letters for the chief to hurry.
Z4UuU min al-ejd w-mezfini
w-mnasserin ad-dallali
‘allemi bihom bel-makétini
w-mrakkezin al-makémi.
After the holiday they departed, but in the opposite
Their best clothes donning. [ direction,
Let me hear of their news, that they have encamped
And have erected a water hoist. [to stay
The maiden learns where her lover’s kin have encamped.
Al-‘ejd is the holiday of az-zgahijje, when a she-camel is
sacrificed by the Bedouins to every member of their kin who
has died in the past year. Mezfin means that they have not
followed the other Arabs in their forward movement but have
taken the opposite direction. They encamped by a watering
place and for a long period, hence makatini. The word mektdn
designates a place where the Bedouins make a prolonged stay
in summer time; thus katanna ‘ala-l-kdra means “we camped
a long time in al-Kara.” Makdm is the wooden apparatus for
raising water, fastened above the edge of a deep well (see my
Arabia Deserta, Fig. 35, p. 161). Such an apparatus is arranged
only when the Arabs intend to stay at that particular well for
some time. On that occasion they take out their best clothes
and the women dress in their finest, munasserin ad-dallédl.
Edt ra‘i-s-Sowse
an-nuri ma hala? howseh
qa musarreden lar-radi bowseh
ja hows at-turk 74 howSeh.
Wish long life to him with the short hair,
To an-Ntri — Oh, how graceful is he in the ficht,
He who frees the herds captured by a wretch!
_ Ah, the fight with the Turks, ah, his fight with them!
Eid‘ for 74 tawil al-omr. When going to battle every
rider bares his head. The kerchief rests on his shoulders;
the weight of the head rope hanging round the neck holds
it to the body. Sowse means short, unbraided hair on the
248 RWALA BEDOUINS
top of the head. As a rule only a tuft of it is left standing,
the rest being shaven. Musarred (or jifekk) bowSeh, liberates
his loot. Fighting with the Turks (i. e. with the regular army)
was difficult for the Bedouins and therefore greatly desired
by them.
Jad mnife 7a miznet as-sejf
ja brikaha jiltazenni
tel‘ab ‘ala-l-biz bel-kejf
was “ad low jizalennt.
O Mnife, O thou rain cloud of the early summer!
How dazzling its lightning is to me!
Thou canst play with the fair ones at thy will,
For I [in thy place] should not care if they grow angry
with me.
At the close of April, when summer begins, each rain is
accompanied by a violent storm by which the atmosphere is
ereatly refreshed. Mnife, the wife of the head chief, needs
not envy her female companions, as she excels them in both
beauty and power. |
Ja bejt abu nawwaf
ja minwet al-badi
w-rwijhom bel-kéz
habra lel-warddi
wa-shinahom bel-lél
tawhi lha menddi
tehufehen mnife
7a bint al-agwadi.
O thou tent of the father of Nawwaf!
O thou goal desired of the night pilgrim!
In summer their large water bags are
As a great rain pond from which water is brought.
To their dishes at night
The eriers noisily invite;
They are prepared by Mnife,
A daughter of noble ancestors.
Abu Nawwaf is Prince an-Nari; his wife Mnife is a
daughter of the late Prince Sattam. Bddi, like sdjer, means
a traveler by night, or a visitor. By both the men’s and the
CHILDREN 249
women’s compartments of the tents blazing fires are kept up,
attracting the traveler even at a great distance. Rwijhom
means water bags, each made from half of a camel’s hide
and holding about 150 liters of water. If there is a scarcity
of water in the kéz season (midsummer) everybody gets it
at the chief’s tent. Habra (pl., habdri) are the level spaces of
various sizes on a vast plain, in which the rain water from
the higher ground accumulates. Shuinahom are extraordinarily
large pans with two handles, often as much as a meter and
a half in diameter, in which supper is brought to the guests
whom either the chief or his representative invites to sit
down, calling each by his name. In the dead of night these
calls can be heard from afar.
Subjan towb al-mal O youths, a costly garb
la telbestineh Put not on!
yistwheleh nawwaf Of that Nawwaf is deserving
w-hejfi zebuineh Whose caftan is not new,
elja ga nahadr al-kown When on the day of the fray
w-jeazzed reduneh. His long shirt sleeves behind
his neck he ties.
Towb is the man’s long shirt made of white linen. Towb
al-mdl is a shirt with decorative stitching around the neck
and on the breast. The sleeves of this shirt are often as much
as a meter and a half long and end in a sharp angle. During
a fight or when the wearer is engaged in some hard task the
sleeve ends are tied together and thrown behind the neck.
Zebun is a garb made from variegated fabric and worn over
the shirt. Nawwaf, as the bravest of all, should also wear
the best clothes.
Tabassert. 74 hla-l-hejl
nawwaf sara-l-ma‘nakizje
sizdn mesd‘el dardrig
min tahat ud al-hanizje
kal eréabi la thafi
ma zal rasi ‘alije.
At the glad news rejoice, you riders:
Nawwaf has bought a mare of the ma‘nakijje breed;
MeS€a‘el’s calves like the rollers appear
Under the pole of a curved litter.
250 RWALA BEDOUINS
He said: “Enter and nothing fear,
While on my shoulders my head remains.”
The women and girls praise Nawwaf and his spouse Me-
Sa‘el, daughter of Sattam and Turkijje.
Ma‘nakijje is considered one of the best breeds of horses.
The good news that a ma‘nakijje mare has been bought signi-
fies Nawwaf’s wedding with the daughter of the late Prince
Sattam — that is, with the offspring of the best family. When
entering a litter the woman must bend and involuntarily show
the calves of her legs. Dardrig (sing., darrdge) are spindles
wound full with thread. Al-hanijje signifies a litter of the
zetab variety, with long curved poles. MeSa‘el may sit tran-
quilly in her litter. Nawwaf will repulse any hostile attack
threatening the women during the march.
Wa-suf Zebdl as-satt
bujuten tbanna
nawwaf jad mescaj
nabri watanna.
Ah, before the Euphrates I see
The pitching of tents.
O Nawwaf, thou appeaser of sorrow!
We long for our country.
A few Kwacbe kins revolted against Prince an-Niri, left
the Rwala, and encamped with the ‘Amarat on the Euphrates.
Their women and girls sent word to Nawwaf to intercede for
them with the prince, his father, in order that they might
return home.
Watan, territory, is used but seldom; the common ex-
pression is dire.
Tasammeu 7d-hla-l-hejl
flan jetawwel sebdbeh
ma tul haj7 ‘ala-l-hejl
at-tars killen jehdbeh.
Hear ye, O riders!
So and So, may Allah prolong his youth!
As long as he shall live and ride horses,
Any herd will be afraid of him.
CHILDREN 251
Jd nawwif nddi zénakom
salha tahatta’ bénakom
tiswa saldjel hejlakom.
O Nawwaf, call for your beauty!
Salha, who paces among you,
Is worth whole herds of your mares.
Salha was a daughter of an-Niari and sister of NawwAf.
Ja sdlha w-esmat ja nas
w-hejlec nafelin an-nds
ahl hadda w-hal nowméds
w-hal la‘eben ‘ala-l-fréds.
O Salha, hear, ye people!
Faith, thy little kin is the most generous of all.
They know how to attack, how to win fame,
And how to play when sitting on mares.
Wa-s-safra bawwal al-réra
qa nawwaf saat adkdrah.
Ah, in attack the white mare is first;
O Nawwaf, far and wide she is remembered!
La mda hala? der‘dneé sita
bel-wasdm mu‘asrakati
ma hala’? haddat ahalha
w-as-sujuf muhannijati
ma hala’ towrat gemalha
bes-serdja mubajjendti.
Ah, how beautiful thy arms, O Sita,
With blue tattoo marks!
How beautiful the noise of the attack of her kin
And the sabers blood-dyed as if with henna.
How prettily her camel to its feet is rising
Adorned with purchased ornaments.
Sita, a daughter of the late Prince Sattém, was married
to Prince an-Ntri. Hadda means the noise, during an attack,
of shooting, war cries, neighing of the horses, and groans of
the wounded. Muhannijat, dyed with henna, are sabers stained
with blood. Sita used to ride a strong gray camel when the
252 : RWALA BEDOUINS
tribe was migrating. Her litter, Zetab, was ornamented with
various red blankets bought in the markets.
Al-askah mda hala’? haz‘ateh
ja sita terteb wad‘ateh.
How beautiful the gait of the gray camel!
It is Sita sewing small shells [of its litter] on a pattern.
The litter carried by the camel and its halter are or-
namented with small white seashells, forming little stars,
squares, and other patterns. With the rolling gait of the
animal the litter also rocks and the white shells flash with
a peculiar glitter.
Al-askah w-en denni ‘atab
jabri-l-hmejri w-ad-dahab.
The eray camel which should kneel hops on three legs;
Perhaps it desires the red blankets and gold trinkets.
As soon as the slaves had forced the gray camel ridden
by Sita to kneel and had tied its left leg in order to take off
the litter more easily, it arose and began to hop on its three
legs, because it did not wish to be deprived of the red cover-
ing and fringes interwoven with gold thread.
Al-awzah jaz‘az al-beddi
ja sita min zana geddt.
The white camel tears the cushions supporting the litter;
O Sita, thou hailest from the kin of my ancestor!
Sita also used to ride a pure white camel. Beddi is the
word for the cushions against which the wooden Zetab litter
rests in the saddle. A spirited camel turns its head back and
tears the cushions with its teeth.
Ja sita bint geddéeni
gedden jenzel as-saka
w-gedden jentah al-héli.
O Sita, who hailest on both sides from brave ancestors!
The one used to camp in the places most dangerous,
While the other used to throw down the riders with his
lance.
CHILDREN 253
Sita’s mother, Turkijje was the daughter of the head
chief of the Fed‘an. Sita’s father, Sattam, usually selected a
place for his camping ground where his clans were exposed
to the greatest danger. Such a place is called sdka. His wife’s
father was a hero of renown whom no troop of riders could
resist.
Razdlen dassakom A gazelle ran in amongst you
ma hab And feared not.
ja bint muhazza’ O thou daughter of him who chopped off
al-arkab. Heads! >
Sita was not frightened even when the enemy succeeded
in entering the camp. She inherited her father’s character.
Ja sita bintena-r-razne
cetir al-mdal jasriha
zelil al-mal wa? hazneh.
O Sita, our cold-blooded daughter!
Only a rich man could buy her,
While a poor one would, alas, grieve vainly for her.
Sita was both astute and cool-tempered. At times when
an-Nuri trembled for his life Sita watched over him day and
night to prevent his being poisoned or assassinated in his own
tent. Such a woman can be bought only by a rich man.
Ahal sita jihellin
sukkara ma jidellin
“ala-s-sdkat juiagjin
w-hal sahnen jihottiun.
Sita’s kinsmen fall upon the enemy as if on sheep for
Like drunken men, nothing can frighten them; [sacrifice,
Careless they are of the most dangerous spots,
And their dishes they constantly fill.
The warriors act in the battle just as if they were merely
Slaughtering sheep, jihelliin. Sdkdt are places exposed to the
direct attack of the enemy and therefore highly dangerous.
A chief of renown not only ignores this danger but even selects
localities of that kind in order to avert the danger from his
people and to destroy the enemy himself. Thus praise is given
254 RWALA BEDOUINS
to Sita’s kinsmen for remaining calm in danger and for their
bravery and generosity, because they put food on the pan,
sahn, before their guests.
Ja sita mehzemeé gebri _O Sita, splendid is thy belt,
‘alejh min ad-dahab Sebri. Which is gilded a span wide.
The daughters and wives of the powerful chiefs wear over
their dress, towb, as a rule, a belt of wool or silk interwoven
with gold or silver threads.
Gemal sita Saba-l-matla®
gaal min tabrozeh tenla:
jamut wlédaha-r-rza.
Sita’s camel climbed a summit,
O Allah! grant that she who looks angrily at it may
lose her color,
And that her baby boy whom she nurses may die.
Saba al-matld* means that a camel carrying a pretty litter
climbed a height; thus the litter projected above the horizon
and was visible from afar. The Bedouins think that an angry
envious look can do man even deadly harm, and, therefore, that
a woman who looks at Sita’s camel in that manner should be
punished by Allah. Tenld* means a woman who grows extremely
thin and loses her healthy color. A wléd, baby boy, is preferred
by a mother to a girl, because he adds and will yet add to
the esteem she enjoys in the tent. In losing him, her life’s
happiness is often lost. She is then divorced by her husband
and may have to wait long before finding another, owing to
the fear that an evil spirit is after her.
Jéa mohra dat Oh, that little mare, which was being led
min bén nazléni Between the two camps!
kawwadha hdled She was led by Haled,
la j4 ba‘ad ‘éni. Oh, that I may look long at him!
Mohra means in this case the young wife of Haled, the
son of the late Prince Sattam; her relatives were camping
not far off on the wedding day.
Ja bakraten horra
ja masjaha zafzaf
CHILDREN 255
rakkabaha mamduh
jaklot w-la jahaf
tesell selil al-ma’
tahtom ‘ala-l-aslaf
jarmi w-la jehti
jak‘od w-la jensaf.
Oh, that noble young she-camel,
How swift her gait!
She is ridden by Mamdth,
Who strikes down all in front of him and knows no fear.
The she-camel as quickly as running water vanishes,
Running ahead of the first troop,
While he shoots, never missing,
And bends down so that he cannot be seen.
Mamdth was the youngest and most daring son of Prince
Sattam. In a fight no enemy could stand against him. The
enemy flees, and Mamdth strikes him a blow from behind, so
that he falls*on the neck of his animal. Jaklot means either
to bend or to knock forward a saddle or rider. Selél al-ma’ is
a wild flood which dashes down suddenly and disappears as
quickly. Many a valley — or rather channel — is as much as
two hundred kilometers long and dry for years. If copious
rain of long duration falls, the waters rush with lightning
speed through the channel, surprise the Bedouins who happen
to be camping at its lower end, and as quickly vanish again.
Such a flood is not a sejl, brook or stream, but a selil, a tem-
porary torrent. Mamdth’s she-camel appears as unexpectedly,
but just as speedily is gone owing to her great endurance
in running. Salaf is a troop of warriors riding at the head of
a migrating tribe. Mamdth’s she-camel constantly runs ahead
of the salaf. Jak‘od signifies that Mamdth, a youngster still,
bends down at every shot in order to take better aim; he
thus cannot be seen behind the neck of his animal. In 1909
he was only eighteen years of age.
RAISING OF CHILDREN
Until their seventh year both boys and girls remain with
their mother, going to their father only for an occasional
talk. If their mother is not divorced by their father, they
live in the women’s compartment and help with the lighter
256 RWALA BEDOUINS
work. If they deserve it they are spanked with a stick, not
only by their mother or father, but by the slaves both male
and female. The Rwala believe that the rod originated in
Paradise, al-‘asa agharat min al-genna, and that it also leads
man back to it. The older boys attend to the mares, guard
them on the pasture grounds, take them to water, and ride
on them while migrating; they also bring fuel to the men’s
quarters, serve the guests with water, etc. They squat with
the men around the fire listening to the conversation and learn
also to recite poems and songs, in this manner acquainting
themselves with all public affairs. Boys learn to shoot before
they are fourteen and take part in at least one raid before
they are sixteen. At this period the father would not think
of punishing the disobedience of his son simply with a stick
but uses a saber or a dagger instead. By cutting or stabbing
them the father not merely punishes the boys but hardens
them for their future life. In the opinion of the Bedouins the
son who disobeys is guilty of rebellion, for which the proper
punishment is the saber, as-sejf lemin ‘asa’.
BOYS’ GAMES
The boys are never idle. When they are not helping their
parents, they play. Some of their games are dangerous; all,
however, tend to harden them and sharpen their faculties.
In playing ramha two lines are formed. The members
of each side, holding their companions by the hand, take
position and advance against the other side, kicking their
opponents till one whole side rolls down, jetardmahtn. Many
leave the game with their bellies black and blue, but will stand
up as long as they can bear the pain.
A very dangerous game is Sara. The boys bring their slings,
miézla® (pl., mazali*), gather a supply of pebbles, separate into
two hostile groups, and, declaring war on each other, throw
stones from their slings, jetasadrun. Blood always flows. Often
a boy loses an eye, gets a broken head or a split bone in his
hand or leg, or even falls down dead; and yet the parents
never forbid the game. For a dead boy the kin of the player
who killed him must pay the blood price; for other serious
hurts half of that. If the guilty party cannot be found, the
relatives of all the boys participating in the game must pay,
compensation of. this kind being called medda’ rSejje.
CHILDREN 257
Ma‘kala, another game, is not so dangerous. The boy takes
off his kerchief, ties a knot in the middle of it, first putting
a round pebble into it, posts himself at the goal, mid, and
then throws the knotted kerchief to his comrades who are
waiting about fifty paces away. The boy who catches it beats
the others with the knot while they run to the goal. Then,
returning to his place, he throws the kerchief among the boys,
who shout at him: “Give the kerchief to him who gave it to
thee, ‘atha min ‘atdkiha,’ and the game starts over again.
Here also many a bump on the head or bloody bruise on the
body is carried home from the game.
At night the boys play what is called mudmah sara’. They
take a peg sharpened at both ends, Szdz, of the kind used
to fasten the back wall of the tent to the roof. One of the
boys takes his stand at the goal, mid, and throws the peg
to his playmates posted about twenty paces from him. The
boy who catches it cries: “Mudmah sara’, mudmah goes with
me,” and runs straight for the goal. The others throw them-
selves on him, trying to get hold of the peg and shouting:
“I am the father of strength, I shall crush thee, ab-al-“arejé
w-“areé.” The assailed boy defends himself as best he can,
stabbing with the peg, kicking, and biting, so that he may
reach the goal with the peg in his possession. Most of the
Scars resulting from this game are, of course, found on the
clothes of the players.
When hdgije is played, a pit is dug on a level plot of
ground, and inside it a smaller but deeper pit. On the edge
of the larger pit a stone ball, hdgije, is laid; and a similar
ball, sté, only some sizes larger, is thrown from the goal at
the first ball so as to knock it down into the large pit where
it must roll into the smaller one. When all have had their
turn, the boys who have succeeded in putting the ball in its
place mount the backs of their less fortunate comrades, who
must carry them like horses from the pit to the goal. That
the riders seldom forget to kick and cuff their horses to get
more speed out of them hardly needs to be added.
In the game of hejl w-hejl riders and horses are chosen
by drawing lots. The riders take their places, the horses carry-
ing them to the goal. There the horses cry: “Al-hejl aklab,”
roll over to one side and then sit on the backs of their riders.
For the game of takka every boy arms himself with a
large tent peg. The boy chosen by lot lays a small sharp peg,
258 | RWALA BEDOUINS
Szdz, on the highest stone near by, taps it with his large peg
enough to make it fly up a little, and when in the air gives
it a good blow so as to make it fly to the other players who
wait at a distance of about thirty or forty paces. Every one’
of them tries to hit the flying sharp peg with his own peg in
order to send it back. As long as no one succeeds, the peg
is returned to the first boy, who continues to bat it until one
of his comrades finally strikes it and takes his place. When
striking at the 8zdz peg the head or shoulders of a player
often come in contact with it, with consequences easy to
imagine.
Many a kerchief is torn to ribbons in the game called
dehdwa. One boy rolls a large stone down a slightly inclined
plane, while the others try to stop it, ‘akasha, with their
kerchiefs. The one succeeding in this is entitled to roll it,
jedahdiha.
‘Aké ‘akab is a game in which all the boys run for the goal,
about a hundred paces away. He who reaches it first shouts:
“. After that time she is led to the stud
horse again, je‘arrezha. If she kicks out against or repulses
him, it is judged that she has conceived, akzabat; she is then
known as lkaha and has to be well nursed and fed so as to
avoid a miscarriage, tarahat or ramat. In the last month before
foaling the mare is called muhres. When she has foaled, afradat
or waledat, she is known as rartus. If a male colt is born, it
is simply buried in sand or thrown into a gully so that the
mother may not be weakened needlessly. The birth of a filly
is the cause of rejoicing to all the owner’s family and of con-
gratulations from both his kin and acquaintances, just as if
a boy had been born. Such a rartis mare is then wrapped up
in blankets, taken to the tent on cold nights, and gets better
food than the owner himself; for a whole year thereafter no
one would think of saddling and riding her, in order that the
quantity of her milk may not be reduced and that the filly
may be well nourished. The filly also gets camel’s milk both
in the evening and morning, and often the owner and his family
go to bed without supper so that the mare and her young may
HORSES D15
have sufficient food and milk. The ears of the new-born filly
are tied together with a silk thread to make them grow close
together and symmetrically; they also shorten the root of its
tail to make the mare when grown-up carry it upright in a
}
Fic. 49—Diagram of a horse.
gallop; they blow into its nostrils to widen them; shout the
name it has received into its ears, and even smear the filly
with tar to protect it from the effect of noisome smells.
In its first year the filly is called felw
Perse 8 sy hy oy yy ROW
Oona a8 1 third ” ” ” ” ” geda*
Hie, fourth ” ” ” ” ” tenijje
999 fifth ” ” ” ” ” rbaijje
Pel Sixth ares tp eG eMor miuwal dirst) karl
pee erovenin’.; . 9 >)” >, Lant (second) karh, etc.
After the fifteenth karh, i.e. beginning with her twenty-
first year, a mare is called ‘awda; between her first and tenth
years she is a mohra (pl., mohdar).
576 RWALA BEDOUINS
The word rumaka is applied both to a mare and to a
woman who is neither too young nor too old. One may ask:
“Hi bint, is she a virgin still?” and receive the answer: “Ld
w-allah hi rumaka zéne, no, she is a pretty woman in her best
Fic. 50—A zerka’ mare.
99
age.” “Has-surba ma‘aha hoson, are there stallions with this
troop?” “Lillah killehen rumak mé beha hsdn; no, only grown
mares; not a stallion among them.” |
Hsdn (pl., hosn) is a stallion between its fifth and twentieth
years; after that time it is called ‘awd.
There is hardly a mare that is owned by one man only. As_
a rule she belongs to two men or even more, Seriée bel-faras,
who share anything she may give, tetahdser al-behut bejn as-
Sericén. If amare is bought by two Bedouins on the understand-
ing that her colts also will be their common property, the deal
is called bi‘ hegra. If the agreement is that the mare will belong
to one but the first and second colt to the other, it is a bi° me-
tani deal. When a man buys a mare for himself alone without
any other agreement, a bi° mekalfa‘ is spoken of, though only
HORSES ol7
a city man or a European buys in that manner—never a son
of the desert.
The mare owned by two men is called marbat; the part
owner who takes care of her is ra@“%-l-marbat. He is responsible
Fic. 51—A hamra@ mare.
for her health and must give compensation should the animal
die or miscarry owing to his negligence. If the partners want
to annul, jetakdsarin, their agreement, they go to the chief’s
tent and declare it before witnesses, so that they cannot blame
each other afterwards, whatever may happen. A partner can
also be compelled to give up his rights, mukdsara, if the other
or others desire it or have to sell the mare. For instance, the
chief may be satisfied that the man who insists on breaking
the agreement is unable in any way either to provide himself
with new camels, to procure the amount needed to buy a bride
for his son, or to buy weapons demanded by the avenger for
blood that has been shed. Possibly the chief may be convinced
that the part owner would not get as much for the mare from
his own people as a stranger or a European offers him. Under
578 RWALA BEDOUINS
such circumstances the chief might well decide to sell the ani-
mal in question himself and to give the unwilling part owner
one half of the proceeds. The latter also is privileged himself
to buy out the other’s share in the mare at the figure offered
by the stranger. The price paid for a mare is called sijak.
EQUIPMENT, USE, AND VALUE OF HORSES
The word for a horse saddle (Figs. 52, 538, 54) is merSeha;
“Saddle the horses! merseht-l-hejl.”” The saddle consists of a
leather or quilted, woolen cushion, Zerijje (Fig. 52a), sewn to
a cloth cover, libbdde (d), and firmly fastened to the saddle.
The saddle is also supplied with girth and stirrups; b, rds al-
bedd; c, karbuz; e,hrig al-merseha; f,helak; g,hzdm; h, btane;
j,zamha; k, bzim; l, rukb. :
The rein is very simple; the bridle proper, ‘andn (Figs. 55,
57, pp. 392-393) with an iron ring, ‘azeda (a), is but rarely used.
The forelegs of a mare are nearly always fettered with an
iron chain called hadid (Fig. 56, p. 392). “Sakk al-hadid “ala-l-
faras,’ means “he fettered his mare’s legs”; “Haddedi-l-hejl,
put fetters on the horses!” The single parts of the shackles are
as follows: a, ‘arejza; b, ksuba; c, sinsile. They are closed or
opened by a key which is usually in the care of the owner’s wife,
daughter, or sister. It is also the duty of these women to har-
ness the mare, especially when an alarm cry is given. Then
the rein is thrown over her head and the bridle put in the
mouth, saffafatha (or sa‘atatha) al-‘andn, or algamatha. “Sak-
lab aw zabb bezgahr al-mohra w-dafa‘aha’ means: “the rider
throws himself into the saddle of the mare and rides off.”
The Bedouin never undertakes a long trip on a mare but
always on a camel. Only when he pays a visit to a neigh-
boring camp, or rides out to meet a dear guest, or repulses
an attack, or assails the enemy’s herds will he use a horse.
With a rider on her back the mare will walk with a light,
long pace, tekudd kadda. When defiling before their prince or
commander, ‘arza, on a festive occasion or in time of danger,
the Bedouins hold their mares up short so that they leap for-
ward, rise on their hind legs, back slightly, and then leap
forward again. This performance is called hedeba or tehaddob.
In a mock battle, le‘eb al-hejl, or during a man-to-man fight,
trad, the mares will spring in the same manner. Mares gallop
HORSES 379
only when racing or in the attack, rdra. _To stop his animal the
rider cries: “Hams haj;” to start it: “Ghara gharab.”
If I call a person, I say of: myself: asth.
pai canmare Saas is abt.
” ” camels ” ” ” esaje’.
” ” a donkey ” ” ye ekarres.
” ” a dog ” 9) aS esli.
eee sheep 1h ey ethi.
” ” a falcon ” ” i ad‘.
As mares are hardly ever sold, they have no fixed price.
If a man wishes to buy a certain mare, he must pay whatever
the owner asks, and the latter generally wants more than the
buyer offers. It is said in the desert that the price of a thing
is fixed by him who wants it, as-sil‘a tetba‘° ar-rdreb. The Bed-
ouins pay each other as much as ten camels for a yearling
mare; for a three-, four- or five-year-old mare they offer
from fifteen to thirty thoroughbred riding camels. An adult
stud horse is usually cheaper than a yearling mare.
LOSS OF HORSES
When a Rwejli’s mare has been captured by the enemy
and then recaptured by another Rwejli, the latter is obliged
to return it to his fellow tribesman but must be paid a she-
camel as compensation. A colt of the same mare captured by
a Rwejli must also be given back to the owner, six camels
being the reward in this case. Such a colt is known as 77%.
The question then asked is: “Didst thou get thy [captured]
mare or her colt? gdtak farask walld-l-r?’.”
On learning who has recovered the colt of his captured
mare, her owner goes to him, saying: “The daughter of my
mare is with thee, I demand her from thee, ana garitha ‘alejk.”
“That is not true, this is not the daughter of thy mare.
I myself paid so-and-so many she-camels for her; to which
the owner replies:
“Good, now keep to the figure thou sayest thou hast paid,
ok‘od li bima sikt, till I bring my witnesses.”
‘“T will do so,” agrees the other, and those present declare:
“We are thy witnesses that he will keep to such and such
a figure and that he will neither sell nor take away the colt.”
380 RWALA BEDOUINS
Then the owner goes to seek the captor. The owner in
search of his animal is called kassds; he is free to go even
to the enemy, who in this case must help. On arriving at the
latter’s tents, he inquires after his stolen mare and her colt.
Fic. 52—A horse saddle, mergeha.
On finding what he seeks, he asks one of the enemy to come
with him as a witness that the captured filly is actually the
daughter of his stolen mare. Testimony of this kind being
indisputable, his tribesman says: “Give me the proper compen-
sation and take her! hat li sowkaha w-hodha.” He then gets
five camels, the witness helping in the search, jakoss ‘anha,
gets one, and the animal is returned to the original owner.
The owner of the captured mare tries first to ascertain
who has captured her and where she is kept. For the earliest
reliable report of her whereabouts a reward of five megtdi7jat
($4.50) is paid. Often the new owner, although an enemy,
sends a report every year of the mare’s condition and of the
colts born to her.
HORSES d81
Fic. 53
Fig. 54
Figs. 58, 54—Saddled mares.
382 RWALA BEDOUINS
CARE, DISEASES, AND NAMES OF HORSES
Nothing causes the Bedouin so much labor and trouble as.a
mare. It is easier to raise and bring up five children than a single
filly, as the children require especial care only in their first
two years but the care of a mare has no end. It is necessary
to provide her with food and drink, to protect her against
heat and cold, to guard her from disease and robbers, also to
quarrel with the other part owners, etc. It is the business of the
women and slaves to feed the mare and care for her—all the
Bedouin man will do is to give orders. As soon as he rises in the
morning he shouts: “Wake up the mare! ruddow nafs al-faras,”
and his wife or his daughter hastens to fill the food bag with
barley and hang it over the mare’s head. Towards evening, before
the sun touches the horizon, he again calls out: “Hang it on the
mare! ‘allezow ‘ala-l-faras,”’ and it is his wife once more who
has to fill the bag and put it on the animal. At noon the master
commands: “Water the mare!” and the wife pours water from
the large leather bag — which she must often carry on her back
home from the well — into a bowl and holds it before the rest-
ing mare. The animal is led to the well only if this is in the
middle of the camp and there are no signs of danger. No mare
can be without water for longer than twenty-four hours. The
whole camp may suffer from thirst, rds az-zma’, and the children
cry for a drop of water, but the master, unmoved, will pour the
last remnants of water into a dish and set it before the pam-
pered mare. Frequently some spirited mare shies, saat, causing
the others also to shy, Sawwasat al-hejl, and all to run out from
the camp, but the Bedouin sits undisturbed, leaving the women to
hurry after the animals, calm them, and bring them back home.
The shoes worn by the horses are flat and thin and have
a small hole in the center, hda’. Without a shoe, hafjdne, it
is impossible for a mare to walk on gravel for any length of
time, as its sharpness injures the hoof.
The most frequent diseases to which a horse is subject are:
Misma: inflammation of the muscles of the back; cured
by a mixture of beleht al-lejl and feliti drugs (sold by the Ku-
bejsi) and of coffee or melted butter, which mixture is poured
into the nostrils, jesa“etuénah.
Mwalli: inflammation of the bowels accompanied by diar-
rhea; this is cured by burning around the navel with a red-
hot iron.
HORSES 383
Zerd: ulcers under the chin; cured by burning the nape
of the neck.
Kares: a swelling of the belly; cured by smearing the
shaved belly with a mixture of grape syrup, alum, and pepper.
Sakwa: glanders; cured by inhaling the smoke of Sih.
Sthar, msowhar: festering wounds on the back; cured
by burning the root of the tail.
Gerab: mange; cured by burning the diseased spot and
rubbing in oil.
Lwéref: ulcers in the vagina; cured by smearing with
sulphur and butter.
Hamra’: inflammation of the ankle. This arises generally
when the exhausted mare has fed heavily and been watered
immediately afterwards; it is cured by burning around the
breast and by piercing the skin on the shaved ankle.
Zufr: cataract of the eye; cured by dropping a mixture of
rust, soot, and milk into the eye as well as by burning around
the eye.
Every mare is given a name expressing her real or imagined
qualities or those which her master would like her to possess.
A favorite mare of Prince an-Niri was called Diba, She Wolf;
of his son Nawwaf, Sadha, Lioness; other mares of the prince
were named: Farha, Joy; Frejha, Little Joy; Sa‘da, Good Luck;
Nowma, Sleepy; Falha, Bringing Good Luck; Rarra, White
Fronted; Smejha, The Little Gentle; Siha, Cautious; “Awna,
Helper; Mriza, Provoking; and ‘Ejda, Saetaae It hennark Seen
that a youth names the young mare which he has received
from his father after the girl he loves, to remind himself of
his sweetheart every time he calls his mare.
SONGS RELATING TO MARES
The Bedouin also thinks of his mare in his songs and poems.
Ja Sowk ja bajjez al-rarra
w-al-jowm wen ente 74 mali
nahagt w-azef ma* al-garra
w-la min siddizen w-la wali.
O sweetheart! O thou with a white spot on thy forehead!
And today, where art thou, treasure of mine?
I followed thy footprints, every little while halting,
And yet I found neither the mistress true nor my dear mare.
384 RWALA BEDOUINS
The youth’s mare was captured by the enemy before he
had returned from a raid, and his beloved had married another
in the meantime.
1. Hajjeltaha-lja ma lakejt al-bdin
w-ana-hmed alli gab li bint “ida
2. elja sah sajjah az-zaha? w-ak‘adun
am‘arekah w-ahuj jaftah hadidah
3. gibbe w-dibbe wa-nsefah bimtini
w-al-asel mad jadreb hatdt al-walida
4. 74 tajehin ar-ra’j la tansedini
Sibrén wakm hnikaha ‘an waridah
5. w-elja rkazat kamat tethamel ‘ajzuni
min riglaha al-jimna? hatran ‘ala idah.
1. I left her sterile till I found al-Bditni,
And him I praise who brought me ‘Ida’s daughter.
2. When roused by the cry of alarm after the dew has gone
I put a light saddle on her while my brother unlocks
her fetter.
3. A short coat of cloth and a supple spear, adorned with
ostrich feathers, hang at my back —
Thus a well-bred man will not speak ill of any of the
gallant youths.
4. O ye who err in your thoughts, inquire not of me!
Two spans are her jaws from her white spot.
5. When she gallops, haze covers my eyes,
While her right hind leg threatens the foreleg with danger.
The poet was a&-Sarrabi of the Singara tribe; the reciters,
Prince an-Ntri and Hmar abu ‘Awwad. AS- Sarrabi refused to
admit the camp stud horse to his mare ‘Ida. He heard of the
stud horse Bdtni, owned by the Mtejr tribe which camped
beyond the valley of ar-Rma’; yet the road thither was dan-
gerous. Now it so happened that, while participating in a raid,
he found himself near the camp where Bdini was kept. Leay-
ing his comrades he took his mare to Bdtini, and in due time
a filly was born. When it grew up, his friends came to see it
but instead of praising it they only offered criticism for some
blemishes in the young animal’s beauty. Especially the white
spot on its forehead seemed to them to be too close to the
jaws. AS-Sarrabi, who had repelled many attacks of the enemy
on his young mare, roused by the taunts of his friends, an-
swered them with this poem.
HORSES 385
Verse 1. The young mare is called daughter of ‘Ida, not
of Bdtni, because a colt is always reckoned as of the family
of its mother. 2. The enemy generally attacks when the dew
has evaporated, as the camel herds are driven to pasture at
that time. Saj7ah is either the herdsman or watchman who
first sees the enemy and gives the alarm cry. The men amuse
themselves till past midnight and stay in bed until dinner is
ready for them, as breakfast is not known among the Bedouins.
Ma‘reka or merseha is a soft, light horse saddle. 3. Gibbe is
a short coat of good cloth with long, narrow sleeves tucked
up at the wrists. Dibbe is a spear with a supple shaft. Nafes
is an ornament of ostrich feathers fastened near the spear
blade. When about to attack, the spear shaft is held at the
right of the hip. AS-Sarrabi is a gallant youth, one of the hatat
al-walida, undaunted young warriors, and therefore not to be
taunted by men descended from old families. Walid as well
as raggdl is more than walad or ragol. Walid, meaning a
a real hero, is a stronger word than walad, youth, just as
raggal, a man to be depended upon, is stronger than ragol,
an ordinary man. Not every ragol is necessarily raggdl, or
every walad a walid.
1. Kal al-hzejri w-allatc tadanna leh
bint ar-ra‘ejl min aslaha magdiba
2. w-ld jakdar ar-raggdl al-kasir jucenniha
illa fajarctha ‘ala Ssenhuba
3. 9d cenn ‘ajdniha bimefrez rasaha
niran harb bikennaten masbiba
4. hamra? tawatta’? bi ‘ala mitl al-“amed
kejtdtaha bizahraha mazbuba
5. jabri-s-Serif jahott sergeh fowkha
hadi ‘elim w-heggaten makliba.
1. Al-Hzejri said of her whom he drew to himself, holding
“By descent she is Ra‘ejl’s daughter, [her firmly:
2. Whom a small man cannot bridle
Except he stand on a big rock.
3. Oh, the depth of her eyes, there where the forelock ends!
They emit rays like beacons lighted on a high cone.
4, Behold, a bay steps under me like a pliant branch;
Her back in the middle is unbending.
5. The Sherif would like to place his saddle on her.”
This is my answer and the bargain [for him] is lost.
386 RWALA BEDOUINS
The poet was al-Hzejri from the southern territory, min
dirt al-genub; the reciters, “‘Awde al-Kwéébi and Prince an-
Nutri. Al-Hzejri had a bay mare called ar-Ra‘ejl. The chiefs
of several tribes and the rulers of many settlements made
him large offers for her, but in vain. The poor Hzejri would
not part with her. The Grand Sherif of Mecca also heard of
her and sent his son to al-Hzejri with large gifts. After
examining the mare the Sherif’s son fettered her forelegs
and, grasping her by the forelock, said: “Ask what thou wilt,
thou wilt get it, but I shall get the mare.” Thereupon al-
Hzejri drew the mare to himself and improvised this poem.
Verse 1. Ra‘ejl is the name for a horse, whether stallion
or mare. 2. Senhiiba is any projecting object — a boulder,
a pile of stones, a low wall, etc. A man of low stature climbs
a Senhiba by which his horse is standing and puts a bridle
in its mouth. 8. Mefrez rdsaha is the spot reached by the
forelock, which partly covers the horse’s eyes. Kenna is an
isolated conical hill on which alarm fires are lit when the
enemy is about to attack a herd spending the night far from
the camp. 4. Kejtataha is the flesh covering the upper part
of the thigh, mainly to the right and left of the root of the
tail. The tougher and the less yielding to pressure this flesh
is, the more fatigue will the mare stand. It is said of a fat
but muscular mare: “She is so tough that an almond could
be cracked on her back, kejtatha.”
When he had finished his poem, al-Hzejri bestrode his
mare bareback; at a sign from him the spirited animal broke
the Sherif’s fetter by a mighty straddle of her forelegs and
flew like a bird towards the vast desert. The Sherif’s son with
his whole retinue went in pursuit but returned without catch-
ing her.
1. Kal az-zujudi becalamen jizidi
‘afje kuctidi jowm gabni w-ddn
2. eSri-l-asdjel la thabt-l-hasdjel
lowhen hazdjel ld trdlin al-atmdn
3. kbar ar-rumdjem éennehen al-bahdjem
jowm al-hezdjem wakkefen tekil hemran
4. bes-saff zerka w-rdéebha tekil jerka’
sakha mu‘arka’ bel-wara tegehm az-zdn
5. safra wazah w-cennaha-z-zabi nezah
rakezha gemah w-terkezha wast al-metndn
HORSES 387
6. Sakra dehub w-cennaha-d-dib maslib
nafsah tedub elja-r‘aden ‘okob mukmédn
7. bes-saff hamra w-awwal al“omr kamra’
w-ar-rduf samra bén gibbe w-kuftdan
8. hamra teftih w-fowkaha tekil ja bih
w-al-libes Guh w-sdheren jowm al-ekwan.
1. Thus spoke az-Zujtidi in words somewhat lengthy:
“Hail to my camel, that has brought me here and will
take me away!
2. Buy well-bred mares, fear no bad qualities,
Even if they are lean — but pay no high prices.
3. [Buy] those with broad heads as if of monsters,
For on the day of hostile attack they will stand firm
like lone hills.
4. Thus one may fancy a white (mare) with bluish hair
so tall that, methinks, the rider must climb on her,
One on whose shin the veins stand out, one who during
the fight will warily watch the spear shafts.
5. A mare yellowish white, resembling a shy gazelle;
Whilst galloping she gains speed and her tail covers
the rider’s back.
6. A gold-colored bay, like a wolf broad in front, narrow,
in the back,
When taking cover her soul flames up when she hears
the stamping [of the enemy attacking].
7. Thus one may fancy a sorrel and youth, a moonlight night,
And dark harness between my coat and caftan.
8. A sorrel dashes with long bounds; and her rider, like
a castle
Dressed in a cloth jacket, appears everywhere on the
day of the fight.
Az-Zujtdi hailed from the Beni Hasan tribe in al-Belka’.
His poem was recited to me by Gwad al-‘Ani.
Verse 1. Gab w-ddn means “he brought and carried
away” or “he rode with me hither and back again.” 2. Hazal
is equivalent to za%f, poor or lean. 3. Rumma is the horse’s
head viewed from the front. Hemrdn are isolated hillocks.
Horses with broad heads will support even the fiercest attack.
4, Bes-Saff means ‘‘as one may like or fancy”; bsaffi, “it looks
good to me.” Tegehm az-zdn means “she watches the spear
shafts,” that is to say, not only those of the attackers, thereby
388 RWALA BEDOUINS
avoiding the lunge, but also that of her master, in order to
spring forward when he is about to stab. Zdn is the same
as “ud ar-rumh, spear shaft. 5. The sight of a shy white ~
gazelle reminds one of a fast white mare. Rakezha gemdah
means ‘‘she gallops with steps of gradually increasing speed.”
While galloping the hair of the steed’s tail covers the rider’s
hips. 6. Maslib means “pressed together, wide in the front,
narrow at the back.” The wolf’s breast is broader than its
hind part. If the bay is hidden under cover, mukmdn, together
with the camel riders, sdbur, and hears the stamping and rat-
tling, ra‘aden, of the riders from the attacked camp, she becomes
excited and loses her wits, nafsah tedub. 7. The owner of the
sorrel wishes that his youth, awwal al-omr, would return and
stay for ever; that the moon would-shine for ever; and that
he could wear dark armor, rduf samra, between his caftan
and woolen coat. Ar-rdif, i. e. rddef (or murddef) hdim,
a man clad in double garment, implies that he also wears under
his clothes or over his clothes something dark, samra’, i. e.
a Short shirt made of metal rings. 8. Teftih is used of a mare
with a long stride and spring but hard to manage. She over-
takes all, allows none to pass her, but obeys her rider only
when so minded. “Jd buh!’ shouts the surprised Bedouin
on sighting a tall object at a distance, being unable to say
whether it be a pile of stones, a rider, or a camel. This happens
particularly on sultry days when the air is not clear but quiver-
ing with heat at noon.
CHAPTER XII
OMENS
NATURAL PHENOMENA AS OMENS
The Bedouin does not think deeply on religious matters
and follows no rules in his religious observances. Nevertheless,
he guides himself in all his social and private undertakings
by certain fixed customs, observes the various natural phe-
nomena, and pays heed to internal impulses and dreams which
he holds to be signs or warnings sent to him by spiritual
beings who wish him either good or ill. He is a firm believer
in the existence of spirits and thinks it absolutely necessary
to do all that is agreeable and avoid what is disagreeable to
them. Woe to him, if he should anger them! To do so would
frustrate all his undertakings. And anger them he would,
should he not be careful in his words and actions nor give
due regard to days of portent and certain signs both visible
and invisible.
When a Rwejli despatches a man on an affair of im-
portance, he must not use the word “Ruh,” “Go!” or “Run!”
He must not say: “Ride in the direction of the settlement of
Bak‘a”’ or “of the al-Lmat wells.’ All these words invite death.
For the verb rah, ruh, is used in connection with death or
departure from this world. Bak‘a’ signifies a violent death, and
al-lmadt also reminds one of destruction, or death. Therefore
they are likely to say “Hrsed” for “Go!” or “Run,” instead of
ruh and to substitute for the topographical names Bak‘a’ or
al-Lmat the term Tajjebt Ism, which, referring to a settle-
ment or a well, means ‘‘the name is a good omen.”
More important matters the Rwejli prefers to leave either
till noon or at least till the dew has fully departed or to
despatch them before the fresh dew has fallen. These times
of the day he considers the most favorable, because the spirits
are then resting. But there is no day without some meaning
attached to it — it is either suitable for an undertaking or
not. These significations are called wagba or wagh; the favor-
able ones being zén, the unfavorable Sén. The best days on
389
390 RWALA BEDOUINS
which to begin a task are Mondays and Thursdays. Their wagba
is not only favorable, zéna, but their countenance, too, is sweet,
helw, so that they insure good results. Wednesday, Saturday,
and the forenoon of Friday are not suitable. There is no spirit
which would assist a Bedouin who begins an undertaking
on any of these days, and he would be left to his fate, nasibeh.
The other days of the week are of no significance whatever.
The Bedouin observes the moon very carefully, counting
his days in accordance with its waxing or waning. For both
of these also have their good or bad countenance, wagh. The
most suitable or lucky day is the first day of the month, if
it falls on Monday or Thursday. Then the success of an un-
dertaking is assured. Unlucky are such nights and days of
the month as contain the numbers six or seven. The sixth,
sixteenth, and twenty-sixth days of the month, called al-farad,
are considered unlucky, as they break up or disintegrate any
undertaking precisely as one can divide the figure six into
two and two and two. The nights of the sixth, sixteenth and
twenty-sixth of the month are called lejdli-l-rarak, the nights
of flood, destruction. He who undertakes a work of importance
on those days will drown his efforts in failure. Every being
that comes into the world on any of these nights will surely
perish and is on that account called rarkdn. A baby boy born
on such a night will not learn to walk, la jaskom.
The seventh, seventeenth, and twenty-seventh days of the
month are likewise unlucky. The number seven, sab‘, is wholly
under the domination of the spirits; anyone pronouncing it
irritates the evil spirits and repels the good. Colloquially samh
is used instead of sab‘, which is employed only in conjuring
or swearing, and also in cursing to perdition — that is, when
calling on the spirits with some object in view.
The ninth, nineteenth, and twenty-ninth days remind one
of the waning of the month, nefdz as-Sahr; for this reason
it is better not to begin anything important on these days.
A raid made on any of them will certainly fail, especially if
led by several chiefs. On no other days of the month are
there so many disputes and quarrels as on the ninth, nine-
teenth, and twenty-ninth — it seems as if every human being
was then unconsciously subject to irritation, mat*ds.
The twenty-first day brings much evil into the world.
The traveler loses his way most easily on that day. A child
born on the twenty-first is called makrid, pursued by trouble;
OMENS o91
it will not die but will be sick most of its days and will leave
no descendants, and its herds will not multiply.
Just as every man and especially his pregnant wife wish
that no child be born to them on the twenty-first day of the
month, they still more ardently desire that it be born in the
night of the fourteenth or twentieth, or on the day of the
eighteenth. The night of the fourteenth is called lejlet al-
kadr. A boy who sees the light of this world on that night
will bring glory to his whole kin and clan — even to the
whole tribe — and is therefore called bahit. The night of
the twentieth is known as al-hatma and is lucky, zéna, to any
undertaking. He who begins a task on the eighteenth is sure
of success, for that date is favorable, wagheh zén.
But it is not enough for the Rwejli to observe time and
day; he must also watch his surroundings, as there are favorable
and unfavorable qualities both in human beings and in animals.
Many a kin, many a clan, bears a good omen, fdlhom zén, others
again a bad one, fdlhom sén. When meeting any of them on
an important journey the Bedouin knows at once whether he
ean proceed farther or must return. A good omen is inherent
in the Ka‘az‘a of the Rwala tribe; in the Malhtd kin of the
MSelli clan of the Fed‘an tribe; in the Eben Fnejd kin of
the Rassalin clan of the Kmusa division of the Sba‘a tribe,
as well as in every pretty woman, hurma min al-bwéheg. If
raiders approach a camp of some friendly Bedouins known
to be possessed of a good omen, the chief or some prominent
man from the camp rides out or runs to meet them with the
ereeting: “Hasten after your luck! eflehow.’ The commander,
then, making his camel kneel, jenawweh, answers: “May it
be a good omen to me, which I accept; fali w-zebilteh.”
Unlucky is the sign of the Bdtr of the E8age‘a and Frege
of the Rwala; of the Hwejsan kin of the Rassalin clan; of the
Mwéne’ kin of the ‘Ebede division, but especially that of the
N‘ejm and Gimlan, who breed goats and sheep in the al-Hass
hills. The Rwala never rest with the members of these kins
or clans when going out on a raid but prefer to suffer hunger
themselves and let their mares also suffer rather than to eat
a mouthful with them. For each bite of food accepted from
them brings failure, ‘alkathom kaSra; yet on their return
they have no objection to refreshing themselves at any camp
of these people.
Failure is always attached to the Slejb, and their tents
592 RWALA BEDOUINS
are avoided by the warriors when on a raid; their hospitality
is accepted only when some of the warriors are ill or wounded.
The Slejb tend the sick carefully and carry them home when
they have recovered or bury them when they die. When the
raiders are tormented by hun-
ger or pursued by the enemy
they do not hesitate to seek
help from the Slejb, who are
despised by them at any other
time.
Animals also have their
bad and good signs. The fox,
al-hosejni, especially is an ob-
ject of the most careful obser-
vation by the Bedouin. If it
halts on catching sight of the
raiders and looks at the troop
from both the right and left
side, they know that they need
expect no mishap but will re-
turn with rich booty, fowd
w-salame. A similar omen they
Fic. 55—A horse bridle, ‘andn. see in a pure white mare when
Fic. 56—Horse fetters, hadid. she breaks loose and, holding
(See p. 378.) her head high, prances in front
of the raiders as if leading
them. When a hyena jumps out suddenly from its den and
starts to hop at the head of the troop as if showing them
the way, hatam ‘ala-l-razw, they begin to urge on their camels
joyfully, believing the beast’s appearance to be a sure sign
of booty. Two ravens flying above raiders from one side to
the other cause the whole troop to shout j oyfully: “Iwo ravens
and a good omen! rurdbén w-fdlen [pronounced fdnen] zén.”
A rich booty is to be theirs without doubt. Other good signs
are a sorrel with a white spot on its right foreleg; a white
camel; a white ass with a dark bluish stripe on its shoulders,
hmér hazgar or rsejdi; and a greyhound bitch, sleka. A long
poisonous snake, called débb, when found during some serious
undertaking is killed and thrown into the air. If it falls on its
back in such a way that its white belly can be seen, the omen
is favorable. All animals which are considered good omens
are called aft-tlejzijjat.
OMENS 393
A Bedouin who has led in his mare to the stud horse,
mounts her afterwards and rides around the camp until he
meets a girl, to whom he says: “O daughter, just now I have
led in my mare.” If the girl answers: “Be comforted with
Fic. 57—A harnessed mare.
the glad tidings that she will bring thee a filly, ebSer be-
mohra,” both the owner of the mare and his whole kin rejoice,
for this is a favorable sign, and they all expect confidently
that the girl’s prophecy will come true.
It is a common belief among: the Rwala that a one-eyed
person is the bearer of misfortune. If a man meets one so
afflicted, in order to destroy his unhappy influence he turns
over a large stone, thus burying the bad omen. Hence the
proverb: “If thou meetest a one-eyed person, turn over a large
stone; elja suft al-“awar oklob hagar.” Nobody embarking on
a journey of importance will have for his guide a man with
his right and left upper eyeteeth missing, afrak as-sinnén,
or one with blue eyes, azrar (sic) al-‘ajnén, for then nothing
would succeed. Woe to those having intercourse with a woman
whose breast is covered with down, or with a man without
any beard or without down on any part of his body, agnas al-
394 RWALA BEDOUINS
genis al-hurmat al-halba’ w-ar-ragol al-melus, as both are the
cause of various mishaps! A Bedouin who marries a person
that is quarrelsome and censorious, al-hurmat ad-da‘dja w-an-
na“aja, is never prosperous but will always be unhappy, both
he and his children. A scolding woman wishes ill to her op-
ponent in the following sentences:
“Sab hal-wagh. May [a wild beast, demon] tear this
face!”
“Sacan jasba’ has-sdreb. May [the demon] utterly tear up
this mustache!” Sdreb, mustache, means man in general.
“Kow beh. Tekwu (or teku) bak. Burn him! May they burn
thee! [Mayest thou become so ill that] red-hot iron must be
applied to thee!”
“Hamdet ar-rih. May the breeze of thy good fortune cease
to blow towards thee!’
“Rajbt as-sa‘ad. May success be far from thee!”
“Hejb as-sedd. Mayest thou be disappointed in thy most
secret wishes!” ,
“Mowt an-nar. Mayest thou go to hell after thy death!”
“Allah jiltan zén hal-hdim alli ma hi ‘al-ddmi mar ‘ala
“ad as-sgara. May Allah curse this fine dress so that it will
not garb a man but the stalk of a perennial!’ This means
that the person dressed in that suit is, for lack of success,
to dry up as the stalk of a perennial dries up when there
has been no rain for several years.
In making agreements the Rwejli must be very careful.
If he agrees with his comrade that they will help each other
faithfully in both good and bad days, ‘ala-z-zén w-as-sén, he
must not change the order of the words and say ‘“ala-s-sén
w-az-zén,”’ if he would not-bring bad luck upon himself.
If a sorrel horse escapes from a raider and, dragging its
rein, runs about in terror in front of the troop, the other
riders try to drive it aside with their spears, shouting: “May
Allah forgive thee! Semheé (or Sebhec).” They know that it
brings bad luck to them, yet they will not kill it as it de-
serves and therefore cry “Semheé,” instead of “Seb‘ec, May
He destroy thee!” A sorrel with a white spot on both the
right and left hind leg is called msazelbe because it throws
its rider frequently. A mare who scratches with her forehoofs
continually will ruin her rider as surely as a wife who cannot
keep order, al-faras al-harradta w-al-marat as-sa“dta (or sar-
rata). A camel with a curly spot on the root of her tail, ‘aker-
OMENS B95
bdn, must not be taken on a raid or war expedition, for her
rider would come back without booty.
Should the raiders on their march against the enemy
meet a flock of goats or sheep, they halt until the animals
pass. If they rode through the flock, they would cause their
own defeat, for the enemy would scatter them in the same
manner as they had scattered the goats or sheep. Whoever
sights a solitary white gazelle, zebi, must not mount his mare
for some time, for she would stumble under him, takantar
or takanta‘, and he might hurt himself and thus meet with
failure. A black dog, mballam, should be killed at sight, as
the fiend is hidden in him and thus brings the Rwejli bad
luck. The flesh of the wild swine which roam especially in
the Sirhan depression or, according to the Rwala, in al-Wadi,
is enjoyed by the Bedouins, who know nothing of permitted
or forbidden food; pork fat they use in healing both wounded
men and animals, but they hate to meet a wild swine when
starting on a raid or on any other undertaking, because it
brings bad luck. When a solitary raven or a rhama vulture
is seen flying above the raiders, they shoot at it, crying: ‘““May
Allah destroy thee! Sab‘ek (or Sab‘eéc).”’ They fear that if they
did not kill the birds they would feast on the bodies of the
fallen. If a raider’s rein breaks, he should return at once. The
commander of an expedition must also turn back if he seats
himself on a saddle wet by rain. A broken rein means that
the mare will run about freely after her rider has been thrown
from the saddle, while a wet saddle reminds one of the com-
mander’s blood flowing down it. When a camel or a mare
returns home stained with the blood of her slaughtered rider,
she is generally sold to another clan or to the settlers, as
the kin of the fallen man abhor riding an animal over which
the blood of their kinsman has been spilled.
DREAMS AS OMENS
Much importance is attached by the Rwala to dreams.
During sleep a man’s soul moves among spiritual beings from
whom it can learn all things hidden from men, whether of the
past, of the present, or of the future. In most cases Allah is
appealed to by the Bedouins to send them dreams concerning
their return from an important undertaking, helm mdwdt.
Such dreams Allah grants especially to the commanders of
396 RWALA BEDOUINS
raiding troops. If the commander sees in his dream girls with
loosened hair, bandten mufarra‘dt, or fresh clear water, green
grass, cooked meals, etc., he knows that they will return home
with booty and in good health, where all that he has seen in his
dream will await them. If the commander in his dream pitches
a tent or is holding a panther, he thanks Allah for allowing
him to capture the enemy’s tent or make captive a brave foe.
If he dreams of having rested with his troop under a green
tree and of plucking figs and raisins from it, his comrades
shout joyfully: “Success, success!”” A green tree signifies booty
without danger; the figs, she-camels; and raisins are symbol-
ical of sheep and goats.
The commander of a Ka‘az‘a raiding troop prayed for a
dream concerning his return, helm m‘dwdi. When lying down
at night, he looked at the North Star, gedi, fixedly, talakka’-l-
gedit, and then fell asleep. Whereupon Allah’s spokesman, al-
mundbi, appeared, asking him: “Dost thou sleep or art thou
awake, ent najem walla’ za‘ed.” “Awake,” answered the com-
mander, springing up in fear, fazz. After a while he again
fell asleep. Once more the spokesman appeared to him, putting
the same question as before. When the commander answered
in the same words, the spokesman said: “O booty! Thy booty
is to be a cushion of a litter fastened with a gedi rope, jd
bedd beddak min beddi w-min mehmelen beh gedi.” Then he
disappeared. Waking up and unable to sleep any more, the
commander now pondered over the meaning of this strange
dream. When he told it to his comrades in the morning, they
exclaimed: “Success, success! May Allah will it! But we do
not yet understand it! Hejr hejr in sa-lldh mé na‘ref hada.”
The commander was so terrified by his dream that he wanted
to return, enéaf. Staying behind under some pretext, he turned
into a deep gully and then started for home. However, after
a while his camel suddenly turned around and galloped after
the raiding troop, despite her rider’s frantic efforts to stop
her. Thus nothing was left to the commander but to go on
with the.raid. Before long he attacked the Mesalih, drove
out their defenders, and, entering the camp by force, found
himself before the chief’s tent where the ‘Atfa litter was
standing, in which in times of danger the prettiest girl used
to be seated in order to encourage the defenders to fight
bravely and hold their ground. A cushion, bedd, such as is
laid under the litter when fastened on the camel’s back, was
OMENS 597
lying beside it, and also a long rope, gedi, made of palm pith
hung down from it. Then at last did the commander under-
stand the meaning of his dream. Laying the cushion, bedd,
on the saddle of a strong she-camel, with the help of his
comrades he placed the litter there, fastening it with some
straps, making it tight with the gedi rope, and rejoicing that
he had taken from the Mes@lih clan their most precious pos-
session, for once the ‘Atfa litter is lost it must not be used
again.
At one time the Rwala were camping near ar-Remte in
al-Hamad. Rains had been abundant, the pasture was good
everywhere, truffles and mushrooms grew in plenty, the cam-
els gave more milk than ever before, and the Bedouins,
therefore, were living in affluence, or, as it is called, were
having an exceptionally good rabi*. Then it was that their
head chief, Hazza‘, had a peculiar dream. He saw countless
swarms of locusts coming from the inner desert, min Seré
or min msarrez, to his camp, crawling into the tents, upon the
beds, and into the food supplies, all over the camels, and—a
strange thing to relate — the locusts carried away all these
things — tents, beds, supplies, and even the camels. Suddenly
there was a flash of lightning among the camels, all the
herds. rose to their feet and galloped in the direction of the
settled territory, w-al-bel kamat tehdbat w-haggat mrarrab.
Hazza° told the people of his dream, but nobody could ex-
plain it. At last, on the seventh day after the occurrence of
the dream and when the herds had already grazed their fill
on fresh grass in the morning, jowm Sab‘at at-tarég subeh
min al-‘eseb, there appeared in the south Prince Eben RaSid’s
raiding troops from the inner desert; these drove back the
defenders of Hazza‘’s camp, entered the camp, and began to
load the tents with all that was in them on their own and
on the captured camels. The herds together with their herds-
men were surrounded. The herdsman of the white camels,
mardtir, who longed to save his herd, the pride of the whole
tribe, finally thought of this stratagem. He saw that some
pack camels were still carrying their pack saddles which had
been left on them to conceal their galled backs from the
sharp beaks of ravens and crows. These saddles, which are
stuffed with straw and dry grass, he set on fire; this caused
the terrified animals to shy, then to run away in mad fright,
others following their example, and in a little while all the
398 RWALA BEDOUINS
herds were rolling in a confused mass out of the desert
towards the settled territory. The raiders, after losing a
number of their own riding camels, ge7s, had to retreat. Then
at last did Hazza*° comprehend the meaning of the dream
sent to him by Allah.
One of the Rwala chiefs during a raid had a m‘dwdi
dream. A bowl filled with rice was before him. Kneading a
good-sized mouthful he put it in his mouth but had to spit it
out quickly as it suddenly became intensely hot. He related
his dream, hazzdh, to his companions, who said: «Success,
success! We shall get booty, but it will be taken from us
again; ndhod lena fowd w-jinfekk minna.’ And so it really
happened. Attacking the herds of the Al Zeben, a division
of the Shir tribe, they captured four and a half herds, kati’.
Greatly pleased with their exploit, they rode toward home
with them but met on the road a stronger raiding troop of
the Hwétat, allies of the Shir, by whom they were surrounded,
sardowhom, in a deep gully and defeated, losing not only all
their booty but a good half of their own camels besides.
A Bedouin who dreams that he has his head or beard
shaved mourns, for this means that he will lose his dearest
son or, at least, his mare and best camel.
While asleep the Rwejli is threatened with many dangers
from the spirit world, although it is Allah only who makes
sound sleep possible; for a man will not fall asleep until his
heart is willing, which means when he has banished thoughts
of his various cares; ma tndm kowd kalbak néjem. When a
Rwejli falls asleep, his soul, nesem or ruh, leaves his body
through the nostrils, visits his relatives and the old camping
grounds, goes out on raids, plays all sorts of incredible pranks,
‘agajeb, eats and drinks, and the man will not awaken until
his soul returns through the nostrils once more.
Yet the evil spirit also knows that the sleeper’s soul
roams about the world and so may make use of this oppor-
tunity to settle in the sleeping body. The Bedouin then wakes
up as one possessed, magniin.
A sleeping person, having no soul, according to the Rwala
belief, is as good as dead and must therefore not be killed by .
an avenger; for spilt blood cannot be washed away by killing
a sleeper, any more than it would be if one were to cut off
the head of a dead murderer.
OMENS 399
When yawning the Rwejli must also be very cautious, as
the throat opens wide during this process and the demon then
may let a drop of its urine, jebileh, fall into the man’s throat;
the urine enters the stomach and causes various diseases.
The Bedouins should also watch the stars most carefully,
because they have more properties unfavorable to man than
favorable. Wounds will not heal when pierced by the rays of
either the stars or the sun. Therefore the wounded person is
laid, wrapped in all sorts of covers, in some corner of the tent
so as to keep the rays away from him. Whenever people came
to me with one of their wounded relatives, they first pitched
a small tent behind the one occupied by me, closed it tightly,
and then — not before — proceeded to uncover the wound. If
a Rwejli loses his way at night, the stars are to blame, for
he took his course from a certain star which changed its
position imperceptibly, making the man take a wrong direction.
Therefore he will not say “Tiht, I lost my way,” but “Bngemt,
I was led astray by the stars.’’ When the stars begin to play
with a Rwejli in this manner, even the North Star cannot
be depended upon. The best thing to do in that case is to lie
down and wait for sunrise. Then the Rwejli can take his
bearings himself according to the landmarks and continue
his journey.
CHAPTER XIV
SUPERNATURAL GIFTS
SEERS OR SORCERERS
Among the Bedouins there are persons, both male and
female, who know and see hidden things and are able to heal
the sick. The Rwala call them collectively ahl as-sirr or as- ~
serrijje, and individually ra‘ as-sirr, a lord (or owner) of se-
crets, seer, whereas they are known among themselves as as-
hab al-islam, owners of islam, possessing the protection of
God. They maintain that they inherit their supernatural qual-
ities, their slam, from their forefathers and that, therefore,
the ability to heal the sick, discover what is hidden, foretell
the future, etc., is confined to certain families. This the Rwala
refuse to believe and often deride the seers openly. If, however,
both the seer’s father and grandfather were also known as
seers or sorcerers, then the Bedouins may admit the claim
to be justified; but they scoff the more at the men and women
who, having joined the seer, begin after some time to claim
that they too have been endowed by Allah with the gifts
of islam.
The seer maintains that he communicates with an angel,
malak, who announces to him the will of Allah. Such an
angel, an intermediary between Allah and the sorcerer, is
called mundbi or mndbi, spokesman. As a rule the mundbi
appears in the shape of a rider seated on a white mare. He
tells the seer what to proclaim in Allah’s name, and woe
to him should he say something different from what the
angel told him, ma jehci kowd hati al-malak, for the angel
would kill him on the spot. The mundbi simply says: “O So-
and-So, this or that is going to happen; this or that thou
wilt proclaim; this or that do!” Besides the angel the seer’s
ancestors also appear to him in the night between Thursday
and Friday, instructing him how to behave. Yet neither the
angel nor the ancestors ever appear without a thorough prep-
aration on the part of the seer.
Every seer has his disciples, /alldbt as-sirr, who are
taught all the external performances necessary to display if
400
SUPERNATURAL GIFTS 401
the mundbi is to appear. They come to the seer on Thursday
night, accompany him on his visits to the sick and on raids,
and join him whenever he commands them. One part of their
duty is to carry little drums and other musical instruments,
dfuf w-sis or dirbds. If the sorcerer wants to call the spokes-
man-angel to him, he beckons to the disciples to play, while
he himself squats with his head bent down. After a while he
begins to move, stands up, stretches out his hands, jumps
about, contorts his body, and puts his hands, feet, and even
his head close to the fire, clapping his hands. The Bedouins
say of this that he is just playing, jel‘ab, but his disciples
call it yielding to the influence of the islam, ecstasy. When
his enthusiasm reaches its climax, either Allah’s spokesman
or some of the seer’s ancestors appear on the scene. After
the climax has subsided, the seer, greatly exhausted, com-
plains that he can do nothing. The Bedouins, however, who
cannot be made to believe that this ecstasy is a mere prep-
aration for the angel’s appearance, deride the sorcerer, im-
itate his gestures, and call him one possessed and a juggler.
Especially those of the new sorcerers whose ancestors were
not known as seers are the target of their ridicule when
trying to establish themselves. In this the Rwala are assisted
by the acknowledged seers themselves, even by the new seer’s
temporary master. The new sorcerer is called marsi, a fool;
masduf, bereft of reason; habel, feeble-minded; wdse‘eh kej-
fardn, full of unbelief; masfuh, drunk; ma‘ruz, one possessed,
etc. Should he declare something as the will of Allah, all will
laugh at him, for he could not learn anything from his an-
cestors who were not seers themselves, and the speaking
angel does not know him. Yet even if, after all, he achieves
something extraordinary, they say he was helped by some
spirit, gdnn, and with such the sorcerers never associate.
However, by perseverance, patience, and courage a sorcerer-
to-be in a few years will gain recognition not only from the
Bedouins but from the hereditary sorcerers as well. The
advance of such a sorcerer’s son in his father’s calling is,
as a matter of course, much easier and speedier.
In defense of their honor the seers sometimes resort to
curses. They are unable by their own strength to ruin the
scoffers, but their ancestors and the spokesman-angel with
whom they communicate will ask Allah to punish those who
dare to persecute them. These will die prematurely, their sons
A02 RWALA BEDOUINS
will be slain, their herds perish. The chief; Sakr eben Mes-
reb, a famous leader of countless raids, was greatly incensed
against both the sorcerers and their disciples because of their
incessant greed and was once heard to say: “Oh, may Allah
rid me of you all! If you have enough, you disturb every-
body’s rest by your music and your foolery; if you are hungry,
there is no being rid of you, you beggars; low Seba‘tu aw-
dejtu w-low gi‘tu arzejtu.” On hearing this the insulted sor-
cerers called a meeting and one of them, Mn&hi eben Dabbar,
cursed Sakr in the name of all present. A few days later the
chief was dead.
Of the sorcerer’s curse the Bedouins stand in much fear.
If anybody hears that a seer has cursed him, he makes haste
to find the seer and, falling on his face before the powerful
man, crosses his hands behind his back as if fettered and
says: “I ask the protection of thine ancestor and am willing
to bring a lawful sacrifice as a gift to him, ana déhel ‘ala
geddekom w-ana hatt debihat geddekom mowhebha mowhebe
Saraijje.” The sorcerer answers: “Agreed, it has arrived;
tamma w-jamma.” The animal selected for the sacrifice is
killed by the sorcerer at the edge of the tent, with its head
turned south, while the sorcerer says: “O Allah, this sacrifice
is destined for my ancestor.” Then he besmears with the
blood of the sacrificed animal the center pole of the tent and
the strip which strengthens its roof, farizet al-bejt; the meat
he and his disciples eat, and the accursed is relieved.
At the time when this was written (1909) the following
persons were recognized as true seers: men: Mn&ahi eben Dab-
bar, Ranném eben Gel‘tid, Sajjah eben Glejdan, Za‘al eben
‘Awwad; women: ‘ESba bint Hmezi, Batha bint ‘Awwad, and
Dlejjil bint Mazi.
A sorcerer can give information whether and for how
long it is going to rain; whether a wife will bear a boy or
a girl; whether the young produced by the mare or camel
will be a male or a female; whether a raid will succeed, ete.
War expeditions on a large scale are always accompanied
by a sorcerer who instructs the commander in anything he
may undertake. The latter asks the sorcerer’s advice only on
occasions when he is at a loss what to do. Then the seer
stimulates himself with music and works himself into an ec-
stasy, which helps him hear the angel speak and proclaim
the will of Allah.
SUPERNATURAL GIFTS 403
Very often a sorcerer is summoned to the bedside of a
person who is seriously ill. He comes either with all or a few
of his disciples and settles down in the tent as a regular guest.
During the day, but especially in the evening, he orders his
disciples to play, while he squats by the fire with his head
wrapped up and his face in his hands, listening to the music.
After a while he begins to contort the upper part of his body,
jumps up, seizes a small drum, beats it wildly, circles around
the fire, and, dancing around the patient, raps him with the
drum on the head and legs; then, throwing the drum aside,
he lies above the patient, supporting himself by the feet and
hands, breathes into his mouth and nostrils, kneels down, rubs
the patient on the breast, stomach, and back, jumps up, dances
around, and, then, lying on him again, mumbles unintelligible
words. Sometimes he cures the sick person by this process;
sometimes the patient dies.
Sulhan’s little son, Feger, six years old, fell ill. Greatly
troubled, the father entreated a sorcerer to cure his child.
The seer soon appeared with his wife, and the first thing
they did was to lay the boy’s head south and his feet north.
The woman began to play, while the sorcerer bent down to
the fire, waiting for the islam to take hold of him. Then he
Jumped up, danced, lay on the boy, covering him with his
body, breathed on his cheeks, and made curious erimaces,
la‘ab ‘alejh, the woman beating a little drum all this time
and dancing around them. The boy recovered.
A certain woman was paralyzed for many years and un-
able to stand on her feet. Finally Mnahi eben Dabbar was
brought to her and played over her, la‘ab, for three evenings.
On the third evening the sick woman suddenly jumped up
and began to dance with him, and was well ever after.
Feger eben Tajjeb of the Mwahib clan suffered from gout
and was unable to walk, mharwal. On being sent for, the
sorcerer stayed with him seven days, played over ‘him every
evening, daubed him with his spittle, spat on him — and Feger
became well.
The sorcerers are accustomed to sing:
Hala b‘ali az-zéni Welcome, ‘Ali, thou benefactor,
ja Sejh al-geddéni Chief of my ancestors both;
w-ali ja-bu hséni. ‘Ali, thou father of Hsén.
404 RWALA BEDOUINS
Jad baz ja geddi O ‘Falcon! O ancestor mine!
hala? b‘sezzaddin Welcome to us, O ‘Ezzaddin!
qa Sejh al-jemin. Thou chief powerful.
Hala’ bzén an-nijje Welcome to us, thou who well meanest
qa ra at-tawijje And knowest what is hidden.
It is even said of the sorceresses that they can disappear
from the tent unobserved.
SOOTHSAYERS
There are people living among the Bedouins, both men
and women, who in some inexplicable way are able to tell of .
hidden things, whether of the past, present, or future. One
of their ways is to prophesy from the position of twenty-three
objects cast about promiscuously. These objects are: seven
round white pebbles, marwdt; one small piece of ambergris; —
one fragment of broken glass, razdra; one small piece of a
burned brick, hugrime; one fragment of a broken glass arm-
let, kusmat ma‘zad; five small white sea shells, hams wad‘dt;
one small piece of sea shell, misarra; four date stones, fsu-
mat; one small piece of a glass ring such as is worn by mares
on their necks, kusmat harsat faras; and one smooth silver
ring, halkat hdtem fugza. The soothsayer, who keeps all these
twenty-three objects in a leather pouch, shakes them out on
the palm of his hand, throws them down on the carpet, and
then begins to prophesy from their relative positions.
Blejhan related to me: “My little brother, Gi‘an, went
on a raid and did not return for a long time. My heart was
sick with longing for him, w-kalbi wag‘én ‘alejh. So I went
to a Hazmijje (woman of the Hawazem tribe) soothsayer,
nahart al-hattdta alli “endana min al-hawdzem, and gave her
a little tobacco, ‘atajtah Swaj7e titen. She said:
‘What brings thee here, O youth? wés gdjebk 74 walad.
Dost thou need something? lak raraz.’
‘I seek a lost camel and want thee to give me the sign,
ana medheb w-abié tezrobi li bel-fal.” Taking out from a bag,
mezwede, the pouch with those twenty-three things, she shook
them out on her right palm, which she first lifted and then
lowered again, threw them, tassatha, broadcast on the carpet,
glanced over them, and then exclaimed: ,
SUPERNATURAL GIFTS 405
‘O youth, thou seekest not a she-camel, ent md mzdje‘en
mdahba. Thou art troubled about a raider; it is for him thy
heart is aching. But be it known to thee that today his heart
is calmer than thine, kalbeh al-jowm afza min kalbk. He will
return to thee merry and unwounded, jegi farhan mé hw
karhan.’
‘If he returns thus thou shalt get a dress or silk kerchief,
en Can ga@ farhdnen leé towb willa’ makrine,’ said I and left,
somewhat relieved. And, true enough, five days after this
Gian came back well and bringing four captured she-camels.
Then I gave the soothsayer that silk kerchief.”
Gowfan eben Sadan of the Kmusa lost a camel, zajja‘.
He looked for her in the whole neighborhood without result,
and, although half of his neighbors knew of. his trouble,
ruma-l-habar benuss an-nds, no one came to him with news
of the lost animal. After ten days he finally went to a sooth-
sayer, zarrabt al-fdal, Bosra bint ‘Orejé by name, of the Ha-
wazem tribe, and said to her:
“I wish to go on a raid. What sign wilt thou give me?”
The woman raised her hand with the twenty-three objects,
lowered it again, threw them broadcast, and after observing
them said:
“Why art thou talking of a raid? Thou hast lost a camel;
that is what thou desirest to know — nothing of a raid. Be
cheered with glad tidings. I see thy camel lying behind a
stranger in the west.” This gave Gowfan a clue. He began
to inquire what sort of a stranger camped in the western
part of the large camp, and found that on that very day a
tent had been pitched at the western end by an unknown
Rwejli. Going there he began to search about the tent and
at last saw in a neighboring gully his camel, fettered. The
soothsayer received a megidijje (90 cents) for the welcome
news, bSsdra.
A herdsman drove a flock of sheep to water. He drove
them back again at sunset, rdbat ‘alejha-s-Sams, and then let
them graze as they pleased. Sitting down not far off, he soon
fell asleep from exhaustion, n@m ‘anha. When he woke up in
the morning, his flock was gone. He looked all around, shouted
for them, but all in vain. Hastening, then, to the owner of
the flock, ga’ haleh, he reported what had happened. The owner
called all his kin, haleh, together and rode with them on horse-
406 RWALA BEDOUINS
back through the whole neighborhood, searching for the animals
all day, but without avail, ‘agaz. Returning and saddling their
camels in the evening, they began a new search, from which
they did not return for fifteen days, hansta‘as wagbe (sic),
again without finding a single trace of the flock..Then the
owner decided to visit a soothsayer. Scattering her twenty-
three objects on the ground before him, she said: “Hurry
after thy flock with the wind, with the wind! Thou wilt find
one half, thou wilt find the other half. Thou wilt find one
after another.” When the owner asked what was meant by
these words, the woman put him off with the remark that
she did not know. Returning to his tent, he related to his
people what the soothsayer had told him. The air was perfectly
quiet at that time, but suddenly a strong wind began to blow
from the south-southwest, which gave one of the relatives an
idea. “Allah sends us a leader,” said he, “let us follow him.”
And exactly at noon they set off north-northeast. About the
middle of the afternoon, ‘asejr, they found a piece of the skin
of the first sheep, which by a mark on its head the owner
recognized as belonging to his flock. Before sunset they found
the skin of a second and then of a third sheep with the same
mark. All three sheep had been torn to pieces by wolves. Greatly
fatigued with their long ride, they lay down to sleep. Continu-
ing their search next morning, they found one dead sheep after
another until they reached the pasturing ground of the Rfede
kin, where they learned that, a few days before, one of their
members named Hsejni had found seventy-five sheep wander-
ing aimlessly in the vicinity. This was exactly the half of the
lost flock, the other half having perished in the meantime.
SUPERNATURAL POWERS OF SLEJB WOMEN
The Rwala also believe that many women of the Slejb
tribe can exercise a good or bad influence. They are said to
be able not only to awaken love, but also to smother it} to
strengthen and also to destroy the faculty of begetting; to in-
crease as well as to hinder the growth of children; to lengthen
and shorten life, ete. No one knows if they have direct con-
nections with evil spirits, but the people are inclined to believe
so. Such women are called witches, sahhdra, although none
of them may be directly so called. Should that be proved of
any Slubijje, the Rwala would certainly kill her.
SUPERNATURAL GIFTS AQT
About four years before my stay with the Rwala, a young
Rwala chief fell in love with a beautiful young girl. The chief
was already married and father of two boys, whom his healthy
young wife had borne to him. Driven by jealousy, she went to
a witch, sahhdra, complained of her husband, and begged the
witch to prevent his taking a second wife but not to harm
him. The witch asked her to bring a piece of the wool of a
sheep killed on the day of her husband’s new wedding and dip it
into the blood of the sheep. At that time the Rwala were
camping east of Damascus, where they could buy a sheep for
their supper. The young wife promised to do as she was asked.
When the sheep was killed before the chief’s tent a little after
noon, she tore out a bit of wool as if by accident, dipped it
into the blood, and gave it to the Slubijje. The witch pressed
the wool with both her hands, mumbled strange words, and
then returned it to the wife with instructions to take good
care of it, to press it thoroughly, temdsah, every Friday
night, and to continue doing so until the new wife was di-
vorced by her husband. Cheered by this advice, the young
wife gave a suitable reward to the Slubijje, who was camp-
ing with some families of her kin on the outskirts of the
Rwala encampment, and returned to her tent. At the side of
this a small tent was already being put up, shut in from all
sides, into which the young chief meant to bring his new
bride after the wedding ceremony. This took place in the
evening, the young couple entering the tent immediately after-
wards. After midnight the chief returned to the big tent. All
the next week his mien was dark, and the new wife did not
show herself at all. After two weeks he gave her a severe
beating and before the month was out divorced her because
She scoffed at him in public and said that he was incapable
of having intercourse with a woman; and as matter of fact
she returned to her parents a virgin. The witch had caused
the man to become impotent at the very moment when he
approached the second woman, but reinvigorated him on his
return to his first wife.
THE EVIL EYE
The evil eye is universally feared among the Rwala. Every
Rwejli knows that there are persons of either sex who can
cast a spell over him, yet he is never able to say who it was
408 RWALA BEDOUINS
that has thus harmed him. A person having’ the evil eye is
called madri, and the person he bewitches ma‘#in. A man who
lacks both upper eyeteeth or one who has blue eyes is un-
doubtedly able to bewitch and is therefore carefully avoided
by all his acquaintances. If a traveler is seen approaching his
tent, he hears from all the neighboring tents: “Avoid the be-
witcher’s tent! Go to the right, to the right! Ld temarr ‘ala
bejt al-madri jeminak jeminak.”
A bewitched person feels at once great weakness, his eyes
become dim, and he is subject to fainting fits. Above the heart
of a bewitched child a blue spot soon appears, as if caused by
a hard blow. A bewitched animal gets a tumor on the heart
the size of a fist, and clotted blood is found under it when killed.
Fumigation is the usual cure in such cases. If the bewitcher
is known, two or three threads are torn from the hem of his
garment and laid on red-hot coals, and the stricken person is
fumigated with the smoke from them. The head of a bewitched
animal is held over a dish of red-hot coals and smoldering Sih
plants in such a way that the smoke must enter its nostrils.
Frequently the bewitched has much difficulty in urinating.
To help him, the Bedouins shoot a porcupine, from which
they extract the gall bladder and, pressing out its contents
into a little water, jemidstin mrejreh bel-moje, they drip it
into the nostrils of the sick person. Bewitched people and even
animals are the most easily bitten by poisonous snakes.
Whoever is possessed of the evil eye also has the power
to restore the bewitched to his former health. In the Ras-
salin clan there lived at the time when these studies were
made a fellow named Na‘tis eben ‘Ajde to whose evil eye
much misfortune was attributed. Once he bewitched, zarab,
a young girl pretty both in face and figure, hsejjene min
cidddmah w-min wardha. It happened while she was fetching
water; when she returned to her tent, she began to stagger
and finally fainted. On recovering she was unable to stand
on her feet. When asked by her frightened mother the cause
of her condition, the girl only said: “Naas looked at me
fixedly; he bewitched me,” and fainted again, ertamat min
gedid. With much lamentation the mother then reported to
the father what the daughter had just told her, and he, call-
ing his sons and relatives to his aid, ran to Na“iis’ tent,
threatening him with death if he did not take back instantly
the look which had injured his daughter. Na“tis swore by all
SUPERNATURAL GIFTS 409
the powers that he had not bewitched any one on that day,
but was seized by the enraged brothers of the girl and dragged
to her bed where she was still lying unconscious. Na‘‘is took
his spittle, rizeh, in his three fingers, besmeared the girl’s
throat and neck with it, and then walked round her seven
times, after which the girl awoke as healthy as before. This
sudden recovery confirmed all the women there in the belief
that Na“ts’ eye could bewitch, and they took counsel together
as to how they could destroy this injurious power of their
neighbor. Knowing or taking for granted that the eating of
human excrement was the best remedy in this particular
case, they appointed a woman whose tent adjoined that of
Na‘“us to apply it to him. So she watched him till he went
to fulfill the needs of nature, jetahalla’ bel-hala’, took up some
of his excrement, negaseh, on a stalk, mixed it with flour,
from which she then baked a thin loaf of bread, dipped it
into melted butter, and inviting Na“ts to dinner gave it to
him to eat. Na“ts, who was a frequent guest in his neigh-
bor’s tent, ate the bread and butter, praising its taste. From
that time on no one complained of having been bewitched by
him. His uncanny faculty had left him forever.
With some people the power of the evil eye is so strong
that it can even bring down a bird from the air. Thus a troop
of the Rwala were once riding through the desert. In one
place they scared two birds called habdri, which flew up, then
alighted, and rising again flew some distance in the direction
followed by the riders. Finally Sabr 41 Murabbat exclaimed:
“Faith, we shall roast one of the birds; wa’ haléla 74 hada
hal-habdari nastwiha.” At the same moment one bird fell down
to the ground as if struck by a bullet.
For protection against the evil eye small sea shells with
red, white, and green spots, called harazt an-nafs, are recom-
mended, also two marbles, nekzén. Both the shells and marbles
can be bought from wandering merchants. If there are none
in the neighborhood, the Bedouin selects seven pebbles, samh
heswat, pares off a splinter from the left (north) side pole
of the tent, takes a grain of salt, towr melh, and a small
piece of alum, and sews all in a piece of new black cloth,
hebbe. Still more effective is a fragment of a turtle shell,
‘azm al-lega’, fastened to a peg made of almond wood. Of the
nekzén balls or marbles there must be always two, a black
and a white one. The latter gives protection in the daytime,
410 RWALA BEDOUINS
the former at night. Both are wrapped in pieces of soft skin,
sihtjane. Any of these preventives are tied to the head cord,
to the kerchief lappet, or to the belt. Little children carry
them fastened to their hair on the forehead, to their caps,
or hang them from their necks. The mares, which also must
be protected against the evil eye, have them twisted into their
forelocks or manes, or hung about their necks, while the camels
wear the charms in the tuft of hair growing on their humps.
CHAP Ti RXV
SPIRITS AND VOWS
The Rwala believe that besides this visible world there is
also an invisible, or spiritual, world. The spiritual world is
again divided into a celestial and an earthly world. The in-
habitants of the celestial world are called malak (pl., malajika),
those of the spiritual earthly world gdnn (pl., ginn). Both the
celestial and earthly spirits were created by Allah. They possess
bodies similar to human bodies but invisible; they can pass
through any wall and can cover in a short while a distance
which even a good rider would travel in barely a month. The
spirits hear, speak, eat, drink, and ride like any Bedouin but
feel no pain, are never sick, and cannot die.
The celestial spirits do not leave heaven except when sent
by Allah to men. A malak announcing Allah’s will to the Bed-
ouin is called mundbi, spokesman. He does so only during a
dream, whether natural or artificial, the latter occurring when
a waking person falls into ecstasy, islém, under the influence
of music or dancing.
THE GINN
To the earthly spirits, Ginn, hardfil, or geniin, heaven is
not accessible. They are of both sexes and have big eyes ex-
tending to the corners of their mouths. The food they prefer
is raw meat, nej, and fresh blood is their favorite drink. The
raw meat they get from fallen animals, the blood is left for
them by the Bedouins every time an animal is killed. The ginn
are divided into tribes, clans, and families like the Bedouins,
but in reality are settlers, hazar. They live in high mountains,
inaccessible ravines, and old ruins. They never have tents.
Their dens are situated underground in rock crevices, caverns,
and vaults of deserted buildings. The farther such a ravine
or ruin is from the water, the better it is liked by the spirits,
who know that they will not be disturbed there. They occupy
themselves in raising goats and sheep, which their herdsmen
pasture in regions so rocky and stony that the goats and sheep
411
A412 RWALA BEDOUINS
belonging to human beings would die of hunger there. Camels
and horses are not raised by them.
Woe to the Bedouin who falls asleep in a region inhabited
by the spirits! For if a gannijje observes him, she crawls into
his body either through his nostrils, forefinger, or big toe,
and, as soon as she gets hold of him, she makes him jump
up and run into the desert, whence he can be brought back
to his tent only by force. A man so possessed is known as
mahsus or muharfal. To cure him, a seer, ra‘ as-sirr, is called
in, who, after working himself into an ecstasy, commands the
female spirit to come out: “Crawl out, crawl out! etla% etla%,”
her answer being: “I will not, I will not crawl out, md-tla‘.”
Then the sorcerer orders his disciples to play louder and faster,
he himself circling and dancing round the possessed with in-
creasing vigor, finally lies down upon him and again shouts:
“Crawl out and away with thee to the place whence thou
camest! etla%’ ma° makdneé min alli giti minneh.” It takes
some time for a female spirit to be driven out, because a wo-
man is headstrong and will not obey.
A Kmasi spent a night in some ruins west of the al-‘Azib
valley and perceived a gdnnijje there, who instantly entered
his body. He then ran into the neighboring hills and would
not return home when found by his relatives, but threw him-
self on the ground, struck out at them, and frothed at the
mouth. This showed him to be possessed, mahsds. A sorcerer
was sent for. He played over him, la‘ab, for several days, but
the gdnnijje tormented him still more. Then they began to
beat him so that blood began to trickle from almost every
limb of his body. The beating of a man possessed is permitted,
for the blows are not meant for him but for the female spirit,
and it is she who feels the pain, not the man. It is observed —
that the gdnnijje shakes her victim less violently after the
beating, and they then beat him only at intervals. On the
twenty-fourth day the gdnnijje finally left the bruised body
for good, the prolonged beating having proved too much for
her. The man, of course, recovered immediately afterwards.
The Bedouin does not like to sleep long, aS many dangers
lurk about him during sleep, not only from men but also from
the earthly spirits, and, moreover, sleep reminds him of death.
A Bedouin saying is: “He that sleeps one third of the night
has done as well as he that sleeps all night, and he that sleeps
the whole night will wake up an idiot; min ndm tilt al-lejl
SPIRITS AND VOWS 413
namha killaha w-min nam kill al-lejl haddk habil.” Sleep dur-
ing the hot midday, kajjalna, or at sunrise, saffarna, is
preferred to the night sleep. This is also the time when the
animals are allowed to rest.
Women and girls are in constant danger from the male
spirits. If a girl, especially a pretty one, falls asleep in a
locality inhabited by the spirits, she is approached by a male
spirit, who has sexual intercourse with her yet without violat-
ing her virginity. Should he succeed in that only once, the
girl cannot resist him ever afterwards. He compels her to
leave her tent at night and to come to a place selected by
him. Such a woman or girl must not marry; should she do
so voluntarily the spirit would torment her still more, and if
she is compelled to marry the spirit would attack her husband.
Me‘zel eben ‘Ekla’ of the Mwahib married a pretty widow,
a relative of his, who was dominated by a gdnn and was
therefore unwilling. When on the wedding night he approached
her, the gdnn seized him by the throat, throttled him, and
then threw him out of the tent, threatening him with death
should he dare to approach her again. Such a husband expelled
by a spirit is called menhi. But a spirit can never beget
children by a woman, as spirits never have any children at all.
The wells of the watering place of Line are very deep,
hewn in the rock spirally, and have smooth walls. According
to a Bedouin tale, a chief’s pretty daughter was often molested
at night by a gann. When she complained to her father he
lay in wait for the spirit and finally caught him on the night
of as-sarra, or of the dark of the moon. The chief tied the
gann both hands and feet, seated him on the rocky plain of
Line, and commanded him to keep on circling around until
his posteriors should dig a well with spring water in the rock.
The gann began to do as he was bidden, his back grinding
out the rock and his head pressing up the sand, which was
changed by his sweat into a thin dough. Yet no sooner had
he deepened one well that the chief made him dig a second,
a third, and so on, urging him on with the words: “Soften
the rock, soften the rock, and change it into dough! lini lineh
w-erdih ‘agine.”
Not long ago some travelers, rab‘ at-trus, rode by the
impassable crags of al-‘“Afajef in the deep depression of al-
Ka‘ara. Below a hillside there a hedgehog, kunfud, of extraor-
dinary size was warming himself in the rays of the sun.
414 RWALA BEDOUINS
Dismounting, one of the travelers caught the animal and put
it into his empty saddle bag, intending to kill and roast it at
their next halting place, as the hedgehog’s flesh is regarded
as having a very savory taste. But before long they heard a
female voice crying: “O Manstir, O Mansir, where art thou?”
Turning around they saw an elderly woman running after
them, repeating the call. Finally the hedgehog’s voice was heard
out of the bag: “Mansar lies curled up in a small bag, al-
manstr bwast al-hurg masritr.” This frightened the riders so
much that the man with the bag threw the hedgehog on the
ground, and the animal, instantly changing into a man, ran
towards the woman.
One Giran walad Dhejjel found near al-‘Afajef a solitary
Sheep. Thinking that it had gone astray from some flock in
the neighborhood, he tried to catch and bring it to its owner.
A lost animal of this kind is called hwér, and its finder receives
a reward for returning it. But our sheep was not a hwar at
all but a sheep from a gdnn flock, for it ran into a steep crag
where there was not the smallest opening and disappeared in
a second.
Old ruins also are favorite hiding places of the ginn. There
they either live in the shape of long snakes or else they enter
snakes’ bodies, maskin, and dwell there permanently. There-
fore whoever kills a snake among old ruins-makes the spirits
his enemies. But should he roast and eat such a snake, he would
bring the spirit into his own body and become possessed. On the
other hand, in the wide, level desert where the spirits never live,
any long snake can be killed and eaten with impunity.
In the great church in the ruins of ar-Resafa there lives —
according to the Rwala—a long, black snake, dabb, with the
head of a goat and a white spot on its forehead. The oldest Bed-
ouins say that it is very old and relate that the same serpent
had been known to their forefathers. It fears nobody, prob-
ably knowing with what fear it is regarded by the Bedouin
population of the whole neighborhood. |
Near the well of Wakga, south of the oasis of Tejma, a
treasure is said to be guarded by a gann in the shape of a
dabb snake.
In the castle of al-Hafagi, formerly owned by the Al Ahej-
zer or Eben Ahejzer kin, the Rwala claim once to have seen
a long snake or dragon with a human head, bird’s feet, and
lion’s back, which did not stir even when they came close to
SPIRITS AND VOWS 415
it. This calmness so terrified the curious Bedouins that they
instantly took to their heels.
In the Se%b of al-Ca‘¢i which opens into the valley of al-
Clabat stands a large boulder facing eastwards and entirely
covered with curious marks. This boulder is a place of pil-
grimage for the ginn, who gather there in the end of May
to kill their sacrificial animals. They were seen performing
these rites by the Skar clan subject to the chief Eben Haddal.
At as- -Subejée there are a few large black boulders said
to be inhabited by ginn. Close to them yawns the opening of
an ancient well from which they water their herds.
In the neighborhood of Gawa and Genn4wa lie many boul-
ders shaped like cows. A long time ago the ginn kept a herd
of cows there, which pastured on grass grown on firm soil
as well as on the rimt and raza’ thriving only in sand. Allah,
however, forbade them to raise cows and transformed the
cows into boulders. Gdwa w-genndwa behen hagardt lown al-
bakardt bén ad-dimt w-ar-rimt w-al-raza’.
Near the ridge of Laha the ginn have an underground
village; also near Bajer and al-Mwejsen.
In the wide level desert delightful music may often be
heard and pretty girls seen coaxing the traveler to join them.
But woe to him who succumbs! The girls will tickle him to
death, suck out his blood, and devour his flesh. As my com-
panion, Blejhan, related: “Once I went with three of my
comrades on a marauding trip, our goal being the pastures
of the Sirhan tribe at the southern foot of the Hawran. When
already near our destination we were surprised in a deep gully
by a strong troop of our enemies of the Shir tribe and were
scattered in several directions. I luckily got out of the volcanic
rocks into the level Hamad desert, where I rested at night,
squatting by my camel and filling my short pipe, sebil. Some
days before, it had broken in the middle and I had repaired
it by replacing the stem with a piece of bone and tying it to
the bow] with a strip of leather. A pipe thus mended is called
buz or bazbizt as-sebil. Having filled it with tobacco, I wrapped
my head and the pipe in my cloak, so that the sparks flying
from it and the smoke could not be seen from a distance;
taramatt bel-‘aba? ‘an bazbizt as-sebil lad tensdf. Suddenly I
heard a sound as if somebody were running in front of me.
Raising the cloak a little, I looked round but saw nothing and
thought it might have been a wild beast, a wolf perhaps. Some
416 RWALA BEDOUINS
time after this, ‘“okob miswar, I heard singing and the beating
of a drum. This time I looked up with more attention — and
there, right before me, shadows of dancing girls were flitting.
And yet there was no camp near. The girls went within a stone’s
throw of me, beckoned to me, smiled, and tried in various ways
to draw me towards them. But I pressed my face close to the
ground and hugged it as tight as I could with my whole body
so as to see and hear nothing. Then I fell asleep.”
A Rwejli was riding at night through the al-Hadita ruins
in the Sirhan depression. Suddenly he heard the voices of
women rejoicing, zardrit, and calling: “Welcome to thee! wel-
come to thee! 7a hala bak 74 hala.” A little while afterwards
he was surrounded by pretty girls who asked him to dance
with them, but when our Rwejli pronounced, samma, the word
Allah, the girls suddenly vanished.
At another time a small troop of migrating Rwala arrived
late in the evening at al-Hadita. As there was good pasture
in the neighborhood they pitched their tents and, being very
fatigued by their long march, lay down to sleep, from which
they did not awake till the sun was up. But their surprise
may be imagined when on rising they found their tents struck,
rolled together, and ready to be loaded on the camels. They
loaded them with all the speed possible and at once rode from
a place evidently inhabited by malevolent ginn.
In every tree and bush of the sidr and ‘awseg variety
there lives a spirit, and for this reason the wood of these
thorny trees and bushes must not be used for fuel. Where
the sidr trees grow in a cluster, the ginn have their gardens,
as for instance at al-Obejjez, Sejdaran, and al--Amez.
Some of the earthly spirits are given to harming men and
take on various shapes for that purpose. They have various
names. Of these most dreaded by the Bedouins is a female
spirit called sar‘at as-sibe. In appearance she is a tall thin
woman wearing a dress made of leather. This spirit wanders
about the desert from camp to camp, looking for children. If
she hears a child crying, she crawls near, gropes about for
it with her hands till she finds it, then catches it, and runs
with it to her own kin. There the child is torn partly open,
its blood sucked by all the spirits present, and its flesh de-
voured raw. Therefore mothers try to frighten their crying
child with the warning: “Keep quiet or as-sar‘a will come for
thee!’ To protect a child from the spirits the Rwala women
SPIRITS AND VOWS A417
hang the cradle, riigdha, which is made of a quilted cover and
has a rope tied to its four corners, high up to the tent poles.
If, then, as-sar‘a comes into the tent, she looks for the child
on the beds made on the floor and takes no notice of the
cradle hanging from above.
Another evil spirit appears in the shape of a big erey-
hound bitch, seleka, with an enormous jaw and a breastbone,
zowr, reaching to the ground. This spirit, known as sa‘aluwwa,
is the only spirit which appears in the wide level desert and
lives in dens such as are used by the hyenas. A traveler,
turki, a member of the Mseke kin which belongs to the ‘Ebede
division, once met what he thought to be a seleka in the desert.
He made it come to him, believing that it might lead him to
the camp it had left. But instead of being a seleka, it proved
to be a sa‘aluwwa who jumped at him, tore flesh from his
breast and face, sucked his blood, and did not leave him till
he was half dead. When finally found by other travelers, all
he could do was to tell what had happened to him before
departing this life, réh.
A kurta or kardiz is a spirit who destroys newly born
boys but does his work unobserved. If a Rwejli is married
to a woman who has borne him several boys all of whom
have died after a short time, and if the same thing happens
also with the second wife, then he knows for certain that it
is a kurta who has done him this wrong. To appease the
spirit he procures a cock with green feathers on its neck and
waits until his wife comes to childbed again. When her time
is near, with the live cock he draws in his tent seven circles,
one within the other, kills the cock in the seventh in the
center, buries it there, and lays his wife over that spot. She
will then bear without any pain, and her son will not die,
because the kurta has been given what belonged to it, hakk
al-kadrucz.
REVERENCE FOR GRAVES RARE AMONG BEDOUINS
The Bedouins know of no communion with the saints. In
the whole inner desert there is not a single holy grave or
shrine erected in honor of a saint. In fact they have no saints
whatever. When they make their short sojourns in the settled
territory, where by every village the dome of a shrine rises
above the real or imaginary grave of some man or woman
418 RWALA BEDOUINS
whom public opinion considers to be a saint, they never pay
attention to these domes. In their opinion the latter comme-
morate the saints of the settlers and breeders of goats and
sheep, ri° or Swdja, not of the Bedouins. They say: “‘They are
not of our kin, ahl, not of us, gemd‘atna, therefore we do not
honor them or go on pilgrimage to them, henna alli ma hw
minna ma nezureh.”
Worship of the saints has never been known among the
Rwala and presumably never will be. The hereafter does not
trouble the Bedouins much, and their idea of it is only hazy;
nor have they any permanent burying places, megenne, but
bury their dead wherever death overtakes them. They there-
fore do not know and never visit individual graves. This is
often due to the great distance between their pastures; to some
of their camping grounds they return only after many years
— so why should they care for a grave? They do not know
even where the graves of their older princes or head chiefs
are. I have heard from many Rwala, even from members of
the reigning kin, that Najef eben Sa‘lan, one of their ancestors,
lies buried between the rain pools of Hag&m and al-Bark in
al-Hamad and that a camel is sacrificed by his descendants
whenever they come there, as they do once in many years.
Yet while we camped in that place in 1914 and took our drink-
ing water from both the pools, not a single member of the
reigning house thought for a moment of sacrificing the camel
on Najef’s grave. Hazza‘, Prince an-Niri’s father, died at al-
Gubejlijje in the Hawran one was buried there, but his grave
has never been visited by an-Nari, although he often marches
past the place.
Slejman eben MerSed, one of the ancestors of the reigning
family of the Sba‘a tribe, died and was buried at Dejr az-
Zor on the right bank of the Euphrates. The merchants of
that town, with whom he was always on friendly terms, had
a small dome erected over his grave. It is said that whenever |
the members of his kin come there they sacrifice a camel by
the dome, saying: “We think of thee, Slejman; Oh, mayst thou
have pity on us and our parents!” after which they besmear
the tombstone with the blood of the sacrificed animal, jehat-
tettin nasibeh. But Blejhan, a subject of Eben MerSed, stated
that the camels are killed there by merchants from Dejr az-
Zor and not by any Bedouins. Btejjen eben Midbar eben Mer-
Sed was buried at the mouth of the valley of al- Arkat. His
SPIRITS AND VOWS 419
grave is marked with a few tall, flat stones placed upright,
nasajeb.
All the raiders and robbers of the northern ‘Aneze honor
the grave of Turki eben Mhejd, head chief of the Fed‘an tribe.
Turki undertook countless raids and returned from them all
unhurt and with much booty. Once in the al-kéz season (mid-
summer) he rode against the Sammar, the subjects of Eben
Rasid, who were camping on the southeast border of the Nefiid.
The water supply of the raiders being exhausted, they wished
to fill their bags and also to water their camels from the al-
Hazra’ wells. Their scouts, ‘wjvin, however, sent out in advance
to examine the country and to find the best and safest water-
ing places and pastures, came back with the news that the
neighborhood of al-Hazra was full of Sammar camps in such
numbers that Turki’s troop would be unable to cope with them.
Turki wished, then, to circumvent al-Hazra and attack one
of the smaller camps south of it, but the thirst tormenting
both the men and animals was already becoming insufferable.
It was in vain that Turki asked his comrades to be patient,
in vain that he promised that they would find water very
soon; the tortures of thirst increased with every mention of
water, and they all well knew that there was no well any-
where near. When the distress was at its height Turki prayed
to Allah to send them rain. His wish was granted. Allah sent
from the northwest a dark cloud which he caused to halt above
their heads and pour forth all its water. The rain that now
fell on Turki and his troop was so abundant that they could
fill their water bags from several rain pools, quench their
thirst, and water their camels. Thus strengthened in their
belief that Allah was on their side, they fell upon the Sammar
herds and returned home with rich booty. From that time
Turki was called The Little Son of his Lord, wlejd rabbeh,
because Allah, moved by the supplication of such a little son,
had brought the rain cloud to their rescue in the season of
al-kéz, during which it never rains in the desert.
In the time of abundance, rabi‘, of 1887 Turki had his
camp at the junction of the se%b of al-Heri with the as-Swab
valley. There he was attacked by the Rwala, defeated, killed,
and buried beside his tent. The Fed‘an raised a tall stone above .
his grave and carved it with the emblems of all their clans
and kins. All raiders, when passing by, stop at the grave and
form a circle round it, whereupon the commander speaks as
420 RWALA BEDOUINS
follows: “O thou who hast protected our herds called ‘Alja!
By the success which Allah and thou grant! If Allah will lead
us to glory and liberate us, thou wilt receive a fat she-camel.
Ja rai-l-alja bsaid alléh wa-s‘idak en alléh nowmasna w-
fakkna lak geztiren.” On their return with booty they make
a fat camel kneel down, cut her throat so that the blood
sprinkles the tombstone, and shout: “This is thy supper, O pro-
tector of the ‘Alja herds!”
My companion, Blejhan, related: “I rode out for plunder
with only one comrade. Not far from Turki’s grave we made
our camels kneel and went to the grave. Laying our right
hands on the tombstone, nasiba, we said: ‘O thou protector
of the ‘Alja! If we return with booty, thou wilt receive a fat
Sshe-camel.’ Soon afterwards we noticed a caravan, Zdfla, on
the road Darb as-Sa‘i which leads from Damascus to Hit and
Bagdad. Crawling near to it at night we captured six she-
camels, one of which we sacrificed to Turki. The entrails we
ate at the grave, the flesh and the hide we carried home.
Our camp was then in the upper part of the al-Mijah valley.
“Not long after this a certain Mzahlak of the Weld Sliman
[stc] rode in command of a raiding troop past Turki’s grave.
Stopping his camel, he exlaimed: ‘O thou protector of the
‘Alja! If by thy help we return with booty, thou wilt receive
a fat camel; 74 ré%i-l-‘alja en afadna bsatidak lak gezuren,’
They captured a large herd, killed a camel on his grave, roasted
and ate its flesh, and brought the hide home.”
Whenever the Fed‘dn encamp near Turki’s grave they
kill a camel in his honor but not until they wish to move
to the settled territory, elja rarrabow. To the feast not only
the Fed‘an but also the Sbha‘a and ‘Amérat are invited, be-
cause Turki was related by blood to all the tribes acknowledg-
ing Bisr as their common ancestor, zana bisr.
VOWS
All Rwala believe that they can win Allah’s favor by a
vow. Not that Allah would desire or need the promised object,
but it rejoices him to see that the Bedouins remember in time
that without his help they cannot attain what they desire,
and also that they show willingness to give up something of
value in order to assure themselves of his help. Such vows
are made by all, men as well as women, old as well as young,
SPIRITS AND VOWS A21
in regard to their various needs and in all:sorts of ways. When
in fear, Sahna, for a person dear to them or when anxious,
minsahenin, for a relative captured by the enemy and threat-
ened with death, sahhanih, they turn to Allah. Should a man
not return from a raid at the expected time, vows are made
by his father, mother, brother, or sister: “If Allah returns the
distant one to us, behold! I will give to Allah’s face one old
camel and that without delay; en gab alléh hal-rdjeb tara
lwagh allah fateren ma beha mhala’.” If an avenger refuses
the blood price, insisting on killing the guilty person, he vows:
“OQ Allah! as soon as I have avenged my brother, thou wilt
receive an old camel and a sheep; 7d-llah en édn tetdrajt lahtj
ennaha fater w-menharha na‘ge.” Or: “Be my wife forbidden
to me until I have avenged my brother.’ Vows to the effect
that they either will sacrifice a she-camel to Allah or that
they will fast and give the food thus saved to the poor are
also made by his relatives for the benefit of one seriously
ill. However, a vow is not sufficient to bring children to mar-
ried couples or to cause boys to be born instead of girls.
Every vow must be uttered aloud and in the presence of
witnesses, so that they may remind the man should he ever
forget it and thus save him from Allah’s anger. Yet even
one who has vowed something to Allah in his heart while
riding alone through the desert is bound to fulfill the pledge,
because Allah can read hearts and will not be deceived. ‘““Who
compels a man to make a vow? If he made a vow, he did
so voluntarily and must fulfill it to the best of his ability.”
If a father vows an animal which does not belong to him
but to his son, the latter can defend it against his father.
On the other hand, the son cannot do the same in the case
of his mother, because, according to Allah’s will, nobody cares
as much for the son as his mother, mdjene ‘ala waladha. The
vow made by a daughter or sister must be fulfilled by the
father or brother, who is responsible for her, as Allah would
not be angry with the women but with the men. A married
woman is not allowed to vow an animal to Allah without her
husband’s permission. Yet should she do so, either her kin
are obliged to replace it or she must pay its price. Nor can
a woman kill the promised animal herself; this is always done
by some man in her place, who lays it on the ground with its
head towards the south, saying: “This belongs to the face of
Allah.” Then the one for whose benefit the vow was made,
A22 RWALA BEDOUINS
al. manduren ‘alejh, dips his forefinger, kdlteh, in the blood
and touches with it the point of his nose, both of his cheeks,
and his forehead between the eyebrows. These four blood
marks, ntiir ad-damm, must not be washed off.
Srajjer eben ‘Emran of the Mwa&hib clan of the Sba‘a
tribe once commanded a troop of raiders marching against
Eben RaSid, who was also out on a raid against the Sba‘a
at the same time. The troops met; Eben Ra&Sid, being the
stronger, soon pressed, wdfek, Srajjer’s troop so hard that it
scattered in all directions. Those who were overtaken were
killed, those who escaped perished from thirst. Only a small
part of the troop returned home. Srajjer’s mother inquired of
those who came back, alli tabbow, about her son, but in vain,
as every man had had to look out for himself. Then she made
the following vow, nadarat leha nedr: “Allah, if my little son
returns, I will give thee a fat camel.” After a few days a
certain Slubi arrived with Srajj As on his camel, and the mother
did as she had vowed.
The husband of Hulfa, a daughter of Hlejf 4l Hdéres of
the Sba‘a, having borrowed some money from his relatives and
acquaintances, left the neighborhood of Tudmor (Palmyra),
where he was camping, for the inner desert, Sarrak, in order
to buy camels from the Sammar subject to Eben RaSsid. He
intended to sell them to the contractor who was repairing
the highroad from Homs to Damascus. Yet Allah decided
otherwise. While he was resting at night with his comrades,
they were set upon by raiders, bajjatowhom. Robbed of every-
thing, dispersed with derisive laughter in all directions, they
were unable to meet again. In the evening one of the party
happened to meet a Slubi who took him home, where he re- —
lated what had happened. Thereupon Hulfa began to weep,
and repeated her vow made on the day when her husband
started for the inner desert, jowm alli hw Sarrak min ‘en-
daha: “If, O Allah! thou returnest my husband safe to me,
I will give thee a fat camel.” After three months her husband
returned. Then she told him: “Behold, for thy sake I vowed
a fat camel and wish thee to kill it, tardni nadart ‘alejk nedr
geztren w-abejk tedbahaha.” But he objected: “I have no fat
camel, nor anything to buy one with.” Loving him greatly,
Hulfa feared lest Allah might punish him for not fulfilling her
vow, and therefore she went to her kin, lahalha, and begged
from her brother a camel, which an acquaintance killed before
SPIRITS AND VOWS 423
her husband’s tent, she herself marking the latter’s face with
the animal’s blood.
Ratjan walad ‘Awwaz, a member of the Eben Mehir kin
of the Sba‘a tribe, lost his brother. He had been killed by a
Bedouin, who offered to pay the blood price. But Ratjan re-
fused this, desiring to avenge blood with blood, and vowed
to Allah a camel if he would help him exact vengeance. When
the guilty man sought refuge, ‘annaz hdleh, in another ter-
ritory, Ratjan was unable to find him for some time. He had
given up hope of seeing him again, when suddenly while on
a raid he met a strange troop, among which was his fugitive,
riding a mare. Dismounting, he seized his revolver, ridnijje,
and with two shots killed both the guilty man and his mare.
On returning home he sacrificed a camel.
A brother of Eben Fazil of the ‘Ebede division of the
Sba‘a tribe was killed by a member of a powerful kin, who
at once took the part of the slayer. The latter was so uni-
versally known and esteemed for his generosity and readiness
to serve, that everybody in the clan helped to save both him
and his kin from the avengers. They conducted him to a place
of refuge, ‘annazow al-kdtel, returned to the camp, and tried
to persuade Eben Fazil to be satisfied with the blood price.
They continued to press him more and more, until he replied:
“You are mistaken. It is not the slayer, but myself whom you
should have brought to a place of refuge, for I am threat-
ened with danger, not he. The blood price you can keep.
I swear by Allah that I will not touch my wife until my
brother is avenged.” Afterwards he removed with his whole
kin to Eben Hdejb, told him why he had left his clan, and
made him the guardian of his family, should he not return.
Then he went at once in search of his brother’s slayer. Three
months later he found and attacked him, but he was himself
seriously wounded and only escaped with his life through
the assistance of some Bedouins. With them he lay nearly
two months before he recovered sufficiently to be taken on
a camel to Eben Hdejb. But, as the use of his right hand
was gone, he was unable to avenge his brother. Yet there
still remained a twelve-year-old son of the brother, who, on
hearing of what had happened to his uncle, instantly declared:
“Uncle, I myself will go after my father’s blood.” It was in
vain that they tried to hold him back. Mounting a camel, he
rode to the Arabs among whom the slayer was hiding, stopped
A424 RWALA BEDOUINS
his animal before the chief’s tent, and, entering, sat down
among the guests and visitors. They conversed on all possible
topics, an-nds tesowlef min ‘arz al-haci, as is usually the case,
the boy listening eagerly. Suddenly he heard one of the visitors
say: “Our blood-stained one, dammawi, mentioned that he had
found at such and such a place a hole filled with rain water;
but look, he has just come back with his water bag full.”
Great was the joy of the young avenger on finding the culprit
so soon, and he took good notice of the tent into which the
guilty man carried the water. Crawling in at night, he found
him sunk in deep slumber. Shaking him with all the force at
his command the boy said: |
“Art thou asleep or awake? ent ndjem walla’ Zd‘ed.”
“T am awake, ana Zé‘ed.”
“How canst thou sleep with my father in thy belly? éejf
tnam w-abuj bebatnak.”
“Not thy father alone but thou too wilt be in my belly,”
replied the culprit, jumping up and grasping his weapon. But
at the same moment the boy fired a shot at him from his
revolver, tawwar beh ar-ridnijje Samdm, killing him instantly.
On his return he simply said: “Uncle, I have avenged my
father; 74 ‘ammi ahadt tar abtj.” But the uncle was not to be
comforted, thinking that he had not fulfilled his vow. “I vowed
not to sleep with my wife before bringing back the blood of
my brother. Thou hast now brought it. What am I to do?”
Then the more experienced men advised him to dismiss his
present wife and to marry anew. This he did.
In 1898, when cholera was ravaging the country, the Bed-
ouins fled to the desert to escape the contagion, wahmen
cebir, which threatened them. Ever since they have called
that year sanat abu faksa, cholera year. At that time Blejhan
eben Mesreb became seriously ill, and his relatives were con-
vinced that he could not recover, md beh rabeh. When his
brother, who was pasturing camels at some place far from
the water, heard the news, he left his herd and hastened
home, rawwah min al-‘azib. The sight of Blejhan filled him
with terror, for he looked more wretched than any one would
have wished to see even his worst enemy appear, w-alléh a3-
Sowfat al-kasra tamannéha l‘aduwwak. Weeping bitterly, the
brother lifted his eyes to heaven and exclaimed:
“QO God, a camel I vow to thee at once, if my brother
shall again walk full of health and vigor, ‘adiden w-Sediden.”
SPIRITS AND VOWS A25
Then he went back to his herd. When he came five days later
with his camels to the watering place, the Arabs there said:
“Hear the glad tidings! Thy brother is getting better,
no danger threatens him any more, ld beh hldf.’ So, after
watering his camels, he made all haste to visit Blejhan and
embraced him with the words:
“May thine illness depart for the inner desert, Sarrak.”’
Blejhan answered:
“May it never reach thee!” After a short talk, the brother
led in a young white camel, ka‘viden awzah, exchanged it for
an old camel, fdter, fettered her left foreleg, ‘akkalha, outside
the tent, and sacrificed her with the words:
“God, this is the camel I vowed for my brother; my vow
is fulfilled.” At that moment four men seized Blejhan, placed
him in the streaming blood, and also dropped some of it on
the end of his nose, on both cheeks, and between his eyebrows.
He recovered completely.
Both the father and brother of Hamsijja, an unmarried
daughter of one Fare’ of the Sba‘a tribe, were murdered.
The brother left two boys, whose mother married again. Ham-
sijja took charge of the boys, became their foster mother,
wdliyjathom, and made the following vow: “O God, as soon
as these two boys are able to care for themselves and make
their first raid, behold! I vow to thee a fadter camel, and I also
vow that I will fast for three days in seven times seven
weeks.” When the boys grew up and returned from their first
raid in good health, Hamsijja had a camel sacrificed and
for a whole lunar year touched food only every other day.
CHAPTER XVI
JUDICIAL PROCEDURE
SETTLEMENT OF MINOR DISPUTES; JUDGES
Slight disputes and quarrels between members of the same
tribe are settled by friendly intercession. A respected Bedouin
comes with one or two companions to the tent of the more
powerful opponent and ‘says to him:
“OQ So-and-So, stay! Thou knowest well that we all honor
thee, and we also know that So-and-So has, in fact, harmed
thee and that therefore thou hast every reason to be angry
with him; but if thou lovest me, if thou lovest us, do not
persecute him any more! ld tegth.” The man thus addressed,
recognizing that he. will gain more in public esteem if he
abandons his claims, answers:
“For the love I bear thee and all of you, but for this
reason only, I give up all my claims.”
“We know that thou speakest the truth, but still we beg
of thee to swear by Allah.”
“T call Allah to witness that I will persecute him no
more.”
“May thy love for us increase and give us power to ap-
point a guardian who is to see that thou persecutest thy
opponent no more!”’
“I give you full power, ana mheddikom, to appoint any
guardians you desire.”
“We shall go to So-and-So.”
“Go at once! kowtert.” Then they go to a powerful Bed-
ouin and say: “Behold, X has promised that he will not
quarrel with Y any more. Behold, we place the latter before
thy countenance. Have a care that X actually ceases to per-
secute him.”
Answering “I guarantee that,” he sends word to the
stronger opponent: “Beware of persecuting Y any longer.
For, beware, he has put himself under my protection, tardh
dahal ‘alejje.”
More serious differences are settled among the Rwala
by the hereditary native judge, ‘arefa (pl., ‘awdref). Judicial
426
JUDICIAL PROCEDURE A427
dignity is hereditary in certain kins and passes as a rule
from father to son. If the latter lacks the necessary intel-
ligence, bosr, the litigants turn to his uncle, jinhartin ‘ammeh,
or to some other member of his kin. Furthermore, every
chief may pass sentence but may not interfere in any way
with the jurisdiction of the hereditary judges; he must sub-
mit when the contending parties appeal from his verdict to
the hereditary judge. When acting as a judge, a chief is
never called ‘drefa, not being recognized as such. When a
chief adjudicates disputes he does so because he wields power
which it is not always possible to resist and because he can
support his judgment or his will by force.
Eben Gandal is the greatest judge of the Al Glas group;
Al Tajjar holds the same position with the Beni Wahab.
In all matters pertaining to blood vengeance the decision
lies with the ‘awdref ad-damm, namely: Al Kwééeb in the Al
Glas group and Eben Smejr, otherwise known as Eben Battah,
in the Beni Wahab group.
Other disputes are decided by Eben Gandal, al- Ka‘aka‘,
and Eben Durmi of the Al Glas group.
On questions of war and peace Eben Sa‘lan is called upon
to decide.
Special rights are to be considered when either the plain-
tiff or the defendant happens to be a neighbor, al-kasir; a
guest, azg-zejyf; or a traveling companion, al-hawi.
In the Kmusa division of the as-Sba‘a tribe the recognized
judges are the chiefs of the ar-Rhama clan (Barras, Mham-
mad, Metkal, and ‘Awejnan of the Sa‘id kin) as well as the
chiefs of the Btejnat clan (‘Aziz and Fallag of the Stéwi kin).
Among the ‘Ebede division it is the al-Mwajge clan from
which the judges are selected from the kins: Eben “Allus, Eben
Gazza‘, Eben Rabit, Al Agda’, and Al Rgél.
LAWSUITS
A lawsuit is called sdlfa or tlaba and may be decided
either by witnesses or by black oaths, as-sdlfa ‘aleyha umma
Shid walla? dijanen std. An oath is black because it disgraces
a man, blackens his countenance or his honor, implying that
his mere word is not believed. Besides, the swearer is always
in danger of God’s anger, as he can never explain things as
they really happened.
428 RWALA BEDOUINS
Settlement with Witnesses
Generally two witnesses are required in court, kowd tnén
Shid. Only a man of good repute, raggdlen mazbit, who is
no babbler, hacth Zelil, and never contradicts his story, hargeh
sahih, will be admitted as a witness, Sdhed jired. An eyewit-
ness, sawwaf al-‘ajn, should be honest, walad al-haldl, must
not hate him whose case depends on him, must not yearn
for a reward for his testimony, and must be known for his
veracity; alli lad rallen safih w-lé tma‘en rdgih w-habib allah
hacth. Every witness is entitled to compensation for coming
to testify, hakk al-lisén. As a rule an eyewitness will not ask
for it; but if he says: “I want the price of my tongue, ana-
bri hakk lisdni,’”’ then two of his kin have to declare him
to be a trustworthy witness, marzi as-Sehdde, which means
that he is not a hired witness. If the dispute is about a
mare, the eyewitness usually gets its first colt (a filly) or
a camel; if about a camel, his reward is a gold pound. Before
a witness’s deposition is taken, efforts are made by one of the
contending parties to undermine his trustworthiness, while
the other lauds it to the skies. Both disputants spread their
garments on the ground before the judge. Each grasps with
both hands either the long lappet of his shirt sleeve, reden,
or the hem of his cloak or upper garment, sdje, spreads it on
the ground in the tent, smoothes it with his right hand, hold-
ing it tight with the left; then they both raise their right
hands towards the judge and exclaim:
“This is my garment for the unchangeable truth, hada
Selili bes-sahth, O veracious one! ja sudkdn.”
His opponent calls out: “This is my garment for the un-
changeable truth, O liar! 74 éudbén.”
“Leave it spread out, roll it not up as long as the un-
changeable truth does not appear, ld tekofeh ek‘ed bes-sahth.”’
The spreading out of the garment takes the place of spread-
ing a rug for the witness to sit on. This is also frequently
seen in other disputes; a Bedouin spreads out his Selil to
demonstrate that he can bring enough trustworthy witnesses
to substantiate his words.
The judge asks the witness: “O witness, wilt thou give
testimony? tabri teshad.”
cea Wil lias
JUDICIAL PROCEDURE 429
“Come, then, and give testimony, tobb eShad!” The witness
now sits down before the judge and says:
“T declare that there is no hatred in me against him
whose welfare is in question, that. I do not yearn for a re-
ward from him who has asked me to be his witness, and
that I will speak the truth only as pleases the Lord, that it
happened so and so...’’ A witness against whom the giving
of false testimony has been proved will never again be ad-
mitted as a trustworthy witness, makmi‘ as-sahdde.
Should a single eyewitness relate to two men in the de-
sert what he has seen and heard but afterwards depart to
other distant tribes so that he cannot be brought before the
judge, his place may not be taken by those to whom he has
related the story.
One who knows a fact only from hearsay cannot give
valid testimony, for he has seen nothing himself but has only
heard it from others, and mouths will always chatter. Know-
ledge of this kind, called féh famm, has no validity even
when supported by five men. Should a man hear two men
fighting at night and hear one of them, who is afterwards
found killed, shout: “Woe to me, So-and-So means to kill
me,’ he cannot even then be admitted as a witness against
one whose name he has only heard, for this is a féh famm;
he himself had not seen and recognized the slayer. A true
eyewitness never contradicts himself, his statements being
always the same. The report of a [true] man [about some oc-
currence] must be like the gait of a pack camel, always the
same; hatw ar-raggal zey mamsa-l-gemal bes-sahth.
Settlement by Oaths
In the absence of trustworthy eyewitnesses the judge
calls on the party which has entered a denial to swear. As
in the opinion of the Bedouins every court process defiles and
every oath disgraces, ad-din ¢etin w-al-jemin mehin, the oath
is universally avoided, and a man is angry with one who urges
him to swear. The simplest words of an oath are:
“T swear by Allah and eight camels laden with grain that
I did not say..., en w-allah w-taméni gmdl muhammaldten
ralal ennt md kult...” Thus he calls on Allah to punish him
and to do him an injury equal to the loss of eight loads of
430 RWALA BEDOUINS
grain which he has bought in the settled territory; he would
then die of hunger in the desert.
Another oath runs: “I swear by Allah, whose power is
eminent, whose weights are just, and whose tongue is truth-
ful, that it is thus and so; w-alléh alli ‘azizen Séneh w-‘adlen
mizdneh w-talzen lisdneh enni...”
In serious disputes the judge requires the msabba‘ oath,
so called from seven lines drawn with a saber on the ground.
The judge first draws a circle with a saber, then its diameter;
this he intersects with five vertical lines, inviting the witness
to step inside and facing south to swear:
“A false oath is the ruin of the descendants, for he
who [swears falsely] is insatiable in his desire [of gain] and
does not fear his Lord; thus and so happened...; ad-din al-
luwijje kattd‘at ad-derrijje enneh hajef w-lé leh min rabbeh
hajef.”
Searcely is the oath finished when the witness jumps
out of the circle and, full of rage, runs at his opponent, who
has made him swear. The people present at the trial have
to surround and hold him till he calms down.
The third kind of oath, called al-gehira, is used at meet-
ings where a man must be compelled to speak the truth. Then
the chief springs suddenly at the man who is to swear, lays
his right hand on his belly under the belt so as to touch his
sexual organ, and exclaims: “I adjure thee by thy belt, by
thy sexual organ, and by that which lies down to sleep before
thee in the evening to give me a report such as will please
God; ana-nsidk behzdmak wa-lzdmak w-méd rawwah w-amsa
Ziddamak innak te‘allemni bhabib allah.” The belt signifies
the wife, for it is laid aside when the man desires to have
intercourse with her; the sexual organ means children; and
that which lies down to sleep before the tent at night sig-
nifies herds.
‘Awde al-Kwéébi ran into the tent of Prince Sattam,
grasped one of the poles of the merkab litter, and shouted:
“I stand under the protection of this pole, and nothing shall
part me from it. By Allah’s light and by Allah’s right in
this camp I put myself under thy protection, O Sattam, with
all that my conscience conceals but that is clear to thee. I
put myself under the protection of thy wife, of thy children,
of thy mare, of thy herd going to the pasture, and of the son
0 ee a
JUDICIAL PROCEDURE A431
employed with them. Ana dahil hal-amiid mé ‘anni sdiid bniir
allah wa-bhakk allah bhal-menzel w-ana déhel ‘alejk balli ha-
fijen ‘alejje w-bajjenen ‘alejk w-ana déhel ‘ala hzdmak w-md
kafak w-zidddmak w-al-haldl as-sdreh w-al-walad al-fdleh.”
Sattam was sitting by the wall dividing the men’s compart-
ment from the women’s; behind him — hence behind the
wall—were his wife and his children; before him—hence in
front of the tent — stood his mare and his she-camels about
to start for pasture under the care of a young relative of his.
Judicial Decisions
After hearing the witnesses or administering the oath
the judge issues his decision or verdict, ma‘rdz. If one of the
parties is not satisfied he says to the judge:
“Here, take the wages for thy tongue and let me depart
to another judge; hak hakk lisdnak w-asnedni ‘ala-l-‘érefat
at-tani.”
“JT will let thee go to So-and-So.” Both parties now go
to the judge mentioned and relate what has happened thus
far. But, whatever the verdict of the second judge may be,
the party dissatisfied with the first cannot reject it, for then
the judge would say:
“Thou art an old liar. Sit still and accept my judgment.
This dispute is decided irrevocably. Ent cedub eked w-ekbel
mariz has-salfa mabtira.” An appeal is out of the question,
but sometimes the judge says to the dissatisfied party:
“Go wherever thou wilt; find a case like thine and prove
to me by witnesses how it was decided.” The dissatisfied man
then mounts his camel and rides from one judge to another
and from chief to chief inquiring for a case similar to his and
for the court’s finding in it. If he happens to find such a case,
waradha, and proves by witnesses that it had been decided
long before and is therefore an old dispute, sdlfaten mdzje
or ma‘ruzen mazi, then the judge adapts his verdict to the
old one. But if the judgment discovered is not at least five
years old, its validity is not yet recognized — as it is still
a so-called blind case, has-sdlfa hadi ‘amja°. The opposing
side at once declares: “This case must not be used against
me, md tfattah ‘alejje,” and the finding of the second judge
remains in force.
432 RWALA BEDOUINS
Typical Lawsuits
My companion, Blejhan, related: “My comrade Zaher and
I went for plunder to the Rwala territory, ‘ajjarna ‘ala-r-rwala.
We had only one riding camel, which belonged to Zaher. He
sat in the saddle, I sat behind the saddle, zéher bes-sddd
w-ana bel-wrtik. One day we saw a rider, a Rwejli, judging
by his apparel. My comrade said: ‘Look, if we capture that
riding camel, delil, she shall be thine even if a little bell is
ringing on her neckband, tara had-delil en sdrat lena tardha
lak la yidenn birsemha.’ A bell of that kind is hung only on~
the neck of young mares. By these words Zaher indicated
that he would leave the first booty to me alone, even if it
were a mare; and therefore he would certainly have left the
camel to me. I answered that I accepted his offer, ana Zdbel.
Now when the Rwejli met us, I slid off our camel and seized
his deliéil by the rein, while Zaher leveled his rifle at the
man threatening him with the words:
‘Dismount! If thou dost not, by my faith! I will shoot
thee dead; hawwel en md hawwalt lan adbahak bel-baride’
“Having no gun himself the Rwejli obeyed, while I made
the delul kneel and then mounted it. In this manner she
became my property, sdrat lije. Then we searched two more
days and a night for booty but without avail. Finally we ©
started for home again, reaching it on the tenth day early
in the morning, as-subhijjat gina-halna. On the same day my
comrade, hawi, came to me and said:
‘I want thee to give me a half of that camel, because
we agreed to divide our booty, ana wijjak hiser,
‘Thou art right, thou art not right; lak lén, mé@ lak lén,
We quarreled a long time and at last on the advice of our rela-
tives went to Meshen eben ‘AIliS of the al- Mwajge clan of
the “Ebede division to seek justice, tawdradna al- hakk ‘endeh.
We came to that judge each on his own camel, made the
animals kneel before the tent, and saluted him:
‘Peace be with thee!’
‘Peace to you also!’ After tasting some coffee I, that is
Blejhan, sat beside the judge, MeShen, and said to him:
‘O Eben ‘AllGs, I want to ask my right of thee!’
‘Relate, disclose, ehteé ehteé,’
‘Certainly, I swear to God that I shall disclose it? — and
I told him how it all happened, adding: ‘I desire, God grant
JUDICIAL PROCEDURE 433
it! from thee, from all judges, and from every man who does
not disregard my right, that this camel, which my com-
rade declared to be mine even if a bell was ringing on her
neckband, should belong to me undisputedly; abi-n-$sé-llah
‘endak w-‘enda-l-kza w-end alli hakki ma hafa? enna- d-delul
fawwat ha lige hawij7i la jidenn birsemha lak ennaha lije
barde.’
“The judge said: ‘Blejhan has spoken and ended well,
hacja w-afleh. Now give thy account, Zaher.’
‘I will explain what took place, O Eben ‘AllQS, to thee
and to everyone whose hand refuses bribes. It is known, bali,
that my comrade Blejhan sat on my camel behind the saddle.
It is infallible truth, sahih, that I adjudged that camel to him,
yet behold, mar, today my hand is empty, while the hand
of my comrade is full. Therefore I demand of thee and of
all who mean well a half of that she-camel.’
“Then we were silent. Eben ‘Allis asked:
‘Did ye agree at the moment ye saw the rider on this
she-camel that ye would divide, or did ye not? jom ennakom
talattu ra° had-delul entom tahdgartu walla? mé tahasartu.’
‘We did not!’
“Here the judge took both my and my comrade’s saber
and said: ‘I shall deliver judgment, abi a‘roz ‘aleykom ma‘ rUZ.
Thou, Zaher, wilt get from this she-camel a gold pound, néra,
and the greed of both of you must be smothered by your
sense of honor, w-‘arz killen jigfi ‘ala hazzeh,
“I, that is Blejhan, replied: ‘O Eben ‘Allas, I shall not
accept this; help me to my right, ana méd-rza ‘atnt hakki.’
* ‘So thou wilt not accept?’
‘I will not.’
‘Well, then, let Zaher stand up and swear by God and
eight camels laden with corn that he did not adjudge the camel
to thee even if it had been a mare with a bell on her neck.’
“IT urged my comrade: ‘No, rise, rise, fear not God, be-
cause of thy greed! eum kum [sic] lad thaf allah ‘ala hazzgak,
‘I will not swear,’ replied Zaher, ‘for I seek my refuge
in God before thee and thy she- camel; mdni hdlef w-u‘ajjed
allah mink ent wijje delilk,
‘Take two megidijjat ($1.80), Eben ‘Allis, as a reward
for thy work and give me my saber.’
“Taking then my saber and my camel, I rode away, reach-
ing home in the evening, I, that is Blejhan.”
434 RWALA BEDOUINS
The same Blejhan related: “Our auxiliary troop met
a fighting troop of the Eben Mazi and Ahl al-Gebel and
captured the horses whose riders were thrown from their
saddles, kalaje*. I too succeeded in capturing a mare, which
I gave to the care of my kin. On the following morning one
Ehdejjan came to claim her, stating it was he who had thrown
the rider to the ground, kal‘ r@iha min zaharha. Now the
usual quarrel began: ‘It is mine,’ ‘It is not thine.’ Urged by
our relatives, who said: ‘Go to the judge to have your right
cleared,’ we rode to Farhan eben Hdejb.
‘What have ye there? Disclose it!’
“My opponent, zebili, said: ‘We shall disclose all, O Farhan
eben Hdejb! before thee and before a judge who knows customs
and has wit, and before everyone who despises (untruth) with
his every thought; belli hajje w-dajje w-killi min jensdha min
kill nigje. The cavalry of our enemy was defeated, hejl batiha.
I overtook a rider. There was nobody near him who would
either attack or defend him, lahazt al-hajjdl ma ‘endeh ld
min jeshah w-ld min jenhah. I said to him: “Yield her to me
for thy neck, reddha ‘ala rkabak, or I will shoot thee dead.”
He would not yield, ‘ajja jerudd. Then I shot and threw him
to the ground. Now I desire of thee, if God grant it, to return
to me that which a blow delivered by my hand, dazz ?di,
gained for me and of which my cousin, eben ‘ammi, now
wishes to deprive me.’
“Having heard this, the judge said: ‘Ehdejjan has fi-
nished; now do thou speak, Eben Zeri; disclose!’
‘And, by Allah! I shall disclose, Farhan eben Hdejb. At
first I rode with the attacking cavalry, awwal mai hejlen
myrire. We overtook the enemy and defeated him. Many a mare
lost her rider. I overtook this mare. She was running, rider-
less, to and fro, al-faras al-mdreg. There was nobody near
who would defend her or take her away from me again, md
‘endaha min jenhaha w-jenhéha. I would—God grant it! —
that she belonged to me, lije, not to my cousin.’ Then we were
silent. Farhan eben Hdejb — God have mercy on him! — spoke:
‘Ye quarrel over a mare, entom muttdlbin [sic] ‘ala faras.
Lead thy camel before me, Eben Zeri, kallet li delilk.
‘Here is my she-camel! Hé hé!’ I made her kneel. Farhan
then said:
‘I shall decide between you, ana-héi ‘alejkom.’
JUDICIAL PROCEDURE 435
‘Speak! Was it not in deference to thy word that we
came? kowd rddinak,’
‘For thee, Eben Zeri, I have unpleasant news: I shall do
violence to thee; abi-hzemk w-akwak. Thou shalt get the first
colt should it be a filly, and, besides, a five- or six-year-
old she-camel; lak awwaltha w-bicer walla’ tenw.’
‘I accept this as my right, hakki Zebilt” And I took a
five-year-old she-camel, which Ehdejjan gave me, and waited
for the filly. The captured mare went to him.”
MURDER CASES, APPEALS, PATERNITY CASES, JUDGMENTS
IN BLOOD FEUDS
If a Bedouin meets an unknown man and shortly after-
wards finds another man murdered, he describes the living
stranger to the next chief. The news spreads and the avengers
of the dead man accuse the man who answers to the description
of being the murderer. He can only seek refuge with the near-
est judge, ‘drefa, whom he tries to convince that the avengers
are mistaken. The judge then visits the camp of him who had
met the unknown man and found the dead body, and says to
him as follows: ‘Describe to me exactly the appearance of
the stranger thou didst meet.” This is done. If the description
agrees, the judge says: “It is true; thy description has neither
taken away nor added anything; sidz wasfk lad zar w-la rar.”
This was explained by the sentence: “His discernment was not
dull, nor did his intelligence turn aside; la zar dihneh w-la
ray basareh.”’
When a litigant thinks that justice has not been done
to him, he appeals to a board of judges, experts in law, 7e-
‘arrez al-hakk ‘ala ‘awdref magmuin. In this session other
people can also take part. The appellant adjures those present,
jensedhom nisdan bid-din, in the following manner:
“T adjure you by your wives and all that they bear;
I adjure you by the long-maned mares; I adjure you by the
milk-giving she-camels! ana nésedkom bel-mara w-mda tgib
w-bel-hejl naterdt as-sabib w-bel-bel zejndt al-halib. To him
who will clear up this matter it will bring success, but to
him who refuses to testify it will bring ruin, alli jezherha
tesorreh w-alli jecmadha tezorreh.”
436 RWALA BEDOUINS
Then the legal experts examine the case again, sift the
evidence, and after this announce their judgment,
There are many very difficult cases in adjudging pater-
nity. ,
‘Awwad eben Tahiis of the Milhak kin of the Swalme
clan took to wife, één metagawwezen leh, a daughter of his
father’s brother. When he divorced her after some time, she
married a man of the name of Ahu Bnejje al-J emini, to whom
She bore a son, gdbat waladen. The first husband claimed the
baby boy, saying to the second:
“The boy that has come to thee belongs to me, al-walad
al. gak hada lije ana.”
They had a long dispute about it, temdtalow bénhom, and
finally went to the chief Mkat eben Gandal to judge between
them, tewdradow al-hakk ‘endeh. The first husband, ‘Awwad
eben Tahiis, said:
“What thinkest thou, our adept at law, and what think
the judges? He who knows the law of God cannot possibly
allow it to fail. Wsu? ‘endak ja ‘drefatna w-‘enda-l-kza@ w-min
sdf hakk allah mé haffaéh. Verily this boy is mine. I divorced
her when she was already carrying him. Bali waladi hédda
hallejtaha w-hi ndzel beh.” Then spoke al-Jemini:
“Good will to all! that is not the truth. When I married
her she had nothing as yet in her womb. Not until eleven
months afterwards, so help me Allah, did she bear a boy.
Hejr mad hw sahth enni ahadtah w-hi mé bebatnah saj’en
w-‘okob ehda‘ass Sahr j4-llah waledat.”
The judge, ‘drefa, declared: “I shall pass no judgment
until the wife is brought here.”
When she came, he remained alone with her and said:
“This boy is thine, regardless of the man who begot him,
but if thou wilt tell the truth to me, I will get for thee from
the one to whom I adjudge the boy one of his best she-camels;
‘allemint bes-sahih w-ana ahott leé min alli jetla’ waladeh
bair min hijér al-ba‘arin.”
Afterwards he called in both men and said: “Bring hither
your two best she-camels, one each;” which they did, making
them kneel before the tent. Now the adept at law took the
woman outside to the camels and said impressively:
‘Speak, O woman! the truth, ehci 74 hurma as-sahith, and
thou shalt receive a she-camel.”
JUDICIAL PROCEDURE 437
The woman, seizing the she-camel owned by her first
husband, replied: “My first husband ‘AwwAd is the father of
my boy.”
This moved the second husband to say: “Be it so, but
then I claim a reward for helping the boy out of that hole
to the light and for his upkeep, arzi hakk ezhdri leh min
hal-hufra wa-rddaje leh.”
“Thou art right; “Awwad must give thee a camel for the
upkeep,” decided Mkat. And so it happened: the first husband
gave the second a camel and took the boy home with him.
In judgments of blood feuds the winner of the case has
to give the court ten she-camels; in disputes concerning a
woman, one camel is paid; a mare, one camel; a she-camel,
two megidijjat ($1.80); weapons, one gold pound.
CHAPTER XVII
PROTECTION OF THE OPPRESSED
COUNTENANCE OR WAGH
Protection granted by a man against his tribesmen or
allies to a person regardless whether present or not is called
a countenance, wagh. Before the countenance of some Rwejli
it is possible to travel through the whole Rwala territory
without fear of an attack or of violence. Before the counte-
nance of Prince an-Niri one may cross not only the Rwala
territory but also that of all other tribes which acknowledge
his sovereignty. It is said of the prince that he resembles a
long branch to which smaller twigs are attached.
Whoever wishes to travel through the territory of a power-
ful chief goes first to him with the following request:
“I desire to ride through the pastures of thy tribe, so
grant me the protection of thy countenance.” If the chief
answers:
“Undertake thy journey in peace! Behold, I give thee my
countenance, midd ma‘ as-salame tardni e‘tik waghi,” he may
start as tranquilly as if accompanied by the chief himself.
If a man wishes to visit the territory of a strange tribe
and has no comrade, hawi, of that tribe to go with him, he
declares in the presence of some respected men of the neigh-
boring tribe: “Behold, I go on a lengthy journey before the
countenance, under the protection, of Chief So-and-So whose
territory I shall soon enter.’ Then he continues his journey.
When he meets the first members of the tribe in question,
he shouts at them from afar:
“Behold! I travel under the protection of your chief.”
Should they disbelieve and rob him, he still tries to reach
their chief, to whom he complains:
“T undertook this journey before thy face! maddejt bwag-
hak.’
The chief, disliking complications, replies: ‘That is a lie,
cideb.” But the plundered man continues: ,
“I undertook this journey before thy face, as So-and-So
from the Such-and-Such tribe, whose word is believed, ragdlen
mahuden caldmahom, will testify.” | |
438
PROTECTION OF THE OPPRESSED 439
Then the chief must send some one to the persons named
to find out whether such is the case. If the messenger comes
back with a report that the traveler has spoken the truth,
the chief is obliged to return to him everything of which he
has been robbed. Should he fail to do so he would dishonor
his countenance, and his disgrace would spread all over the
desert, with the result that his tribe, ashamed of the affair,
would depose him.
To refuse his countenance or protection to any one is a
disgrace, as it is, likewise, to ask for a reward when grant-
ing it; for the face must remain clean, must not be stained
with any dirt, al-wagh nazif ma jarsadh ad-danas.
The famous Rwejli warrior Fhejd eben Ma‘abhel had his
camp in the Damascus territory, and yet he successfully pro-
tected a Sammar woman who appealed to the protection of
his face. She camped with her husband in Negd by the valley
of ar-Rma’*. Her husband, becoming angry with her for some
reason, began to beat her. Then she started to cry:
“Ja fhejd ja baad hazy.” Thus young women call for
protection, the meaning of the words being that the woman
will submit to her protector in everything. Her husband was
not a little surprised at that:
“Tell me, my comrades, how can my wife call on Fhejd
when he camps a month’s journey from us? tenha ‘alejje fhejd
w-hw msdfet sahr zamdadnen ‘anna.”’
Yet some ‘Akejl camel buyers just then in camp heard
the Sammar woman’s cries and spoke about it in the various
camps to which their business brought them, the report of
the incident finally reaching Fhejd himself. Ordering his slaves
and fellow tribesmen to assemble for a raid, he rode around
the Neftid on the east and in about twenty-five days reached
the camp where the woman was living. There Fhejd declared
that he would harm no one if they showed him the husband’s
tent. When they showed him both the tent and the man, Fhejd
set his she-camel running, stabbed the man with his spear in
the thigh, and said to him:
“Thou filthy beast, didst doubt that thy wife has my
protection? If thou harmest her again, I will kill thee.” After
this Fhejd returned to his people, meeting them in the Sir-
han depression.
If it is a matter of common knowledge that the head
chief has lent a traveler his face or if the latter is accom-
440 RWALA BEDOUINS
panied by a haw? (or haéwi) and, nevertheless, some member of
the chief’s tribe or a fellow tribesman of the hawi attacks and
robs him, the culprit is punished with far greater severity
than if he had committed murder, takti* al-wagh as‘ab min
dabhat az-zelema (sic). For in a case of murder the blood price
is fixed by ancient custom, whereas a chief or a hawi and their
kin may ask any compensation they wish for the corruption
of the face. Of such unlimited demands every robber is very
much afraid, and therefore, although he often beats the hawt
soundly and curses him, he always returns to the traveler
all that he has robbed him of and begs him to swear in the
hawi's presence that none of his property is missing and to
forgive him.
THE HAWI OR COMPANION WHO PROTECTS TRAVELERS
If the traveler distrusts some tribe, he tries to hire as
comrade either a member or an ally of the tribe, that he
may then ride before his face. A companion protecting the
traveler from both his fellow tribesmen and allies is called
a hawt. To travel with a hawi is always easier than to travel
before a chief’s countenance, because a hawi can be seen and
heard, whereas the protection of a chief, often living at a
great distance, must be first proved, which not only takes
some time but in most cases is difficult. For this reason the
chief usually gives the traveler in addition to his protection
one of his slaves or servants to act as companion.
In the selection of a hawi much caution is necessary. The
more powerful and better known his kin, the more can his
protection be depended upon. A common Rwejli is unable to
protect against all the ‘Aneze but only against the division
of this group of tribes called Zana Muslim. These people have
an old, established custom that whenever any of them eats
a meal with a traveler he also lends him his face, hawijet
sufra. In this case it is not necessary at all for the traveler
to ask him to be his hawi, as any man of the Zana Muslim
is bound to deliver him from danger without a Special request,
min rejr nab’ jefekkeh. Only a culprit fleeing before an avenger
cannot become a hawi.
One single face protects against all members of the Zana
Muslim; the same applies to the Zana Bisr and also to all the
‘Amarat, the other two great divisions of the ‘Aneze. As a
PROTECTION OF THE OPPRESSED AAI
result, three hawi suffice for protection against all the “Aneze
from Aleppo to the Neftd and from the Sirhan depression
to the river Tigris, lehom wagh wahed.
With the Sammar it is altogether different. There the
most reliable face is furnished by a man either of the Sin-
gara or the ‘Abde. As the Aslam and Timan quarrel contin-
ually, to traverse their territories with only one haw? is out
of the question. If a traveler meets a Sammari and eats with
him, he must nevertheless ask: “Wilt thou give me thy face
against the Sammar if I give thee mine against Such-and-
Such?” And, if the Sammari agrees, another question is neces-
sary: “Against which Sammar canst thou be my hawi?” This
must be repeated every evening, as a Sammari usually prom-
ises for one day only. ;
The members of the Sararat tribe, which has no head
chief who can dictate to all the clans, md jekul ‘aleyjhom wa-
had, are not secure even against their own fellow tribesmen.
Then it pays to be very exact in inquiring whether the hawi
can protect against the whole of his clan or merely against
a few kins. A Sarari hawi, too, keeps his engagement for one
day only. Should the traveler fail to renew the agreement
with him, his hawt may himself rob him on the next day or
make common cause with the robbers.
PROTECTION BY REQUEST
Protection granted by request, dahhdla, is the basis of
all security both of person and property. Whoever is threat-
ened by death or loss of property or whoever thinks that he
is being wronged asks protection from him who has the power
to give it. At the same time it is everyone’s duty to give
protection when requested to do so. A refusal would imply
weakness, would blacken one’s honor, and the man who re-
fuses would be derided at all camp fires for his lack of manly
courage. It is, of course, true that no one likes to be asked
for protection because of the cruel work full of difficulties
and trouble that is involved in it.
One who is oppressed personally has to ask protection
of someone more powerful or of a member of an important
kin; it is sufficient, however, for him to enter the tent of
the one whose protection he desires or even its sacred pre-
cincts, muhdrem. The precincts begin either at the limits of
442 RWALA BEDOUINS
hearing distance or at a full spear’s length from the far-
thest tent pegs. When a pursued person cries from afar to
the tent owner that he is putting himself under his protection
and is heard, the latter is bound to protect him. The term for
such an occurrence is hakk as-sowt. On reaching the sacred
precincts the pursued man finds himself under the protection
of the tent. If he is unable from exhaustion to proceed any
farther and remains lying on the ground inside the precincts,
no harm may be done to him, as that would be a violation
of the tent, ‘atab al-bejt. The owner of the tent, his wife, or
child shouts:
“Why dost thou violate my protégé? thine eyesight is
sharp enough, is it not? léh ta‘teb ‘ala dahili ent ‘ajnak Z2W197€.
With us the precincts of a tent are recognized as sacred by
an old custom; no one would dare to violate it; al-muhdérem
‘endana “ddaten sdnijjaten md had jaktatha.”
The persecuted man always tries to reach the tent. When
he succeeds, he takes hold of the occupant’s wife, or a girl
there, or holds a baby towards his pursuers, Saying: |
“The protégé has arrived.and saved himself, dahal ad-
dahil w-silem.” The people in the tent, whether men or women,
cry: “Our protégé! Stop, respect the tent; stand still! dahilana
jammakom al-bejt al-bejt jammakom.” Anyone who injures or
kills the protégé inside the tent must compensate the owner
for disgracing his tent, hakk bow2t al-bejt. Disgracing of a
tent is punished with greater severity than injury to the face,
ekta al-wagh. The distance from the protecting tent to the
tent of the culprit is measured by steps, and the latter must
give one lezz camel for every step as compensation for disgrac-
ing the tent. If, however, the persecuted man has killed one
of the tent owner’s near kinsmen, no protection will be given
him and he may be killed in the tent itself, even if the woman
present at the time were to grant him protection, dahhdla.
This proceeding is explained and excused by the rousing of
the blood, fowgt ad-damm, of the kinsmen when they see or
hear that one of their number has just been killed.
Protection obtained in person is followed by the granting
of the protection of the countenance. The protégé moves
constantly before the countenance of him whose protection
he enjoys, alli dahal ‘alejh. Such protection cannot be limited
but must be given a wide interpretation, ad-dahhdla mamdide
ma hi mahdide; therefore there is never any dispute as to
_ 2
;
Oe ee ee ee
PROTECTION OF THE OPPRESSED 443
its validity. To deny having been asked for protection or to
try to rid oneself of the obligation would be considered a
disgrace. For one of the chief marks of gentility, mruwwa,
of a Bedouin is the granting of protection when it is asked
for. The man who grants protection, dahhdla, must forthwith
announce it in the whole camp and even in all the camps
around: “Let none dare to come near So-and-So! Know ye
that he has put himself under our protection! Whoever harms
him will pay us the price of our countenance!”
It is also possible to obtain protection for animals in
dispute. In this case the ‘oppressed party leads the animal
into the sacred precincts of the tent, or at least brings a hand-
ful of hair cut from its tail, halab leh helbe. In the latter
case the protector, taking the hair, then goes to the herd in
which the animal in dispute is kept and, having recognized
it by its clipped tail, leads it before his tent. Nobody dares
to touch it there until the dispute is settled.
Typical Cases of the Granting of Protection and its
Consequences
Blejhan eben Zeri told the following story: ‘‘We, the Kmusa
men, were camping in the al-Mijah valley. There was not much
water in the wells. Medbar eben ‘Abdallah watered his sheep
and goats, ranameh, from a well. Belhan eben Mnazzel brought
his flock to the same well and tried to drive Medbar away.
Enraged, the latter attacked Belhan, sata’ beh, fell upon him,
adlah beh, with a saber, and cut off his nose, so that it hung
only by a bit of skin and later had to be sewn on with the
hair of a virgin. Medbar, leaving his flock, then ran into our
tent, that is of the Eben Zeri, and shouted: .
‘Behold, I call on Allah and all of you to protect me from
the face of my cousin, so that he will not attack me!’
“We ran out of the tent and warned them, nadahna ‘alej-
hom: ‘Let nobody come near Medbar and his kin. He has asked
for our protection and is our protégé.’ Then we mounted our cam-
els, surrounded all the tents belonging to Medbar’s kin, helped
them strike them, and conducted them to the settled territory,
rarrabna, on the Euphrates, where we crossed the river, ‘abarna,
and encamped in al-Gezire. Some time later the wounded man,
alli mostijen beh, watered his flock in the Euphrates and saw
a relative of the assailant, as-sati, who, as it was the time of
444 RWALA BEDOUINS
the greatest heat of the day, was just resting with his flock,
mzajjel branameh. Suddenly Belhan seized his heavy club, ma-
drub, jumped at this relative of Medbar, and beat him till he
fell down insensible. When it was reported to us, we at once
rode to the river and took Belhan to task:
‘Thou knowest that he is under our protection. Why dost
thou insult our face? Why dost thou beat thy cousin?’
“He replied: ‘O brothers, his fate has overtaken him,
amreh sar.’ But we went straight to his kin, naharna haleh,
compelled them to come with us, and took all their tents and
flocks just as if they were enemies as compensation for our
lost face, w-ahadnahom ahd al-kowmédni hakk waghana heldl-
hom w-bujuithom. Then, lodging them, in our tents for the time
being, we gave them this advice, w-asarna ‘alejhom Sowren:
‘If you make up the quarrel, behold! we shall give you
these flocks; if not, we shall keep all as the price of our face
and shall return nothing to you, md nantih’ We had them
all assembled, lajjemndhom, in our chief’s tent. Medbar and
Belhan also appeared, each with his surety:
‘Medbar, wilt thou be reconciled with thy cousin?’
‘I will, zableh.’
‘Turn to, anhed, thy surety!’
‘I. turn to ‘Abtan.’
‘Wilt thou be reconciled, ‘Abtan?’
Twill?
‘Dost thou vouch for the reconciliation?’
‘I do.’
“Next we asked Belhan: ‘Wilt thou be reconciled with thy
cousin?’
‘T will.’
‘Who is thy surety?’
‘Razi.’
‘Will Razi guarantee that Belhan will keep peace?’
‘I do.’
‘Lay aside your arms, then embrace and kiss!’ This they
did and became reconciled, and we now could give back to
Belhan’s kin all that we had taken from them as the price
of our face.”
Za‘al eben Razi of the Kmusa subdivision of the Sba‘a tribe
had a son; N ejtil eben Cdejj jan was the father of a daughter.
Za‘al and Nejtal were the sons of two different fathers but
of the same mother. Za‘al reserved Nejtil’s daughter for his
PROTECTION OF THE OPPRESSED 445
son, claiming the cousin’s right to his cousin. Nejtal denied
that the cousin’s right was involved in this case, and his
daughter declared that she would never marry Za‘al’s son.
Za‘al then began to persecute Nejttl in such a hostile manner
that the latter had to seek refuge in Ratwan eben MerSed’s
tent and to ask his protection. Ratwan, sending for Za‘al, said
to him:
“Count thine ancestors till thou findest one who is both
thine and Nejttl’s. Then ask for his daughter, and I myself
will bring her to thee, if necessary, with a saber in my hand,
atakaffaha jammak bes-sejf rasban.”
Za‘al began to count: “Razi, the son of Sabr, the son of
Sajer, the son of Farag, the son of Murabbet — and Murab-
bet is the fifth ancestor of Nejtiél.” After this Za‘al brought
five pack camels: a five-year-old, rubd‘, a four-year-old, teni,
a three-year-old, ged‘, a two-year-old, hezz, and a yearling,
mafrud, and, making them kneel before Ratwan’s tent, spoke
thus:
“OQ Kmusa, here ye see five ancestors connecting me with
Nejtul. I call you as witnesses. Jad kmusa tardkom Ssdhedin
‘ala ‘adad al-gdud taradhen najehat.” Here Nejttl, turning to
Ratwan, interposed:
“Za‘al’s son does not belong to my kin; he is not a cousin
of my daughter and therefore cannot have her for five camels.
Behold, I, thy protégé, demand such gifts as, according to
ancient custom, are given in such cases, al-mukalledat. Make
Za‘al bring also earrings valued at eight pounds, tardci bta-
man néradt, a necklace, towk, the pendants to the necklace,
madnez, and also enough silk and cotton stuffs, so that I
could walk on them from thy tent to mine.”
When Ratwan repeated Nejttl’s demands to Za‘al, he
refused them indignantly, saying that al-mukalledat gifts had
long been out of fashion.
“T let thee know my protégé’s demands and ask thee to
comply with them. If thou thinkest that the al-mukalledat
gifts are no longer given, bring me thine opinion confirmed by
the judge Eben Rubejn and I shall believe thee. But if Eben
Rubejn decides that thou must give what Nejtil demands,
then bring a surety that thou wilt do it; otherwise Nejtul
will marry his daughter to whomsoever he sees fit.”
“Well, then, let Eben Rubejn decide according to the law.
Snejdan is my surety. Come, Snejdan, grasp my moustache
446 RWALA BEDOUINS
with both hands and declare in my name that I will give all
that Nejtal asks, if Eben Rubejn decides that the al-mukalle-
dat gifts must be given.”
Snejdan then held both ends of his moustache in his
fingers and Za‘al promised to give Nejtil all he demanded,
if Eben Rubejn should decide by affixing his seal that al-mu-
kalledat were lawful. Going to Eben Rubejn, he soon returned
with a decision in the affirmative. But, as neither Nejtal nor
Ratwan would abate anything of their demands, Za‘al gave
up his claim to Nejtil’s daughter, and she afterwards married
another man.
A certain Rwejli was given to quarreling. Once he quarreled
over acamel with a man more powerful than himself. Unable
to obtain his right, he cut off a handful of hair from her
tail, brought it to Sa‘din eben Me‘Sel, and said:
“Behold, this hair asks God’s and thy protection in a
matter of right!”
“Be it so, thou owner of the camel! The right should be
helped to grow freely, for a just dispute must go on its well
trodden road.”’
Then Sa‘din mounted his mare, took the hair with him, and,
accompanied by his slaves, rode to the herd of the disturber of
the right, katta* al-hakk. The slaves soon found the camel
with the clipped tail and began to drive her away. Alarmed
by his herdsman’s cries, the disturber of the right galloped
up on his mare; but Sa‘din shouted at him:
“Wilt thou let thy cousin have his right?”
aN
“Know, then, that I shall help him to obtain it.”
Having said this, he gave the she-camel to his protégé
and dismissed him with the words: “In future protect thy
camels thyself. May God protect me from all the evil thou
causest by thine incessant quarreling!”
The parents of a married woman who had no other heirs
died leaving a large herd of camels. The daughter wished to
get at least two she-camels out of the estate, but the relatives
of the dead couple refused to permit it, and she had to return
to her tent in disgrace, rawwahat hagléna ‘ala bejtha. Not .
long afterwards the camp was moved to another place, and
while she was pitching a tent she saw her parents’ camels
passing by. Running towards the herd, she selected two young
she-camels, drove them to Krejtan eben al-Hiim’s tent, and,
PROTECTION OF THE OPPRESSED 447
making them kneel there, shouted to Krejtan: ‘Behold, of
God and of thee I ask protection for these she-camels, as
they are the property of my ahl, kin, by right.” No sooner
had she said this than one of her relatives came running to
her and, rolling his eyes in a frenzy, tdjerdt ‘ajvineh, tried
to drive the animals away. But the protector spoke sternly:
“Stand still, fellow! Art thou blind? I was asked to protect
them. Not until thou allowest right to take its course and they
are adjudged to thee, canst thou have them. Jammak 74 zelema
ent ‘amjan hadolen mdahhalat ‘alejji bel-hakk elja-msejt al-
hakk w-sdrat lak hodhen.” The woman then chose a security,
who took her opponent to the ‘drefa judge, ‘Awejnan eben
Said:
“Tell your story, ehtecu,”’ ordered the judge. The woman’s
representative began:
“What dost thou think, O ‘Awejnan, of a woman crushed
by the will of God? wés ‘endak bel-hurma makti‘at as-sejha.
We wish, if it be God’s will, that thou shouldst not deprive
her of her share of her parents’ estate.”
The opponent argued thus: “What dost thou think, “Awe}j-
nan eben Sa‘id, of a wedded woman, alli birkubet ar-raggal,
who wants to divide with me the herd of my relatives? tabi
thaserni behalal hali. And yet she is no desolate orphan, having
a noble husband living and two sons; w-hddi mad hi jetime
alhin hi birkubet ar-raggal w-laha waladejn. I desire of God
and of thee that thou deprivest her of the share of the herd
or my ani.”
‘Awejnan declared: ‘“‘A case like this has been already
decided. That decision is more than five years old and is
therefore valid for this woman too. Both she-camels are hers.”
In the spring of 1899 the Hwetat, sanat al-hweétat, at-
. tacked the Kmusa in their camp at al-Krejjat. The latter
resisted bravely, but it was long before the enemy was finally
beaten off. Many warriors were killed and many wounded. One
of the Hwétat, while fleeing, shot dead the grandson of Eben
Kardas. Then, realizing that it was impossible to escape, he
drove his horse right into the Kmusa camp, leapt into Rsejd
eben Mesreb’s tent, and asked for protection, tah bel-bejt w-
dahal ad-dahil w-silem. RSejd’s daughter shouted instantly to
the pursuers:
“Stand still! There is a tent before you. He is our protégé,”
and sent a female slave for her father. RSejd, though he was
448 RWALA BEDOUINS
wounded in the left hand and bespattered with blood, posted
himself in front of his tent and liberated the Hwéti, fakkeh,
from the enraged crowd. But no sooner did Eben Kardas
learn that the enemy who had slain his grandson was in
Rsejd’s tent, than he came there galloping on his mare and
offered RSejd twenty camels if he would deliver the Hwéti
to. him. Rsejd declined with these words:
“Wouldst thou tarnish my tent, md tebié bejti, so that
I should become an object of contempt? atasajje° beh.”
Protection of Enemy Who Voluntarily Surrenders
The Bedouins hate to shed blood and therefore spare the
lives of their enemies as much as possible. Thus, when re-
pulsing an attack and pursuing an enemy, they urge him to.
surrender, kdmow jamna‘tin, with the words:
“Yield it (thy mare, camel, or arms) for thy neck as long
as I can help thee, ruddha ‘ala rkubtak metiéli anfa‘ak.”
The enemy answers: “Lay God on me! hott ‘alejji allah.”
“God on thee! ‘ale7zk allah.”
Sore Lo
An enemy who has surrendered voluntarily is called mani‘,
pardoned or saved, because his adversary has pardoned him
and saved his life, mana‘eh ‘an rukubteh ‘an ad-dabeh. All the
possessions of such a mani‘, such as his horse, camel, clothes,
arms, etc., become the property of his captor. The latter,
however, lets him keep them for a while, merely taking the
precaution of giving the mani his headband, kerchief, or
jacket as a sign and a warning, amurijje, that nobody must
harm him. The pardoner, médne‘, then throws himself into
the fight anew, and not until the victory is complete will he
look for his mani in order to take him and the booty to |
his tent. There he despoils the captive of anything he desires ©
and then dismisses him with a gift of some kind. Yet some-
times the mani‘ chooses to break his word and tries to escape.
If his animal is unwounded and the fighters draw away to
some distance, he creeps out of the enemy’s troop and flees
into the desert, jehott al-kowm Sanak w-jenir al-hala’. On his
return home, elja’ tabb ‘ala haleh, he will send, at the next
opportunity, the part of the dress received from the mane‘
back to him. A pardoned mani of this kind is called bajez,
faithless. This will not injure him much with his fellow tribes-
PROTECTION OF THE OPPRESSED 449
men, but among the enemy he must, if recaptured, expect
death, as no one will pardon him again.
Bajez, faithless, is also said of one who attacks a friend.
Such a stain fell on the name of the Rwala when, in the
spring of 1898, they attacked the ‘Ebede in al-Ka‘ra. The
‘Ebede, under the chief Bargas eben Hdejb, asked Eben Sa‘lan
for peace. This was granted, and the messengers returned home
in the evening; but on the following morning Eben Sa‘lan’s,
Eben Me‘gel’s, and Eben M&gejd’s warriors attacked Barégas’
camp again and completely looted it. To excuse himself Eben
Sa‘lan asserted that this particular troop had left twenty days
before on a raid against the ‘Amarat in the vicinity of Ker-
bela but, when repulsed, attacked the ‘Ebede on their way
home, in ignorance of the fact that peace had just been con-
cluded. The “Ebede, however, do not believe this subterfuge
but still maintain that they were attacked treacherously, bd-
kowhom bowka, and, whenever they sight a Rwejli in the
desert, they utter their battle cry, jentahun: “I am a rider
protecting the ‘Arfa herds, I a Sbé‘%. O those faithless ones!
O those blackened faces! Have you forgotten the peace dinner?
Hajjal al-‘arfa sbé% al-bowkdn sowddan al-wgih wén mradda-
kom.” A breach of faith is always condemned, for it is punished
by God. Hence the saying: “A faithless one will never rise
above the dogs, ra‘ al-bowk md jarka’ fowk al-clab.”’
PROTECTION IN CASES OF THIEVERY
To despoil a stranger belonging to a tribe not related
to one’s own is a proof of cunning and strength. But no chief
will stoop to stealing. It is usually the sons of poorer families
who go out in twos or threes to steal or to rob. A thief on
foot is called hdjef or hansuli; if mounted on horse or camel
he is known as mu‘ajjer. When the ma‘dajiv arrive near the
enemy’s camp they hide and try to acquaint themselves with
the whole terrain. After sunset they leave their horses or
she-camels in a safe place and crawl near to the tents. One
of them remains at a certain spot about five hundred paces
from the tents; the other advances cautiously till he finds
a good horse or a she-camel which he thinks worth stealing.
If he succeeds, he hurries back with the capture to his comrade
and then to the place where their own animals are hidden.
Tying the stolen animals to their own, he then leads them all
450 . RWALA BEDOUINS
afew hundred meters farther but away from the place where
his comrade is stationed. The latter keeps his place at least
one hour longer, waiting to see if by chance the theft has
been discovered in the camp. Should an alarm be given and
search made for the stolen animals, he tries to attract atten-
tion to himself and then leads the pursuers in a different di-
rection from that taken by his comrade, until, after eluding
them altogether, he makes haste to join him. Then, mounting
the captured animal, he makes his escape while the pursuers
are following the wrong scent.
If a thief is seen crawling near, he may be shot at sight.
If he is caught, his captors beat him, jaktoltineh, revile him,
jasahmineh, and, if he is unknown to them, tie him fast
to prevent him from running away and stealing something
after all. After sunrise breakfast is given him and he is free
to go wherever he wishes. In case the thief with the stolen
mare escapes and his watching comrade is caught, kazib, the
latter may be killed on the spot but must not be held in
fetters to compel his comrade to return the stolen animal.
Fettering is not an established custom, md hi ‘ddaten sdni-
jaten, among friends. A member of a hostile tribe, when
caught in camp at night, is generally put in the irons used for
fettering a mare’s forelegs in the evening, and he is then called
rabit. In order to save his life he must offer some animals of
his herd as a ransom. In this case it is said that “the captive
sent his movable property instead of ne neck, ar-rabit kallat
halaleh zidddm rukubteh.”
To steal from a fellow tribesman or even from a neighbor
is considered a disgrace. A thief of this type is called bawwak,
netul, or nedii*. No one will suffer him to come to his tent.
Should he enter a tent in another camp, any one knowing
him will instantly call the owner’s attention to him: “This
man is a bawwdk. Let him not sleep in your place! Hada
bawwak lad thalltih jamrah ‘endakom.” However, if his sons
are known to be honest, they are not made to suffer for their
father’s shame.
If anyone can show indisputable proofs that a fellow
tribesman has stolen, for instance, a firearm from him and
if the other denies it, the robbed man takes two or three of
the offender’s camels, drives them before the tent of a more
powerful neighbor, and, after obtaining his protection for them,
adhalhen ‘alejh, brings his witnesses. The protector must then
PROTECTION OF THE OPPRESSED A451
aid him in obtaining his rights, jimassi-l-hakk. First he goes
to the accused and asks him to return the stolen weapon or
to declare on gehira oath (see above, p. 430) that he has
stolen nothing. Should he refuse to do either, the protector
will declare: “Behold! So-and-So resists, although the weapon
belonging to X is in his belly. The she-camels for whom the
latter has asked my protection from this day are his own.
Beware everyone who would take them away from him. Be-
hold! they stand before my face.”
His honor, his good name are the principal motives of
a Rwejli’s charity. There is nothing he fears as much as dis-
honor to his good name and a reflection on his character, or,
as he says, the blackening of his face. Should he fail to guard
his protégé effectually, to get compensation for him who walks
before his countenance, should he disregard his guest: in all
these cases he is threatened with the blackening of his face.
The wronged man then ties a black rag to a long stick or to
a spear and cries:
“This is the black flag of So-and-So. I put myself under his
protection and he has not freed me; I suffered loss before his
face; I was his guest and he has not fed me. May Allah blacken
his face! Hadi raje sowda? flan eben flan dahalt ‘alejh w-lé
fakkni rah rizki bwagheh ma ‘assani sawwad allih wagheh.”
Naturally the people are eager to learn the details and on
hearing them run to the accused to mete out justice.
PROTECTION FROM OPPRESSORS; RECOGNITION
OF BENEFACTORS
If a man of power oppresses a. weaker one and the latter
is unable to defend his honor himself, he ties a piece of black
tent cloth to a stick or spear, rides around the camp of his
kin, and shouts:
“My friends, O ye people who give protection! know ye
that my face has been insulted by the powerful So-and-So;
rabi ja hla-l-hamijje katta’ waghi flan al-belijje.”
This is a sign to his kinsmen to mount their horses or
camels and to parade before him shouting their battle cry,
jearzun ‘endeh w-jentahin: “X, behold, here I stand before
thee, O X! ja fldn ‘ajnék [sic] 7a flan.”
When all are assembled, they tear up and throw away
the black flag, surround the tent of their powerful neighbor,
452 . RWALA BEDOUINS
and compel him both to right the wrong done and to give
compensation.
When he has complied with every demand, the powerful
man now asks his weaker opponent to declare this publicly.
When that is done, he ties a white cloth, Sowra, to a stick
or spear, just as was done with the black material before,
and makes a circuit of all the camps in the vicinity, waving
his flag and crying:
“We have done our duty, kazejna ldzemna.”’
This he does in order to inform all the wronged one’s
relatives that a reconciliation has been effected, for otherwise
he might be attacked by some of them. Moreover, he wants
all his fellow tribesmen to know that no further reproach
may be brought against him.
A white flag is also flown by a grateful enemy in honor
of his benefactor. Whoever on a raid or in a fierce fight or
when being pursued has been saved from certain death, on his
return flies a white flag in front of his chief’s tent and says:
“So-and-So — may Allah whiten his face! — on a day
when life was nearing its end and death was stepping forward,
saved the neck which moves here before you. Oh, may Allah
whiten his face! Flan bajjaz allah wagheh jowm akfat al-
hajja w-akbalat al-menijje fakk ar-rukubat al-mdalijje.”
Then two of the assembly stand up, inquiring: “Whose
is the white flag flying here? lemin hal-béza al-mabnijje.”
“It belongs to So-and-So, may Allah whiten his face!’
“We testify that he is deserving of a white flag. He is
a brave youth who acted, as he did, with deliberation. Hail
to him, by Allah himself! Jistéhel al-béza rldmen ‘ana-lha
w-hejh hejh ja lallah.”
From the chief’s tent the news of the honored man’s
deeds spreads through the whole camp, the guests present,
of course, bring the news to other camps, and before a month
is out the main topic of conversation at all the camp fires for
hundreds of kilometers around is the story of how X us
saved Y from certain death.
BEGGARS; LOST ARTICLES
There are no beggars among the Rwala. An impoverished
man is helped by his kin, his clan, and the chief. And yet
sometimes beggars are to ek seen walking through the camps.
PROTECTION OF THE OPPRESSED 453
They are of the Slejb and Sararat tribes. Such a pauper, za7f,
comes to the women’s compartment in the tent and whimpers:
“OQ mistress of this tent! behold, I am, by All4h himself,
naked and my family hungers. Therefore I come to Allah and
to this tent; w-ana gaj jamm allah w-jamm hal-bejt.”
If there is want in the tent, too, or if they are not willing
to give anything, they simply say:
“Run along, we have nothing to give! kawter md ‘endana
Sien.” |
A chief could not, of course, let a beggar go away in
that manner, and other Rwala also try to do as much as
they can for him. They do it, partly from love of Allah,
ilahijje, partly because they like to hear the beggar’s thanks
and hope that their charity may be extolled elsewhere, jeskor
w-jedkor.
To conceal a lost article is not considered dishonest as
long as nobody calls for it. The finder is not required to
search for its owner; he must search for his own property.
Many things get lost during the migrations. The camels
laden with tents, furniture, rugs, garments, etc., rub against
each other or against bushes, roll in the sand, start trotting
suddenly, and lose one parcel after another of their load all
along the route. Many of these lost things can be easily hidden
and appropriated for the finder’s own use, as the dress and
personal effects of the Rwala and the furnishings of their
tents are almost without exception similar in their appearance.
It is hard to prove that this or that article does not belong
to the person in possession. A dishonest person or one who
has no fear of Allah will not return what he has found even
when asked to do so by the owner himself. The latter usually
either hires a public crier or, mounting a horse or camel,
himself rides slowly through the camp in the evening when
all the people are in their tents, shouting: “Oh, thou who hast
seen such and such a thing and esteemest Allah more than
that which thou hast concealed! O thou who wilt keep quiet
about a thing of no value, be careful that thou takest it not
for that which is dear to thee, that the place where thy
camels rest at night will not be left empty; and that thou
mayest not call for help with no man willing to hear thee!
Ja min ‘ajjan as-si al-flani w-hw jedkor allah ‘an al-rabv’
ja Gdmen al-bali taiawwazteh bel-rali jasbah mrahak hali tsith
w-la lak wali.”
A454 RWALA BEDOUINS
“Whoever has seen such and such a thing or heard or
received news of it, or knows anything of it, let him remember
God and not hide it; 7@ min ‘ajjan al-raraz al-fldni aw hebber
aw “allem w-hw jedkor allah ‘an al-raba’.”
When a man happens to know something of the lost
article and hears the shouting, he says: “Come hither and
take thy thing!”
If anything belonging to a traveling merchant, Kubejsi,
is lost, he too rides through the camp shouting at the top
of his voice:
“Q ye who hear this voice, praise the Prophet! He is for
you the first, ‘Ali is the second, and Fatma, the prophet’s
daughter, is the third. Who has seen this and that?”
The finder of the lost article, if willing to return it,
shouts back to the crier: “O thou owner of that thing, come
hither! ja rda‘%-l-raraz elhadk elhdk.”
But if a lost article which has been proclaimed publicly
and which has evidently been concealed with the intention
of keeping it, is found, the culprit is reviled by the whole
camp and soundly thrashed by his kinsfolk, jenakkelineh
tenkil, because he has disgraced them.
CHAPTER XVIII
HOSPITALITY
SALUTATIONS
A salutation, if returned, is a guarantee of safety in the
desert, as-salam salame. If a stranger travels unaccompanied
by a hawi through the territory of a tribe unknown to him
and salutes someone—be it only a little girl—and is saluted
in return, he may be reasonably certain that he will be neither
attacked nor robbed, for even a little girl with all her kin will
protect him. Should the fellow tribesmen of the girl attack
and rob him, mdhid, he has only to ask the help of her kins-
folk, who must take his part. The girl is the best witness:
“A traveler saluted me at such and such a place, of about
such and such an age, dressed thus and so, riding on a she-
camel,” of which she also gives a description. Frequently even
an enemy saves himself in this manner when hotly pursued.
Realizing that he cannot escape, he suddenly changes his
course, returns by a roundabout way to the camp of his pur-
suers, salutes a child, and, taking its hand, allows himself to
be led to the tent of the parents. The adult Bedouins, being
more cautious, do not answer at once when saluted by a man
they do not know. Especially if two or three are riding to-
gether and approach a camp at night, the guard replies to
their salute thus:
“Ye are outlawed; I shall not return your salutation;
tardkom mwassedin w-laé ‘aleyjkom radd as-salam.” For an out-
lawed one, mwassed, is treated like an enemy to whom a
salutation is of no use whatever.
The salutation of the traveling Bedouins consists of many
sayings, questions, and answers.
The shortest one is: “Be strong [So-and-So]! kaww [flan].”
The saluted person replies to this: “Welcome to us! ja
hala.”
The traveler then asks: “How art thou? ¢Gejf ent,’ and
is answered: “May Allah salute thee! allah jesallimk.”
“T wish success to thee, al-‘awdfi.”
455
456 RWALA BEDOUINS —
“May Allah grant success to thee! allah je‘dftk.”
“How is thy health? éejf hdlak.”
“May Allah preserve thy health! alldh jesallem hdlak.”
“How are thy little sons? éejf ‘ejdlak.”
“They are well. May Allah grant success to thee and pre-
serve all that thou lovest! bel-‘dfi allah je‘afik w-jesallem
raltk.”’
The ordinary part of a salutation being exhausted by the
foregoing, more particular questions, which are of great im-
portance in the desert, may be asked: :
“Whither bound? wén ent.” “Where dost thou come from?
min én git.” “From where dost thou bless us? min én Nagi
“Tell us some news of the territory thou hast crossed, ‘allemna
b'ulumaha.” “Give us the reports! hat al-‘ulim.”
It takes some time to tell of the raids undertaken and
the booty obtained, of pastures, watering places, ete., as these
accounts, “ultim, in the desert take the place of newspapers
and the welfare of the traveler or even of the whole clan
often depends on them. If both the saluting men are riding
on camels, they halt and, letting their animals graze at will,
press their crossed hands against the front saddle knob, sink
their heads, converse, and listen. If on foot, they squat on their
heels, support themselves by their staves, and talk. At last
one of them puts the question:
“Thou didst not mention to us thy last hosts, ma dakart
lena al-ma‘azib.”
“They camp at such and such a place. Ye may be there
before evening, terawwehtinahom.” “They camp not far from
your face,” or “on your right (or left) hand.”
If the travelers ride close by a camp, there is always
someone there who goes out to stop them and learn what
they know, so that he can relate it in the chief’s tent to the
others. A traveling Bedouin will hardly ever conceal the posi-
tion of his late hosts’ camp, but women gathering dry fuel or
hay almost always keep the whereabouts of their own camp
secret and try to direct the traveler to some other camp.
They fear lest the unknown man be a spy of the enemy or
a robber, and, even if he is not, they do not care for a guest,
who naturally adds to their work. At the same time the in-
quisitiveness of their sex and the desire to bring news home
with them, impels them to call the traveler back on the pre-
text of pointing out the road better. The rider sits in his
HOSPITALITY A57
saddle, the woman stands sideways to him, covering her nose
with her left hand, and explains but soon begins to put ques-
tions, the answering of which keeps the rider busy.
If a traveler rides close by the herds, the herdsmen run
to him from all sides, salute, ask questions, and finally bee:
“Would you not give a drink to a thirsty one? mé tesézzin
al-“atsdn.”’
As a rule, the travelers say they have no water at all. “We
have no water, md ‘endana ma’,” which means that they will
not be delayed. As the water is laden on a camel, it would
be necessary first to stop her, to open the bag, pour the
water into a pannikin, tie the bag up again, start the camel
going, and make sure that the water is not dripping from the
bag. Many a thirsty man hardly waits for an answer, but
springs to the camel carrying the water, partly opens the
bag, drinks, and keeps leaping after the moving animal, with
water running down his chin. Having drunk his fill, he holds
the bag with his left hand and with his right tries to stop
the animal, so that he can tie the bag as it was. The camel,
murmuring, resists, the water flows out, and the traveler be-
comes angry at the loss of water which was to last him for
several days. For this reason water is generally refused to
the herdsmen unless they bring along fresh camel milk; in
this case they are given water in exchange. More pity is shown
by the mounted traveler to one on foot. To such he always
gives a drink if the next watering place or camp is more
than halt a day distant.
TRAVELERS’ DITTIES
Travelers amuse themselves with the singing of ditties,
tatwih, a word which means literally to fill with passion, to
ery at the top of one’s voice. They are sung in a high voice,
ranw bali hesseh. One of the riders begins to sing, and as
soon as he finishes the first half of the verse it is repeated
by the second rider or the whole troop, the first continuing
in the meantime to sing the second half of the verse. When
he has finished, he intones the first half of the second verse,
his comrades keeping silent the while and joining in only when
it is complete. In this manner a single double verse is often
repeated for a half an hour or even longer.
458 RWALA BEDOUINS
Ja raceb al-hamra’ O thou who ridest a bay!
ja zareb an-nijje Thou comest as if sent for;
ekhar w-‘allemni | Stop now and tell me thy news,
elja ‘dd lak nijje. If thou wishest, of course.
Bén al-bisri w-as-suhne
ja tejr hat ‘elimah
jidkar ‘asiri wagasan
w-min al-bata ma-limah.
Betwixt al-BiSri and as-Suhne,
O falcon! give me news of her.
My sweetheart is ill, I hear,
For the delay, therefore, I blame her not.
Béni w-bén al-rali
singadr mitl al-reyme
hada mrah al-rali
w-hdda manam tu‘ejme.
Between me and my sweetheart
Singar is rising like a cloud.
This is the spot where at night my sweetheart’s
flock rested,
And this is the spot where Tu‘ejme slept.
J a-hla-l-esedde
ja mwaffekin al-hejr
allah jeruddeh
makom serié ar-ruh,
O ye camel riders!
O ye, who always meet with success!
May Allah turn evil from you,
For my soul’s comrade is among you.
A lover salutes the camel riders who accompany the moy-
ing clan of his sweetheart.
Ma-ti delili
low ‘arrazow li-8-Sowk
nabri nehtili
low halat al-rulmén.
Ee ee ee a ee, ae
HOSPITALITY 459
My she-camel I shall not yield
Even if they offer my sweetheart for it.
We are resolved to die from exhaustion,
Should our heroes not do as was agreed.
The singer will not yield his she-camel to the enemy even
if offered in exchange his sweetheart, who has been refused
to him by her kinsfolk. Without booty he will not return.
Should he and his fellow travelers not be met at the ap-
pointed place by their companions bringing food and water,
they will not ask these of their enemies but will try to re-
turn home with the captured camels across the desert.
Hasabt al-kosrat [sic] tetawwel w-bejti tanib lebejtah
lejtent cefijjet lesowki kill ma-ltatam habbejtah.
I thought the friendship would last longer and my tent
be pitched beside hers.
O that I were my beloved’s kerchief, for whenever she
covered her chin with it I should kiss her.
RECEPTION OF THE TRAVELER
When the traveler wants to enter a tent as a guest, as
a rule he approaches from the rear, stopping his camel by
the side of the men’s quarters. The inhabitants of the tents
he is passing examine him at leisure, well knowing that he
is not coming to them, as then he would not ride along the
fronts of their tents. At the same time the people in the
tents whose backs are turned to the rider take stock of him
through every gap, women as well as men. They all are in-
terested to learn who he is and where he will dismount. But
when he is near the end of the camp, men come out running
from many tents, seize his animal by the rein, and try to
lead it to their tents, quarreling among themselves.
One shouts: “May I lose my right hand if thou wilt not
dismount at my tent! ‘alezje taldk min jimndi.”
A second: “May I lose my head! ‘alej7e taladk. min rési.”
A third: “May I lose the faculty of begetting! ‘alezje
taldk min mahzemi.”
Another: “May I lose my wife!’ or “May I lose my gen-
tility! ‘alejje talak min al-mruwwa.”
460 RWALA BEDOUINS
Should the traveler still hesitate, someone will say: “Gira
on thee! Thou art a magjtir. Thou must come to me. Thou
shalt not violate my gira, thou shalt not make a perjurer of
me, la tekta® girati.” To adjure anybody by the word gira
is a proof of the greatest earnestness and determination. A
magjur is one so adjured. To persist in refusal after this
word has been used would be a direct insult to the person
giving the invitation.
A traveler well supplied with food and wishing a night’s
rest usually declares that he does not desire to be a guest,
but merely a neighbor. and encamps by the side of one of
the last tents. The owner of that tent then becomes both
neighbor and protector of the traveler, helping him to un-
load, bringing him fuel and curdled milk, supping and sleep-
ing with him, and in the morning helping him to load again.
However, when the stranger desires hospitality, he will
turn to the side of the tent he has chosen and stop at the
men’s compartment. Nobody will leave the tent, for everybody
inside is watching the arrival through the gaps between the
tent walls. Common decency requires that the stranger should
have time to put his dress in order and to exchange a few
words with his companions and guide. He also keeps his
arms with him. At last a slave or servant comes out of the
tent, seizes the newcomer’s baggage, fetters his camel’s left
foreleg, and loosens her girth. It is not considered correct for
the guest to enter the tent at once; he should stay a while
with his animal, so that the slaves or servants can make
room for him. The women pick out the best rugs, quilted
bedcovers, and pillows and hand them to the slaves, who
in the meantime have swept out the men’s compartment and
arranged a seat for the guest.
A prominent guest will be met before the tent by the
host accompanied by all his sons and by all present at that
particular time. The host and the guest will then lay their
hands on each other’s shoulders and kiss each other on both
cheeks, jetahdbebtin. Nobody remains seated, jekumin bwag-
heh. If it is said of a man that everybody will rise when he
comes, kill al-gelise tekiim bwagheh, it means that he is a
man universally esteemed. The guest greets all those present
with the words: “As-salam ‘alejkom,” to which they return:
“W-alejkom as-saldm.”
HOSPITALITY A461
The newcomer must salute first, as-saldm ‘ala-l-ga7. Then
he removes his shoes and takes the seat reserved for him by
the host. While he sits supporting himself with his left hand
on the pillow or camel saddle and holding his guiding stick
in the right, all present, with the host at their head, salute
him. If he happens to know somebody there. he salutes him
as follows:
“Be strong, O So-and-So! kaww flan,” the answer of the
man thus honored being:
“Welcome to us! 74 hala.”
If he does not know anybody or wishes to shorten the
ceremony, the guest himself exclaims:
“T wish strength to all present, whatsoever be their
names; kaww killen bismeh.”
A common Bedouin will fetter his camel and loosen the
saddle himself, then take his saddlebag, enter the tent, salute,
and sit down where he pleases or where there is room. If of
modest disposition he pushes his way to the back. The host,
on the other hand, either when the guest is known to him
or when he wishes to talk with him, ealls out:
“Come nearer! fut gaj,” to which the guest replies:
“| My place] is pleasant, I like it, zén gdjezen life.”
If an acquaintance approaches the tent, its owner shouts
to him from afar: “May Allah preserve this man! hajj alléh
har-rag gal.”
The guest, stillin the saddle, answers: “May Allah preserve
thy family and thyself, too, for wishing me a long life! allah
jehajji nabak w-al-muhajyji.”
When in the tent the host inquires of his guest: “How
fare those that are behind thee [thy family]? éejf min warék.”
The guest repays this civility with: ‘‘There is success with
them, O thou with whom success is a possession! behejr 74
mal al-hejr.”’ Or else he says merely: “I wish thee success.”
Then the host repeats his wish: “May Allah give them
health! ‘asdhom tajjidin,” the guest replying: “They ask for
nothing but thy health, md jensediin illa ‘an tibak.”’
If the newcomer is known to no one present the host
inquires: “O guest of Allah the Most Gracious, whence dost
thou hail? Of what Arabs? We do not know thee. Jd zejf ar-
rahman min én ent min aj7 ‘arab ma henna ‘drefinak.”
Should the host notice that the guest’s answers are eva-
462 RWALA BEDOUINS
Sive or that he contradicts himself, he declares: “By Allah!
we do not trust thee. Say who knows thee! W-alladh mé henna
mesaddezinak hat alli ‘drefk.”
If nobody is found in the camp to vouch for the new-
comer, he must leave at once, either on foot or on his animal.
The host fears that he may be a robber who will steal from
him or his guests at night and then disappear. This caution
is due to the fact that the host is responsible for any deed
his guest may commit while on his grounds. |
A common guest addresses the chief with the title: “O
thou long living! O thou who art protected from evil! 74 twil
al-‘omr 74 mhafiz.” |
Sometimes a guest arrives just when there is no flour,
wheat, or tummen (a kind of rice) in the tent. The owner
with his whole family may have been living for weeks on
milk alone, but the guest must receive something better. In
such a case the wife goes from tent to tent, begging: “We
have received a guest and we are out of food. O friends, we
have nothing to set before him; lend us something so that
we can do our duty. Henna mezéfir w-enzefna jd rab: w-
henna-kfarna min at-ta‘dm ekrezowna sien [sic] nesteter beh.”
The neighbors help her to the best of their ability — one
lending a little flour, another some tummen or some butter,
and there are also tents where she is told: “Come to us to-
day and thou wilt get the supper thou needest for thy guest.”
If the guest arrives in the forenoon, he gets both dinner
and supper, rada w-‘asa. The meals are brought either by the
host himself or his son or are served by a slave, with the host
urging: “Hasten to thy luck, O guest of the Most Gracious!
Kat! May Allah preserve thee!” A prominent guest either eats
alone or invites the host or some chief who is present to eat
with him.
A common guest eats with the others, the host, however,
deciding the order of those who are to sit together. When the
dish is already surrounded by six or elght persons and the host
notices one more he wishes to invite, he asks: “If you can find
a gap between you, invite also So-and-So! en édn ‘endakom
tenijje Sazzemow flan.”
“The place is large! Come hither, O So-and-So! al- matrah
wast’ kum gaj 74 flan.”
Coughing or sneezing during the meal is to be avoided.
He who has finished eating licks his fingers clean, drops his
HOSPITALITY 463
hand on his knees, and waits for the others to finish. The
host urges him to eat and also bids the others to remain at
the dish and keep on eating, but they answer:
“Thou hast not restricted us. May Allah increase thy
welfare! Ma kassart allah jecatter hejrak,” to which the host
replies: “I wish you good digestion and much success! hana’
w-awafr.”
The guests: “May Allah preserve thee for more success!
mehajjiik allah ‘ala-l-mejsir.”’
The host: “[And may he preserve you] to success and
booty! mezsuren rdnemen.” Or: “May Allah preserve you from
the moment you leave us to the moment you reach your homes!
allah mehajjikom min jowm masejtom elja mé lafejtom.”
The guests: “And may Allah expand thy heart with joy!
w-bak rahhab allah.”
If any one rides past the tent where the guests happen
to be eating, the host calls to him: “O youth, direct thy steps
hither! The food lies before thee! ja walad entah gaj az-zdd
bwaghak.”
An invitation of this kind is considered by the rider as
a favorable sign that he will succeed in what he’has set out
to accomplish. Therefore he does not stop but merely an-
swers: “I am not inclined to eat!”
The host: “But think of thy welfare!”
He answers: “May Allah increase thy welfare” and rides
on joyfully.
A host who has killed an animal for his guest draws with
its blood a long mark on both sides of the neck of the guest’s
camel.
When a guest of importance arrives at a Rwala camp,
he takes lodgings with his closest acquaintance, where he also
sups the first night and accepts invitations from others for
the days following. This custom is called dawrij7e. It is not
done to spare the host but to honor the guest — for the host
could be compensated for his outlay in some other way, if
necessary.
A guest should not change his host without good reason.
Should he think that he is a burden to his host or that he
is neglected, killet hefle, and make a complaint to the host,
he might be told: “Then be off and look for another host!”
This, however, happens very seldom, even if the guest should
stay in the tent five or six days at a stretch.
464 RWALA BEDOUINS
DURATION OF HOSPITALITY AND DEPARTURE
OF GUESTS
The usual or proper hospitality extends to three days and
a third of the fourth day. The first day should be devoted
to salutations, salam, the second to entertainment, ta‘dm, and
the third to discussion, kaldm. The third of the fourth day
is counted as lasting from sunset to the appearance of the
morning star. Between this time and sunrise is the correct
time for the guest to depart. But he who prepares to leave
only after the dew has evaporated on the fourth day, causes
his host a good deal of annoyance, for the latter probably wants
to begin the day’s march to a new camp site or has to watch ~
his camels while their herdsman is eating his breakfast; hence
the proverb: “A spotted snake and a guest who either comes
or leaves when the dew has gone are esteemed alike! al-hajje
ar-rakta’ walla-z-zejf al-mezhi.”
If the guest, on the third day of his stay, inquires which
way to take, the host describes it in detail as if he had to
ride at night time: “If ye start at midnight when it is com-
pletely dark, go through that defile yonder, elja gahamtom
edrebow ma° haddk ar-ri.”” With the Harb tribe alone can the
guest leave the tent at any time he likes. Hence the saying:
“Whether we leave early in the morning, or when the dew
passes, or at noon, in the Harb territory we shall find a road
anywhere! elja sbahna wa-stebahna w-elja’? zahhejna w-tarad-
dejna didr hrib killha drib.”
For three and a third days the host will protect his guest
and vouch for him while in his tent. Should he steal any-
thing, the host must give compensation. After his departure
the guest remains three and a third days more under the
protection or before the countenance of his late host, who
will protect him against his fellow tribesmen even to the
distance of 150 kilometers. In case the guest is robbed in
that time, he returns to his recent host, explains what has
happened to him, and the latter, summoning his whole kin,
says to them:
“So-and-So was our guest. Our salt and our food are
still in his belly, and yet he was wronged by our fellow tribes-
men. Flan gdfana w-melhana w-zddana bebatneh w-natal min
gemdatna.” For it is the duty of the host’s kin to assist him
in recovering all that his guest has been robbed of.
HOSPITALITY 465
When, before the expiration of the three and a third
days allotted to the guest’s protection, he finds hospitality in
one or even two other tents, the first host’s duty to protect
him, ‘eddet al-wagh, is by no means ended. Should any wrong
be done to him, he first goes to the one of his hosts whom
he believes to have the least power. If the latter knows that
the accused man holds a stronger position than he with all
his kin he says:
“T could do nothing against them. Hasten to thine other
host; his saber will reach them all. Hadowla-na mé akwa’
‘alejhom enhag ila? mu‘zebk rejri sejfeh tajel ‘ala-l-gami*.”
But if the guest has only one host, who is not very power-
ful, whilst his violator is a member of a powerful kin, the
host with all his kin will conduct the guest to a prominent
chief, put himself under his protection, and in this manner ful-
fill his obligation. No chief would think of refusing to protect
aman So situated, since it is the duty of the strong to protect
the weak, or, as is said in the desert: “The big horses protect
the small ones, twal al-hejl tehmi ksdraha,” or again: “The
weak seeks the protection of the strong, and no one that is
weak must be injured, as long as there is a strong man among
men; azg-za%if jelud bel-kwi w-la jezdm za%tf w-ben-nds kawi.”
When a guest is found killed, the person finding him re-
ports it to the host with whom he stayed in the last three
and a third days, who is then bound to make a search for
the murderer. If it is proved that the deed was committed
by a fellow tribesman of the host, the latter will compel him
to pay the blood price. If the murderer was a stranger, the
host will simply send word to his relatives: “Your brother
was killed by So-and-So.”’
After sunrise of the fourth day the host’s duty of pro-
tection terminates, and he himself may then attack and rob
his departed guest.
POEMS RELATING TO GUESTS AND HOSPITALITY
A Rwejli of generous disposition likes to receive guests.
They will tell him all kinds of news, praise his generosity in
other camps, and furnish him with the opportunity of show-
ing his power should anything befall them. There are poems
giving evidence of this.
466 RWALA BEDOUINS
1. Tara-l-hawi w-az-zejf w-at-tdlet al-gdr
mitl as-sala? ma bén farzen w-sunna
2. ‘ajben ‘alejna zejfena talhakeh an-ndr
wa-jmdnana lesjufen janhazenna
5. elja ‘atejna-z-zejf ma zall beha kar
nak‘od ‘an zén al-mebdni b‘enna.
1. Behold, a companion on the road, a guest, and thirdly
a neighbor
Like a prayer are protected by Allah’s law and tradition.
2. Ours the shame if a shot should hit our guest
As long as our right arms can lift our swords.
3. If we yield our guest, no work is left in our land for us,
We shall then sit behind a heap of branches instead of
in a fine tent.
The poet is unknown. Judging from the first verse, where
theological rules and traditions are mentioned, he was either
a settler or semi-felladh. The reciters were Hmar abu ‘Awwad
and Mindil al-Kat‘%.
Verse 3. He who yields his guest to the enemy loses his
honor and must as an outcast leave both his tent and his kin.
No tribe will adopt him. If he will not leave the desert for
the settled territory he must wander about as a hunter or
robber. Lacking a tent he must shelter himself in bad weather
behind tree branches heaped up in a semicircle. There he lights
a fire by which he sleeps. A camp made in this manner is
called ‘enna.
1. Low zak sadri kilt hottti geddmir
w-awzed nari mitl nér al-hardbe
2. tumm ahtaref w-agib ‘owg al-mendzir
w-ahotthen ‘ala gamren ‘akdb eltihabeh
3. edlal tarka ‘ala hami al-cir
tidlez cema silk al-harir en saba beh
4. elja gann ma‘ al-hall as-Semdli da‘dtir
malzum bel-jimna nhanni ar-rekdbe
dD. w-en sdna‘at nahott éabsen ma‘ al-mir
w-en “dzabat jesidd kowlen hala beh.
1. When in my breast I feel a burden I say: “Throw on logs
And light a fire big as a war beacon.” [of wood
2. Then I go out to fetch pots
And place them on red-hot coals.
HOSPITALITY A67
o. From pots standing in the fireplace
A thin stream of coffee flows like a silk thread wind-
ing. on a reel.
4. If travelers come to us by the northern path
We must daub the necks of their riding camels with blood.
5. And if [this world] allows, we shall offer a wether
with boiled wheat;
If not, then the word ‘welcome’ will take its place.
The poet was Eben ‘Abejée, mayor of the settlement Kna’,
lying on the road leading through the Nefid from Syria to
Negd. The reciters were Mhammad al-Kazib, Gwad al-‘Ani,
and Hmar abu ‘Awwad.
Verse 1. Zdk sadri signifies a gloomy mood, depression,
worry. Geddmir are thick logs of wood cut from palm stems,
etel or raza. Hmar pronounced this consistently Zetamir. 2. ‘Owg
al-mendzir are coffeepots with long, crooked spouts. 3. Cir
is a blacksmith’s red-hot forge, a heap of red-hot coal. The
word jidlez is used when speaking of a boy whose urine flows
in a long, thin stream. 4. Hall is a path or trail over sandy
ground. 5. Mir is the same as the Rwejli ‘e7s, boiled crushed
wheat covered with meat. In the Ne&d settlements, as with
the Bedouins in general, wheat is quite a rarity, as it has to
be brought all the way from Syria or Irak. If there is no
grain, there is neither ‘e7S nor bread, and the guest must be
content with dates, meat, milk, and kind words.
1. Ja klejb subb an-ndr 7a klejb subbah
‘alejk Sabbah w-al-hatab jigabi
2. “alejj-ant taklit hejlah w-habbah
w-alejk taklit ad-dlal al-‘edabi
do. W-kallet leha min gazel rimten behabba
w-ehmes elja? ndmat ‘ajin al-ehdabi
4. buigren jenabbi tali-l-lejl nabba’
w-en endakk tara tekel diben jenabi
5. ‘asa-lya sabbejtha wa-slahab bah
tegdeb lena 7a klejb sirdten rijgabi
6. w-en Zdza° al-masbi hatwa-l-glebba
w-helw takk ‘asigehom birzabi
7. al-wdlme ja klejb lirab’ subbah
w-ar-rizek ‘end-alli jenassi-s-sahabi
8. bnisrigjeten ja klejb salfen mahabbah
mucatfin w-sowkehom bel-‘azabi
468
pael
ye
D.
10.
1
RWALA BEDOUINS
9. bsazwijjeten ja klejb salfen mahabba
w-en habb nisnasen tekel samm débi
10. ehreg lehom jd klejb herg al-mahabba
w-low gannab at-tine mutin al-‘aladbi
11. sawadlfen ahla min sSahdlil gubba
w-asfa min as-semn al-gedid al-ardbi
12. w-cam ¢abs musléhen lirdseh nedubbah
w-min mazgrab as-sitin nuhanni-r-rzdbi
13. w-kalben nustih mad masa? bel-musabba
w-low hak al-agwdd ahti-l-hald bi
14. w-as-Sejh w-ar-rdi bdarb al-muhabba
w-al-halk ‘end allah killehom bihsdbi
15. azg-zejf zejf allah w-ld bhom musabba
w-al-hazer nimeddeh ‘an al-‘adabi.
O Klejb, light the fire, O Klejb, light it!
To light it is thy duty; the fuel will be brought.
To prepare cardamom and coffee beans is my duty,
Thine to have the tarnished pots ready.
Lay upon the fire more fuel, rimt with bark, [ asleep.
And do the roasting as soon as my long-lashed eyes fall
. The mortar’s voice will be heard at the night’s end,
And a rap on its brim will sound like the howl of a wolf.
. Mayest thou, when thou lightest the fire and its flame
flares up,
Mayest thou, O Klejb, bring us night pugrims from far
away,
. While a coward presses under him a disobedient wife.
Oh, how pleasant is their sticks’. tap, tap, on the she-
camel’s neck!
. What is left from yesterday, O Klejb, serve to the
common visitors,
For our gain is in them only who do chase the clouds
. In a dry, icy wind, O Klejb, that blows piercingly.
With hands folded they sit and urge only with heels
. In a pouring rain with a sharp gale,
Or again in a light, moist breeze like snake poison.
To them, O Klejb, speak the language of love,
Even if into my mud hut a proud, stiff-necked man
has come.
Tell them what is sweeter than dates on twigs from Gubba
And purer than melted butter bought of Arabs.
HOSPITALITY 469
12. Oh, how many fat wethers’ heads have we thrown away
And besmeared the necks of she-camels from the wound
made by the knife.
13. A pure heart seeks no gossip,
And should those heroes refuse to salute me (I shall
salute them).
14. For both the chief and the herdsman should walk the
path of love,
As Allah keeps the account of each being.
15. A guest is Allah’s guest and must not be insulted,
And this one we shall protect against wrong.
The composer of this poem, Drejjem az-Zulmawi, lived in
the settlement of Kna’ and was famous for his hospitality.
Whoever traveled from Hajel to Damascus or from Syria to
the Sammar or Kusman territory stopped with him. Once, in
a cold and rainy night, a band returning from a raid reached
his abode and knocked on the door of his mud hut. He in-
stantly awakened his servant and ordered him to prepare
supper for the guests, many of whom had not before even
saluted him. The reciter was Fhejd, a camel herdsman, native
of Kna’.
Verse 4. When pounding coffee, the pestle is first beaten
against the center of the mortar on the coffee beans, then
on its brim, and is tapped two or three times to shake off
the coffee sticking to the pestle and the brim; this sound is
much like the deep howl of the wolf. 6. Masbu° is a man
afraid to go out on a raid, preferring to stay at home near
his wife. Glebba is a woman who has not married for love
but has been bought by her husband. She cannot run away
from him because her kinsfolk would have to return what
they got for her, and the husband will not divorce her, hat-
ing to lose what she has cost him. She shows dissatisfaction
by everlasting opposition and quarreling, especially when she
finds her husband to be a coward. Takk ‘asigehom is the
tapping with sticks on the she-camels’ necks to make them
kneel on the ground before a tent or house, where the riders
are to be guests. 7. It is for the guests that fresh coffee is
made, whereas the other visitors who were attracted by the
beating of the pestle in the mortar must be content with
yesterday’s warmed-up coffee. A sahdba is a dark low cloud,
through which the rider has to pass, inhaling its moist smell
A70 RWALA BEDOUINS
the while. The sahdba is always followed by rain. 8. Nisrijje
is a dry, icy wind of high velocity, a gale. When caught in
it, the rider places his right hand in his left and his left
hand in his right sleeve, pressing them to his breast to keep
his cloak from being opened by the wind and urging his ani-
mal on with heels only. 9. He sits in the same posture when
a heavy rain, accompanied by a piercing wind, beats against
his face. Nisnds is a light, moist wind which cuts the face
and penetrates the clothes to the bones. 10. Mutin al-‘alabi
is one who, disliking to bend his neck or to salute, is full of
conceit. Af-fine or bejt at-tine is a hut built of large un-
baked bricks. 11. Sahdlil are the single date-covered twigs of
the date bunch, called genw. The settlement of Gubba lies
north-northwest of Kna’ in the Neffid. 12. The host paints on
both sides of the necks of the she-camels belonging to his
guests a thick line with the blood of the animal which he
has killed for them. Men seeing these marks ask the host’s
name, and thus his praise extends to all parts. The head of
an animal is never set before the guests but given to the
poor.
CHAP PER XIX
PERSONAL QUALITIES
A chief who is commonly spoken of as a sdheb al-mar-
gala stands in high esteem among the Rwala. Such a one
has a brave, strong heart, kalbeh kawi; knows how to wrestle
with the greatest danger, ma‘eh fetel; has a broad outlook,
ma‘eh ‘erf; thinks of the future, softeh ba%ide; and never acts
hastily, leh sabr. He who is merely a daring fighter, sdheb
al-farse, is not fit to be either a chief or a leader in time
of war. He, too, has a strong heart but lacks calm consider-
ation, ma leh sabr, therefore he throws himself into danger
recklessly, unmindful of victory or death; girmi hdleh 7a jiktel
zebileh jd jinkatel.
But the most popular among the chiefs is the sdheb al-
mruwwa. He is kind, kerim; truthful, habib allah; disregards
trifles, sahi; and knows no distinction between great and small.
Of such the proverb says: “A wolf does not suffer hunger
with him, neither do his sheep perish; l@ jigiu’ ad-dib w-ld
tifna-l-ranam.” As examples of such a sdheb al-mruwwa
Kuftan eben Hamed of the Beni Sahr and Hager eben Meg-
wel of the Rwala were named to me.
A generous man is universally esteemed, as he is often
visited by guests who then carry his fame far and wide. They
say that it is easy for a wealthy man to be generous, because
the word generosity is derived from what a man possesses,
al-gid min al-mawgtd. According to others generosity must
be inborn. He that does not inherit generosity from his parents
will always be a miser, even if he has more wealth than he
knows what to do with, al-gud min al-gdud.
As-Ssime is among the most prominent qualities of a fa-
mous man. It is but rarely found, and the man possessing
it excels all others in the same way as the head projects
above the body. He who has as-sime will not always insist
on his rights, gladly yielding to one weaker than himself and
sometimes giving up his claim to a thing which clearly belongs
to him. Jetagsajjam ‘an as-8i means “he gave up a thing,” or
“he did not take a thing although evidently his.” Without
as-Sime no ra‘ al-mruwwa is perfect.
ATI
AT2 RWALA BEDOUINS
Seemly behavior is esteemed by the Rwala. The proverb:
“Ar-ragol ja‘ref metabbeh, a true man knows how to behave,”
is frequently heard. The meaning of the word ragol is very
similar to that of the word ddemi, which either signifies all
men as the sons of Adam or well mannered men of pleasant
behavior. The word raggdl is used in connection with a man
who excels by prudence and bravery, thus: “Met*eb raggal,
Met‘eb, that is a man!” A raggdl jeswa ‘orbdn is a man as
good as many Arab clans put together: “W-allah hw raggdlen
mlih, by Allah, he is a hero!” It is also said: “Ar-regal ma hi
killeha raggal biha ragol w-raggal wa-rgégil w-reggaregga;
not all men are heroes; there are among them true men, heroes,
helpers of women, and chatterers.” Here rgégil, or regégil,
implies that, although having a moustache, swareb, he occupies
himself rather with things that belong to women. Reggaregga
or regregga is a coward who babbles like a woman. Regal
often signifies brave men. A woman attacked by robbers
shouts: “Jdekom tdekom warajt regal; your hands, your hands
[they must not take anything from me], there are brave men
behind me!” The men of some families have the reputation:
“W-allah hom regdlen zénin mazbitin, by Allah, they are true
men!” Ragagil means men regardless of their qualities. Up
to ten the plural regal or ragdagil is used; for a larger number
zelm. “Jammakom ja zelm, stand still, ye men!” Zlema is an
unknown man. Azldm is another expression for a number of
men not exceeding ten, but usually the words zelm or zilm
are used as the plural.
Noble qualities are inherited; therefore every Rwejli aims
at winning a wife from an old and honorable family. It is
often said of a noble but otherwise unknown man: “Hw min
dlen “ati mad hw min hajallah nds; he comes of an old family,
then surely not of riffraff.”
“Arreb wulejdak ‘arrebeh
w-an-nar min mizbaseha
w-al-‘ezz beurtik an-nisa?
alli ‘ariben asdseha.
By every means try to beget a thoroughbred son,
For as the fire depends on its foundation
So nobility is in the veins of women
Who are of pure blood descended.
PERSONAL QUALITIES AT3
‘Arib signifies the same as asil, pure-blooded, well-born,
noble. Whoever desires a thoroughbred son must beget him
by a woman descended of a good family. The man resembles
a fire, the woman a foundation. When a fire is lighted by
a woman in a tent, the women from other tents send their
daughters or servant girls to fetch fire from her. Each of
these girl twists a wisp of dry sth, raza’, or rta, grasps the
red-hot coal in her hand, puts it into the wisp, and swings
this in the air till it ignites. If the foundation, in this case
the wisp, mizbds, be not dry, no amount of swinging will
make the red coal burst into flame. ‘#zz means good qualities,
bravery in particular. ‘Ezz proceeds from the veins of a woman.
Asds or nasab expresses the woman’s origin. The daughter
of a worthless, pusillanimous father will not have ‘ezz, no-
bility, in her veins; therefore it cannot be expected in her
son, even if begotten by the bravest of men.
Criminal intercourse with animals is almost unknown
among the Rwala, as is that of one man with another, the
penalty in this case being the death of the violator or of
both. In the Kmusa division a negro, who came there from
Eben RasSid’s army, violated a small boy far from the tents.
On the boy’s complaint, his kin ran to catch the slave who
made his escape. They would certainly have killed him.
POEMS DEPICTING QUALITIES AND DEEDS OF MEN
Vigilance and Energy
1. Jd-llah talabtak ja serv al-matdabe
teftah lena bab al-farag bel-mefatih
2. talbet ‘obejden ‘enda rabbeh w-tabeh
ja hdlezen rizk al-arab w-al-falalih
3. an-nowm sds al-lowm bdn ar-reda’ beh
w-ajnen tebi-t-towldt nowmeh Sseldafih
A. alli jirid al-medeh jit'ab recdbeh
w-ar-rizk betul al-hata 7da-hla-l-fih
5. giduk ‘ajrat an-neza’ beakdbeh
w-ad-daww jiktacenneh ‘aséren beterwih
6. ma fowkha illa’ zirbeten ma° zahdbeh
w-sefajefen tabrah lown al-maldwih
ATA RWALA BEDOUINS
7. tardrow al-merkab mitl ad-dijdbe
wa-tkabalow mitl al-hardr al-mefalih
8. w-kamat genub al-bel tsallel hardbeh
w-kalow ganabha “dsezin at-tamdmih
9. cam waheden bel-kown je‘ser suwabeh
min ¢aff kowhan al-ajtin ad-duwadbth.
1. O Allah! I beg of thee, who art quick of hearing,
To open for us with thy keys the gate of freedom;
2. It is the prayer of a servant to his master who will hear
him,
O thou creator of wealth for those who live in tents
as well as in houses!
. Sleep is the cause of reproof, for it reflects evil,
While the sleep of an eye that longs for power is but
short.
4. He that would have praise must tire his riding camels,
For the booty depends on the long pace, O ye owners
of fine camels!
5. With his heels he tears the skin of the riding animals,
Which must run over the wide plain, if they would arrive
in the evening.
6. All he carries is a water bag, food for the journey,
And long fancy ribbons, streaming after him like the
cloth with which the falcon is coaxed.
7. In full gallop with his comrades he rode up a high hill
like a pack of wolves,
And they threw themselves upon the foe like well-born
warriors meeting success.
8. But the camel guards resisted, brandishing their spears,
So that they said: “They are protected by the gallants
of women displeased with their husband.”
9. How many are pressing their hands to their wounds
Dealt by the hand of him who (when aiming) half closes
his death-dealing eyes!
ew)
The author of this poem was an unknown Sarari:; it was
recited to me by Trad eben Sattam.
Verse 1. Bab al-farag is a gate leading to spacious regions
where the Bedouin is not threatened with danger. 2. Al-‘arab live
in tents, al-faldlih in houses. Whenever the fellahin, or towns-
men of some of the border settlements, leave for their herds
and settle in tents, they are at once spoken of as ‘arab. 3. An-
PERSONAL QUALITIES AT5
nowm sds al-lowm, sleep is the cause of reproofs, because
at night, when the guards are fast asleep, the activities of
the Bedouin’s enemies, whether men or beasts, are most suc-
cessful. He that keeps awake can prevent evil. Seldfih implies
the lack of a certain thing; thus, “Waredna hal-mokr sakweh
Seldfih” means “We wanted to water in this rock cistern, but
there is little water there.” 4. Ar-rizk betil al-hata’; he whose
pace is longer will win more, can go farther. Fih (sing.,
feyjha) are good-tempered, enduring she-camels. The rider
of such will reach distant places where he can get booty more
easily. 5. Jiduk signifies the continual motion of the rider’s
two heels, which tear the animal’s hide by constantly rubbing
against it. “Ajrdt an-neza? are she-camels used for raids to
distant places. A raiding troop cannot spend the night in a
large plain surrounded by mountains, ad-daww, for it is im-
possible to build a fire there; it would be seen far around.
The she-camels must, therefore, exert their whole strength
to cross such a plain as quickly as possible in order to reach
a region with deep, hidden gullies before sunset. 6. Behind
the camel saddle the Bedouins fasten one or two pairs of
many-colored ribbons, sefdjef, which, fluttering with every
step the she-camel makes, are seen now far behind the animal,
now high above or below it. The waving of the ends of these
ribbons reminds the onlooker of the motions the falconer
makes with a piece of cloth when he wants to coax a falcon
to return to him. These cloth pieces, maldwih, also float out,
to vanish the next moment, according to the motions made
by the falconer. 8. The guard watching the camels is called
ganab. For this duty the bravest youths, as a rule, are selected,
objects of warm desire on the part of many a married woman
dissatisfied with her easy-going, often cowardly husband.
A woman of this sort is known as tamth. She would not
bear sons resembling their father. 9. Akwah al-‘ajn, means
“Ta good marksman] half closed his eye.” Such eyes send out
sure death, for they are duwdbih, killers.
Seize Opportunity When It Offers
Elja’ habbat rijdhak hebb ma‘ha
w-lad budd illa-r-rijah min as-sukiin
w-en darrat nijdkak w-ehtelebha
w-lam jidra-l-hwar limin jekun.
A76
RWALA BEDOUINS
When thy good luck arrives, follow it,
As, of necessity, it soon will end.
When thy camels drip, milk them,
For the young knows not whose the milk will be.
Make full use of your opportunity! A camel will give milk
only when her young catches hold of her teats with its lips
and knocks its head against her loins. The young camel thus
compels its mother to let her milk flow but does not itself
know whether it will drink, because the man may push it
away and milk for himself. He often milks three camels
without the young having had a drink, It frequently happens
that a man creates an opportunity for himself but is unable
to utilize it. Push him aside and see what you can do!
Modesty and Self Reliance
. Kal rumejzan at-tamimi matdajel
al-ajjam rums w-lad bihen hejal
. al-legali mad hallen hada ma éwaneh
w-la jeslam min low ‘dtihen reggal
. fattelt lid-dinja hebdlen agerraha
w-gerratni-d-dinja birejr hebal
. 7 20°ed bezg-zgell Cann zah zellak
w-7a Z2a°ed bes-sams gak zeldl
. min kal ana hejr al-mela’ faleh al-‘ana’
w-min kal ana zeymen tuzeymeh regal
. lad tsir marhds low neset towleh
w-la tkun heg‘en low bada lak al-hal
w-la jimteli gibben min at-tell w-an-neda’
w-lad jistuwi hergen birejr faal
. w-ld jenkol al-jankus ragolen hajjer
w-la tdkol zibdet al-mddab regal
. w-cam wiheden Zd‘ed ‘ala mal abtih w-geddeh
w-en zawwaleh rabb al-‘alemin hw zél.
1. Rumejzan at-Tamimi told these parables:
Secret are the days and yet not screened with curtains.
2. The nights do not omit anybody while burning with
an iron red-hot,
And nobody will save himself, however much he may
try to surpass them.
PERSONAL QUALITIES ATT
8. I for myself twisted a rope to pull this world with,
But, instead, the world pulled me without a rope.
4. O thou who sittest in the shade! it is as if thy shade
were gone,
And over thee who sittest in the sun has fallen a shade.
5. He that says “I am better than others” is destined for
torments,
And he that says “I am violence” will be violated by men.
6. Become not a long spear, even if thou reachest its
length,
But be not downcast, even if the present has treated
thee mercilessly.
7. A well cannot be filled with dew or moist fog,
And a revolt will not be calmed without an effort.
8. The informer shall not whisper in a noble man’s ear,
And true men shall not eat lies.
9. How many are there who rest on the goods of their
father and grandfather,
But, if the Lord of this world shall destroy those goods,
they will perish.
The poet was Rumejzan at-Tamimi of the Beni Tamim
tribe, who live in various settlements of Negd; the reciters,
Prince an-Nari, Hmar abu ‘Awwad, and GwaAd al-‘Ani.
Verse 1. Jowm signifies a day from sunset to sunset,
hence the night too. The days are secret, because nobody
knows how many people were begotten in them, ad-dinja telkah
w-teled. 2. Grief caused by various troubles does not torment
so much in the daytime as at night, when the troubled man
cannot sleep. Cwaneh means that the nights lay on the red-
hot iron used in curing various diseases. ‘Atihen means put-
ting oneself above or being offensive to others. 3. Sooner
will the surroundings spoil a man than a man reform his
surroundings. 4. A despised person ought to be conscious of
his condition and should not press into the foreground, while
he who is famous ought not to forget that the time may
come when his fame will end. 6. Marhds is the term applied
to an unusually long spear. No matter how many good qualities
aman may have, he should not put himself above others and
wound them with his sarcasms. Heg‘en is one low in spirit,
downcast, crushed. 7. Gibb is a deep well. Neda’ means the
dripping moisture which settles on clothing, tents, animals,
A78 RWALA BEDOUINS
and plants on cool days. 8. Jankus is said of one who ‘delights in
quarrels and in setting people against each other by carrying
gossip and distorting their words. Zibdet al-mdédb, melted
butter, signifies invented, false stories, or calumnies. Melted
butter is liked by everybody but cannot be the exclusive food,
as it would cause death from dysentery; thus it is also with
false stories. Pleasant to listen to, should the hearers make
them a foundation for their acts, they would not meet with
success. 9. He that cannot work, but lives and thrives on the
sweat and toil of others, must perish as soon as they cease
to support him.
Prudence
1. Al-hadjet bdlak tebni
illa-s-sds hegdreh kbar
2. w-al-bajeh hadrak teznih
damhat al-bawwah ktar
5. w-al-mar% hadrak terih
elja? racejt er‘a-n-nwdar.
1. Beware of building a wall,
Except when the foundation is of big stones.
2. Beware of taking an ingrate for thy companion,
For much trouble he will cause thee.
3. Of land that has been grazed upon beware;
If thou desirest to pasture, on blossoms pasture.
The poet was a settler from the oasis of al-Gowf; the
reciter, Hmar abu ‘Awwad.
Verse 1. As the houses in al-Gowf (as in all the settlements
of inner Arabia) are built comparatively high, their walls must
have solid foundations. During the fights in which the settlers
frequently engage among themselves a weak foundation could
be easily broken through by the enemy, and the wall would
collapse. For this reason only big boulders are used in foun-
dations. 2. Al-bdjeh is a man without a heart, md beh kalb,
devoid of sympathy, gratitude, and even of morals. Whoever
takes such a man for his companion, hawi, on a long trip
will suffer more troubles than could be found even in hell.
3. Al-mar% is either a woman divorced by her husband or
a widow. Do not marry such a one; rather take a blossom,
a virgin.
PERSONAL QUALITIES AT9
Genuine Bliss Dwells with All True Believers
1. At-tib ma hw bass ma‘ az-za‘dnina
muzassem “ala rus al-‘ejal al-mefalih
2. bejt as-sacar w-alli ka‘ad leh btina
al-hazar w-al-bedwan min habb leh rih.
1. Not with those only is bliss found who load tents and
their fixtures on camels,
But it is distributed also on the heads of those poor sons
2. Who live in tents of goat’s hair or in the mud-brick huts,
On settlers, on Bedouins, and on all on whom the wind
blows.
The poet was an unknown orthodox Moslem; the reciter,
Gwad al-‘Ani. It is a firm belief of the Rwala that honesty
and, hence, both physical and spiritual welfare are to be found
with them only. All the settlers from the ruler down to the
slave are, in their opinion, nothing but hypocrites and full
of low cunning, who misuse for their own benefit the religion
as well as the power with which they are entrusted and who
are a torment alike to the stranger and to themselves. For
the Bedouins cannot understand why the settlers should be
so eager to acquire both property and honors. A Bedouin’s
heart never longs for such vanities, for he knows that he
may lose his life, the most treasured possession he has. Why,
then, should he depend on riches and worldly dignities? The
passionate hunt for wealth is, in the opinion of a Bedouin,
the root of all the troubles and want of integrity among the
settlers. Moreover, because the settlers are true Moslems
while among the Bedouins Islam does not carry conviction,
the latter consider Islam weak, as it cannot free the settlers
from their miseries. In the two verses cited above the cor-
rectness of such Bedouin views is denied by an orthodox
Moslem, who maintains that genuine bliss dwelis with all true
believers, mefalih —:that is, with people who live and act in
accordance with their inner religious convictions. 2. Habb leh
rih would mean with a Bedouin: “success or luck is blowing
towards him’; to the settled Moslem it means anyone on whom
a wind blows or who breathes, hence all men without dis-
tinction.
480 RWALA BEDOUINS
Complaint Against a Knavish Neighbor
1. Kal al-mhédi w-al-mhadi muhammal
7a “alleten bis-sadvy md-haden dard bah
2. en azhartaha banat al-kummejde al-‘eda
w-en ahfejtaha zad al-hasa? beltehdbah
3. temen snin w-garna mgarren bina —
narfah éema tarfa-l-addra’> tejabah
4. 74 ma-tamna garna min berira
w-henna-lja barejna-celha mad dard bah
5d. W-7d ma ‘atejna garna min seldle
w-ahlafna ‘ala kawwddha md jintend bah
6. al-agwadd low ‘dsartahom md temellahom
w-al-anddl low ‘dsartahom ‘efet mad bah
7. al-agwad ‘edd w-min wardeh esteka’
w-al-andal la jeska’? w-la jensekd bah
8. al-agwdd kamra’ blejlet ad-dugga
w-al-anddl zalma? w-tah min sara bah
9. al-agwdd sandtiiken miséen w-ambar
lija futtihen bibdnha fah ma bah
10. al-agwdd mitl ar-rabié al-muhtalef nabteh
w-al-andal zejza’? teadwa dijdbah.
1. Thus spoke al-Mhadi and al-Mhadi was shedding tears:
Alas! the pain in my breast, of which no one knows.
2. If I should show it, my enemies would know of it
from the grief on my face;
If I conceal it, inflamed the torment will grow.
3. It is eight years now that our neighbor has despoiled us
And we patch up our wound as the women patch their
dresses.
4. How often have we fed our neighbor with dainties!
But when we ourselves would enjoy a dainty he cared
nothing.
5. How many a thoroughbred mare have we given our
neighbor,
And yet we had to make him who led it away swear
not to slander us.
6. If thou livest with noble men, thou never wouldst be
surfeited with them,
But the knaves thou hast met will fill thee with disgust.
bd
PERSONAL QUALITIES A81
7. Noble men are a spring from which he who comes
may drink,
But knaves give no drink, nor can one drink with them.
8. Noble men are like moonlight in a dark night;
But knaves, they are a dark night in which he goes
astray who starts on a journey.
9. Noble men are two chests filled with amber and musk,
When their lids are opened a pleasant fragrance streams
out.
10. Noble men are like the time of abundance with its
various plants,
But the knaves— a scorched, stony desert where wolves
howl at one another.
The poet was al-Mhadi, a Rwejli of the Frege clan; the
reciters, Mindil al-Kat‘i and Gwad al-‘Ani. The poet Portola
of his neighbor, a member of a strange clan who was camp-
ing with him and under his protection for eight years and
proved a constant trouble to him.
Verse 8. Mgarren means literally “he ground us like a
millstone.”’ Al-MhAdi, desirous of maintaining good relations,
repaired what his neighbor spoiled. 4. Berira is a dainty pos-
sessed by nobody else in the camp. Barrejtak biha means “I
let thee taste dainties.” 5. Seldle is a thoroughbred mare about
one year old.
Moral Precepts
1. Elfen w-wallef w-hala ma lahh
bujtiten biha lil-fahemin arbahi
2. banejt bkafhen w-a'gebenni
w-enbéh md bis-sadr tumm enbahi
3. tara kutr celamak jimlehak
as-sumt ‘azz ld tkhun Senahi
4. tabdt al-‘elem mizdan al-feta’
tara-l-feta low zall ‘elmeh rahi
5. gamm as-serr béndt al-mela’
la tgurrti bénahom melwahi
6. elja’? hull al-kza’ min “azel
efsel w-otrok kdlaten bislahi
7. hijér an-nds ragolen fahem
bosr al-ma‘dni menhag al-mensahi
A482
RWALA BEDOUINS
. dell an-nafs ‘an wahmdtaha
tara-l-wahmdt tekatter al-asnahi
. tadlil al-adw ma‘azze
la theff ma‘ al-adw jinsdhi
. ridse hije hijér al-mergele
w-al-lejt ma jintah birejr slahi
. zemanak low ‘asa tawa’ ma‘a’
esber w-sabrak lil-farag miftéhi
. saddak la tbiheh lan-nisa’
tesbeh cema makstimt al-gendhi
. Sowrak ld sifdhet rdsak
tara hw aswa lak min an-naséhi
. sdheb ashab abtik w-geddak
w-bazi-l-mela’ jarzik minhom sfahi
. geddak low zahak ezhak ma‘eh
eeVa
. talbet hagten maghile
hassa-lja sdrat ma‘ al-ashéhi
. zujufak elja-lfaw rahheb behom
atlez hegagak hejr zadak réhi
. al-ajn ‘edd as-sidz la trdwi beh
low hw ‘ala-sdak siddiz enséhi
. rannem limin lafa’ lak ‘éni
tara’ jihka’ bak hakwat al-felahi
. fal al-halk tdlihom fena’
maktub ‘alejha bhafezg al-alwéhi
. katel al-ada? la thébahom
sajur ma ja lak w-bjadeh slahi
. kuff as-Serr ‘an ba‘az al-mela’
tara-l-mesajer jiret al-aslahi
. lumm al-hazz la t'ani-l-feta’
tara-l-feta’ low mal hazzeh téhi
. ma wannejt kabl mé trarak
kis al-mehdzga w-e'ref al-misbaéhi
. niqjatk alladi bsadrak
tesri w-hi tekzob lak al-mesbahi
. we wagdi ‘ala kill min sala?
tar al-adw w-enratar w-hw séhi
. low haddejt balak tenteni
w-as-sejf mahni lil-adw miftéhi.
16.
WE
PERSONAL QUALITIES 483
. As a friend I compose—and how fairly they are by me
embellished ! —
Verses from which those can profit who understand.
. Much labor I took with rhyming them before they
pleased me,
But then all my inner self was clearly revealed.
. Behold! The multitude of thy words makes thee un-
Silence is a power, yet be not morose. [ popular!
. The strengthening of a reputation is the scale on which
the youth is weighed.
Behold, if a youth falls, his good name is gone.
. Much evil has spread among the people,
Thus use no bait for it among them.
. If a decision of the court: has been refused by a wise man,
Then better wouldst thou go away and cease uttering
words of moderation.
. The best of men is he of understanding,
For to penetrate the meaning of a thing leads to good
. Free thy soul from needless worry; [ counsel.
Behold, trifling cares increase misunderstanding.
. To humble thine enemy is a proof of strength;
To the enemy be not lenient, else his insolence grows.
. To command well in war is the best bravery,
For even a lion stabs not if without weapons.
. If thy time has failed to give thee all thou desiredst,
Be patient, for patience is the key of success.
. Thy secret plan disclose not to women
Or thou soon wilt be like a bird with broken wings.
. Let not thy good advice leave thy head needlessly —
This will be better for thee than to disclose thine honest
view.
. Keep up the friendship with the friends of thy father
and grandfather,
And from other people content thyself with a salute.
. If thine opponent laughs, laugh with him,
But in yielding let thy heart be like a bare rock.
The result of a request for what thou needest is uncertain,
Especially when thou hast to deal with misers.
When guests arrive, welcome them kindly
And let thy brows smile even if thy best supplies are gone.
A484 RWALA BEDOUINS
18. The eye is a spring, but to a friend it will not give drink,
Though he be the best of friends to thee.
19. Share thy booty with the captive who comes to thee,
For, behold, what he will say of thee will benefit thee.
20. All creatures are doomed in the end to die,
For thus it is written with the keeper of the records of
21. The slayer of the enemies will not run from them _ [fate.
And will never relent as long as his hand holds a weapon.
22. Some men thou shouldst compel to abstain from evil!
Behold, an aggressor often inherits peace.
23. Guide the desire-—hold not back the youth,
For, behold, a youth whose desires slacken will be de-
24, Thou didst not lament before drowning; [ stroyed.
Survey the ford and learn to swim.
25. The desire hidden in thy breast
Will come out on a night’s march and hold a lamp to thee.
26. Ah, how I grieve for him who has forgotten
To avenge a wrong and, in affluence resting, remains calm!
28. When thou hast pacified a man, beware of doing so
second time,
For a saber pointed downwards is a key to violence.
This poem is anonymous. Gwad al-‘Ani’s statement that
it was written by aS-Serif Barakat was opposed by ‘Awde al-
Kwechi and Hmar. Prince an-Niri, however, thought its author
was a Bedouin of one of the tribes encamped on both banks
of the Euphrates, as the ford mentioned is called mahdza, a
common word for ford in southern Mesopotamia. An-Niri’s
opinion seems to be correct, because the consonant d, which
a sherif from either al-Medina or Mecca would never have
omitted, is lacking in the poem, and also because the whole
moral tone is nearer the views of the free Bedouins than the
exaggerated sanctity of the sherifs. I took it down according
to the recitation of an-Niri, Hmar, ‘Awde, and Gwad, each
of whom knew a few verses of the poem but none the whole
of it. None of them could remember the verse beginning with
the consonant j@ (27).—The whole poem has 28 verses rhym-
ing on ahi, and each verse begins with a consonant in the order
of the Arabic alphabet, excepting the sixth, ninth, eighteenth,
and twenty-eighth verses, in which the second or third syllable
begins with the appropriate consonant. The first two verses ex-
cepted, each of the others conveys some moral precept for life.
PERSONAL QUALITIES A85
Verse 1. Bejt means the whole verse, kdf its second half
and then, specifically, the rhyme of this second half. 3. Sendh
is aman of morose disposition, who will neither talk nor smile.
4. “Klem signifies a report circulating in regard to a man. If
such a report is consistent it is considered unshakable. A good
report must be that, otherwise a man would fall in the public
esteem. 5. Melwdah is the decoy swung by a falconer when try-
ing to lure a falcon towards him, lawwah ‘ala-t-tejr. When
a man breaks off a twig of the luxuriant rute and shows it
to a riding camel, he coaxes her to come near, lawwah ‘ala-d-
delul. There are people whose actions lure evil into the tribe,
regardless of the fact that their fellow tribesmen are al-
ready suffering. 7. Menhag is a path or trail. 12. The women
will reveal your secret plan, and you will then be unable to
realize it. Sadd means, in particular, the planning of a great
raid against a certain enemy. The men taking part in it do
_ not themselves know accurately either the time of their de-
parture or the enemy they are to attack. Should the com-
mander’s wife learn of it she would undoubtedly tell it to
some of her friends, and the enemy would receive warning
even before the raiders started. 18. When you have a good
friend, share your last.drop of water with him. Do not con-
found words with deeds. Al-‘ajn means both a spring and an
eye. ‘Edd is the name of a well with spring water which
never dries up. 22. Violence, force, often leads to peace sooner
than mildness. 23. Hazz signifies a passionate desire for some-
thing. Out of a youth filled with such a strenuous desire an
exemplary being can be formed by a man of good sense.
25. Nwje is a plan, intention, desire, which robs a man of
sleep, drives him to undertake night marches, and lights him
on his way. 26. E’'nratar is said of a man who likes to eat
well and to amuse himself with women. 28. The appeased
man has not laid aside his saber; he has only dropped its
point and could, if angered again, strike at him who had
just appeased him.
1. ‘“Endi fetawi lil-fahim al-fahem
jarmi bkalb al-rafelin ahéa’
2. al-‘afen low ta‘tih mal heset killeh
ma jaskor fazlak w-la jarodd tana’
3. helw eljw gak ma‘tdz haga
w-afen elja’? lakka-l-‘amil kafa’
486
1;
10.
RWALA BEDOUINS
A. as-Sejh sammdat Zelil harga
mlezzi hdjeradt al-elum kafa’
. elja “dd ma jezhak w-jarhi bdleh
zelil alli min al-mahlik tela’
6. as-Se7h ma jahkom min din gemaa
w-as-sejf ma jinhaz be‘asa’
7. w-al-gibb mad jemlah tall an-neda’
w-al-“esb ma dcer ndbet besafa’
8. ja ndzel as-sa‘nin tesbah rahel
w-lad jinkaten gaw brejr fela’
9. al-hanzala mda teret illa mitlah
mitl ahad al-aguz bzellat zana’
10. ma hw dhedha ‘ala haldlah
w-la hw terbil rigleteh behasah.
ON
I know rules of life which he will understand who com-
prehends quickly
And which will guide the hearts of the careless.
. An egoist, even if thou givest him all thou hast stored up,
Will not thank thee for thy benevolence and repay thee
in kind.
. He is full of sweetness when he comes to thee in need,
But an egoist he will remain, for when he meets his
benefactor he will turn his back.
. A chief should think more and chatter less,
And be prepared for news which is the reverse of
. If he does not smile and is not forbearing, [favorable.
Few creatures there will be who will follow him.
- A chief without an assembly cannot rule,
And a saber cannot be parried with a stick.
. A drop of dew will not fill a well;
And no one remembers grasses growing on a bare rock.
. O thou who by a dry well art camping! thou must move,
And not long will camels tarry at a rich watering place
if no pasture is near.
. A colocynth inherits nothing except from its equal,
Nor does he who has married an old hag unable to bear;
As to him, he married her only for her property,
For he is not impotent and he has the power of be-
getting in his loins.
The poet was al-‘Aten, a rich Sarari, who in buying
splendid weapons, beautiful saddles, and the best riding cam-
PERSONAL QUALITIES A87
els squandered all his property in a short time, as he did
not take care of the things he purchased. In his old age he
sat in a corner of Prince Sattam’s tent and had to be satis-
fied with eating what was left from the meals there. The
reciter was ‘Awde al-Kweéébi.
Verse 2. ‘Afen is an egoist devoid of all virtue. HesSet,
for hesedt or hesett, thou hast gathered or saved. 5. Elja ‘ad
has the same meaning as en Cdn enneh, should it happen
that he. 6. Min din is equivalent to min rejr, without. Without
the consent of the assembly the chief can do nothing. 7. Gibb
is a deep well. Tall is the dew or a drop of it. 8. Satin is a
deep well without water; these are found when there has been
no rain for three or four years. Jinkaten or jinkettin means:
“they stay long on the same camping ground.” 10. Terbil is
a man with a crushed sexual organ.
Advice to a Friend
1. Ja dmejm efham waredi bari-wassik
can ent min alla lil-wasdja-jhafztin
2. elja’ gak waheden “djelen min dwanik
escih lalli min al-gemd‘a joarfun
3. en entaha? hw wudd ‘ajynak wa-mrdzik
w-en ma-ntaha maak tabb alli-7tlun
4. azg-zejf la tlezzih menceb ‘alabik
w-as-somt jowmen en al-megdles jehiztn.
1. O Dmejm! understand my speech, for I wish to give
thee the last warning,
If, of course, thou art one of those who pay attention
to the last warning.
2. Shouldst thou meet one of thy fellow tribesmen who
wrongs thee,
Complain of him to those who judge the comrades.
3. If he ceases harming thee, let him be a favorite of
thine eye and thy friend.
If he does not cease harming thee, thou carriest with
thee a cure against those who commit wrong.
4. To the guest show not thy shoulder blades or nape of
thy neck,
And take care not to be rash when the visitors slander
each other.
A88 RWALA BEDOUINS
The poet was Mane‘ eben Durmi, one of the Rwala chiefs;
the reciter, “Awde al-Kwé¢bi.
Verse 2. Dwanik means the same as beni al-‘amm, fellow
tribesmen. 3. Tabb are weapons generally.
Men are divided according to their qualities and their
temperament into four categories, taksim ar-regal arba‘ ho-
sas, as follows:
Hatt ar-rigel ‘ala-l-kalb He who puts his foot on his heart;
w-al-jad ‘ala-l-lisén His hand on his tongue;
w-al-‘ajn ‘ala-l-iden His eye on his ear; :
w-az-zebb “ala-l-baten. Or, his sexual organ on the belly.
Many are those who hasten to obtain what their heart
desires; here the foot obeys the heart. Another will not brook
an insult; as soon as he hears someone slander him, he seizes
his arms to punish him. Yet another is unusually cautious; at
the least rustle he looks sharply at everything around him
and cannot be deceived or surprised. There are also those who
care for nothing but to satisfy their carnal desires.
CHAPTER XxX
VENGEANCE
The report of a death or murder causes a stir not only in
the camp but throughout the clan and even the whole tribe.
The nearest female relatives of the dead person tear away
the buckles holding their shirts under the neck, scratch their
faces with their fingernails, besmear them with ashes and
sand, cut off their braids above the temples, wind a narrow
white kerchief, kzaza bézga, around their heads, and run out
of the camp either south or north into the desert, where
they cry three times: “Ah, woe is me! O thou father of
mine! wa? wejla 7a-buj7d.”’ Or: “Ah, woe is me! O thou little
brother of mine! wa’ wejla jd-hujjd.” The white kerchief they
wear on their heads for at least a month. This is called kaffal.
The men of the whole camp run out to the dead body,
examine the wounds, and discuss the manner of death. Those
who are not his kin on the father’s side, agnebdanijje, return
to the camp, watch their tents, send out the news to the
pasturing grounds and the nearest camps, and take care that
neither they nor their herds come between the avengers and
the culprits.
The guilt rests on the whole kin, ahl, of the murderer;
vengeance also becomes the duty of the whole kin of the dead
miani;
AVENGERS AND PROTECTORS
The whole kin is bound to mutual protection, both aggres-
sive and defensive, jetred w-jentared. The more distant rela-
tives, i.e. those who are in the fourth and later generations
from the ancestor common to themselves and the culprit, gen-
erally offer the avengers a two-year-old camel, hezz, and are
left in peace.
The avengers are called violators, ahl as-satwa, or those
who carry on blood feud in defense of the culprits, tallabt ad-
damm, while the culprits are spoken of as the blood-stained,
damwijje, dumijje. The avenger proper is generally the nearest
healthy adult relative of the murdered man; the first culprit
11 See above, pp. 47—50.
489
A90 RWALA BEDOUINS
is the murderer himself; should he die a natural death in the
meantime, his next of kin is considered the culprit. However,
for the first three days after the murder nobody pays the least
attention either to the avenger or to the perpetrator. These
three days are called the seething of the blood, fowrt ad-damm,
or the anger, za‘al, fury, rejz, or madness, kar‘a. The avengers
ride out on horseback and camels to seek the guilty ones and
their herds. If they meet a little boy, an adult, or even an
old man of the culprit’s kin, they kill him; if they meet their
mares or herds, they cut their arteries below the knees of the
forelegs, jeazzertinaha, but must not drive them away captive.
No one of the perpetrators must defend himself, for then
he would be deserted by his whole clan and even by the whole
tribe. The defense is to be left to others. Therefore the culprits
proceed with all haste possible to one of the more powerful
chiefs to ask his protection. The first one to reach him cries:
“Behold, we ask Allah and thee to protect the hair of our
heads from So-and-So, as well as the herds on our borders; ta-
rana blawbak [bellah w-bak] ‘an al-flan behafadfna w-atrafna.”
The chief answers: “Welcome to us! May Allah save your
lives! Ye are saved. Your pursuer has already halted. Ahlan
w-sahlan hajjakom alléh w-selimtu w-hab tdlebkom.”
The protector then calls his slaves, servants, and his whole
kin, hastens to the tents and herds of the guilty kin, loads
the tents with everything that is in them on camels, carries
them away, and drives the herds between his own tents. To
the avenger he ealls out:
“Behold, your blood shedder has put himself, according to
ancient custom, under our protection; so beware! tara? dimt-
kom dahal ‘alejna ‘ala-s-swani al-‘atiza hassekom nafsekom.”
The avengers then inquire: “Wilt thou let them stay with
thee a short while only or for several days?”
“Beware, I tell you, and guard your hands from commit-
ting violence!’’
“We know well, tribesman, that thy protection is power-
ful, yet thou art not a protector of little girls, ‘anejsi, therefore
wilt not protect culprits forever, md tezebbenhom ha’.”
“How many days truce will you grant me?”
“We will grant thee four [twelve, at the most] days.”
During the truce the chief loads the guilty men’s tents
and accompanies them and their herds to another chief. Should
the avengers refuse to allow the culprits to go with their pro-
VENGEANCE A91
tector to another tribe, their fellow-tribesmen will intercede
in his behalf and compel them to abandon their vengeance
altogether. For they have blackened the face of the protector
and exposed themselves in turn to his vengeance.
In the desert there are.chiefs, the descendants of famous
kins, whose protection is universally known and respected, or,
as the saying goes, whose face insures a safe journey, wag-
hahom mdsi. Such are especially Eben Rubejn of the Fed‘an
tribe, Eben Gandal of the Rwala, and Eben Tajjar of the Weld
“Ali. These send only a slave or servant with their protégé,
whereas others accompany their protégés in person. The pro-
tector leads the culprits to some chief who is camping in the
direction in which they are fleeing and hands them over to
him with the words:
“Behold, these are shedders of blood. I protected them
from So-and-So, and now, hear me, I put them under thy
protection. My duty will now be thy duty.”
The new protector answers: “May Allah keep both thee
and them alive! They are saved, and their pursuer will return
without achieving his object!”
From here they are conducted by the chief himself to
another protector and emerge at length from the desert either
among the Lhejb, who dwell north of the al-Hass and Sbéh
mountains, or among the Sammar 4l Garba, who camp be-
tween the middle Euphrates and the Tigris, or, finally, among
the Sirhan and Beni Sahr on the southwestern borders of the
Hawran. The camps of the tribes here named are universally
recognized as places of refuge, where the culprits are tolerably
safe. Now known as gelwijje or gallaje, they pitch their tents
there and pasture their herds like everybody else. In case the
members of a camp harboring the gelwij7e catch sight of a
strange Bedouin prowling around, they bring him before the
refugees to see whether they happen to know him. Should he
be recognized as belonging to the avengers, the natives tie his
hands behind his back or fetter his legs with horse chains and
at last kill him, if there is nobody to intercede for him.
ARRANGEMENTS FOR PAYMENT OF THE BLOOD PRICE
After some time the chief of the camp where the culprits
have found refuge sends to the chief of the avengers this
message:
A492 RWALA BEDOUINS
“Your fellow tribesmen, beni ‘ammekom, dwell among us.
Accept the blood price, medde!”
If the blood price is refused by the avengers, the guilty
parties can only remain abroad, jegdwertn ddjem al-awkdat.
But if the avengers say: ‘‘We will accept the blood price,” the
chief asks them to name their sureties of peace, or arbitrators,
cefil ad-dafa’, while the culprits name their sureties for the
payment, ¢efil al-wafa’. Then both parties agree on the chief
before whom they will meet to settle the matter. When the
culprits with their tents and herds, accompanied by their
sureties for payment, arrive there, they send word to the aven-
gers, jedfactin lehom:
“Here we are with our surety. Make haste to come here
too; we wish to pay you the blood price. Ha? henna ma‘ cefilna
elhakow gaj nabri neddi ‘alezkom.”’
The avenger proper then sets forth with his surety of
peace to the chief with whom the guilty party is camping, and
in his tent the chief asks the avenger in the presence of all:
“What dost thou ask from thy fellow tribesman?”
“JT want this or that mare!’
The surety rises, brings the mare, and, handing her over
to the avenger, says: “Thy fellow tribesman gives thee this
mare.”
The next question is: ‘What else dost thou ask of thy
fellow tribesman?”’
“TY ask fifty she-camels; a complete armament of a rider
— that is, a rifle, a saber, a dagger, a camel saddlebag, a
hunting falcon, and a greyhound bitch, sluke [sic].” If the cul-
prits object, pleading their inability to pay so much, the chief
threatens to have them escorted to the camp where they sought
refuge; en Cdn md entom Zdbelin neraggekom ‘ala meglakom.
This makes the guilty party declare their willingness in these
words:
“We came here to agree to pay the blood price and will
fetch every animal demanded, henna ma gina kowd Zéabelin
bel-medda alli jabrih eben ‘ammena nesiikeh.”
One third of the blood price is paid by them at once, the
rest as soon as possible, the avengers not being permitted to
trouble them on that account, w-al-asr md je‘assertinahom.
Should they find out later that they cannot pay all that was
demanded, they visit one of the prominent, kddemin, chiefs,
with the entreaty:
VENGEANCE 493
“Go to So-and-So and get an abatement of the blood
price for us!”
To this the chiefs generally agree readily. They call on
the avenger proper, who according to custom prepares a meal
for them and invites them to eat, with the words: “Say the
name of Allah over your meal, sammow ‘ala zaddkom’’; they
answer:
“We shall not do.so before thou givest us what we have
come for, henna mad nesamni kowd alli hawwalna leh tan-
tejnah.”
“May Allah preserve your life! Whatever ye may wish
stands before you. Hajjdkom allah alli tabriin ‘Senda wag-
hakom.”
Here the first chief interjects: “How many she-camels
wilt thou give to me?”
“T will give thee five!”
“Q Allah, dost thou esteem me so low?”’
The host obligingly raises his offer. The other chiefs, too,
ask for something and then declare that they will present all
the animals they receive to the culprits.
No chief or surety must ask or accept compensation for
aiding those who carry on the blood feud in defense of the
culprit, for that would stain his honor. His sole reward is
the public acknowledgment that he has been instrumental in
doing good, msajjer hsane, and preventing fresh shedding
of blood. The guilty party show their gratitude to their pro-
tectors in various ways. They like best of all to raise a white
flag over the tent of the culprit proper, where they leave it
for several days and ride around the camp shouting:
“May Allah whiten So-and-So’s face! may he exalt his
name both in this world and hereafter!”
The returning culprits are welcomed by their fellow tribes-
men with equestrian mock battles, merry feasting, and cries
of joy, zardrit. For do not they return who might have been
lost forever?
The blood price of a man, medda rkaba, from a related
tribe is one mare, fifty she-camels, and a complete rider’s
equipment. For the blood of a woman no more than twenty-
five she-camels is paid, because a woman is never valued as
highly as a man, md@ hi mitl az-zelema ndkesa ‘an az-zelema.
The compensation for a man from an alien tribe is only seven
camels.
494 RWALA BEDOUINS
SPECIAL CONDITIONS OF VENGEANCE
The wife, daughter, or sister of the culprit is never per-
secuted by the avenger. If his sister or daughter is married
to a man not a member of the culprit’s kin, he also will be
spared.
Should a woman commit murder, her husband is not subject
to vengeance if he is not of her kin. He paid for her what
her relatives asked, they have kept the payment and thus
become liable for her misdeeds. The responsibility for the
moral offenses of a woman is borne by her husband, but her
material good or evil is the concern of her kin, hatéjéha w-
atamiha berkubt ar-ragol hejrah w-sarrha lahalha. The person
whom the married woman can most inconvenience is her own
brother; hence the proverb: “The brother of a married woman
is far removed from any good done by her, but very close to
any evil she may be guilty of; ahu sirre ba%d ‘an al-hejr Zerib
‘an al-mezarra.” If, therefore, the married woman commits
murder, her brother is considered to be her chief accomplice.
Her kin will flee, while she will remain calmly with her hus-
band, unless he divorces her. The blood price is paid by her
kin out of their own means. If she has received a few she-
camels from her husband out of his surplus, damd‘anteh, she
cannot use them for paying the blood price without his consent,
because he gave her the animals for her own benefit and for
the good of the children she has borne him, not for the benefit
of her kin.
Again, should anyone kill a married woman, it is the duty
of her brother to avenge her, but the husband demands com-
pensation. He who strikes a pregnant woman so that she
miscarries, ramat, before the seventh month of her pregnancy,
while it is impossible to recognize whether the unripe fruit
of her womb was of the male or female sex, must pay twenty-
five she-camels. If she miscarries in her seventh or eighth
month or, as they say, hurries on the birth, ista‘gelat, and
the prematurely born child dies, the compensation for a boy
amounts to fifty, for a girl to twenty-five she-camels. Should
the mother also die, twenty-five she-camels more must be paid.
These are taken by the woman’s kin, the husband receiving
what was paid for the child.
The husband who has paid for his wife in full, may kill
her without making himself liable to pay the blood price to
VENGEANCE 495
her kin, who may not demand it. Since he has bought her, she
becomes his property, and he may punish her even by death,
siktha wa-starajtha Sra. However, her kinsfolk investigate the
reason for her death and take vengeance on him if they think
the motives insufficient.
The father who kills his son or daughter is responsible
to nobody, as his children are his property, mulk.
If a son kills his father or mother, no avenger will rise
against him, but he must leave his clan or tribe forever. The
same is true of a daughter who murders one of her parents.
There is no blood price if a chief, or any Bedouin, kills
a member of some other tribe who, happening to be in camp
at the time a raid was being planned against an alien tribe,
gave warning to the latter for payment. A hired traitor, nadir
or haddam, may be killed without fear of vengeance.
When a camp guard observes a man at night creeping
close to the tents or herds and calls to him: “Who art thou,
fellow, before I do something terrible? was ent 74 zelema Zabl
al-wahama,” and the unknown man instead of answering starts
to flee, the guard may shoot him without being liable to ven-
geance. He that sights a thief in his tent at night and shoots
or kills him is, likewise, immune from vengeance.
He who rides through the desert on a dark night and
wounds or shoots dead a robber who has assaulted him, will
not fall under the ban of vengeance but has to prove that
he acted in self-defense.
For violating a virgin the offender may be killed with
impunity by any one of her kin. Should any one attack the
virgin’s avenger, he would be destroyed by his own kin. The
honor of the virgin demands it, masyja-l-‘arz.
A husband who sees a strange man with his wife pretends
to see nothing but steals after him and, if nobody is near,
kills him. The kin of the murdered man, although they pretend
to seek out the slayer, are very careful not to attack the
husband of the woman with whom the murdered man had
illicit relations. Their kinsman was killed as a thief or robber,
and they do not wish to blacken his face by forcing the hus-
band to disclose what he has witnessed. Hence, pretending to
seek out the slayer, they actually divert attention from him,
while ostensibly showing their willingness to avenge their
kinsman.
A culprit while asleep must not be killed by an avenger,
496 RWALA BEDOUINS
since this would bring vengeance on the latter’s own head and
his vengeance would not be accomplished. For a sleeping Bed-
ouin has no soul and is as good as dead. A dead person cannot
replace a living one, and he that injures a corpse involves the
whole clan in his guilt. Therefore the avenger first awakens
the culprit with the words: “‘O So-and-So! dost thou remember
that So-and-So dwells in thy belly?”
On finding the culprit, the avenger kills him, slits the
corners of his mouth up to the ears, cuts off his ears, and
sticks them into his mouth. Then everybody knows it for the
deed of an avenger, and no search is made for the perpetrator.
With the death of the real culprit the vengeance comes to an
end, istaddow tadrhom, and his whole kin may return home in
peace.
He who unintentionally kills a man or a woman is not
liable to vengeance but has to give compensation, often after
prolonged negotiations.
If a person is- killed by either a horse or a camel, its
owner places the dead person’s clothes on the animal, brings
it to his nearest relative, and leaves it there with the words:
“This is thy blood shedder; take him!’
For the intentional killing of a horse or camel four times
the animal’s value is to be paid; if the animal was killed
accidentally, its actual market price only.
TYPICAL INSTANCES OF THE APPLICATION OF THE LAWS
OF VENGEANCE
In the rainy season of 1905 the Kmusa were camping
together with the ‘Ebede between al-Rurab and at-Tinf, their
watering place there being the Habra at-Tnejf. The stud camel
owned by Mnezzel eben Nims of the Kmusa attached himself,
‘ajjar “ala, to the she-camels belonging to one Harras of the
‘Ebede, who let him cover one of his she-camels, zarab beh
lendkteh. When this came to the ears of Mnezzel’s son Hsej-
jan he reproached Harras angrily: ‘““Thou hast used our stud
camel without telling my father of it.” Harras retorted, and
an altercation followed, tehdwasow, in the course of which
Harras struck Hsejjan with his cudgel, madrub; whereupon
the youth stabbed him with his dagger, killing him instantly.
As soon as he realized what he had done he drove his herd to
the tent of Eben Msejjeb of the Msike, ran inside, and begged:
VENGEANCE A97
‘‘People, behold, here Iam, guiltless. I ask Allah’s and your
protection for the hair of our heads and for our herds. Ja rab‘
ana balas w-déhel ‘ala-llah w-‘alejkom ‘ala hafdfna w-atrafna.”
Eben Msejjeb replied: “He that has asked for protection
is saved, dahal ad-dahil w-silem.”
Then he assembled all his relatives both on his father’s
and mother’s side and rode with sixty men to the tents of
Mnezzel eben Nims’ kin, loaded and carried them away, driving
also his herds to the tents of his kinsfolk in order to be there
before Harras’ kin could learn of the latter’s death. The Arabs
with whom Mnezzel and his relatives were camping ran about,
ragow, wondering why he had left them so suddenly, but
received no positive information until all the relatives of the
imperiled man were in safety with Eben Msejjeb, who im-
mediately marched off with them to Eben Kardts of the
‘Ebede. Arriving there, he stopped his camels in front of the
tent, stepped inside, saluted, and quietly sat down. When fresh
coffee was made for him, he refused it. To Eben Karduts’s
question why he would not drink coffee with him he replied:
“Because I desire, Eben KardtS, something else of thee
first!”
“Well, and what is it?”
“We demand the old custom of you, ehna nabi minkom
as-swani al-atiza.”
“Tell us! sowlef.”
Here Eben Msejjeb told what had happened, Eben Kardus,
who was related to Harras, listening with the ereatest atten-
tion. When Eben Msejjeb had finished, Eben Kardts said:
“The matter about which thou hast come to me will
receive our attention. Drink thy coffee. Wusu ent gajen leh
rarazak tekza hod al-kahwe.”
“Grant us a truce of some time!”
“T will grant you a truce of ten days.”
Eben Msejjeb drank his coffee, left the tent, and at once
rode on with Mnezzel’s relatives to Ratwan eben MerSed and
from him to Eben Stéwi. The latter then took the culprits
to the Mwasserin kin of the Rwala, who had camped for the
last few years with the Sirhan, and handed them over to their
chief with the words:
“These men are seeking a place of refuge, so I pass them
from my countenance on to thine; har-rab* hadowla gallaje
min waghi ana bwaghak.”
A98 RWALA BEDOUINS
The chief of the Mwasserin replied obligingly: ““Whatever
comes to us, comes to its goal; md wasalna wasel.”
_Mnezzel’s kin stayed with the Mwasserin a whole year.
After that time the Mwasserin herdsmen sighted a strange
Bedouin. They pursued, caught, and brought him before
Mnezzel, who recognized him at once as the avenger of
Harras. The Rwala therefore fettered his feet with a chain
as they fetter a mare. On the fourth day they said to Mnezzel:
“Mnezzel, we do not wish to kill the avenger, but, if he
refuses to accept the blood price, we will take thee to the
Beni Sahr; there thou wilt be safer than with us; 74 mnezzel
dabh ma ehna dadbehineh Can inneh md hw zZébel al-medda
newasselak ‘ala ahl as-Semdl ‘ala miglék.” .
Their next step was to visit the avenger and ask him
whether he would accept the blood price. The man said:
“fam willing, but there are besides me other brothers
and relatives whom I must consult first. Allow me to return,
and I will send you a report.”
So they let him go and soon received news that the
avengers were willing to accept the blood price and had
named at the same time Eben Kardia& as their arbitrator.
The Rwala therefore conducted Mnezzel with all his kin to
Ratwan eben Mersed, who sent the avengers the following
message, dafa® ‘alevyhom:
‘“‘Mnezzel eben Nims is staying with me. If you want the
blood price, come. I guarantee its payment.”
Finally Eben KardtS arrived. Ratwan brought Mnezzel’s
mare and asked Eben Kardis:
“Will ye accept Mnezzel eben Nims?”
The answer being in the affirmative, Ratwan delivered
to him one mare, four she-camels, and a rider’s equipment.
The rest of the she-camels were to be given to Harras’ kin
in the next few years. And when the rainy season began
Mnezzel once again migrated and camped with the “Ebede
— they were reconciled.
A Bedouin of the Eben Mhejd kin of the Fed‘an struck
his wife with a pestle, mihwa’, from a big mortar, breaking
her head so that she died shortly afterward. He was sued by
her kin, but all the judges, ‘awdref, declared that he had
struck her in anger with no intention of killing and, as he
VENGEANCE 499
had paid for her what her kin asked, he was not obliged to
give them anything now.
Me‘gel eben ‘AmSa of the Drejb kin of the Kmusa on
returning home found his young wife sobbing.
“What ails thee?” he asked. |
“Thine only brother Sammit has raped me!”
Taking his revolver, Me‘gel sought out his brother and,
with the words “Thus I punish a brother who has raped my
wife,” shot him dead.
The neighbors heard his words and saw Sammit fall dead,
but no one dared to act against Me‘gel.
As ‘soon as the head chief Ratwan eben MerSed heard
of it, he rode to the slayer, entered his tent, and said:
“By Allah, thou ply die this moment; w-allah kowd ent
temut Senda has-sa‘a.’
But Me‘gel’s and Sh ibe mother, who was a widow,
embraced her only son, crying:
“Q Ratwan, leave me at least this child, the only boy
I have now! halli wlejdi halli wahidi.”
Ratwan turned on his heel and rode away without hurting
Me‘gel. i
A Kméasi, ‘Awénan eben Sa‘id, watered his herd at al-
Gubb, south-southwest of al- Mijadin. The well was about two
meters deep but wider at its coping stone than at the bottom,
making the drawing of the water very difficult. His comrade
therefore crept down, filled the leather bucket with water,
and handed it to ‘Awénan, who was standing above, |to empty
into the water trough. The thirsty camels pressing close,
“Awenan alone could not keep them away, and one slid down the
well. “Awénan caught the animal quickly by the head and jerked
it to the ground, so that her front legs were outside, her
belly on the coping stone, and her hind legs kicking wildly
inside the well. One kick struck the man standing below,
splitting his head. ‘Awénan’s shouts for help brought other
herdsmen to the scene, who pulled out both the camel and
the injured .man; the animal was unhurt, but the man soon
died. When his father then seized the whole of ‘Awénan’s
herd, the latter tied the dead man’s clothes to the camel by
which he had been killed, swore that nobody but that animal
had killed him, and offered compensation. The judges declared
500 RWALA BEDOUINS
that the guilty camel, but nothing else, belonged to the dead
man’s father.
In the camp of Megwel eben Mesreb, who was married
to a French woman, there lived with the Bedouin ‘Afet a
youth named Metkal, a native of Irak, working for hire.
Suddenly he disappeared. ‘Afet made a search for him but
without success. At last he was found by a strange wayfarer
with his head shot through, the corners of the mouth slit,
and his ears stuck into his mouth. This showed it to be the
deed of an avenger who was in the camp as a guest at the
time and soon made himself known. Having proved that it
was his duty to kill Metkal, he was allowed to go back to
Irak in peace.
Grejd eben Mowzan tracked, tehajjer, a guilty man with
his relatives for a whole year. He knew that by doing so he
exposed himself to great dangers and might even lose his life,
should the Arabs sheltering the culprits catch him; but this
did not deter him from his purpose. Learning finally that the
guilty men were living with the Sirhan, he entered the service
as feddwi, free servant, of a member of this tribe in order to
discover the tent occupied by the culprit proper. At last he
succeeded. One morning creeping to the tent he saw the culprit
milking a camel. Foaming with rage he leaped at him, ‘adlah
‘alejh, and with a dagger stabbed him to the heart. Having
thus done his duty, he sought protection in a tent, zeben
‘ala bejten, and found it, because the murdered culprit’s rel-
atives were able to testify that he was the avenger proper,
mettari, who had avenged his relative, tetdreh.
Song of a Culprit Longing to Return to His Fellow
Tribesmen
1. Kum 34 nedimi w-e'teli fowk ma‘fa’
tasda rafif at-tejr bel-agrumijje
2. maftult ad-der‘dn killah mwazza’
elja-‘teztah takta’ batd ad-dwijje
3. telfi ‘ala hak ar-rba& al-mebenna’
bimdahel al-wudjan barzen ‘adijje
4. telfr ‘ala gezza° w-as-Sejh melfah
elja°’ hagar bel-kown dib as-serijje
16.
VENGEANCE
. 74 Sejhana jetreb al-kalb membah
wa-shinakom dubb al-leyali melijzje
. al-agrafi min az-zeym al-jowm jenha’
min Sdn hamlen tezilen ‘alijze
. “ala-r-refaka kilt ana-l-jowm wagdah
id as-salam w-habbereh lil-kazijje
. masjen ma‘ al-agndb lel-adw temanna
w-alli ma* al-agnab ma beh hamijje
. abu fahad habib alli jet‘annah
jefozg al-mesdéel w-ad-da‘dwi-l-kawijje
. as-Sejh eben turki w-la beh mrawa
zeqgzum harb w-la jekatte’ nwijje
. sallem ‘ala zari zebtin al-mu‘anna
rejr az-zafer bat-tib w-al-marhabijje
. Seghen ‘adim w-tetan al-hejl jimnwh
hom mdaka‘en lat-tib w-ahl al-hamijje
. sallem ‘ala mas‘dn ajqjak tensa’
hadak ahw gahla zebin ar-radijje
. 70 labeti lad 7a zebun al-mgella’
jehallin zejzat al-meddheb fazijje
. atrafahom jedleh bihen kill men ga@
swalfen dubb al-lejali ‘adijzje
anha-r-refaka kill abihom ‘ala-fla’
alli wara-l-geddejn bed-dahmasij7e.
. Rise, comrade, and mount a rested she-camel
Resembling a heron in the ‘Agrumijje swamps,
. With forelegs muscular, symmetrically built,
Who, when thou needest her, will cross vast plains.
. She will reach yon tent for men only, pitched
501
On the borders of al-Wudijan, that wholesome land;
. Will reach also Chief Gezza‘, for whom this poem was
written
And who, when in battle engaging, is like a wolf among
the riders.
. O chief of ours, at whose message the heart rejoices!
Your platters remain full all the night through.
. From bondage al-‘Agrafi today utters his battle cry
For bitter distress has come upon him.
. Against my traveling companions today I cried: “O woe!”
Repeat [O messenger] the salute and tell what has
happened.
502 RWALA BEDOUINS
8. Thou mayst wish that thine enemy should walk with
strangers,
For he that dwells with strangers lacks protection.
. Fahad’s father is dear to each suppliant;
He solves problems and disputes, be they ever so dif-
10. The chief, Eben Turki, has no defect, [ ficult.
In war he is a shield never changing his views.
11. Greet for me Zari, the protector of the violated,
Who is jealous of the victor in contest and hospitality,
12. He is a chief all-destroying, for his right hand pierces
both rider and horse.
These are supporters and sure protectors in battle.
13. Greet MaS‘an! Woe to thee shouldst thou forget!
He is a brother of Gahla, a shield even of a common
mare.
14. O relatives of mine, let not the protectors of him who
seeks refuge desert me,
And let the anger in their breasts dissolve.
15. For he who once reaches their lines can untroubled
Amuse himself by telling stories the whole healthful
nights through.
16. I ask help of my traveling comrades, who have with
me a common ancestor
Removed by two generations; I call on them with the
war cry of the DahaméSe tribe.
ie)
Al-‘Agrafi, a member of the tribe of ad-Dahamie, subject,
min kowm, to Chief Hajes eben Mesglad, killed his relative
during a quarrel while journeying with him and some comrades
to as-Samawa and then sought protection from the blood
vengeance, gala’, with Prince an-Niri. The avenger refused
the blood price, and al-"Agrafi was pining away. Having killed
_his own kinsman and being without brothers — the father
had fallen in war —, he fled alone and, friendless as he was,
felt utterly abandoned and powerless. After two years he
composed this poem and sent it to the most respected men
of his kin. The reciter was my traveling comrade TareS eben
Melfi, another Dahmaii, although he was not intelligent
enough to explain every detail in the poem.
Verse 1. Nedimi, a poetical expression for ahi, rafizi, or
hawi, meaning comrade. E‘teli, instead of the colloquial eréab,
ascend or mount. Ma‘fa’ is a she-camel whom the owner re-
VENGEANCE 503
serves for special journeys. 3. Rba is a tent for men only.
Nothing but coffee is made there. Other dishes are prepared
by the women in another tent, where they also live. Among
the ‘Amarat and Dahamse tribes every chief has two tents put
up, one for men, the other for women. bimddhel is pronounced
bimddhel. The Dahamie often replace the h with h. 4. Gezza‘
eben Meglad, a relative of Hajes, was the war leader, Sejh as-
Sddad, of the Dahamse. 5. Membdah is something which we learn
through others. 6. Nahwa is the war cry of a kin; a warrior
jentahi, when he shouts his war cry before the chief or his com-
rades to prove that he will not desert them; an oppressed man
jenha’, when he shouts the war cries of some prominent men,
calling them to his aid. Whoever hears his own war cry uttered
by an oppressed man feels ashamed and has to give help or
else lose his reputation. 7. The traveling companions were his
relatives, with whom he was riding to buy corn in as-Samawa
on the right bank of the lower Euphrates. 8. The poet asso-
ciates with strangers, the Rwala. Even if they were fellow
tribesmen, beni al-“amm, yet they would not protect him as
would his ahl, his kin. 9. Fahad’s father was Hajes eben
Meglad, universally recognized as the best judge, ‘drefa. 10.
Mhammad eben Turki, the chief of a powerful kin. 11. Zari
eben Zbej‘an, an influential chief of the Dahamse. Zebun,
instead of zeben, shelter or protector. At-ftb means a struggle,
a contest or duel, with the stoutest hero of the enemy. 13.
Mas‘Aan eben Bakr calls the camel herds belonging to his kin
Gahla, hence his war cry: “Ana-hu gahla eben bakr, I am
the brother of Gahla, I am Eben Bakr!” Radijje is a common
mare, kdige. 14. Flén medhabeh (pl., medadheb) zajjez, or sid-
reh zajjez, is a narrow-breasted person, or one easily offended,
who remains so for a long time; one who cannot exhale the
anger from his breast. 16. Second cousins separated by two
generations from their common ancestor, their great-grand-
father, are included in the ahi proper or the kin bound to
afford one another mutual protection.
CHAPTER XxXI
WAR AND PEACE
The Rwala are ever at war with one tribe or another.
Without war a Rwejli could not live. War gives him an oppor-
tunity of displaying his cunning, endurance, and courage. He
neither loves the shedding of blood, nor craves booty, but is
allured by danger and delights in the predatory art. The booty
itself he will give away without thinking much about it —
even to the wife of the very man he has just robbed. Some
tribes, not always entire strangers, hate each other cordially.
Between them peace is never of long duration. Despite the
greatest efforts of the chiefs to prevent war, their people
continue to attack and destroy one another. With the tribes
_ settled along the desert borders and fully subject to the Govern-
ment, peace is never concluded. If the Government, which is
supposed to protect them, is weak, the Rwala despoil them
whenever they are so inclined. The more distant the pastures
of two tribes are, the longer will the war between them last.
DECLARATIONS OF WAR
The causes of war are, as arule, petty thefts and the cap-
turing of stray animals. The individual tribesmen begin to accuse
each other of harboring stolen she-camels, nakdjes. Then they
call on their chiefs for help. Couriers ride from tribe to tribe
with verbal and written messages. Evidently both tribes desire
war. Finally the chief of one tribe sends to the chief of the
other a letter worded somewhat as follows:
“To the well-born, highly honored brother, Chief So-and-
So! May Allah preserve his good name! Amen. Extending our
greetings and entreating Allah’s mercy and blessing for you,
we announce to you that your Arabs are harassing our people
and robbing them of their property continually without any
effort on your part to put a stop to it. From this we judge
that it happens with your assent. We now demand that you
return without delay the stolen camels. If you refuse, you are,
behold! hereby deprived of your fair name, magrud an-neka?
504
WAR AND PEACE 505
‘aleyzkom, and our face shall remain blank to you. You must
not accuse us and blacken our face. This much for you to know,
and greetings. Your brother, X Y.” 3
Should the other chief be averse to war, he will write
back: “Both thine and my people rob each other mutually, rab‘
w-rab‘ak jitamaaruin bénhom. If thou desirest war with us,
elja’ tabri kwametna, return our fair name to us, rudd ‘alejna
an-neka. We do not intend to fight with you and shall not
return your integrity to you. Let us know whether ye are
our friend, siddiz or sdheb, or enemy, kowméni.”
When in the early part of 1909 the Rwala began to harass
the oasis of al-Gowf, which lies in their territory and for more
than fifty years had belonged to the kin of Eben RaSid, the
minister of the Emir Sa‘ad eben Rasid, still a minor, sent
messengers to Prince an-Ndri eben Sa‘lan asking why his
people were acting thus. An-Niri’s answer is worth noting:
“If Eben Rasid is still as strong, ‘aziz, as before and can
protect al-Gowf, I desire to live in friendship with him. But
if his power is shattered and he is threatened with foreign
sovereignty, then I shall not allow al-Gowf to fall into other
hands. This is my land, and my land I will give to nobody. It has
been reported to us that Eben Sa‘td has defeated Eben Rasid
and is pursuing him in the direction of his seat, Hajel. Go there
and see for yourself what power your emir still has. If he
prevails upon Eben Sa‘td, we will come to a friendly agree-
ment; but until that happens his representative had better
depart, together with the garrison. If he does so at once, no
Sammari shall suffer the least harm. Before tomorrow’s sun-
set let me know when the garrison will leave. Should the
answer not be in my hands by that time, behold! my face will
remain white to you, you will be our enemies!’
Sometimes a chief will send word: “By God, let there be
enmity between us, so that blood flows; w-allah w-al-kowm al-
hamra.” Or: “Let there be between you and ourselves regu-
larly declared enmity; bénna w-bénkom kowm ‘ala wazha-n-
neka’.
Neka means honesty, a fair name. After peace is made the
neka’ remains with both tribes. Should one of these tribes at-
tack the other, it would cover itself with infamy and stain, or
blacken its face — meaning its honor or integrity. This status
of integrity or of a good name must be first removed; this
is done by the declaration of one tribe that it returns the
506 RWALA BEDOUINS
honesty, raddejna an-neka’ ‘alejkom, or wipes, or scrapes, it
off, magriud ‘aleyzkom an-neka’. As soon as this is done, they
may attack without injuring their honor in the least; elja’
raddejna an-neka’ narir ‘ala wazha-n-neka. Their face will
remain white. But when they attack without having first wiped
off the neka’, they commit treason and blacken their honor;
elja° ma raddejna an-neka’ hada bowken buktina 74 sidén al-
hejl. The neka’ is the beginning of the war, rds al-kwdme,
also the pillar of fighting, ‘amtd al-hardjeb, and thus sig-
nifies the declaration of hostilities.
The chief of any tribe may declare war. If several tribes
ally themselves under one prince, they do not thereby renounce
their right of declaring. war independently. Prince an-Nitri
eben Sa‘lan is the recognized head of the Rwala, the Weld
‘Ali, the Esage‘a, the Kwacbe, and others, and yet he never
declares war in the name of them all but merely of his own
Rwala. During my stay there the Rwala lived at peace, saheb,
with the Fed‘an, but this did not prevent the Weld ‘Ali from
making war, kowm, on the latter. When Prince an-Nuri de-
clared war on Eben Rasid the envoys of the Taman, a division
of the Sammar subject to Eben RaSid, immediately appeared
before him, suing for peace. Only when the chiefs of all the
allied tribes give him the full power, mawwanth, can he declare
war in their name, and war is also waged against all of them,
kowm ‘ala-l-gami.
RAIDS
Small Raids
As soon as war has been declared raids, both large and
small, begin and often a regular battle, mandh, is also fought.
If the hostile tribes camp somewhere near, a few men start
out for robbery on foot, jihanSelun. If the camps are at some
distance, they ride on camels, ma‘djir bizhtir ar-rédb. When
more than twenty men on camels, ge7s, or on horses and
camels, hejl w-gejs, gather, then it is a raid, razw, called
sarir when the number of participitants is small, and Gebir
when it is large. Every expedition of this kind has a leader,
‘azid (pl., ‘ukda’), who need not always be a chief of a tribe,
as every tribe can have its own military leader or war com-
mander, Sejh as-Sddd, if the chief is not possessed of suffi-
WAR AND PEACE 507
cient military ability, or is ailing, or too old. Sometimes the
chief’s son or one of his relatives is entrusted with the com-
mand. But any Bedouin conspicuous for his prudence and
bravery in time of war may be promoted from leader of the
men on foot to leader of mounted men and may even be rec-
ognized as the commander-in-chief. The chief generally tries
to gain his favor, marries his daughter to him, and adopts
him into his kin, but likewise may bring about. his death on
finding that the commander does not wish him well. For a
leader who rises in such a manner usually deposes the reigning
kin and becomes chief himself. Therefore the members of the
reigning kin are very careful when choosing a chief and rec-
ognize only the most distinguished of their kin. This is also
the reason why the dignity of a chief does not pass from
father to son as a matter of course.
The commander of the smaller expeditions gives notice
to his friends: “We intend to start on foot — or on horseback
—on a raid, nabri nehansel or ne‘ajjer.””’ When some men have
declared their willingness to participate, he says to them:
“We shall go when the sign is favorable, nimedd bel-
wagbet az-zéne, either on Monday or Thursday.”
For the small expeditions dark nights are the most suit-
able, lejal az-zalma’ zéne lil-ma‘djir w-al-hangel. But by far
the best is the lejlet as-sarra, the last night of the lunar
month, when the moon does not appear at all, “as he is then
staying with the sun.” On clear nights, lejdl al-kamra, small
expeditions are never undertaken. Among the seasons of the
year the cold period is the most favorable, as there is not so
much danger from thirst, which is greatly feared. On the
whole, both small and large expeditions are made preferably in
the time of abundance, rabi‘, when edible plants, good pasture,
and plenty of water may be found anywhere. This is the time
when the inner desert swarms with raiders of every description.
Preparations for a Large Raid
Whenever the commander intends to undertake a large
raid, jimedd razzdj, he announces ‘it to the chiefs in substanti-
ally these words: “Behold! we wish to go on a large raid
under the leadership of the All-Highest. Shoe your horses
and prepare supplies for yourselves, ehdi hejlkom w-wazzent
zehabkom. Behold! ye will assemble at the appointed place on
508 RWALA BEDOUINS
Monday [or Thursday] which is always favorable to us, bwag-
bet at-tnén.”
They answer: “O Allah, may success be our lot! May he
grant us luck! Jd-llah makstim hejr allah jah as-sa‘ad.”
Then they begin to hunt for good camel bags, flour, water
bags, and barley for the horses. He who means to go on his
mare only seeks someone to carry his food. supplies, zammal.
If he finds a camel rider who will do him that service, jez-
maleh, he loads his supplies on the camel and himself rides
in the saddle, while the owner sits behind. The mare runs
beside the camel to which she is tied. But every owner of a
mare generally has a camel of his own and is accompanied
either by his slave or a younger relative. Those who ride on
camels are always in the majority, and for long raids in the
hot season none but she-camels are used. Horses are ridden
mainly on short raids, undertaken in the time of rabi. Nor
can all the horses in camp be taken out—at least half must
be left at home in order to repel a possible hostile attack.
All. the horses are shod before making a raid, and a few
extra horseshoes taken to meet emergencies, jetanassel hda-
ha. They also sew up, generally with horsehair, the vaginas,
jesabberun al-faras, of mares big with young, especially the
older ones, in order to prevent miscarriage. _
Old men and small boys must not go on a raid. They
are left at home to guard the camp. However, a boy of twelve
is old enough to join the raiders and may properly do so,
especially in the rabi* season when neither thirst nor hunger
threatens. In the hot months mainly men between 16 and 40
take part. They do not like to be accompanied by a young hus-
band, ‘arris (sic), in the first year of his married life. This time,
called krdn al-‘ars, is not very favorable to important ventures,
therefore it is better that the young husband should stay at
home. No custom forbids men to have intercourse with their
wives immediately before starting out, nor is it necessary
that they should put on freshly washed clothes. Everybody
usually leaves in the clothes he wears at the moment.
The preparations for a raid take a considerable time.
However, nobody ever knows definitely against which tribe
he is going, for the simple reason that the Rwala always
have several enemies at once. Only the most intimate friends
of the commander-in-chief know his objective, while the rest
of the camp is kept guessing. This secret it is necessary to
WAR AND PEACE 509
preserve, as some wayfarer or foreign herdsman might easily
give warning to the hostile tribe and enable it to lay a trap
for the raiders. It is generally the slaves of the prince or
commander who overhear the conversation and then relate it
to show that they know more than the Rwala themselves.
On the day agreed on they depart in smaller or larger
groups either for the commander’s tent or the appointed place
of rendezvous. A guide familiar with the watering places,
deltl, is always taken and, whenever possible, a member of the
tribe to be attacked as well. This is usually an elderly herds-
man who has hired himself out with them; he is sent for by
the commander at the last moment before setting out.
The commander is also accompanied on the raid by a
seer or sorcerer, sdheb as-sirr, to whom Allah sends dreams
in his sleep of a certain significance, ‘arza ma‘dwdijje. He is
asked by the commander: “O So-and-So, didst thou have a
dream of such-and-such a significance? ‘arzatk gatk.” It is
a favorable omen, for instance, if he has dreamed of a mare
or a she-camel; if he has kissed a girl, put on a new dress,
or eaten dates—all these presage a rich capture of camels.
If he has eaten meat in his dream, it means that tents will
be captured, together with the kettles in which the meat is
boiled. If he has put on a greenish jacket in his dream, gowha
hazra, the commander will distinguish himself in a duel. If
he dreamt that he was standing on a high hill, it is a sure
sign that the commander will defeat the enemy decisively. If
he has seen regular soldiers attacking the Bedouins, it is a
sure sign that a heavy rain will compel the raiders to rest
for some time. Of unfavorable significance, ‘arza Séna, 1S a
dream in which the sleeping seer sees a wounded, a naked,
or a snake-bitten man; or one in which he has his front teeth
knocked out; or in which he falls down a well, wdze‘en bel-
Zelib, or is fettered, or holds gold in his hand, or goes blind.
But if he puts on a red jacket in his dream, then the com-
mander’s blood is sure to flow.
The commander takes care not to meet before his tent any
member of the ‘Orzan (Misfortunates) kin of the Kwacbe, of
the Flete (Surprised) of the Rwala, of the Bdir (Oppressed) of
the Hsage‘a, or of the KSUS (Chased Away) of the ‘Abdelle, for
the names of these kins prove that they possess qualities very
unfavorable to any large undertaking, ‘arzathom md hi zéne.
When the commander reaches the place of meeting, the
510 RWALA BEDOUINS
partakers in the raid greet him with the words: “May this
project bring luck, rdsda han-nijje,” his answer being: “The
same to thee, lenowlak.” ,
In every raid there is a commander or leader. In the
smaller ones there is only one, in the larger there may be
more. In the smaller raids the leader, ‘azid, takes the best
of the captured riding camels, nékt as-sddd, as well as a she-
camel which strikes his fancy, al-mhawwa’, and finally a she-
camel for sacrifice, al-‘azire, because according to the custom
one she-camel is sacrificed after each successful raid.
If the raiding party is made up of various tribes or clans,
each of them has its own wholly independent leader. Only
when the commander-in-chief also participates will he com-
mand in person and thus become al-munth al-mutir, that is
to say, the one who gives orders when to rest and when to
march. To al-munil al-mutir one she-camel, sadrijje, is given
by each of the leaders, and besides he gets all the pack camels
captured in the raid, such animals being recognized by their
bald or gray backs, ashab azg-zahr. Moreover he can pick out
any she-camel he desires, hazizateh (sic), and the best riding
camel, and the camel for sacrifice. As a leader of his own
troop he shares equally with the other leaders except when
nothing but pack .animals, he-camels, zenel;.and she-camels,
rohl, have been captured in the raid. In that case the leader
takes as many as he wants, the rest going to the men under
his command.
The commander also decides whether the booty is to be
divided, hiser, or whether every one has to seize it on his
own account, rejr hiser. In picking out a riding camel after
a raid in which every man has taken booty for himself, the
‘azid permits its owner to take any other he pleases in ex-
change, but has the right to except three participants from
whom nothing may be taken. Such a permission is given
with these words: “I empower thee to select from all raiders
excepting from these three, A, B, and C. To them do not go,
but otherwise take what thou desirest. Ana mheddak behal-
razw ‘okob taldte flan wa-flan wa-flén lad tigihom hod illi
tarzik.” The she-camel he thus takes is called ragwa. If stray
horses, mdreg, or abandoned camels are caught or dropped
rifles found, both these being called hdreg, they are handed
over to the commander, who is entitled to them. For the rest,
captured horses always belong to the captor, are never shared,
WAR AND PEACE 511
and cannot be claimed by the commander. If a horse owner
who has formed a partnership with a camel owner captures
only one she-camel, he keeps her, giving his partner six megi-
dijjat ($5.40) in compensation. If he captures a horse, he gives
his comrade a she-camel from his own herd; otherwise the
first captured she-camel is always his, while the second, ‘djde,
belongs to the partner. But when everybody takes booty on
his own account he must mark the captured she-camel in such
a way that she may not be taken by someone else. Usually he
makes her kneel and fetters both her forelegs to prevent her
from running away. A she-camel about which two raiders are
in dispute is called rubdsa.
If the commanders of a raid agree to share the booty
obtained by all, jetahdsardn, they begin by counting the parti-
cipants. If one of the leaders has many and another only a
few men with him, the latter is given more, so as to equalize
the strength of all the troops. The booty is divided equally
' Into as many parts as there are leaders; these take. their
Share and apportion the rest among their men. Demanding
a head rope from each man, the leader lays these ropes over
his left arm and, walking among the captured animals, hangs
one rope after another around their necks. Every one then
takes the she-camel with his head rope. The remaining animals
are divided in the same manner. Should there be more parti-
cipants than captured camels, the ‘azid divides them arbi-
trarily. As a rule he takes into consideration how much booty
has been taken by the men individually or the fact that some
of the men may have lost camels of their own. The manner
of getting booty and of its division should always be agreed
on before the raid, to prevent trouble afterwards.
When all the men taking part in a raid assemble, the
leader informs them whither they are bound. After midnight
two or three men on horseback are ordered to ride ahead in
order to examine the country through which the expedition
has to pass as far as their next night’s rest. They are called
‘ajn (pl., “ujtin). As far as possible they should have white
horses, because white means success. Their duty is to find
the tracks of Bedouins, to look from hilltops for camps, graz-
ing camels, and troops of riders, and to examine the neigh-
borhood of the next night’s stopping place with regard to
water and pasture, etc. If they sight a troop of riders or if
they find neither water nor sufficient pasture near the spot
512 RWALA BEDOUINS
designed for their night’s rest, they send one of their number
to the commander with the report of what they have found,
while the others keep an eye on the strange riders or continue
their search for a better place to sleep in the direction given
to them by the leader.
In the morning the leader announces to his troop: “Our
supper will be in such and such a place.” Each man saddles
his animal. Then he looks fixedly at the leader. As soon as
the latter jumps into his saddle, all follow his example and
ride after him.
Raiders’ Marching Songs
On the road, especially in the morning, the Rwala exer-
cise their horses or let them prance at will, and amuse them-
selves with songs known as hda’.
Jd-llih talabnak j4-l-rafur
jd-ba-d-darag al-dlije
teg‘al lena hazgzen jetur
bel-awwala w-at-talize.
O Allah! we beg of thee, thou forgiver,
O Lord of the stairs which lead up to the heights!
To let our luck uplift itself
With the first she-camel and the last one too.
Jetur means a kneeling camel in the act of rising from
the ground.
Fdlakom ja razw tib
falakom tarsen ‘azib
fdlakom 7a razw tajjeb
falakom tarsen krajjeb.
May your omen, O razw (raid)! be good;
May it signify herds spending the night far from tents.
May your omen, O razw! be good;
May it signify herds close by.
Fadl is a sign, omen, from which either the success or
the failure of the undertaking is judged. Tarsen ‘azib is a
herd grazing and sleeping far from the tents, which are
usually pitched near a watering place.
WAR AND PEACE 513
Ja ma hala tdri-l-hardjeb
w-as-sejh jowzed nadraha
min fowk musammart as-Selil
w-muaskaran mismaraha.
Oh, how dear are the tidings of wars,
When their fire is stirred by the chief
Riding on a mare with her tail held upright
And with the nails of her shoes inward bent.
Tari-l-hardjeb, the report or tidings of wars, has the same
meaning as habar al-hardjeb. Selil signifies a tail and the hairs
of the tail. A good mare holds her tail upright, musammart as-
Selil, while galloping, so that her hips are covered by the hair
of the tail.
Haribina mitl al-alil
w-elja’ beri ‘ddeh belah
‘adatana dabh al-halil
w-at-tameh nelhecha hawéh.
He who wars with us is like a sick man
Whom, scarce recovered, his disease overtakes once more.
We are wont to kill a husband,
Enabling a woman who sighs for a braver man to choose
whom she desires.
He who is at war with the Rwala is never safe from an
attack. Even if a whole month or two go by without their
making their appearance, he must not imagine that they will
come no more and that he is wholly safe and well. They
might be twenty days away, for example when camping in
northern Palmyrena and their enemies in the valley of ar-
Rma’ or in the neighborhood of Hajbar, yet they will come
suddenly, and thus his disease — meaning defeat and the loss
of herds—will return. In fighting them, many a husband will
die whose wife was longing for a better, braver man. If her
husband refuses to divorce her and her kin will not allow her
to leave him, she can only wait till the enemy’s arms rid her
of him. Thus the Rwala offer her, as a medicine, nelhecha,
the free choice of a better husband.
Al-badreha hulli Zerib
w-al-jowm bass dijarahom
da° balak ar-rigm at-twil
radik tatdle’ nadrahom.
514 RWALA BEDOUINS
Yesterday my beloved was near
And today [I only see] the territory of her tribe.
Behold the stone pile on the high hill,
Perhaps [from there] thou wilt see her fire.
Yesterday he left the camp, passing by the tent of his
beloved, while today he is far away from her but still in
the same territory. There, on a high hill, he sees a cairn,
rigm. He wishes to ascend, hide behind the stones, and look
in all directions. Perhaps he will see the smoke or flame of
the fire in the tent where his sweetheart is living. The desert
air is clear, the Rwala have sharp eyesight and can see a
fire even if sixty kilometers distant.
Abri atamanna menweti
Sakra dehib muhaggala
abri elja? lahz at-talab
w-rajjezha md-‘aggelha.
I wish to explain for what I long:
For a gold sorrel with white forelegs!
I wish, if the pursuing enemy overtakes us,
To let her walk but slowly, not urge her to speed.
Talab is the term for camel riders pursuing raiders.
While being overtaken, the greedy cowards urge the captured
animals to the highest speed in order to make their escape.
Our rider, who desires to capture a sorrel mare of a golden
tint, has no intention of galloping away but means to check
his animal in order to repel the enemy, although he knows
that the owner of the mare and his relatives will do their
utmost to throw him from the saddle in order to recover the
sorrel.
Ja ‘amm wa-star li gemuh
ja budd mad hi sdjere
1a budd min jowmen jesir
beh al-kalaje’ hdajere.
-O uncle, buy for me a mare that clears all obstacles;
Oh, truly, how such a one will attack!
Oh, truly, on the day when she attacks,
Mares whose riders have been thrown will run to and fro.
Gemth is a mare able to jump over any obstacle. She
does not slip on soft salt-covered ground, nor fall from a
WAR AND PEACE 515
sunken bank, gurf, nor stick her foot into the holes made
by the various field mice; hence she never throws her rider.
When such a mare attacks, sdjere, the enemy, her rider throws
his opponent easily from the saddle, and the enemy’s mare
then runs to and fro, haere.
‘“Ammi Sara’? li mohrati
la 7a ba‘ad. kill al-‘amam
al-jowm urawwi harbati
w-azreb ‘ala wast al-citam.
My uncle bought a mare for me,
Oh, may he live longer than all the uncles!
Today I shall give my spear blade [blood] to drink
And strike in the midst of the rising dust.
La was explained by the word rejt (for lejt), “Would that,
If only”; ba‘ad signifies both death and the remoteness of it.
Harba stands for the spear blade. Citém is used here instead
of ‘agdg al-hejl or mahds al-hejl and means the opaque cloud
of whirled-up dust and sand which envelops fighting riders.
Our warrior intends to throw himself into the midst of this
citam, although he knows the danger threatening him there.
Citém in its original sense signifies a slight fog or haze ob-
structing a free view.
Jad ma hala rkib al-asil
ja ma hala hedbataha
ma surbeten mad hi Zelil
‘ala-l-edw ‘ejlataha.
Oh, how sweet it is to ride on a thoroughbred mare!
How sweet her prancing!
And with the troop not of the smallest
The enemy shall feel her rearing.
A thoroughbred mare greatly enjoys a fight. When the
riders clash she prances merrily, and as her rider attacks
she rears, trying to strike down the enemy’s horse with her
forelegs.
Jad mohrati hobbit habib
w-al-harf la jetri ‘alejé
ma tul ahu kutne harib
w-al-rowg lad jenzi ‘alezé.
516 RWALA BEDOUINS
O thou little mare of mine! prance but slowly
And let not galloping enter thy mind;
For as long as Kutne’s brother is warring
No stud horse shall cover thee.
Hobbi habib is an easy gait combined with playful pranc-
ing, as is the wont of young, spirited mares. If a mare walks
in that manner, the rider can look all around and see danger
much sooner than when she is at full gallop. Hobbi habib
denotes the same as emSi ‘ala kejfeé, or ‘ala dibeé. (In this
latter phrase dub means “slowly,” “carefully,” “with difficulty.”
“Farask radijje darha dibak ma‘aha” means: “Thy mare was
brought up poorly, be careful with her.” “Al-‘arab bactdin
dubak tasalhom hal-lejle, the Arabs camp far from here, thou
wilt hardly reach them tonight.” “Didst thou understand
what they were saying to each other?” “By God! no; only the
sound of men talking was heard; lé w-allah dib ar-regal jat-
harragun.”) Harf means a gallop. Kutne’s brother is Turki,
chief of the Fed‘an, who use the war cry: “I am the brother
of Kutne! ana-hu kutne,” because they call by the name Kutne
all their camels, especially white ones, just as the Rwala call
their camels ‘Alja. Turki was constantly making raids on the
Rwala, who for their part were always ready to retaliate.
Therefore the rider will not let his mare be covered by a
stallion, because a mare big with young is good neither for
a vigorous defense nor for a furious attack.
Al-asmar alli kddaha
w-al-bis mad jatri ‘alejh
ja ma hala gowz ar-reddni
wa-mgarrez jazhi ‘alejh.
Dark skinned is he who led her,
And to sell her will not occur to him.
Oh, how sweet to carry two pistols
And a spear, too, rising above the rider.
From a raid undertaken in summer the participants are
now returning after a long absence. One of them, burned dark
by the sun, leads a captured mare, which he refuses to sell.
A youth observing him comforts himself with the idea that
he too will succeed in capturing something in the next raid.
The words gowz ar-reddni, a pair of pistols, prove this song
WAR AND PEACE 517
to be of considerable age, because for the last fifty years no
pistols have been carried; revolvers have now taken their
place. Al-mgarrez, the killer, means the long spear—but this
also has had to yield to a good repeating rifle.
Ja hejh 7a rai-l-katid
rajjez kacudak jammana
min ‘okob ma henna bad
w-nahmed alli lammana
w-elja’ telaken bes-semah
narzik w-nazal ‘ammana.
Oh, hail to thee, O thou camel rider!
Let him walk by our side leisurely.
Now that we are far away
We, it is true, praise him who assembled us.
Still, if [our mares] should meet [the foe] on a hard plain,
It is thee we desire, for we are angry with our uncle.
The negroes serving with Prince an-Niri wished to be
commanded on the raid by his son Nawwéaf, even if the prince
himself took part in the expedition. Young Nawwaf was more
fiery than his prudent father, who was too considerate of the
lives and health of his warriors. They expressed their wish
in the above ditty.
The camel rider is Nawwaf. The raiders were assembled
by an-Niri. Semdh is the term for a hard plain where there
are no impediments to the swift movements of the horses.
Elja’ telaken is said of the mares of the Rwala and also of
their opposing enemies. Narztk stands in the Sammar dialect
for the nabrik, we wish or desire thee, of the Rwala. After the
power of the Sammar emir, Eben Rasid, had collapsed in 1906,
many of his negroes went to an-Nuri. ‘Ammana, ‘our uncle,”
is Prince an-Nuri himself, for the negro addresses his master
with the word ‘ammi, “my uncle.”
Jad “azejb 74 marhi-l-gerir
7a Sowk mardi al-wasdm
muhli-l-aguz min al-genin
jd-lli swibak mad jandm.
O ‘Azejb! O thou who slackenest the rein,
O darling of her who is tattooed with dye,
518 RWALA BEDOUINS
Thou deprivest an old woman of her only son,
O thou by whose hand the wounded finds no restful sleep!
' “Azejb eben Mow‘ed is a Rwejli hero. He slackens the rein
to let his mare take him into the midst of the enemy. A genin
is an only son of an aged mother.
Ja htejl wa’ kalbi rada’
ma bén dlejjel w-ar-ratu‘
ja htejl. low tasufaha
mda telbes al-meltam dali.
O Htejl! ah! my heart is wandering
Between Dlejjel and the mare Rati’.
O Htejl! shouldst thou ever see her,
She wears no veil but keeps her mouth free.
The youth is to take part with his mare, Rati‘, in a raid of
at least a month’s duration; but, hating to part for that length
of time from his sweetheart, Dlejjel, he complains to his com-
rade, Htejl. Ratu‘ is a species of the kbe7e breed. Meltam is
a large kerchief, folded under the chin and sometimes pulled
by women and girls up to their noses, thus forming a sort
of veil. A dalu* is a woman who never covers her mouth.
Wagdi ‘ala-r-rab% sanad
tannab ar-rad% jasih
zaban al-hsdn elja’? balad
ar-rab% éassab al-medth.
My desire takes me after Sanad ar-Rabii,
As soon as the herdsman’s high voice gives the alarm.
He defended the stallion when he stopped from exhaustion.
Ar-Rab‘i was a raider of great fame.
Sanad ar-Rab‘i, the famous Sammari war chief of the
Rba‘ clan, rode a mare whose endurance surpassed that of
any stallion. When, in a long fight, the strength of even the
most powerful stallion was so far gone that he exposed both
himself and his rider to the danger of capture or death, it
was Sanad who, appearing in the nick of time on his mare,
rescued the rider and the stallion too and never failed to
return with booty. When giving the alarm cry the herdsman
or watchman holds the palm of his left hand before his mouth
and shakes it, at the same time prolonging the vowels. In his
WAR AND PEACE 519
right hand he holds his staff or a rifle, to which he ties his
kerchief for a flag, and points it in the direction of the
threatening danger. Hsdn always means a stallion, faras a
mare, lejl horses in general. The hsén is, as a rule, more
enduring than the mare. Al-hsdn balad means “the stallion
became tired,” implying that he stopped moving owing to
oversweating or because he was so weakened by heat and
thirst that he could not escape from the enemy hard in pur-
suit of him. Zaban, he protected, took his part. He that is
threatened with death or is in fear of an avenger asks the
protection of one more powerful, who will then shield and
bring him to a place where he can live in peace, zabaneh.
Ja ‘eqal dukki-l-barud My sons, pound the powder;
lel-morrebi muhh al-hadid For al-Morrebi we need steel,
la budd min jowmen jad And the day is sure to come
jafrok wadiden ‘an wadid. Which will take the lover
from his sweetheart.
A Turkish officer, known to the Rwala only by the name
of al-Morrebi, was in command of the regular troops who
drove back the Bedouins whenever they tried to encamp in
the settled territory. This happened in the seventies of the
last century, when it was the policy of the Turkish Govern-
ment to protect the fellahin from the Bedouins. The Rwala,
who had lost many men, thirsted for revenge and as they
could go neither to Syria nor to Irak they manufactured their
powder themselves. Muhh al-hadid is steel. They wished to
shoot al-Morrebi with a steel bullet, thinking that an ordinary
one of lead would not kill him.
Narmi-l-‘asa benhurhen lat-tejr
w-en kankabb al-adnas wara?
bemsenselaten san‘ahen bed-dejr
berkab ‘adlat al-gena’.
Before the throats [of the she-camels] we shall throw
their supper to the birds of prey,
Though the base one still lingers behind;
With spears adorned with chains made at ad-Dejr
[Driven] into the necks of mares fed from the new crop.
Benhirhen means the confusion of galloping camels and
also their throats. Our riders are loath to retreat; they want
520 RWALA BEDOUINS
to knock down the enemy blocking the way in front of their
she-camels. The word kankabb (or kankab) is used of a rider
who pretends to repair something in order that he can stay
in the rear. If his comrades are getting the best of the fight,
he, too, joins in, but otherwise he makes his escape. The honor
of such a man is stained, he is an adnas, a base or filthy one.
MSenSeldt are spears adorned at the ring between the shaft
and the spear blade with tiny chains which tinkle at every
movement of the rider. Ad-Dejr is a town on the right bank
of the middle Euphrates.
Jad dib 7a dib an-nefid
sawwet ‘ala dib al-galad
er at-tijadha bes-sentd
ma bén as-sajeb w-al-walad.
O wolf! O thou wolf from the Nefid!
Say to the wolf of the rocky desert:
“Behold those wandering in the upper part of the valleys,
What a throng is there of old men and youths, too!”
The repulsed and defeated enemy hide in the gullies inter-
secting the rocky desert. Nefid (pl., nifd) means sand, a sand-
covered country, a sandy desert; galad, stone, rock, or a rocky
desert. Senid signifies that the enemy is fleeing upstream.
Ja hzum w-ehleb lel-faras
jedkar abu madjele lafa’
haradjeb ma bah mandgi
w-lad bah ‘ala-l-gaéhel hafa’
abri ‘alejha nathat al tajjar
w-al-elem elja’ kilteh wafa’.
O Hztm! draw milk for my mare,
For it is said Abu Majele has arrived,
And the wars to come are no secret,
Not even from a fool concealed;
That is why I will attack Al Tajjar on her,
And what I foretell will doubtless occur.
Abu Majele negotiated with Eben Smejr and Eben Tajjar °
about the settling of various mutual complaints but without
success. After his return it became evident that war with
Eben Smejr and his followers was inevitable. Al Tajjar, famous
WAR AND PEACE 521
for his personal bravery, was in command of the hostile troops.
—It is seldom that camel’s milk is given to a mare except
in the time of the greatest abundance and then only when
preparations are being made for a difficult raid. Gahel does
not mean precisely silly but, rather, imprudent or indifferent
to everything, a Jack-of-all-trades and master of none.
Was ‘dd low radd an-neka’ |farhdn
w-jesuf nafseh zajede
narwi-l-ralab wa-mdallekdt az-zan
w-nuawwedeh Sawdjedeh.
And what if Farhan returns our good name
And boasts of his greatness?
We shall give drink to the ostrich feathers and spear blades
And shall make him accustomed to what is already his wont.
Was ‘dd (correctly, w-aj7j §aj ‘dd), what happens?, occasionally
wsu, what?, is said. Farhan’ eben Hdejb was the father of
Bargas, the chief of the “Ebede. Jesvif nafseh zajede, grows
conceited, arrogant. Mdallekdt are the blades and zdn the
shafts of spears. The spears are often adorned in their upper
part below the blade with ash-gray ostrich feathers. The blood
flowing down from the blades will give drink to them. Farhan
eben Hdejb allied himself with other tribes, thinking to over-
come the Rwala in this manner. Till then he had always been
defeated. Ged‘An eben Gandal, an-Niuri’s father-in-law, in com-
posing this ditty urged the Rwala to cure Farhan of his conceit
and make him accustomed to another defeat.
Jad drajyjem wa-sufak bedin
sab‘an w-ld-nt behdlana
ganneb ‘an as-sejyhed jemin
nabri nacil ‘ejdlana.
OQ Drajjem! I see thou art well fed indeed,
Satiated, too; thou farest not as we do —
Thus go to the right of as-Sejhed
For we want to load supplies for our children.
Once when the Rwala had to travel to Kerbela (pronounced
by them ‘Karbala”’) to buy supplies for their children — for |
the Turkish regulars prevented them from entering Syria —
Drajjem eben Haddal, the leader of the ‘Amarat, with a strong
522 RWALA BEDOUINS
army, attempted to block their way. Refusing to let them
pass, he was defeated and killed. This affair took place south
of Kerbela, at the end of the escarpment Tar as-Sejhed.
Ja tdresen leben haddél
jyizbel ‘ala-l-ma’? w-ar-rabt
bén al-obejjez w-al-radaf
beshejleten nalab gamit.
Thou who goest to Eben Haddal, [ask him]
To approach the abundance and water.
Between al-Obejjez and al-Radaf
‘On the plain there we shall play together.
The Rwala invited Eben Haddal, the head chief of the
‘Amarat, to come to the inner desert, jeSarrez, and there to —
meet them between the valleys of al-Obejjez and al-Radaf,
both of which belong to the ‘Amarat and where the herds of
the Rwala were grazing at that time. This region was full of
water, annuals, and perennials; and hence abundance, rab,
reigned there.
Approaching the Enemy
If no report comes in from the ‘ujéin, the commander
rides without stopping to the night quarters where the “urUn
always wait for him. But should the commander see a troop
of riders who on coming closer are found to be enemies,
there ensues a fight the result of which decides whether
the raiders shall return or go on with their venture. If the
‘ujun find a better place for the night’s rest, the leader
accepts it. There they water and feed the horses, let the
camels graze, and prepare supper for themselves. As a rule
five or six men club together for that purpose. The different
groups invite each other with the words: “We invite you,
O brothers of ours! let him who comes reach out for the
luck, and may he fare well who remains seated! al-hwa 7a
hwijana eflah min g@ w-ersed min ka‘ad.”
The invited answer: “May booty be our food arid another
such supper, and also may we be not too long absent from
our kin! hwa min rana w-tana? w-g@ haleh mad twanna.” '
All are eager for booty and an early, happy return to their
families in order soon to make a new raid and again to in-
vite their brothers to a supper like the last.
WAR AND PEACE 523
After midnight the leader sends out the scouts, ‘ujiin,
once more and repeats this till he comes near the camps and
herds of the tribe he wishes to attack.
When the ‘ujtin report that the enemy is close by, at
a command from the leader six or eight men mount three
or four camels and go to examine the situation. These are
called sabr (pl., sbuér). Concealing their camels in a gully,
they find out in the daytime how many camps there are in
the neighborhood and where the camels are grazing; at night
they try to count the tents and horses in the camp. If they
succeed in capturing one of the enemy, they bring him to
the leader, who makes him tell, by kindness or, if necessary,
by threats, all he wants to know. Otherwise he must depend
merely on the report, ‘elem, brought by the sabr.
Having learned the strength of the enemy and the loca-
tion of their pastures, the leader examines the camels of his
own party. The exhausted or slow animals are separated from
the hardy and fast ones. The former (called radd) are then
laden with all the baggage of the raiders and sent back to
the previous night’s quarters where they are to wait. The
rest of the camels are then mounted each by two men armed
with rifles. They are called sdbiir. Each horse is mounted by
aman carrying a revolver or pistol and, when possible, a spear.
The leader rides on horseback in front. Near the camp they
conceal themselves. The cavalry prepare for the attack, rara,
while those on camels wait quietly for whatever may happen.
The Attack ia Counter Attack
The attack is timed either for sunrise, sabbahnahom
sabbah, when the left forelegs of the resting camels are being
unfettered, or for the zgaha, i. e. when the herds start for
the pasture. Hhtafa is an attack made in the middle of the
afternoon; swélme, an evening attack, when the herds are
still scattered over the pastures; an attack on the herds re-
turning from the pasture is called rdra ta‘labijje; when they
have already: returned to the camp, but are still unfettered,
an attack known as rdra dakka is made. All these attacks
are considered honorable, because the attacked party has time
for defense. In daytime they can see and hear; after sunset,
not being yet asleep, they can hear; after midnight, however,
and especially when the morning star appears, they are sound
524 RWALA BEDOUINS
asleep. Both men and dogs sleep under cover in order to protect
themselves against the dew and chill. An attack launched at
this time is called bejdt and is dishonorable, as the surprised
enemy cannot defend himself.
The order to attack is given by the leader with the words:
“Gain success, O ye looters! eflehi jad rdnimin,” and by a
gesture of his hand to the cavalry to advance. For their part
they shout: “O Allah, by Allah himself!” or: “O Allah, thy
will be done! jd-llah ‘ala bdbak,”’ and throw themselves on
the herds without paying attention to the herdsmen. Every
one tries to reach an animal with his spear, calling at the
same time on his comrades to witness that it was he who
captured it; he then drives it before him to a second and
third, which he also makes his own. A long spear is very useful
in this kind of work. Sometimes they succeed in surrounding
and capturing all the herds, but usually some of the camels
shy and gallop away madly. These animals can never be over-
taken by the attackers unless they run towards their last
quarters, for frightened camels will not stop until quite ex-
hausted.
The captured herds are driven by the cavalry to the
leader,. who waits for them with the camel riders. There the
cavalry divides. One half, armed with spears, drives the booty
to the last quarters, the other, armed with revolvers, pistols,
and rifles conceals itself in some suitable spot between the
leader and the camp of the enemy. These hidden warriors
are called cemin, the reserve.
Both the reserve and the leader with the camel riders,
sabir, wait for the counter attack, faz‘a, which the enemy
usually makes in order to rescue the captured animals and
to drive the raiders back. The task of the camel riders, sdbir,
consists in opposing the sortie, and in this they are supported
by the reserve in their rear. If the sortie is beaten back and
the enemy dispersed, the sdbur fall on the camp, taking all
the tents there with everything in them.
However, it is only on rare occasions that the enemy
can be taken wholly by surprise, because the chief of every
camp follows the rule of sending out riders on camels, called
tullu‘, to observe the country on all sides. They usually start
before sunrise, ascend the highest hillocks, survey the neigh-
borhood in all directions, and do not return till after sunset.
WAR AND PEACE 525
Should the pastures be more than twenty kilometers from the
camp, the herds are accompanied by a troop of cavalry, ganab,
who stay with them all day and also return only after sunset.
Besides this, on all the highest elevations at different points
around the pastures and between them and the camp, sen-
tinels lie hidden behind piles of stones. These keep a sharp
outlook for anything suspicious that may appear on the horizon.
If something unusual is noticed by one of the mounted pickets,
tullu’, he ties his kerchief to the muzzle of his rifle, waves
it in the direction of whatever has aroused his suspicion, and
shouts at the top of his voice:
“At their backs, O riders, an attack threatens you! zhaw-
rahen [sic] jd-hla-l-hejl ‘alejkom rdara.”
This shout is repeated and the direction indicated by the
next sentinel, so that the whole camp is put on its guard in
a few minutes. The girls and women hasten to open the iron
fetters on the mares’ forelegs, while the men put on cartridge
belts and seize their rifles. One rider after another speeds
in the direction from which the danger is expected, sing-
ing hda ditties on the way. Those who own no mare wait,
weapons in hand, for the next report. If the alarm cry, sijdah,
proves false and thus that the man who gave it, sdyeh, called
for help, fazza‘ al-‘arab, unnecessarily, the sentinel shouts:
“Forgiveness, al-“dfje,” and the cavalry who came out return
home in groups, singing. But if the enemy really appears and
is near at hand, the warriors who have no horses run from
the camp afoot to help the cavalry. In case the enemy flees
and the cavalry cannot overtake them, they return to the
camp, pick their riding camels from among the herds, saddle
them, load them with water bags and food, and start as the
talab in pursuit of the hostile troop.
Should the rescuing cavalry who make the counter attack,
faza, find out that the attackers are too numerous, they dis-
patch messengers to the neighboring camps, who shout from
afar: “Come out to our help quickly! Your comrades have
been robbed! efza‘% rab‘akom wuhedu.” As this cry is repeated
by the sentinels of the other camps or by the herdsmen, it
is often unnecessary for the messenger to reach the camp
itself. He stops and waits for the first riders to respond to
his call, and with them he then gallops to assist his people.
If, for instance, Eben Sa‘lan is informed that a strong
526 RWALA BEDOUINS
enemy is approaching, he orders all his tribal divisions to get
ready. Soon troop after troop headed by their chiefs arrive
at his camp, defile before his tent, je‘arztn, and shout their
battle cry:
“Before thine eyes, ‘agndk, O chief! The rider protecting
the ‘Alja camel herds rides before thine eyes, and that rider
is a Rwejli, ‘ajyndk hajjal al-alja rwejli.”
The battle cry, nahdwa, uttered before the chief is in-
tended to rouse both his courage and that of his warriors,
jesiddin mahzam as-sejh w-jukawwin (sic) ‘azmahom. As a
proof that they will not desert their fellow tribesman they
defile before him on horseback; this is called ‘arza. The ‘arza
is always connected with the nahdwa. Without a nahdwa there
is no ‘arza.
Whenever Eben Sa‘lan sets out to rescue his captured
herds, he shouts to the enemy from afar:
“Oh, how many times have we freed herds like these from
enemies like you. The rider protecting the ‘Alja herds is a
Rwejli! By Allah himself! This day is the most ruinous of
all days for you. Oh, how far are your kinsfolk from you!
Ja ma fakkejna mitlehen min mitlekom hajjdai al-alja rwejli
w-allah hal-jowm akrad al-ajjam ‘alejkom w-ba‘ad ahalkom
al-jowm ‘aleyzkom. All-of you must perish, your kins will not
come to help you!”
If the victorious attackers expect a second counter attack,
faza, stronger in numbers, before hiding themselves their
cavalry defile before the commander and the camel riders
and shout their battle ery:
“Before thine eyesight, O chief! Before your eyes, O com-
rades! The rider protecting the ‘Alja is a Rwejli!”
The commander answers: “We shall not desert each other!
la hala’ w-la “adam,” and is the first to throw himself on the
enemy, with the words:
“Tf Allah grants luck to us we shall capture your mares
as we have already taken your camels!” for nothing inspires
the troop so much as the bravery of its leader. On the other
hand, if he betrays hesitation, all is lost. If the leader on
his part notices that his men are wavering, he admonishes
them with the battle cry:
“Before your eyes, O comrades! The rider protecting ‘Alja
is I, So-and-So. I fill even heroes with fear, I, So-and-So,
daar as-sebadja w-ana flan eben flan.” If they answer: “Enough
WAR AND PEACE 527
now and grace! kafw w-na‘am,” he is positive that they will
not desert him.
If he sees a man fleeing, the leader cries: “Shame on
thee for running away! Thou art not worthy to mount a she-
camel! Thy daughter shall not marry lest she bear a scoundrel
like thee, who desertest thy comrades!’ If more try to run
away, the leader shouts: “Shame on you, ye runaways! Face
about, come back, ye are going in the wrong direction!” and
beats them with the flat of his saber. This is effective. First
one and then another rejoin him, howling: “At them! At them!
O So-and-So! say not afterwards that thou hast not seen me
throwing myself at them! at them! at them! fowkahom ‘alej-
hom.” If it seems as if the enemy would win, the girls, if
present, with words and gestures encourage the warriors to
persevere. With their breasts bared and hair loosened they
ride on camels where the greatest danger appears, call to
their friends and to those dear to them, remind them of
amorous moments spent together, and threaten to join the
enemy if their own people disappoint them.
Many, especially the younger warriors, then with the
left hands raise the hem of their cloaks before their eyes
and, with the saber or dagger in the right hand, throw them-
selves on the enemy. During the fight they shout: “Away!
Tremble! At you! at you! O faithless people! Ye shall not
escape. We came from afar to get you!” And then the fight
changes into a series of duels. Personal bravery, though greatly
limited by the use of firearms, may even now be exhibited.
If the attackers learn that there is in the camp to be
assailed a fighter feared for his bravery, they prepare to
destroy him. The evening before the attack the leader takes
a cup of black coffee in his hand and says:
“This cup is filled with the blood of So-and-So. Who
will drink it?”
If one of the men present takes the cup and drinks the
coffee with the words “I am drinking the blood of So-and-So,”
he is obliged to meet the aforesaid hero in a duel. During
the fight he asks again and again:
“QO riders, who of you has seen So-and-So?”’
If the hero is not among the fighters on that day, a
comrade of his will answer: “O thou son of an honorable
family, he is not here. If he were, thou mayst be sure he
would not hide from thee. But here is one who will take his
528 RWALA BEDOUINS
place. Only come nearer with her [the mare]! Jé walad al-
halal ma hw hdzer lad éadn hazger md éan ittaka ‘ank hdzer
min jesedd ‘anneh mar zarrebha gj.”
But if the hero happens to be present, he says: “Oh, who
is inquiring for So-and-So? This is he. Thou hast reached
him. Ja ndseden ‘an fldn hada hw waselt hdzer.”
The comrades of both warriors then stop fighting, the
better to observe the result of the duel, muléka’. Both duellists
first utter the battle cry of their tribe, adding: “Never say:
‘He has surprised or tricked me.’ Ld tkul ratarni w-bdkni.
Brace up now and defend thyself! hod hazarak w-enfa‘ halak.
Oh, how do I frighten heroes! Thou sneeredst at me and thy
lips are twitching!” A duel always ends with the death of
one of the warriors. Of the victor the tale quickly spreads:
“He fought, tandtah, with So-and-So.”
Whoever catches sight of the chief during the battle and
longs to defeat him, cries out: “O Allah, help me to defeat
the chief and I will sacrifice a fat she-camel to thee! 74 allah
bas-sejh w-fdater.”
It is a fact that there are still many who drink the blood
of the stricken enemy. ‘Awde abu Tajeh shouted: “O Allah,
give Da‘san to me that I may drink his blood!” Da‘san al-
Hems was a brave Sarari warrior. Meeting him in a battle,
‘Awde abu Tajeh with a well-aimed bullet swept him from
the saddle, jumped down on him, and, putting his mouth to
the wound, drank his blood. Then he cut open his breast,
tore out the still beating heart, and ate it. |
A raider who wishes either for his brother or for him-
self to capture a fine mare on which the enemy is still sitting,
calls out: “Oh, for the luck of So-and-So! [here he names his
brother or himself], help me to throw this rider off his mare
and I will sacrifice a she-camel! 74 bahat flan beha-l-kla‘a
w-fater.”’ Then he shoots at the enemy, cuts him with his
sabre or stabs him with his spear, and throws him from the
saddle, kalla‘eh ‘anha.
A warrior coming face to face with an enemy by whose
hand his father, brother, or another relative has fallen, shouts
at him: “O So-and-So, I wish to avenge my father! ja flan
ja betardrat abij.” If the other is not afraid he will answer:
“Away with thee who rememberest a debt and askest for a
settlement! thasa jd hafz ad-dén w-tdlbeh.” But if he is afraid
he begs: “I ask thy protection! Shouldst thou refuse it and
WAR AND PEACE 529
avenge thy father, the fire of hell will be thy punishment;
dahilak bén abuik w-an-ndr,” or: “Higher than thy hand is
the hand of Allah, who is sure to prevent blood flowing from
this neck of mine.” If the one who is challenged does not feel
guilty, he corrects the other: “O thou, suspect me not! Seek
him not with me at any hour of the day or of the night; for
it was not I who cut his skin and made his son an orphan!
Ja flan la-tahem ma leh ‘endi medar w-lé sé‘at al-lejl w-lé saat
an-nahar w-anni ma sakkejt leh gild w-lé ajtamt leh wild.”
Then, when the avenger looks at him more closely, he may
answer: “And I do, by Allah, believe it; w-ana ballah Zana‘at.”
He who sees certain death before him asks for pardon
in these words: “Give pardon, O rider! emna‘ emna‘ 74 haj7al.”
The man addressed will answer: ‘Come hither and thou
wilt save thy neck. Come hither, Allah lies on thee,” or:
“Dismount before the face of So-and-So”’ — naming himself.
The suppliant, coming nearer, says: “‘Atni allah, give me
Allah,” or “Hott ‘alejqi allah, lay on me Allah!” When this
is done, the pardoned man says: ““Atdni allah w-‘atajteh allah
‘an al-bowk, he assured me by Allah and I assured him by
Allah against treachery.”’
He then surrenders his arms and most of his clothing
and receives from his captor either a kerchief or head rope,
accompanied by the words: “Here, take my kerchief (or my
rope) and tell any one who approaches thee that thou hast
been pardoned by So-and-So, hak kzdzti (‘asdbti) w-alli jegik
habbereh ana mani flan.”
His mare or she-camel is taken by the victor, mdne‘eh,
or the latter lets some comrade keep her for him a while
and returns to the fight. The pardoned one waves the kerchief
or the rope, crying: “I am the mani of So-and-So.” If both
himself and his animal are wounded, his pardoner, mdne‘,
conducts him to his own party where assistance will be given
him, or else the mdne‘ will allow him to return home at once.
Should he live too far away, he is furnished with a she-camel,
water bag, food, and a reliable guide, but must give his word
of honor to return everything or to give compensation.
When a comrade of the victor is about to return home,
jenkes, the victor says to him: “The man who stands before
thee was pardoned by me. Conduct him to my relatives!’
He who asks no pardon while in danger is generally killed,
elja? ma mana endabah. There are many who hide, concealing
530 RWALA BEDOUINS
their arms and clothing among the rocks or in the sand, and
at night manage to creep to some tent. If they see a little
boy or girl, they salute the child; if the salutation is repeated
or if they succeed in entering a tent, they are saved. But if
the fugitive is seen by an adult man, he may be killed despite
his crying: “Give pardon! emna‘.” For he should have asked
for it during the fight, not now, they say.
Sometimes, however, the commander-in-chief declares that
no pardon will be given. “O comrades, behold! the granting
of pardon to them is abolished; 7@ gemd‘a tardhom makti‘
al-man* ‘anhom.”
Frequently the fight lasts many hours. If the attacked
party succeeds in scattering the horse riders, it then usually
surrounds all the camel riders, hdlow ‘ala-l-gejs killeh, captures
them, and starts in pursuit of the raiding party which is
driving off the captured herds. During the pursuit they en-
courage each other with the words: “At them! at them!
fowkahom fowkahom.” Or: “It has come upon them [i. e.
defeat] é...é... é... Hail, I smell the fragrance of So-and-
So from their tails. Rahat ‘alejhom rahat é...é...é...
hejh 74 rihat al-fldne bedijulehen.” Just as he would allow
nothing to keep him away from the maiden of his heart, so
he has now to overtake the fleeing enemy.
After the Attack
If the rescuing counter attack of the despoiled camp is
repulsed by the sdbur, camel riders assisted by the éemin,
reserve cavalry, the reserve starts in pursuit of the scattered
enemy, while the camel riders surround the camp, take from
the tents what suits them, roll up the tents, and load all on
their camels. The women and children suffer no harm; on
the contrary each woman is given at least one she-camel so
that with her children she can reach her nearest relatives.
The girls beg the raiders: “E*klu ‘alejna, give us something
to fetter,” and the she-camel returned to a girl by a raider
becomes her property. As the saying is: “A girl’s booty is
the animals returned to her by the raiders, éasb al-bandt ‘okl
al-haldl.” Should a raider accidentally rob a tent belonging
to some fellow tribesman then camping with the enemy, he
returns either to him or to his wife everything he has taken,
al-wahama tari’. This is also done when the raiders rob on
WAR AND PEACE 531
the march travelers unknown to them and later discover they
were their friends. )
To spend the night in the camp of a friendly clan which
maintains amicable relations with the plundered clan is not
allowed.
The Rwala bury their dead friends; their wounded they
carry off on their camels, having first bandaged their wounds
as best they can. To the dead enemy no attention is paid.
At the same time whoever has swept an enemy from the
saddle and sees him writhing on the ground is obliged, as a
man of honor, to help him. Should he kill an enemy in that
condition, tarth, he would commit a dishonorable deed, ‘ajb,
in the same manner as he who kills a man he has pardoned,
or one sleeping, or a woman, or child. Likewise it is considered
Shameful to attack a related tribe, even if hostile, after the
appearance of the morning star, bejdt, or to cripple or kill
captured animals when to escape with them proves impossible,
feda* bel-halal.
' The successful bringing of captured herds from a distant
territory to the home camp is the highest proof of a leader’s
Sagacity, especially if he undertakes raids against tribes en-
camped as far as 600-800 kilometers away. A prudent leader
will at once separate the camel calves from the grown animals
and have them driven back; he will occupy the more important
mountain passes and try to retreat through a country where
the camels will find sufficient pasture. If he returns with
the booty without any considerable losses, everybody talks
of booty and success, casab w-saldme, but if the booty is
taken away from him by some ambushing party on the way,
the raiders come back, one after another, very much depressed,
for besides having gained nothing they have lost many com-
rades, hasdra. If the defiles have been occupied they can march
and rest at their leisure, for, as they say, “our little brothers
follow in our tracks, hwijjdna kzabaw atarna.” The troop fol-
lowing the returning raiders and protecting them against the
pursuers, falab, is called kazb.
Returning Raiders’ Songs
As soon as the returning warriors feel safe, they intone
ditties, hda’, appropriate to such occasions; elja kfejna nahada’
(sic).
532 RWALA BEDOUINS
Jad dib 74 dib edra‘dt
sawwet ‘ala dib al-batin -
en can ‘ejdlak mezwijjdat
dunak abu lehje samin
bsalfa min ¢aff eben satlan
farak habiben ‘an genin.
O wolf! O thou wolf of Edra‘at!
Call for the wolf of al-Batin:
If thy sons go to bed without supper
Here, take this fat longbeard ‘
Struck by the spear blade of Eben Sa‘lan,
Who has parted the sweetheart from an only son of
his mother.
Near the settlement of Edra‘at, Eben Smejr, head chief
of the Weld ‘Ali, suffered a great defeat at the hands of the
Rwala. Al-Batin is the basin east of Edra‘at. Mezwi is a
supperless man. Genin is an only son. The girl lost her idee 8
heart, the mother her only son.
Jad tdresen lel-gandali
eslam w-sallem ‘alejh
er* an-na°wasi bel-batin
wa-mhdrana dagen ‘alejh
henna hadejna tarahom
leujun min natri ‘alejh.
O thou who journeyest to Eben Gandal!
Hail to thee and greet him!
Behold an-Na‘wasi in -al-Batin,
How our young mares have enveloped him
And how on them we avenged him
For the eyes of her of whom we now think.
An-Na‘wasi, a chief of the Sardijje, who camp in the plains
west of the Hawr4an, allied himself with Eben Smejr and in
the war that followed killed Hajel, a brother of the chief
Eben Gandal. But in the decisive battle near Edra‘at an-Na‘waSi
was surrounded by Eben Sa‘lan’s cavalry, defeated, and killed.
Dagen ‘alegh: the mares enveloped him in a cloud of dust and
fine sand whirled up by their furious attack. The wife of
the fallen Hajel eben Gandal, a famous beauty, called on the
Rwala to avenge her husband.
WAR AND PEACE 53
vo
Jad drajyjem lahalfat ‘alejk
hotemt w-akabk al-felah
min ‘okob ma risak cetir
—w-al-jowm makstim al-genth.
O Drajjem! faith, it was measured to thee with the
Same measure.
A rap on the nose thou hast got, and thy success is gone.
Though many feathers thou hast inherited,
Yet today thy wings are broken for ever.
Fakk al-gelam ‘ajja jesul
wa’? direti radaw baha
esraw Imarat ‘ali zebun
halawh jalbes tawbaha.
He opened his shears, refused to attack.
Ah, they occupied my territory!
They purchased a caftan for ‘Ali’s wife
And made him wear her dress.
Owing to the lack of good rain, there was no pasture in
the Rwala territory at one time and consequently no affluence,
dirt ar-rwala mahel-ma baha rabi*, but in the regions inhabited
by their enemies, the tribe of Sba‘a, the vegetation was luxuri-
ant, rif. So they agreed among themselves, tawdzaw, to move
into the Sba‘a territory, dira, and said:
“We shall go there and encamp near our relatives, the
“Aneze; ehna ntawaggeh ila had-dira wa-nzel hawdli Zeribna
‘aneza (sic). If they accept our friendship we shall become their
friends and conclude peace with them, elja kbalaw suhebna
sdhebnahom wa-tsdlehna mathom; if they refuse we will fight
them, w-elja’ md kbalaw as-sulh willa nhdrebhom. Either they
will take us or we shall take them, drive them out and use
the pastures in their territory, and thus save our herds and
our own lives; amma jéhediina w-amma naihedhom wa-nhag-
geghom w-nara al-mara alli bdirthom wa-nsakkem halalna
wa-nits.” |
Remaining steadfast in this resolve, rasabaw ‘ala har-
raj, they marched into the Sba‘a territory and soon reached
the settlement of al-Midan, which belongs politically to the
administrative district of Homs, tab‘ homs. There the Sba‘a
and Fed‘an tribes were already encamped: and ready to fight.
The Rwala, halting not far from them, at once formed a war
534 RWALA BEDOUINS
camp, tendwahaw mendh. All camel herds were driven into
one line, and each animal was made to kneel and was fettered.
The women and children sat down by their herds, while the
men, posting themselves between them and the enemy, waited
for the attack. This situation lasted for four days. On the
fifth day, when a few young camels had already died of hun-
ger, the Rwala assailed the Sba‘a and Fed‘an with such fury
that they drove them out from their tents in flight, ‘addaw-
hom ila wara-l-bujut. Some succeeded in loosening the fetters
of their camels and in fleeing with them, minhom min kadar
jetallek ba‘arineh w-inhazam bah ‘ala-l-hala, but others were
surprised in this act and captured, w-minhom min a‘geltih
ar-ragal ‘an tatliz haldleh w-hdlaw ‘alejh ar-rwala. The Rwala
took all the tents with the sheep which they found near them,
also many horses and camels, and continued to pasture their
animals in that territory undisturbed until the Sba‘a finally
made peace with them. The Sba‘a asked ‘Ali al-Fkiki, chief of
the ‘Ebede division, to join them in assailing the Rwala in
order to eject the latter from their territory, but ‘Ali refused.
Then they sang the preceding ditty about him.
Fakk, he opened, is an insulting allusion to Fkiki. ‘Ali often
called himself al-gelam, shears, meaning that he would cut up
any hostile raid. Zebiin is a garment with narrow sleeves, open
in front along its whole length and reaching down to the ankles.
It is worn by men over the shirt. Towb is a woman’s shirt of
blue fabric.
Jad mhammad ja bedin az-zejf
rai-l-waide ga? laha
sliiman ‘ammar leh sebil
min hufratak wa-dldlaha.
O Mhammad! O thou who hast sated thyself with the guest
Who came to the meeting agreed on!
Sliman has surely well filled his short pipe
At thy fire and did drink from thy coffeepots.
Muhammad eben Smejr sent word to his enemy Sliman
eben MerSed, the head chief of the Kmusa division of the
Sba‘a tribe, to come for a smoke to his tent. Sliman answered
that Muhammad should not expect such a guest with much
pleasure. Shortly afterwards Sliman attacked Muhammad’s
camp, scattered his warriors, took all his tents with their
supplies, smoked Muhammad’s pipe, and drank coffee from his
WAR AND PEACE | 530
pots. Hufra is the pit in which fire is made in the men’s
compartment of the tent.
Sliman law tak‘od wa-tsuf
al-arfa was gara laha
bén as-swejda w-al-‘ala
halgen tadur ‘ejdlaha.
Sliman, if thou wouldst only sit down and look [thou
wouldst see]
By the “‘Arfa herds what has happened to them,
How between as-Swejda and al-‘Ala
The she-camels now seek their young.
Sliman eben Mersed, the chief of the Kmusa, who call all
camel herds “al-“Arfa,” made a raid against the Rwala but was
defeated and pursued as far as the inner desert. Then, before
he could return home, Eben Sa‘lan attacked his camp between
as-Swejda and al-‘Ala and captured many of his herds. The
riding camels of Eben MerSed’s troop after returning to camp
sought for their weaned calves in vain, for the Rwala had
driven them away.
Al-mesrefe tartan ratin
tagawabat hi w-al-‘ala
eben Saldn acdl surug
zowden “ala homs w-hama’.
Al-Mesrefe all the time is jabbering,
Talking with al-‘Ala
How Eben Sa‘lan loaded corn at Surtg
More than he would find in Homs and Hama’.
Surtg is a settlement between as-Swejda and al-‘Ala, in-
habited by fellahin who cultivate the fields of Eben MerSed’s
house. Al-MeSrefe is peopled by Circassians, who also own some
settlements in al-“Ala. Their language is not understood by the
Rwala, hence the phrase: “She [al-MeSrefe] is jabbering, tartan
ratin.” After defeating the Kmusa and plundering Eben Mer-
Sed’s camp, the victorious Rwala took all the corn stored at
Surtg.
Jad labeti tawen sirebt al-kejf
w-al-cabd galeyna sadah
min ‘aggeten sdrat ‘alejhom
bén as-swejda w-al-ala’.
536 RWALA BEDOUINS
O comrades mine! now I have drunk of satisfaction,
Because we have cleansed the stomach of its dirt,
And that in the cloud of dust that enveloped the foe
Between as-Swejda and al-‘Ala’. |
Jd surbaten gat tahtadi
mad sannadaw gihhdlaha
‘wa ma ‘addalnadhom w-ajju
ja ma bata! ‘adddlaha.
When the troop came, singing its ditties,
The gay youths did not hold in their mares,
Oh, how we warned them and still they paid no heed!
Oh, what hero was even the least of that troop!
Surba is a troop of ten to twenty riders. Tahtadi: it (lit.,
she) sings the hda’ ditties. Ma sannadaw: they did not hold back
their mares on meeting a much stronger enemy. Gdhel (pl., gih-
hal), a gay youth, is a youth between his fourteenth and eight-
eenth years, who is imprudent and will be neither advised
nor ‘remonstrated with. Wa’ md has the same meaning as 74
kutr md, Oh, how much! ‘Addalndhom: we warned them, we
advised them to hold in their mares and to wait for help, for
a counter attack, faz‘a, from other camps; but they ‘a77u, re-
jecting our warning, threw themselves on the enemy.
Ja tejr ja-lli tdir al-howm
sallem elja’ git tarhtime
‘asiraha da‘da° bel-kowm
telka’ taagib be‘luimeh
wallaw gemad‘eh rasdkom lowm
alli ma‘ al-hejd mazmumeh.
O thou bird of prey, who ever circlest above us!
A greeting, if thou wilt fly to Tarhime.
Her darling has shaken the enemy;
Thou shalt hear news of him to make thee wonder.
But his comrades fled — Oh, may so many reproaches
That they make the plain level with the hillside. [cover them
Hejd is a slope or hillside shutting in a plain.
Heggi hagig as-sejd mat wagh al-rulma’
ma° wagh dasmin al-lha w-as-sawéreb.
WAR AND PEACE 557
Run as the hunted beast runs from the face of the
heroic youth,
From the faces of those whose beards and moustaches
are covered with fat.
Hagg means a panic, helter-skelter flight. Rulma’ or
sabwa’ are youths from eighteen to twenty years of age, who
are ever making raids, from which they always return with
rich booty and then feast on the fat camels they have cap-
tured until their budding chin beards, lha, and mustaches,
Sawdreb, shine with fat, dasmin. They are well fed, of great
endurance, and never abandon the pursuit of the enemy’s
fleeing mares or camels until they have captured them.
Songs of Booty
~ The returning victors are not,met by the women or girls
of the camp. When near they break into songs of booty.
1. Jowmen wald al-hejs jabha mazza‘eh
wa? mad katana lejleten harmesizje
wa? haj ja lallah wa? haz 74 lallah.
2. Jad naseden ‘anna min ajje Zebile
“eqal ar-rwejgli min ahjar al-hamajel
Pet. i.
3. Howfdn azg-zgulma@’ marawir azg-zgaha’
nowda‘ ‘ala cabd al-ma‘ddi debdajel
Via Ot re
4. Elja-ddejt maghidi w-maghid fdateri
ma-ni ‘ala-d-dinja éetir al-hasdjef
RODE 2.
1. While the idler shook up his bed,
Hey! through how many dark nights have we ridden!
Hey! glory be and by Allah himself!
2. O thou who askest about us of what tribe we were,
(Know that) we are descendants of the Rwala, counted
among the best of tribes.
Hey! glory!
3. Like thieves in a dark night, like attackers after the
passing of the dew
We are wont to plant ulcers in the enemy’s stomach.
Hey! glory!
538 RWALA BEDOUINS
4. If I risk my vigor and that of my old she-camel,
Then, faith, I have not much in the world that I should
Hey! glory! mourn.
Verse 1. Mazza° means, properly, the spot where sexual
intercourse takes place. 2. The hamiile is larger than the ahl,
and is almost like the Zebile (see above, p. 47). 3. Debdjel: ulcers
or abscesses. Such growths in the stomach make eating un-
pleasant and interfere with digestion. The fear of thieves and
assailants robs a man of his appetite and the pleasant sen-
sation of digestion.
Ja ma kata‘na dinehen min zerdze
tarmi beha ferz al-gwdzi ‘ejdlaha
WE Ay ee
Oh, how many plains vast and scorched we had to cross
before we captured them,
Where even a stray gazelle which suffers not from
Hey! glory! thirst will miscarry.
Zerdée are vast, waterless plains. Gwdzi are gazelles which
never taste water. FerZ means an animal which has become
separated from the herd, has gone astray. Such a one will
loose the fruit of its womb from exhaustion.
The Raiders’ Home-coming
Once in the camp every man makes straight for his tent,
driving or leading his booty. From behind the tents the women
and girls watch them greeting their friends as they pass:
“Strength to thee! kaw flan.’ Answer:
“QO greeting to thee! 7@ hala.”
“QO Allah, grant him life!’ Answer:
“May Allah grant life to thy dear ones!”
“This booty be thy consolation, talak hal-fowd.” Answer:
“For thy consolation, and mayst thou capture still more!
talak wa-tfid.”
Sometimes the raider is asked for a gift with these words:
“Prove that thou esteemest me! al-hazijje.”’ If he answers:
“Rejoice over this gift, bess behal-atijje,” the suppliant may
be sure of receiving something.
Their relatives invite the raiders to stop for a meal with
them. “Have it good for once, have it good, ye booty getters!
WAR AND PEACE 539
Loosen your spittle! Look at the abundance! The dire oath rests
on you!” Should they be reluctant to accept the invitation, they
usually declare their readiness to have the oath rest on them
and continue on their way. (On the gire oath see above, p. 460.)
But if some’ one implores them with the words: “The ire
oath of the slave RaSed rests on you, ‘alejkom girat al-abd
rased,” they must stop and eat something. Who the slave
RaSed may have been, nobody knows. It is said of him that
he was most hospitable and even forced travelers to eat
with him.
Within three days after his return either the leader or
the man appointed by him offers the customary sacrifice,
‘azire. He kills a she-camel and exclaims:
“Q Allah, this is our custom! This belongs to the face
of Allah and to the face of our ancestor! Jd-llah hadi ‘ddatna
hadi liwagh allah w-liwagh geddina.” Every kin reveres its
ancestor but never knows at what period he lived or where he
was buried. The blood of the sacrificed animal is caught into
the bulging iron sheet used for baking bread, sdg, and with
it the humps of the captured animals and the necks of the
riding camels are besmeared. This is done in order to make
sure of fresh booty.
A boy who has taken part in his first raid and brought
back booty with him tries to buy a goat or a sheep in order
to sacrifice it. Its blood he then sprinkles over his booty,
dbiha rusts al-cdseb; if a she-camel, he besmears her whole
hump, if a mare, her whole forehead. From the tail of the
captured mare he cuts a lock of hair, which he hangs up in
his tent. This he does with every horse he captures to let all
the guests know how many he has already taken; this custom
is called Sedeb.
After the return from a raid the story of who has fallen,
where, and in what manner, quickly spreads. The female rel-
atives of the slain men then walk out of the camp to a
distance whence even a loud cry cannot be heard, there to
bewail their dead.
A mother cries: “Alas, woe is me! alas, my child! alas,
woe is me! alas thou whom I bore in my womb! alas, woe is
me! alas, thou little son of mine! Wa’? wajli wa’? waledi wa’
wajli wa genini wa wajli wa? bunajja.”
A wife cries three times: “Alas, woe is me! ah, ruined is
my tent! wa’? wajli wa? hadem bejti.”
540 RWALA BEDOUINS
A sister cries three times: ‘‘Alas, woe is me! alas, thou
brother of mine!’
A daughter: ‘‘Alas, woe is me, alas, thou father of mine!”
Then they sit down, cry till their eyes are dry, and return
quietly to their tents. There is no other mourning.
LARGE BATTLES, OR MANAH
The fight called mandh, as distinguished from the razw
or raid for booty, is very different. When a stronger tribe
wants to possess itself of the territory of a weaker or to in-
crease its fame, zowd al-i‘tibdr, it moves with all its herds
and tents into the territory occupied by the latter, sdl “alejh
sowla, and finally encamps near the main camp of the enemy.
The tents form as arule two long rows, which behind the herds
eraze; in front of them, within rifle shot, stands the tent of
the leader and a few others belonging to his retinue. In these -
few tents there is nothing except the utensils for making black
coffee, meals being prepared in the tents behind. All the mares
stand saddled by these war tents, bujut al-harb, while the rid-
ing camels lie fettered between the other tents. The men on
foot are posted right and left of the war tents. Before the
attack, the men on foot sometimes hide~by*the war tents.
The cavalry attempts to drive the enemy to them and within
rifle shot. Before the attack the tribal emblem Abu-d-Dhir is
fastened to a camel which walks in the midst of the bravest
youths on horseback. These warriors are accompanied by the
prettiest women and girls of the camp, who, with their bosoms
bared and hair loosened, keep shouting:
“He who runs away today shall never receive anything
from us; wli jesred al-jowm md leh ‘endana hakk.”’ Their
inspiring high-pitched cries, zardrit, are heard for a great
distance. In order to raise the courage and steadiness of his
warriors the chief orders the ‘Atfa, a fancy litter, to be placed
on a she-camel and the handsomest of the girls to take her
place in it. Throwing off her kerchief the maiden loosens her
hair, unfastens the string holding together the dress under
the throat, and seats herself in the litter. Her female compan-
ions, likewise, mount she-camels and shouting zardrit hasten
to join the melée in order to encourage their relatives and |
friends. If it is impossible to withstand the superior strength
of the enemy, they call out to the girl on the ‘Atfa to conceal
WAR AND PEACE 5AI
herself, as the capture of the ‘Atfa by the enemy would mean
the greatest disgrace for both the reigning kin and the whole
tribe. Thereupon the girl on the ‘Atfa drives her animal to
her father’s tent, makes it kneel here, and either jumps off,
unbuckles the litter, and pulls it inside the tent, or flees with
it from the camp.
When the tribe is attacked while migrating and the women
driving the camels laden with all their household. goods fear
that the enemy may rob them — the men, meanwhile, being
engaged in repelling the attackers — they beg every passing
rider to defend them, and the girls, especially, at the top of
their voices, call out the names of their sweethearts:
“Bring me So-and-So, ye men! Call So-and-So hither, ye
who like to amuse yourselves with girls! I want So-and-So,
him of whom all talk!’
If a man passes by whom the woman expects to help her,
she cries: “Thou wert praised to me so highly, and yet I have
not seen thee do anything today.”
When a lover reaches the woman of his heart, she breaks
into an inspiring shout, uttering in a high-pitched tremulous
voice the syllables of the word zardrit. The lover greets her:
“Oh, how I rejoice before thine eyes! 7@ md ‘ajnéé wa-
frahi,” or: “To thy joy, O So-and-So! farhateé ja fldne.”
Ditties Sung by Defenders of Their Camps
While speeding through the camp or the moving throng
in order to repel a hostile attack the men sing short ditties.
Ja rabb natlobak al-huda’
w-as-sitr w-al-‘elm al-malih
rab%i meddbis al-“uda’
w-en harrafaw ‘enda-t-tarih.
O Lord! we beg thee for a lucky guidance, —
For protection and good news!
My comrades, cudgels for the enemy,
Will not turn their mares save when a rider is thrown
from his saddle.
They pray to Allah for lucky leadership and favorable
news about the position of the main force of the enemy, that
_ they may attack at once and thus avoid being taken on the
542 RWALA BEDOUINS
flank. Dabbis is a heavy wooden staff, about 120 centimeters
long. Meddbis (sing., medbes) are youths armed with such
staves. They beat the enemy with the staves, pursue those
who flee, and if they turn their mares in another direction it
is only to save a comrade swept from his saddle. Harrafaw:
turned their mares about for a new attack, tahrif. Tarth is a
rider thrown from the saddle. He is usually seriously wounded
and calls to his comrades to help him. It is considered dis-
honorable, a shame, ‘ajb, to give a tarih the finishing stroke.
Jad rabb 7a rabb ar-rahim
tarmi-l-haja bidijgarana
narmi-l-asa lalli gahim
laujtin gillen bikdrana.
O Lord! our gracious Lord!
Thou wilt pour forth a copious rain on our lands,
Whilst we shall pour forth a supper for the circling birds,
Before the eyes of our big she-camels.
Haja are abundant rains which assure a luxuriant growth
of annuals. If the latter cannot thrive, it is because there has
been no haja, and no affluence, rabi‘, will follow. Dire means
territory belonging to one tribe or subject to one emir. Thus
Eben Sa‘td is obeyed by many different tribes, and their terri-
tories all form the diret eben sa‘tid. The Rwala eat to satiety
only once a day — in the evening — and therefore use the word
‘asa, Meaning supper, to express a meal in general. Jahim,
it circles, is used of a white vulture with reddish wings and
yellow beak. It accompanies the warriors on almost all their
trips and flies above the battle ground untiringly. Gill are
strong, big she-camels. The enemy tries to capture them, but
their defenders come in time to repel the attack.
Habbi lana hbub ar-rih habbi lana
elja’ ma tekamel hejlana.
Blow luck to us, O wave of the wind! blow,
Until our riders are assembled.
The first riders on reaching the attacked herds must,
together with the herdsmen, repel the first attack of the
enemy; therefore they appeal to the breeze to be favorable
to them, for, if they have to fight against the wind which
WAR AND PEACE 543
blows dust and sand in their faces, they are at a great dis-
advantage compared with the enemy. But as soon as they are
overtaken by all the cavalry, they can attack the enemy from
the rear too and the direction of the wind will not matter.
The blowing of the wind also means the blowing of success,
or the fortune of war.
Esrefu mizaze
w-enabu tejraha
dirat hajji w-la
arid ana rejraha.
Climb the hill from which we are wont to give the alarm
And by your cries summon the wild beasts of this terri-
It is the territory of my tribe [ tory.
And no other I desire.
The enemy intend to drive away the tribe from an im-
portant watering place. A girl calls on the men to climb in-
stantly a high cone and by alarm cries and various signals to
attract the attention of outlying camps which could send help.
Mizaze are the tallest cones rising near the camp, from
the top of which warning signals can be sent to the herdsmen
and sentinels of other camps, posted on similar hills. En‘abi
means the harsh cry with which the person giving the alarm
ends his call. The word tejr in this ditty is used not only for
the falcon but for any bird of prey.
Sahrén ma ganni ‘alam
w-asuf as-sulta misterih
ja wagh ad-dib en tala’ ar-ra‘jan
adnahom w-aksdhom Jesih.
For two months, now, I have received no news [of a
: hostile raid]
And I see that the war chief entrusted with the highest
power is resting.
Oh, the face of a wolf! when the herdsmen behold it,
Both near and far cry out in alarm.
In the wars with Muhammad eben Smejr Prince Sattam
was entrusted not only with the chief command but also with
all political power. In a few raids he expelled the enemy from
the disputed territory; whereupon the Rwala camped there
544 RWALA BEDOUINS
undisturbed for two whole months, as the enemy did not dare
to make a new attack. It was during this time that this ditty
was composed.
Sulta signifies a war leader who in times of ee greatest
danger also takes over the functions of the head chief. Sattam,
who succeeded in terrifying the herdsmen allied with Muham-
mad eben Smejr, is meant here by the word sulta and also
by dib, wolf.
Ja-hl-as-sebaja zhtirehen
nada-l-munddi bel-felah
lag at-tarth benhtrehen
Serbi naka‘ ‘okb al-melah.
O ye plunderers! mount on their backs,
The call has gone forth for success.
He who is thrown from the saddle will slide down
their throats,
And this will be to me a sweet drink after salt water.
The enemy had long been harassing the herds but was
never seen in time, so that help always came too late. At last
the guard sighted him before he found the herds. As soon as it
was reported in the camp, the rescuing troop hastened against
him, fondly hoping to surround him and take all his horses
and she-camels, in this manner tasting a sweet drink.
Jd-lli tlowbed bes-Se%b
ma ‘endana illa sab‘akom
narmi-l-asa lad-dih al-atwak
w-natrah zatdet rabsakom.
O ye who creep through the valley!
We have nothing for you but terror.
We shall throw you for supper to a wolf with a dea
streaked with gray
And shall cast down him who guards your clothes and
camels.
The thieves leave their clothes and camels —if they have
any—under the guard of one of their comrades called Za%de
and crawl on their bellies to the tents. Dih atwak is an old
dog or wolf whose neck is growing gray.
WAR AND PEACE 545
Ja hdajefin min al-mandja
min gdh melek al-mowt mat
al-mowt ma fakk as-sabaja
jahod randdir al-bandt.
O ye who fear death! [know]
That he whom the death angel visits dies.
Death, however, cannot free captured she-camels
Yet can take those who always linger with the girls.
Randdir are elegant youths who from love of the girls
remain at home instead of going out on raids.
Jad hajefin min al-mandja
al-mowt ma ga leh nadir
al-howf md fakk al-habdri
w-lad tawwal al-omr al-kasir.
O ye who fear death! [know]
That death is not preceded by a herald.
Fear cannot rescue the habdri birds [from the falcon’s
Nor prolong life, short as it is. talons |
Jd-hal as-sebaja rusehen
eljw” ma ‘aman jelhakin
nakkdlaten surul al-agam
dabbadhaten ma jarhamin.,
O riders! ye plunderers, pull up the heads of your mares
Till my uncles come,
Who are carrying arms of Persian make,
Who only slay and know not mercy.
Ahl as-sebdja has the same meaning as ahi al-hejl, horse
riders who throw themselves on the herds and then drive them
away as their booty. With rusehen esbetu is understood: “lift
up the heads of your mares.” In order to stop the galloping
mares the reins are pulled up short, which makes them raise
their heads and slacken their pace. They are to wait till over-
taken by their paternal uncles—that is, by their kinsmen,
as maternal relatives are not considered kin if not related
to the father in some other way. The Persian-made weapons
are mainly swords, broad spears, and daggers.
546 RWALA BEDOUINS
Jad labeti ja mhajjelin al-hajl
tara’-l-azab ‘adeh bala’
amma nefukk dijdrana
w-allah neguz min al-haja’.
O comrades of mine who let not your mares be covered!
Behold, yon cripple has been wont to torment us,
Therefore we either must free our lands,
Or, by Allah! we shall vanish from life.
Mhajjelin al-hajl: they leave their mares sterile, so that
they may fight without anxiety. Al-‘azab, a cripple, was the
name given to Muhammad eben Smejr, the chief of the Weld
“Ali and commander of the allied tribes bent on expelling the
Rwala from their territory. He was called so because his right
hand had been shot through and was crippled.
Rdkdan jusawwet bel-manam
ja min jubasserni beazil
rab%i muhaddedet lal-gemal
kassdraten lal-gam‘ at-tadzil.
Rakan in his sleep calls out:
“Oh, who will bring me joyful news of ‘Azil?”
My comrades chained themselves to a camel
To defeat a mighty troop.
Rakan eben Meglad led out his DahamSe to resist an
attack of the ‘Amarat. Recognizing, at last, their inability
to oppose the superior strength of the enemy, RAkan’s com-
rades chained themselves to the camel carrying the ‘Atfa
litter. They fell to a man, the camel was also killed, and the
‘Atfa taken by Eben Haddal, the commander of the ‘Amarat.
The dead Rakan was supposed to be urging his son ‘AZil in
his dreams to take vengeance for this, and expecting all the
time the joyous news that he was avenged.
Ja-llah talabnék jda-l-kerim
ma hw ‘ala éetr al-halal
ma hw ‘ala mdlen ‘azim
tarmi fahad walla’ taldl.
O Allah! We beg of thee, O thou most generous one!
Not numerous herds,
Not great wealth, °
But only to strike Fahad or Talal.
WAR AND PEACE 547
The wife of the fallen Rakan entreats Allah to destroy
Fahad or Talal of the Eben Haddal kin, who had killed her
husband. , |
Tadallahi w-er%? hawdé Leisurely move and graze at will,
ja hajilen ma* futtari O sterile one with she-camels old!
w-alli geruddeé ‘an hawdé And should anyone check thee
hadak ‘elmeh ma jenteri. Pay no heed to reports concern-
ing him.
Tadallah means a quiet, unrestricted movement; she can
go where she pleases, fast or slow. Such a leisurely gait is
enjoyed especially by the young sterile she-camels, hajel, who
like to prance and run from one place to another in search
of the best pasture. They are often joined by she-camels more
than twenty years old, which, if they bear no longer, are not
restricted in their freedom. In regions entirely safe such ani-
mals can scatter far and wide, but in the proximity of the
enemy they are kept together. The brave warrior tells the
she-camels to disregard the danger, as he will protect them —
and if any one should still try to herd them, not to obey
him. ‘Elmeh md jenteri is said of a man who talks too much.
The news, ‘elm, he brings is interesting, but nobody believes
it, mad jenteri. With such a babbler an honest Rwejli should
have nothing to do, md jatri leh.
Atan lacajni fateri
w-atian elja? hab ad-dalil
en ma hamejteh bel-zena
ja legt ma ‘omri tawil.
To rescue my old she-camel I will stab,
Yea, stab all the more when he becomes afraid who
does not esteem honor.
And should I be unable to save her with my spear
Then, Oh, may I not live long!
Fater is a twenty-year-old she-camel. Dalil is a man who
values his health and life above his honor. Seeing that during
a hostile attack he would have to face superior numbers, he
fears for his life, hab, and takes to flight, while a man of
honor stays and tries to replace such a coward by greater
bravery. Rather than allow his old she-camel to be captured,
he will die.
p48 RWALA BEDOUINS
At‘an lacajni bakraten mis‘af
wazha’ tezgedd hwaraha
min fowk sakra ¢annaha-l-hattaf
w-muaskaran mismaraha.
I will stab to protect my she-camel with long thick
hair on the hump,
Pure white, guiding her young by low murmurs;
I will stab from the back of a sorrel resembling a wild
Whose shoe nails are bent inward. [ beast,
Bakra is a she-camel not yet eight years old. The humps
of she-camels which have never carried loads or riding sad-
dles are covered with long thick hair. They also grow very
fat. Wazha’, a pure white she-camel, is the most prized
among the Rwala. Hwdr is the name given to a sucking
camel calf. The careful mother looks back at her young in-
cessantly and warns it by low and short murmurs not to go
far away and get lost, tegeddeh. Hattdf is either a wild beast
or a good hunting hound which attacks its prey without be-
ing urged. The warrior is mounted on a sorrel which also
starts in pursuit of the enemy of her own accord. Nothing
will hold her back, except perhaps the sharp pieces of basalt
and lava, which may injure her feet. But no such danger
threatens the mare of our rider, as her shoes are well nailed
on. The nail passes through the horn of the hoof and is then
bent inward, mu‘askaran mismaraha, to prevent its loosening
and falling out.
Sikhan ta‘dwed lar-ruhul
jowm as-sabi dawda laha
tisrah ‘ala-lli jit‘anin
jowm al-ganab jibra? laha.
White she-camels of reddish hue accustomed to carry
As soon as the lad cries ‘daw’ [loads,
Begin to yearn for those who can stab,
Knowing that the protecting troop will soon join them.
Ruhul means the she-camels carrying smaller loads, espe-
cially the tent and its furniture, on the march. They are usu-
ally good tempered and will obey the youth whenever he urges
them in a quiet voice to turn or to stop. The lad, sabi, either
sits on one of them or walks behind and cries: “Daw, O So-
WAR AND PEACE 549
and-So,” calling the animals by their different names. This
call is termed daw or dawda; the youth jedédi. He urges them
in this manner especially when there is danger of a hostile
attack, in order to keep his herd quiet, for otherwise they
would shy, throw off their loads, and run away. The older and,
therefore, calmer animals understand at once that danger
threatens them, and stop and wait till joined, 7ibra’? laha, by
their protecting troop, ganab.
Jad najiman ‘an fatereh
maghuil ‘ajneh bes-sahr
halubeteh rukibeteh
gelubeteh jowm ad-danhr.
Oh, he who sleeps*unmindful of his old she-camel!
In his heedlessness he keeps not his eye awake
Over his camel which he milks, which he can ride,
And sell, too, when want threatens him.
Najem ‘an has the same meaning as shi ‘an. The watch-
man sleeps carelessly beside his camels. The word maghil —
or gdhel is used of a lad from fourteen to eighteen years
old, who, from thoughtlessness, makes all kinds of mistakes.
Jowm ad-dahr, or jowm al-mahal, or jowm al-rolla, mean the
period of want and misery caused by light and irregular
rains. At such times the younger camels cannot even suffi-
ciently nurse their sucking young and give no milk for use
of the owner’s family, thus compelling him to sell the old
camels in order to buy barley or wheat for himself and his
children.
Jad nadjeme nowm al-fahad
la tez‘edun an-ndjeme
a‘tu-l-asdjer hakkehen
w-ar-ruh ma hi dajeme.
Oh, do not awaken this sleeping one
Who sleeps the light sleep of the panther;
Let pregnant camels have their right
And [remember that] the soul will not remain [in the
body] forever.
“ASra°, a camel big with young, sleeps lightly, is easily
frightened, and just as easily shies. Frightened camels run as
long as possible and will not stop until completely exhausted.
550 -RWALA BEDOUINS
Often they run all day and all night, many of them miscarrying
in consequence. In our song the defenders of the camels are
called upon to repel the hostile attack quickly and effectively,
so that not even one single she-camel may awaken. The
pregnant camel is entitled to protection, as she is willing to
give her protector both her calf and her milk. Her protector
should not be afraid of losing his life. The human soul will
not remain forever in the human body. A man must die, even
though he always stay at home in his bed and never take
part in a fight.
Ja hagmeten ‘endah harrds
w-al-mowt ‘end-arkdnaha
w-ma katana ‘endah min ras
ma derhamen hirdnaha.
Oh, the herd sleeping far from the camp under their
guard’s care!
Death is circling around them from all sides.
How many heads we cut off there
[So quickly that] not even the suckling calves started
to trot.
Hagme signifies a herd spending the night far from the
camp; it is also called ‘azib. Haggamna is equivalent to mrah-
na, we spent the night. Arkdn are the four corners of the
world. Min rds is pronounced mir rds. Derham is the camel
trot. The men guarding the camels repelled a bloody attack
so quickly that even the timorous calves were not alarmed
and did not run away.
Al-alja tar‘a’ bel-hatar
w-ar-rigl fowk al-matlebe
henna ¢ema’ sejlen nhadar
naff al-ada’ bel-megnebeh.
Our camels are grazing amidst danger;
[Alien] feet already touch [their] necks,
But we, we are like a torrent which swiftly rolls
And carries away all that it gathers up between its
banks.
Al-‘Alja is the name given by the Rwala to their herds,
especially the white ones. He who succeeds in mounting it
WAR AND PEACE 551
is surest of capturing a camel when he crosses his legs on its
neck and guides it by a slight kick of his foot. But if the
enemy succeeded even in that, the Rwala would throw them-
selves on them like a flooded creek or torrent, and would over-
come and capture them. Naff is a torrent which carries away
everything in its way. ‘Ada’ means both dry or live bushes,
grass, excrements, dirt, coarse sand, etc., all of which, lying
generally between the banks or in reach of the torrent, are
carried away by it. Megneb is the slope shutting in the valley
through which a creek runs.
Laujun sikhen rawwahat
tasma’ baha dann al-garas
en ma rumejt (sic) ‘abd al-kerim
jahram ‘aley rkub al-faras.
For the eyes of the white [camels] of reddish hue who
have just reached the place of their night’s rest
And from whom thou hearest a slight tinkling of bells,
If I do not throw down ‘Abdalkerim,
May I not be allowed to ride a mare.
‘Abdalkerim 4l Garba’, the war leader of the Sammar
camping in Mesopotamia, frequently attacked the herds of
the Rwala when they were encamped with the ‘Amarat on
the middle Euphrates. A bell is hung on the neck of only
a valuable she-camel which is inclined to wander afar.
Jd labeti hottu ralab
w-ar-ris mardimen ‘alejh
qa hejf 7a hatw al-walad
jinir w-masruhen ‘alejh.
O comrades mine, [on your spears] tie ash-gray ostrich
But cover them with the black feathers. [feathers,
Oh, shame! Many a youth
Flees and yet all relied on him.
Ris means the black, ralab the ash-gray feathers of a
female ostrich. When a youth has distinguished himself in
repelling an attack, the chief orders his comrades to fasten
to the spear where the blade is set into the shaft ash-gray
feathers of a female ostrich and to post it before his tent.
When people ask in whose honor the spear is placed there,
552 RWALA BEDOUINS
they are informed of the youth’s heroism. If during an attack
an otherwise worthy youth does not stand his ground, the
gray feathers are covered by black ones as a sign that for
the first time he has not behaved in a manner befitting his
honor. Hatw means “many a one.” ‘Alezh Sarha: he was de-
pended on; kunt masrthen ‘alejgh: I depended on him.
At‘an lacajni sdhebi
w-atni latajni ‘andeli
kalbi rada beh sadhebi
minni “atizjat gandali.
To aid my sweetheart I wish to stab,
And I will stab also to help my thoroughbred mare;
Of my heart my beloved took possession.
She received it from me like a Gandal’s gift which is
never returned.
‘Andelijje is a thoroughbred white mare; in poetical
language this expression is used instead of asile. Rada beh
and ahadeh, he took him, have the same meaning. Anything
a father has given may be demanded back by the son. However,
if any member of the Eben Gandal kin makes a gift, nobody,
as will be explained below, may ask for its return. Therefore,
he who wishes to make his gift secure, gives it first to a member
of the Eben Gandal kin, who then hands it to the person for
whom it was intended.
At‘an la‘ajni bint eben kublan
oht alladi zabn at-tarih
al-ajn ‘ajn musaddar al-ruzlan
‘asizaha ma jesterih.
I will stab to help Eben Kublan’s daughter,
The sister of the defender of one from his saddle thrown.
Her eye keeps a sharp lookout like a frightened gazelle;
Her lover will, faith! not have much rest.
Eben Kublan is the name of a kin of the al-Hsene division,
Weld ‘Ali tribe. One who assists a comrade thrown from the
saddle acts honorably, as by doing so he abandons any booty
he might capture and also exposes himself to the danger
of being attacked while lifting the fallen man from the
ground and placing him on his own horse. The gazelles live
WAR AND PEACE 5D3
in constant fear and therefore keep a sharp lookout all the
time. In the same manner the daughter of Eben Kublan
watches for danger from the enemy and wishes that her
lover may always be ready to go to her assistance.
Laujun min labes al-harir
Sukran dwajeb rdseha
w-elja’ taldkow bel-wa‘ad
w-as-sejh bimahdseha.
For the eyes of her who wears a silk garment
And has braids of fair hair!
When men shall meet in the fight appointed by Allah,
The chief himself will be the first on the battle ground.
The daughters and wives of the chiefs wear silk kerchiefs.
Fair hair is rare among the Rwala women; they generally dye it.
Our beauty with braids of fair hair has a suitor in the person
of the chief himself, who therefore hastens to her aid when
the migrating clan is attacked and fights on the battle ground
before her eyes. Wa‘ad is a fight ordained by Allah himself.
Mahdads means the place of an encounter, a battle ground.
Arhast ‘omri w-al-faras
dun al-gemal w-alli ‘alezh
7a-bu krin éaha-l-maras
kalbt mustdken ‘alejh.
I risked my life and my mare
Before the camel and her who sat on him.
For her with braids like this rope,
My heart is longing for her.
Kill jowm ‘ajden lal-banat
w-al-jowm hdda ‘ajdana
narm-al-asa lal-hajemat
lal-ujuin min teridana.
Every day is a holiday for the girls,
But this day is a holiday for us,
As we shall throw a supper to the birds of prey
For the eyes of her who longs for us.
The girls sing, amuse themselves, and turn the heads
of the young men every day, but the youths show them their
real qualities on the day when they repulse a hostile raid.
554 RWALA BEDOUINS
Henna zejzim al-harb al-awwal
nasbor w-law enneh teZil
camen tamtihen min ‘edana
rahat tedawwer leh halil.
We are the rampart against the first onslaught;
Be it ever so fierce, we shall hold our ground,
For there are many wives of our enemies, displeased
Who seek another man. [with their husbands,
Al-harb al-awwal is the first or surprise attack on a
camp. It is repulsed as a rule by the bravest and steadiest
warriors, Zejzim is the man who guarantees the safety of
the herds, caravans, and people. Tamuh is a married woman
desiring another man. If her husband is killed, she may marry
the one she desires.
Ja mad hala? tard as-sebaja
min fowk musammart as-Selil
w-jad ma hala’? hebb at-tendja
elja’ sar ‘asizak sarir.
Oh, how sweet is a fight with the plunderers,
When thou sittest on a mare whose hair spreads over
And how sweet the kissing of teeth, [her back!
If thy sweetheart still be young!
Musammart as-selil is a mare holding her tail high so
that the hair spreads over her back.
Ja mad hala’ tard as-sebaja
eljw’ sirt min fowk al-gamth
w-ja ma hala? hebb at-tendja
elja’ sar ‘asizak tamuh.
Oh, how sweet to fight with the plunderers,
When thou bestridest a rebellious mare!
And how sweet kisses of the teeth,
When thy beloved longs for [thee] a braver man!
Tard is the actual encounter or clash, a hand-to-hand
fight in which one man attacks another trying to outflank
him. Sebdja are the fighters whose task it is to capture the
herds of the enemy. To repel or at least to stop these war-
riors or plunderers is not easy, as they are always superior
WAR AND PEACE 500
in number to the guardians of the herds. No woman if mar-
ried to a coward will ever fall in love with a man like him.
Ja raceben horran mu‘anna
wa-msaddaran zejn al-fedid
ma nuhalli watanna
laujun min lebseh gedid.
O thou who ridest a thoroughbred camel mening a
straight course,
A camel looking round in fear, with a back falling
away to its tail!
[Know that] our homeland we shall not desert
For the sake of the eyes of her who has put on a new
dress.
Mu‘anna is one who follows a straight, well-defined course.
“Kint la wén mu‘anna; where art thou headed?” or “Where art
thou going?” “Ana manna (or ndher) eben Sa‘lén, I go to
Eben Sa‘lan.” Fedid is the sloping of the back to the tail,
beginning at the hump. The more simple and symmetrical
this line, the handsomer the camel. Watan has the same mean-
ing as dire, a region, country, territory belonging to one of
the tribes.
Labes zebin kmas w-gibba
w-al-mowt w-allah ma tara’
laujun min ‘atadni hubba
w-ummaha w-abtiha mad dara’.
I put on a silk zebuéin and a gibba,
And, by Allah! it never occurred to me to die.
[I wish to fight] for the eyes of her who gave me a kiss
Unknown to her mother and her father too.
Zebun kmas is a silk coat open at the front and reaching
to the ankles. Gibba is a waistcoat with narrow, tucked- -up
sleeves. It is worn only by the wealthier youths who wish
to be admired.
Laujin min fagg ad-dra w-jwiz
‘atsdn.w-jabri Sowfana
‘adatana fakk al-wsiz
gejb al-kalaje° howfana.
556 RWALA BEDOUINS
For the eyes of her who draws apart the tent wall and
peeps out
Thirsting and longing for one of our glances,
Our custom is to rescue the captured herds,
And our task is to bring in mares whose riders we
have. hurled down.
When, after repelling the attack, the warriors return with
their booty to their tents, they are inspected by the women
and girls from the tents. Being themselves invisible, the latter
look through the small space between the tent wall and roof.
This wall or tent side is called ad-dera. “Derrina ‘an ha-l-
bard, hang up the wall to protect us from the cold.” Awdak
means to examine something thoroughly. The chief orders
the sbur, scouts on camels: “Hwizi ‘ala ha-l-kowm, examine
this detachment of jthe enemy well.” On their return they
will report: “Awakna ‘aleyzhom, we have looked them over,”
and give a detailed report. With the same thoroughness will
a maiden examine her lover when he returns from a raid,
anxious to know if and what booty he brings. Wsiz is the
same as ahid, i. e. a herd, tars, captured from the enemy.
Kalaje’ are the mares of the foes thrown from the saddle.
Mamdth w-alléh ma narth
nahus ‘Senda dijdrana
laujun min karnha jeltih
dabh as-swari kdrana.
O Mamdth, by Allah! we shall not depart,
But harass you from our lands instead,
For the eyes of her whose plait is appearing —
For the killing of troopers is our sport.
Mamdth Pasha was the commander of the Turkish troops
fighting the Druses in the Hawran. When defeated he asked
the Rwala for help, but this they refused and, instead, com-
posed this: poem. Nahtis means guerilla warfare, in which
small regular detachments and frontier guards are attacked.
The regular cavalry sent by Mamdith against the Rwala were
beaten by them because their horses could stand the heat
and thirst much better than the army horses. They awaited
the soldiers in ambush, surrounded, and killed them. Kédr
means hunting by lying in wait or catching the game in snares.
WAR AND PEACE 5dD7
La budd al-askar dare‘an bel-hejl
amma jegi walla jaruh
laujun min riheh zebadd w-hejl
alli ‘an al-dka tamth.
Al-ASkar certainly is arming cavalry;
Either he advances or he runs away.
[We will fight] for the eyes of her who sends forth
sweet fragrance —
Who instead of a coward longs for another man.
Al-Askar is the surname of Sa‘dtin, head chief of the
Muntifez tribe. Al-ASkar’s impending raid became known, and
the warriors from all camps hastened to help the camp most
endangered. They knew that al-ASkar would certainly attack
their camps, too, if he were not repelled in time. Therefore
they meant to fight bravely for their sweethearts, among
whom there was many a one who, although married, longed
for another man, knowing her husband to be a coward. ‘Aka
is a man who takes a long time to dress, to arm himself, and
to mount his horse in order to evade repelling the hostile attack.
Jad mhammad sift eben rumman
‘ajjentuh hammaj az-za‘an
walad al-frejgi zaklabeh
laujun bizen fara‘an.
O Mhammad, hast thou seen Eben Rumman?
Have ye seen the defender of the moving clan?
A son of the Frege gave him a good blow
For the eyes of the fair ones with loosened hair.
Muhammad eben Smejr was an antagonist of the Rwala;
Eben Rumman, a dreaded hero among Eben Smejr’s warriors,
was killed by ‘Ejad eben ‘Arsan of the Frege clan of the
Rwala. Zaklab is said of a falcon, who first stuns its game
with its beak and then kills it.
Lije sdhiban zéna sikkah
helwan suwdd ‘ujtinaha
la farra‘at ‘ala-l-mibtah
al-omr jirhas aduinaha.
I have a sweetheart fair, white and rosy;
Charming is the black of her eyes.
558 RWALA BEDOUINS
When she once rises in her litter,
Life before her loses its worth.
Sikkah is white tinged with rose. Mibtdh are the long
upper poles of the litter by which the woman Sine In dt
supports herself when rising to look out.
Bint ahu kutne jd nawwaf
turkijzje la tigunaha
elja’ teldken bes-seméah
ukalletak la‘ujunaha.
To the daughter of Kutne’s brother, O Nawwaf,
To Turkijje go not too near!
If our mares meet on a plain covered with coarse sand,
I shall throw thee forward for the sake of her eyes.
Ahu Kutne, brother or defender of the camel herds called
Kutne, was the head chief of the Fed‘an. His daughter, Tur-
kijj je, famous for both her beauty and prudence, was greatly
enamored of Sattam, the prince of the Rwala, her love being
returned. Nawwaf eben Ka‘ejsis, a near relative of Turkijje,
claimed her for himself and would not allow her to marry
Sattam. After trying in a friendly way to change Nawwaf’s .
mind, Sattam composed this ditty and sent it to him with the
threat that he would declare war on the Fed‘an if Turkijje
were not given to him peaceably.
Kalat is said when a camel saddle inclines forward. In
using the word ukalletak Sattam threatens to meet Nawwaf
in a duel and so terrify him that he will flee; Sattam will
then strike him from behind with his weapon and throw him
forward.
Bint ahu kutne 7a sattadm
Sakha jatzak lownaha
tiscat gemi‘en rarrabat
ma zanneti ja‘tinaha.
The daughter of Kutne’s brother, O Sattam,
Is like milk and blood; her color is not to be thine!
Nine clans have gone from the desert to the settled
Hardly I think would they yield her to thee. [ lands,
The Fed‘an were camping in the inner desert, when Naw-
waf was visited by Sattém’s messenger. In order to increase
WAR AND PEACE 559
the distance between themselves and the Rwala, they left the
desert, rarrabow, crossed the Euphrates, and encamped on
al-Habtr, whence Nawwaf sent his answer, also in verse. Yet
Sattam got his Turkijje and was very happy with her.
Ja radi-l-hamra seniuf
w-helw sabtat rdseha
ga mi hala’? hebb al-henif
w-mlaaben befraseha.
O thou who ridest the bay who always holds her head
Faith! pretty is the motion of her head. [ high!
Oh, how sweet is the kiss of the smiling beauty
And the struggle in her bed|!
Sentif is a horse which habitually carries its head erect
and breathes through its nostrils, even while galloping. Hebb
means a kiss. “Kiss his hand! hebb ideh.”
Sawajehen w-al-hejl ‘azzam
w-eljw’? racebna ma nesif
‘addtaia ramja-!-muhazzam
min Sdnak ja-l-rarw al-henif.
They cry alarm and the horses are shying,
And, as we rode out, nothing we saw.
Our custom is to strike down armed men
To please thee, our little gazelle, who smilest so prettily.
Sawdjehen are the sentinels announcing at the top of
their voices that they have seen danger. On hearing these
alarm cries, the horses begin to shy, pull at their halters,
jump up, and try even with the forelegs fettered to run in
the direction whence the alarm is heard. ‘Azzam al-hejl: the
horses are shying, will not be controlled, ld tasned. ‘Azim:
a shying horse, either a stallion or a mare. Muhazzam is a
warrior armed not only with a rifle and revolver, but also
provided with plenty of cartridges, which he carries in one
or two belts, one of them thrown over his shoulders and
across the breasts. Rarw is a young gazelle; hentif, a young
beauty with a pleasant smile.
Nesmijjeten tarcah lena
w-helw razzat “udaha
560 RWALA BEDOUINS
malbusaha ris an-nacam
w-mdellelen katidaha
rasusaha damm al-hamar
w-al-bizr tals enhtidaha.
A beauty is leaning towards us,
And how prettily she stands up in her litter
In ostrich feathers dressed;
She rides on a camel with gay trappings.
Stained by red blood is she,
And her breasts appear like lead bullets.
A young girl, with her breasts bared, sits in a fancy
litter and during the fiercest fighting encourages her coun-
trymen to persevere. ‘Ud is the essential part of the litter.
Askar dwajeb ‘addabak
w-arwaik nakkaz al-ga‘ad
walad ar-radi la tadhedeh
jigtk mitl abtih walad.
The one with his braids dyed blond is a hindrance to thee,
And he yearns for thee, he who often dishevels plaited hair.
The son of a degenerate thou hadst better not marry,
Else thy son will be like thy husband’s father.
The eben al-‘amm, or nearest kinsman whom it is per-
missible for her to marry, has a right to the girl since he
has reserved her for himself, haggarha. He is a hindrance
to the girl, because he lusts, rawa, after her; rawa is more
sensual than hawa. Hawjdn means an enamored one, while
rawjdn is a man lusting for sexual intercourse. Ga‘ad is the
plaited and combed hair, consisting in the case of a girl of
kussa, or hair trimmed above the forehead; of Zidle, small
braids made of the trimmed hair above the forehead; and of
dwajeb, long plaits on the upper part of the head and above
the ears. Nakkaz al-ga‘ad is a man passionate in sexual in-
tercourse, thus dishevelling the woman’s hair. The Rwala call
such a man radi, a degenerate, and dislike their daughters
to marry him. Just as he has inherited his bad qualities
from his grandfather, her son would be like his father. The
Rwala firmly believe that both good and bad qualities pass
from the grandfather to the grandsons.
WAR AND PEACE 561
Ja-bu temdnen dubbalen wa-rhaf
‘edab lhitarrdd al-hawa
ja zidleten ris an-nacam erdéaf
jelab beha safé al-hawa.
O thou with eight teeth fine and small,
Which so torment him who is given to flirting!
O braids above the forehead, as thick as the ostrich’s
feathers,
With which nothing but a strong breeze can play.
Teman are the four lower and the four upper incisors. The
finer and smaller, the prettier they are. When they are shown
by a smiling beauty, the passion of amorous men is inflamed
to a high degree. Tarrdd is a warrior who, circling on his
mare, attacks the enemy with the one aim of defeating them.
No sooner has he vanquished one, than he throws himself
on another. Trdd is a hand-to-hand fight, also a mock battle
in which the struggles of a real battle are imitated. It is
often performed in honor of an esteemed guest. Trdd al-hejl
has the same meaning as le‘eb al-hejl, mock battle, cavalry
play. ‘Ardza has nothing in common with trdd. In ‘ardza the
warriors defile, one by one, before the standing chief, assure
him of their fidelity, and by uttering their war cry raise
one another’s war spirit. He that devotes much of his time
to love affairs also resembles a farrdd, because, having gained
the victory over one beauty, he leaves her in order to win
the favor of another. The feathers on the hips of an ostrich
are the thickest. A beauty’s Zidle should, likewise, be so thick
and heavy that nothing except a strong breeze could move
it. SafZ or salf is a strong, sudden gust of wind.
Jd Sowk jd dakkék al-hejl
7a mertecr fowk al-hant
ekhar ka‘idak ‘enda rkiz al-hejl
abi-zmanak w-atrok halt.
O sweetheart mine who givest forth a fragrance as if
pounding cardamom!
O thou who supportest thyself by the bent litter pole!
Stop thy camel at the cavalry assault,
For I will desert my kin to guarantee thy safety.
562 RWALA BEDOUINS
When a migrating tribe is attacked by the enemy, the
maiden should put both herself and her camels under the
protection of her lover. Hejl, cardamom, is pounded and added
to black coffee. He that pounds hejl in a mortar smells of it.
The women like to sprinkle their hair and dress with it. If
the girl or woman sitting in the litter wants to observe better,
she has to kneel and support herself with her elbows on the
bent horizontal pole. The lover will neglect the property of
his own kin in order to rescue his sweetheart from being
robbed by the enemy.
Jad bint wa? kalbi Sirebé
sirb al-kardh bel-kajile
ja bint w-allah md-refé
mar enn gatdeé majile.
O girl! Oh! my heart drinks thee
With the same lust as we drink fresh water during the
greatest heat.
O daughter! by Allah himself, I know thee not,
But thy waving plaits caught my eye!
The warrior saw the long, loosened braids of an unknown:
beauty and began to desire her with his whole heart.
Er as-salafi dare‘at:
mitl as-sendber bel-hawa’
‘ajnec 7a tirf al-bendt
qa labesen towb al-rawa’.
Behold the blades of the decorated spears,
Shining in the air like a red garment!
Before thine eyes, O tender maiden
Who appearest in a seductive dress!
The blood-stained spear blades remind one of the long red
kerchiefS worn by dressy women. Towb al-rawa’ is a woman’s
dress unbuttoned below the throat. It hangs loosely over the
shoulders disclosing both the throat and the breasts. Thus
the girl, who in a perilous fight encourages the men to perse-
vere, arranges her dress.
Ja hejh 74 rai-l-kaud
wa-mkalladen ris an-nasam
WAR AND PEACE 563
al-kalb min jammak jahtb
w-al-ajn “ajjat la tandm
min Sdnaha narhi-l-gerir
narmi-l-‘asa lat-tejr Ssamdam.
O hail! O thou who ridest a camel
Adorned with ostrich feathers!
The heart in thy presence takes fire,
And the eye will not yield to slumber.
To please her, we shall loosen the rein
And at once throw supper to the birds of prey.
The maiden accompanies the men into the fight so that
they attack the enemy with greater courage. They will loosen
the reins to allow the mares to bring them into the midst of
the enemy more quickly. Only a coward will hold back his
horse. Samdm means to reach a thing as quickly as a scent
reaches the nose.
Jd bint 74 Sakra-l-dwejbe O maiden! thou with the fair plait,
ja ‘ajgn gubeqj an-ndzije O thou keen eye of a gazelle!
al-kalb minjgammak jahtib In thy presence the heart takes fire
w-al-“ajn ma hi “azizse. And the eye cannot become calm.
Hejjeh ja-bu Zedile Hasten, O thou with little braids
on thy forehead!
wa? hejieh 7a-bu teman Hasten, O thou with eight teeth!
ente ta‘tini-llah Thou wilt with Allah pledge me
thy faith,
w-ana-tté aman. And I shall pledge to thee peace.
The youth promises the maiden he intends to marry that
he will not maltreat her if she remains faithful to him. Con-
jugal fidelity can be assured only by the fear of Allah, as no
witness will ever come forward in a suit for infidelity.
Ja rayjet al-awzgah O thou who sittest on a camel pure white!
‘an ar-radi simi Turn away from a scoundrel
simi lahu sita And incline to Sita’s brother,
qa zebn al-mazjumi_ A protector of the oppressed;
Simi lwagh allah Bow to the face of Allah [ beset.
gallaj al-ehmtmi. Who leads into safety one by troubles
Ahu sita, Sita’s brother, is the battle ery of the Sa‘lan
reigning kin and signifies any of its members. Zeben means
564 RWALA BEDOUINS
him who grants a safe asylum to one imperiled by a blood
feud or in battle, or to those who are persecuted.
La téhedi alli sarad 7a hajibe
w-al-mesé w-ar-rejhdn bedwajibeh.
Wed not him who cowardly fled, O maiden who loves
a coward,
Even if his braids were scented with musk and other
perfumes!
Hajeb is a man who returned without booty. Such a one
brings no luck, for he is predestined to evil, fdleh sén. He
who runs away from fear deserves no booty, and the maiden
who loves him is in danger of forfeiting all good fortune and
is, also, a hajzibe. The messenger bringing the first report that
the raiders are returning is pressed with questions: “A raid
with or without booty? al-razw hdjeb walla’? sajeb.” Many
young men plait their hair in the female style into dwdjeb
and then scent it with musk and other perfumes.
Rad‘ané ja-bu zmejjen racane
hatta tsaf mutd‘ané
ja-bu zmejzjem lawiteh
cejf an-nedel mhawiteh.
Look at me, thou with a nose ring;
Behold how I fight!
O thou with a nose ring which thou squeezest!
How couldst thou fall in love with a coward?
Zmejjem is a brass or silver ring, about one or two centi-
meters in diameter, worn in the left nostril. Mutd‘ané, pro-
perly mutd‘ani, means a contest with spears, a contest in
general. Lawiteh or lawajteh: she kept pressing the ends of
the ring together to prevent it from falling out of the nostril.
Jd Sowk 74 zejn al-medare’
ja ‘awd rejhadnen raguh
en mad hamajna lak mesare‘
w-allah ‘an ad-dire narth.
O sweetheart! O thou with fair elbows!
O fragrant flower stalk to all sides inclining!
Know that if we hold not the watering places,
By Allah! we shall move from our territory.
WAR AND PEACE 565
The sleeves of the woman’s dress, towb, are very broad but
comparatively short, leaving the arms bare up to the shoulders.
‘Awd is a stalk holding blossoms. If these are too numerous
or heavy, the ‘awd bends with the breeze, raguh. Mesdre® is
the term for places with abundant and good water, where,
besides watering the herds, the women also get all the water
needed in the camp. In our ditty it is from the watering places
in the Hawran territory, south and southeast of Damascus,
that Muhammad eben Smejr wished to drive the Rwala. This
territory is called ad-dire by the Rwala.
FHelli-d-dwajeb Loosen the plaits of thy hair,
hellihen Loosen them,
w-etlat nhiideé And uncover thy breasts
kellihen. Altogether.
Dwajeb are a girl’s hair plaits. She usually keeps them
covered with her kerchief. Hallat ad-dwdjeb is said of a girl
who has thrown the kerchief off her head and has unplaited
and loosened her hair. This is done only by girls or young
women accompanying the men into battle, mandh, or when
an attack is made on a migrating clan.
Ja hmiud ballah hebbeni
la 7a bacad hebb al-bandt
al-karm marhi rdsaha
jowm as-sebadja mowéZifat.
O Hmtd, by Allah, I implore thee, kiss me!
O mayst thou yet kiss maidens!
A hero gives his mare’s head freedom,
When all the plunderers have stopped.
The maiden wishes in the thick of the fray to inspire the
youth Hmid with a kiss and give him courage. A hero dis-
dains, even when the danger is at its highest, to restrain his
steed, but will let it gallop at will into the midst of the enemy
although he sees that his comrades have halted and therefore
will not come to his aid.
Razw al-kardri rawwagat
bén ar-rwejsed w-al-gezt
ja razweten mad fawwadat
ajtam biha majet razi.
566 RWALA BEDOUINS
The raiders led by al-Karari were seized with giddiness
Between ar-Rwejsed and al-Gezi«.
Oh, that raid, from which there was no booty
And which made hundreds of sucklings orphans!
Al-Karari was a famous war leader of the Sha‘a tribe.
The Rwala once surrounded his troop between the valleys of
ar-RweSed and al- Gezi‘a and killed them almost to a man.
Fawwadat: they captured; the booty is called fowd. Rawge
is giddiness; rawwagat: they spin around as if giddy. The
Sba‘a, who raise great numbers of goats and sheep, are often
derided by the Rwala as suffering from giddiness themselves.
Gawna-s-sbir w-akrataw al-agelle
w-arcebaw “alejhen kaffalaw kill miswal.
When the enemy’s camel scouts came to us, [our youths]
tore from the mares their long blankets,
Mounted them, and compelled each beast to lift its tail
to evacuate.
Agelle are the blankets protecting the mares from cold.
Kaffalaw: they played with the mares till they evacuated, for
this helps them to endure more fatigue.
Ja ‘aggaten abri tasir O dust, I wish thee to rise,
jengal ‘an kalbi sada’ So the dirt flies out from my heart!
ahu Saha ja ‘andn al-‘azim Saha’s brother is a check rein
elja’ tdla® as-surba hada’. And on sighting a troop he in-
tones the hda’ ditty.
Among the Sammar in al-Gezire civil war once broke out,
the ‘Abde and Aslam tribes trying to destroy each other. At
the head of the latter was the chief al- Asi with his son, the
war leader al-Hadi, while the former were commanded by
Garallah. Tih, a son of al- ‘Asi, sought refuge with Garallah,
with whose son, Abu Rwejs, he formed a close friendship.
The cause of the war was jealousy between the two tribes.
The ‘Abde had been despising the Aslam for a long time, and
Garallah reproached al-‘Asi with acting dishonorably and with
having defiled his honor. These insinuations embittered al-
‘Asi’s heart to such an extent that he finally declared war.
The chief and war leader of the Aslam is here called,
briefly, the brother of Saha, Ahu Saha, because he called the
WAR AND PEACE 567
herds Saha and used this phrase as his battle cry. ‘Agge or
‘agag is dust and sand caught up by-a whirlwind which runs
like a pillar through the desert. Such columns of dust and sand
often envelop the cavalry, whose horses raise up the dust with
their hoofs. During a war, when troops cross the desert every
day, the ‘agge also appears more frequently. Surba means
here a hostile troop. The warriors galloping to repulse the
enemy sing the ditties called hda’?. Ahu Saha never waits for
his comrades, but, intoning a hda’, attacks the enemy as soon
as he sights him.
Li direten gennat an‘ém I have a land, a paradise for herds,
meteb w-sib jurideha Met‘eb and Sib long for it,
as-Sejh mitlak la jendm A chief like thee must not sleep,
jet‘ab ‘ala tabrideha. But strive to hold his property.
Al-‘Asi, the son of Farhan, inherited from his father as
his private property extensive pastures irrigated by a live
creek, where he kept large herds of cattle and sheep. Some
time afterwards Garallah attempted to take the pastures away
from him by force, in which he was supported by the Sammar
war leader named Met‘eb 4l Hadab and by his own son Tah;
who likewise were seeking an ally against al-‘Asi. This chief
was not a little vexed with his son al-HAadi, who seemed to
care for nothing. His reproaches having no effect, the dis-
appointed father composed this ditty, which was sung by his
followers to insult the young man. An‘dm means cattle, espe-
cially cows and sheep. Tabrid: to defend what belongs to one
lawfully. Roused by the poem, al-Hadi answered with another:
Dari beha kablen tekil
binten tagadded ‘édaha
mifrads balid alli jeri
behnuk min juridaha.
I knew [our land] before thou didst warn me,
It is like a maiden, always changing its holiday garb,
While I am like steel pincers which crush
In their jaws him who longs for it.
Dari beha: I know of it. Mani déri: I do not know. (“Mé-
dri-n-can ahad behal-kasr; I do not know if there is anybody
in this castle,” remarked Hmar on one occasion. “Beh, there is”’
was Prince an-Niuri’s answer.) ‘Edaha: her holiday dress. The
568 RWALA BEDOUINS
land renews its holiday dress owing to the constant irrigation
which stimulates the growth and blooming of the vegetation.
Mifrdas balid are teeth forceps. Al-Hadi means to crush, jeri,
in his jaws those who try to seize his land.
Jad zejd ‘abde rarrabaw
ok‘od tahejzem la tanam
radaw bemnaffes derwateh
hadwan zejzum al-gaham.
O Zejd! the ‘Abde are encamped in the settled lands,
Mount, gird thyself, do not sleep;
They assailed him who is wont to unplait the hair on
The leader, the protector of deserted herds. [his head,
The ‘Abde camped in the desert between the middle Eu-
phrates and the Tigris; the Aslam on the middle part of the
Tigris, the numerous islands, hawdjeg, of which belonged to
them. In order to humiliate the Aslam completely, the “‘Abde
marched from the desert direct to the Tigris, rarrabaw, and
attacked al-Hadi. In the furious battle that ensued both al-
Hadi and GAarallah were slain. Al-Hadi wore his hair in long,
thick braids, which he unplaited before every battle. Gahém
is an abandoned herd, to be captured by the enemy without
fighting. Zeyzam is equivalent to hama‘, shielded, protected.
Zejd was al-Hadi’s little son, who remained hidden on an islet
in the river, taking no part in the battle.
Abu rwejs gad minneh medih
w-at-tih ma ga leh habar
ja wageh dih mzdbel ad-duhdn
was bik najem ja rabar.
Of Abu Rwejs nothing but praise is told,
But of Tih no news is as yet heard;
Oh, the face of a dog sitting by the smoke!
What art thou worth, who art wont to sleep in the dust?
After Garallah’s death the command was taken over by his
son Abu Rwejs, who soon distinguished himself and won the
praise of every one who left his presence. But with the Aslam
matters were worse. Al-Asi had died in the meantime, al-HAdi
had fallen in battle, his son Zejd was too young, and his brother
Tih, who stayed with the ‘Abde, cared for nothing but women.
He used to loaf day and night in the women’s compartment,
WAR AND PEACE 569
seated by the fireplace where his wife was cooking their
meals, not unlike a dog who lies down on the dust and ash
heap and does not stir until his mistress is done with the
cooking and throws bits to him.
Lije zanwiten razejtaha
min “okb ahu saha fesdd
beha zurejgli w-ad-dawis
w-azejb hal abuh wkdd
gasi hadideh ma jelin
md leh ‘an al-fetna gelad.
I have sons whom I have suckled,
When Saha’s brother’s activity ceased;
Of them are Zu‘ejli and ad-Dawis
And ‘Azejb, his mother’s brother, for sure.
He is hard, his armor will not soften,
Nor will he ever brook any opposition.
When there was no one left in the chief’s family to unite
all the Aslam, the command was taken over by Najef az-
Zu‘ejli, ad-Dawis, and ‘Azejb eben Mow‘ed, chief of the Sajeh
kin and a brother of al-Hadi’s mother. ‘Azejb utterly crushed
the opposition of the Aslam, inspired them with fresh courage,
and avenged the death of his nephew. This ditty was sung
by al-Hadi’s mother, who brought up the orphans Zu‘ejli and
ad-Dawis, and also her young brother, ‘Azejb. Fesdd, or fdsed,
means a useless, impotent, or inactive man; béza fdsde, an
egg that was not fecundated; his sons are good for nothing,
killeh fased; he is impotent, sterile, fdsed.
Jad wanneti wannejtaha
baksa-z-zumajer testedir
zajgjacet tejr al-habari
wa-kneset bel-farh as-sarir
la zal rab% jarkebtn al-hejl
as-sulh w-alladh md Jesir.
This is my lament with which I mourn
And which enters my innermost entrails,
I lost a hunting falcon for the habdri trained,
And then hunted with only a young one.
As long as my comrades cease not to mount their horses,
By Allah, there will be no peace.
570 RWALA BEDOUINS
Tejr is a trained falcon. Habdavi, bustards, are ash-gray
birds, rather smaller than hens, distinctly clumsy in flight.
A falcon trained to catch them is very valuable. A passionate
hunter when losing an old falcon will not fail to get a young
one and to start at once to train it so that he can hunt again.
A passionate fighter does not appreciate peace, but seeks all
the time for a reason to fight and to get booty. — This poem
is attributed to the widow of the fallen al-Hadi. He was her
trained falcon, while Zejd is her young, whom she has not
yet tried.
TREATIES OF PEACE
It is long before a chief decides to sue for peace. He can
do so only when he hears from all sides that after all it would
be better if both tribes became friends again. A request for
peace is hardly ever refused. And yet Prinee an-Ndari eben
Sa‘lan declined three times when Eben Meglad, the chief of
the Dahamse, sued for peace, because the latter had not
ordered three clans of the Kwacbe tribe, rebellious subjects
of an-Nuri, away from his territory. The offer of peace either
verbally or in writing is generally brought by a traveler, very
seldom by a slave of the opposing chief. Such an offer is
nearly always worded as follows:
‘“‘“As is known both to you and to ourselves, our people
attack yours and your people ours. Ours harm yours, yours
harm ours. There is no profit in it either for you or for us.
Why this constant injury? Are we not relatives? We do not
want to fight you any more. From today we are your friends.
All that has happened we have already buried. Decide as you
like and then let us know. Greetings!”
The answer usually is: “After a thorough consideration
of your offer we inform you of the great joy we feel because
you desire our friendship. We do not reject it but must re-
quest that our enemies be not allowed to march through your
territory to attack us from there, ld jetamatnakom w-jarira
‘aleyna. This much for your information. Farewell!”
To conclude peace in a solemn manner the prince rides
with his suite to the chief of the tribe with which he wishes
to be reconciled, or the latter comes to him, and they agree
on all points. After the defeat of the Beni Sahr Prince an-
Nuri rode with fifteen companions from al-Azrak to the camp
WAR AND PEACE 571
of Eben Fajez near Zerjet Abu GAber and remained there for
thirty nights. One fat she-camel was killed in his honor every
day. The peace treaty ends with the words: “Interred and
buried, hafdr w-defan,” or: “Interred and buried under a
steep bank, damdiim w-gurfen mahdum; a steep river bank
has fallen upon its shadow, gurfen inhadam ‘ala zelleh; no
wolf will hurt the sheep any more, md diben ja‘di ‘ala-s-§@.”
The chiefs then grasp each other’s right hands and say:
“I give thee Allah and the peace of Allah. And whoever would
deceive thee, may Allah deceive him! I give thee Allah against
all instigation and calumny. A‘tajtak alléh w-amén aliéh we-
min bakak jebiikeh allah a‘tajtak ‘an al-mesmesiqjze w-al-ma-
haci-r-radijje.”
THE TRIBAL EMBLEM, ABU-D-DHUR
The Rwala have no flag of their own. They go on raids
without any special device; but when waging war, whether of
aggression or defense, that endangers the whole tribe, they
take with them a special kind of a litter, called Abu-d-Dhir
or al-Markab. This is perhaps the old decorated litter “Atfa
destined originally for the prettiest girl, who used to lead the
tribe to the decisive battle. But there is nobody now who can
remember that a girl has ever sat in it. The Markab litter
(Fig. 59) is constructed of stout poles, the frame being about
90 centimeters high, 270 centimeters long at the top, and 190
centimeters long and about 50 centimeters wide at the bottom.
All the poles are wrapped round with ostrich feathers; to the
upper poles are tied 12 short pegs, zerdnizZ, with plumes of
bent ostrich feathers, yalab. To be loaded, the Markab is placed
in the litter called harag, and this is tied to a camel with
ropes, mecarib. The hakab rope is drawn through under the
breast, the btdne under the belly, the tafar under the tail,
and the lebab, twisted from variegated camel’s hair threads,
under the neck. The single parts of the Markab litter (Fig.58)
are called: harag (a), ‘iddn al-harag (b), bdtid (this because
they rest on the cushion, bedd (c), hosra (d), mibtah (e),
genub (f), gerdjed (g), zeradniz (h), and ralab (j).
The Rwala believe that the litter is called Abu-d-Dhir,
Father of Indefinite Periods of Time, because it is inherited
from generation to generation, from age to age, min gilen ila
gil, and that it will last forever. Al-Markab forms the visible
572 RWALA BEDOUINS
token of princely power, and therefore this litter remains in
the prince’s tent all the time, in the part of the tent reserved
for the women; here it is guarded, day and night, both by
the prince himself and by his slaves, against everybody and
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especially against the prince’s nearest kinsmen. For, if a revolt
breaks out in the reigning kin against the prince, his opponents
attempt first of all to snatch the Abu-d-Dhfir away from
him, as he who has this emblem of the whole tribe in his
possession must be recognized as their prince. Should the
enemy at war with the Rwala succeed in capturing the Abu-
d-Dhur, the respect for it would be entirely lost, and the Rwala
would not use it again. To carry this litter when the tribe
migrates, an especially strong and docile camel, usually one
WAR AND PEACE 573
of white color, is selected. The animal then, as a rule, walks
between the laden camels and the herds, thus forming the
center of all the migrating families.
When attacked by an enemy in force on the march, the
Fic. 59—Abu-d-Dhtr or al-Markab litter.
best fighters at once surround the Abu-d-Dhir to protect it.
If it seems that the enemy will push back the fighters re-
sisting his attack and that he will break through to the pack
camels, the commander of the chosen troop of fighters (called
sanam) who defend the Markab will take the camel carrying
this symbol by the rein and lead her at the head of his troop
against the enemy. The sanam are accompanied by girls seated
on she-camels, who encourage the men to persevere, and behind
them follow women who threaten to beat to death any one who
deserts the Abu-d-Dhtr and flees. So far no enemy has suc-
ceeded in defeating the Rwala sufficiently to take the Abu-
d-Dhtr away from them. The prince, it must be said, is very
574 RWALA BEDOUINS
prudent — the more dangerous the region through which the
tribe has to pass when migrating, or where it encamps, the
nearer together stand the tents of the various camps.
When the Rwala engage in a war of al-manéh (see above,
pp. 540f.), during which they move with all their herds and tents
into an enemy’s territory, the camel carrying the Abu-d-Dhir
walks at the head of the whole tribe, surrounded by warriors
who follow every movement of the animal with the closest
attention. They believe that Allah gives signs by means of
the Abu-d-Dhur, from which the outcome of the fight can be
foretold. Sometimes, in a dead calm, the ostrich feathers adorn-
ing the Abu-d-Dhtr begin to flutter. At other times the litter
leans to the right or left, but suddenly straightens itself, re-
mains quietly upright, and then rocks a few times from side to
side. All this, the Rwala think, happens by the power of Allah,
kudrat min allah, who sends them help, ‘endje, from al-Mar-
kab, where He is believed to seat himself for a while. The
waving of the feathers and the straightening of the Abu-d-
Dhur are signs that Allah has touched it with his power.
After each victory a camel is killed before the Abu-d-Dhir
in honor of Allah. This is also done every year, even if the
Rwala have had no war to which the Abu-d-Dhir had to be taken.
NARRATIVES OF RWALA WARS AND RAIDS
Ad-Dréi eben Sa‘lén’s Raid on the Zefir (Early Nineteenth
Century)
Of their wars and raids much was related to me by the
Rwala.
In bygone days (at the beginning of the nineteenth cen-
tury) they had a head chief named ad-Dré‘i eben Sa‘lan, who
was celebrated for his bravery, w-leh sit bel-furse. Once, while
encamped with his Arabs west of the Hawran mountains, he
heard of the defeat of Eben Haddal, the head chief of the
‘Amarat, who, while migrating with his tribe, was attacked
by the Zefir chief, Sultan eben Swejt, and despoiled of all he
had. During the fight one of the enemy’s warriors had tried to
Seize a pack camel guarded by Hossa, Eben Haddal’s daughter.
She had defended her animal from the man as best she could,
but when he struck her she had cried out: “Ad-Dré‘i, O my
hero! W-sdhat ad-dré% ja raggali.”
WAR AND PEACE 575
As soon as ad-Dré‘i in the Hawr4n learnt that the girl
in Irak had called to him for aid while in distress, he decided
to help her, for he was a true man, w-édn ja‘edd min ar-
regal. When the time for the mopar ten of the Rwala to the
inner desert came, w-sdr wakt tesdriz ar-rwala, ad-Dréi issued
an order to his people, nebeh ‘alejhom, that nobody should lead
his mare to the stud horse and that whoever happened to have
a mare foaling should throw away her colt so that it might
not impede the speed of the mares on the raid which they
were about to undertake against Eben Swejt, because the ery
for help emitted by Hossa must not remain unheard, nahwat
hossa ma truh balds. The Rwala were encamped in the terri-
tory of al-Wudijan when ad-Dré‘i set out against Eben Swejt.
This chief defended himself as well as he could, but the Rwala
attacked him like wild beasts, killed a great number of his
fighters, dabahow mineh hilken ‘azim, and captured many of
his camel herds. Among the warriors of the Zefir tribe one
Sultan al-‘Amri especially distinguished himself by slaying
many Rwala, but was finally struck down by the spear of
Sultan eben Sa‘lan. When the head chief Sultan eben Swejt
saw his friend unhorsed, he threw himself, foaming with rage,
on Sultan eben Sa‘lan and killed him with his saber.
Some member of the Zefir tribe sang thus of this fight:
1. Sultan dabah sultan bsultdn 7a zejd
raglen dabah bel-gar tumma-starahi
2. w-dabah al-msowbes ‘endana céenneh al-id
w-jinka® ‘ala €abdi ladid al-kerahi.
1. Sultan killed Sultan to avenge Sultan, O Zejd!
A man he killed for his neighbor and then was appeased.
2. Al-Msowbes he killed too, which was a great festival for us,
And clear, sweet water filled my entrails.
This poem was sent by its author to Zejd eben Swejt, who
had formerly been Sultan al-‘Amri’s neighbor, gar. Sultan eben
Swejt also unhorsed al-MSowbes of the Frege clan, who had
raided the Zefir frequently. There was much rejoicing among
the latter tribe and also a festival, when the death of the
dreaded raider became known.
1. Al-bareha ma diket nowm at-tardcid
w-ajni sehira ma terid al-maréhi
576
10.
RWALA BEDOUINS .
2. min roll min jirsel celam at-twaid
swétat kafwan al-lura w-al-mezahi
3. Ja Sejh mad henna hamajel mesaid
teharranna lannak same‘et as-sigahi
4. embarzein rusena bel-bwalid
w-silfen talala’ fowk ris ar-rumahi
5. w-tara harbana jebhal beh as-sejh w-jigid
w-jizell wazef ma jidtk al-btahi
6. neszih min murr as-sSera? w-at-tenacid
masrub hanzgal bdretineh malahi
7. hossa nahatna bwazdjet ar-ragagid
‘ajneéé 7a hossa nuhezz al-eslahi
8. w-gina cema-Il-citfi rada’ leh sendzid
w-at-tard ma bén al-zebilén sahhi
9. w-jd ma dabahna min kriimen w-walid
wa-btinana minkom beddnen alkahi
10. hazza helli gabhateh tekred al-hejd
w-al-ghejr ‘essi lafehat al-gendaht.
. Yesterday no refreshing sleep I tasted —
For mine eye wakened, not desiring rest —,
. Thinking whom I should send with the promised words
To Swejt to compensate him for all the slander and sneers.
. O chief! we are not of the Mesa‘id clans;
When we shall kick, thou wilt hear a ery of alarm.
. Our heads are enveloped with steel,
And sharp blades glisten on our spearheads.
. And, behold! in a war with us the chief must prove
. his worth
And remain firm, not lying on his belly.
. We shall let him drink the bitterness of torments and
miseries,
A cup of colocynth mixed with salt.
. Hossa’s war cry called us when we dwelt in Wazajet
ar-Ragagid,
[Our answer being:] “For thine eyes, O Hossa! we
brandish our arms.”
. And we came like small locusts who are visited by want,
And a fight ensued between two opponents.
. Ah, how many we killed, both elders and sons,
Till our bellies ye made fat like those of the pregnant!
Hazza*‘, whom I well knew, with his brow digs in the ground,
And al-Ghejr gives supper to those who wave their wings.
WAR AND PEACE 577
The poem was composed by a member of the Durmén clan
in answer to the poet of the Zefir who praised the reigning kin
of Eben Swejt and inveighed against the kin of Eben Sa‘lan.
Verse 2. Swétat (Confounded) is an insulting nickname
for the members of the Eben Swejt kin. 3. Mesa‘id are breed-
ers of goats and donkeys, Sikkdra, in the Hawran. The Rwala
will remain calm before sneers and even thefts, but when they
do decide to retaliate, Eben Swejt, the chief of the Zefir, will
soon hear the alarm cries of his followers from all sides.
7. Hossa, the daughter of the chief, Eben Hadd4l, was with
her people on the lower Euphrates, and when she ealled on
the Rwala to help her they heard her cry as far as Wa-
zajet ar-Ragagid in the Hawran. 8. Kitfi are young locusts
not yet winged, which crawl on top of one another and can be
held back by nothing, especially when they are hungry, sené-
Zid. Tard signifies a man-to-man fight; sahh at-trdd: the fight
developed. 10. Hazz4‘* and al-Ghejr, both of the Eben Swejt
kin, fell in the war with the Rwala.
War Between Eben Sa‘lan and Eben Rasid (Second Half
of the Nineteenth Century)
It happened in the course of years, w-édn min middat
sinin, that Muhammad eben RasSid, also called al-Emir, be-
came the head chief in Negd. Allah granted him many happy
days, so that it seemed as if everything that he undertook
would succeed. By wars and depredations he finally brought
a number of Arabian tribes to obedience, tawwa‘ al-‘orbdn
bel-harb w-al-ahdjed, and soon had no rival in the whole
desert. The chiefs of the various tribes brought him mares,
the envy of all, al-hejl al-matliba, and female riding camels
without blemish, ar-r¢db al-manguiba, and they all sued for his
protection and peace, aman w-sulh. The Rwala alone opposed
him. Enraged at this, he organized a raid against them, at-
tacked at al-“Agraimijjat the camp, firka, of the RStim kin
of the Ka‘az‘a clan, and looted it completely, ahadhom ahi-
daten gajjedaten. Men, women, and children wandered round
the camping ground disconsolately, jetaddwagow ‘ala-l-mrah.
At that time, Hazza* eben Sa‘lan, the father of an-Niuri, was
the head chief of the Rwala. His camp was four days from
al--Agrtimijjat. On learning of the misfortune sent by Allah
on the Ka‘az‘a, he assembled all the Rwala warriors who were
578 RWALA BEDOUINS
camping near him and went in pursuit of Eben RaSid’s raiders,
atlab razw eben rasid. On reaching the looted camping ground,
they found there some camel calves barely a few weeks old,
searching for their mothers and wailing piteously. But, as their
mothers had been captured, ummahdtaha ma*hida (sic! not
mawhutda), the calves were threatened with death. This sad
sight so moved the Rwala warriors that they paraded one
after another before the young animals, kdmow ja‘rezin w-
jintahun ‘enda-l-hejran, shouted their war cry, and encouraged
one another with the words: “O thou little camel! listen to
glad tidings of thy mother! 74 hwdr ibSer bummak.”
During this parade, al-‘arza, some of the warriors were
so affected with pity that they dismounted and began to weep.
Gnashing their teeth, they searched for the tracks of Eben
Rasid’s troop, tallabow bdtdr eben rasid w-gGmi‘eh, followed
them, masakow atdrhom, quickened their pace, and, overtaking
them at the watering place of al-Hazel, attacked them at once,
ardrow ‘alejhom. Chief Hazza° shouted to his men:
“This day is your day! You will either be killed or you.
will liberate your animals. Al-jowm jowmkom amma tindabe-
hun amma-tfakkin haladlkom. Leave nobody alive! 1d thajjow
minhom haden. Whoever amongst you shall flee today, will
become a ou of a slave; alli jinhazem minkom ede tarah
eben raijje.”” ,
The Rwala answered as with one voice: “A idee protect-
ing ‘Alja belongs to the tribe of the Rwala, hajjdl al- alja
rwejli,” and instantly broke the enemy’s lines. Allah gave
them victory. Eben RaSid’s raiding troop lost nearly a hun-
dred men; the rest fled. Among the fallen were forty pairs
of brothers, ‘arba%in gowz ahw. All the animals taken from
the Ka‘az‘a clan were recovered by the Rwala warriors, besides
which they captured, ksabow, many horses and riding camels
and won much glory by liberating their own she-camels and
defeating the enemy, tenawmasow bfikkat abd‘erhom.
When Muhammad eben RaSid returned to his people, jowm
wasal ila hajjeh, and learned the extent of the losses the Rwala
had caused him, he sent his friends, suhbeh, to the head chief,
Eben Sa‘lan, with the following message:
“T swear by Allah, O Eben Sa‘ lan, that as long as I live, I
will be thy comrade, the friend of thy friend and the enemy of
thine enemy! W-allah jd-ben Sa‘lan inni mé-zdl w-ana mawgud -
innt saheb lak w-siddiz siddizk w-adw ‘adawwak.”
WAR AND PEACE 579
In this manner Eben RaSid and his tribes became the
friends and comrades of the Rwala, just as if they were re-
lated by blood, mitl al-beni‘amm. Whenever Eben Rasid wished
to undertake a dangerous raid he asked the help of Eben Sa‘ lan,
jistafza’, who then either went with him in person or sent him
his Rwala with some other commander. All that was captured
by Eben Sa‘lan he kept for himself and his troops, kill min ksa-
beh leh eben Sa‘lén ‘ala gema' ‘ateh. Eben RaSid never shared
with his ally, because Eben Sa‘lan was independent.
The battle at the watering place of al-Hazel is known
among the Sammar as “the day on which the partakers in the
raid who sat behind the camel saddle were slain, jowm (or
dbahat) ar-ridefa.”
1. Al-bareha bel-kalb wa? min al-maléjel
w-sabezi hatt al-araé fowkaha aid
2. 74 Sé€n 74 hamldn ‘odd as-samédjel
elja’ git suk meédtterin at-tandsid
d. kil leh ahu ntra-had leh hamédjel
wa-tlabeh eben Sa‘lan ma‘ al-bardrit
4. elja’ git habra rmejh elja-d-damm sédjel
min halk eben haggdg hw w-al-wélid
5. w-cam mensaben radseh ‘an al-maten médjel
elja’ git ras al-herr mitl ar-rwagid.
1. Ah, yesterday [1 thought I had] a red-hot coal in my heart,
For a worn leather saddle was laid by A‘id on my un-
rivaled mare.
2. O unworthy one! O babbler! relate true stories,
When thou comest to the market where men inquire
for news.
&. Tell him [who should ask thee] that, though Nira’s
brother has beaten the clans,
Eben Sa‘lan did pursue him over the wilds.
4. When thou comest to the Rmejh rain pool there blood
is streaming’
From Eben Haggag’s and his sons’ throats.
5. Oh, how many a grandee’s head is rocking on his shoulders!
When thou enterest the beginning of the al-Herr valley,
like a field with heaps of cut grain it will look to thee.
| This poem was composed by Fahad eben Sbejh. The re-
citers were Hmar abu ‘Awwad and an-Niari eben Sa‘lan. Eben
580 RWALA BEDOUINS
Rasid, who calls his camel herds Nara — whence his battle
cry “an-ahu nura, I am the brother of Naira” — organized a
great raid against Eben Sa‘l4n under the command of Eben
Haggas, who succeeded in surprising some clans subject to
Eben Sa‘lan and in completely robbing them. The news of
this disaster was carried by A‘id, a negro, who, borrowing a
horse, rode in all haste to report it in all the camps. Our poet,
Fahad eben Sbejh, was greatly affected by the news brought
by A‘id, to whom he had lent his horse, yet he soon learned
that the raiders had been at once pursued by Eben Sa‘ lan,
overtaken by him at Habra Rmejh at the beginning of the
al-Herr valley, and that, besides recapturing all the herds
from them, Eben Sa‘lan had also killed their commander,
Eben Hagsag, with his sons. Fahad therefore urges A‘id to
spread this true account so as to give Eben Sa‘lan the credit
due to him.
Verse 1. Al-‘araé is a poetical expression for a worn leather
saddle. 2. Hamldn is a jester, a laugher, or babbler. Samajel
means well-founded reports; sdmel al-kilme, the truth. A
market place, suk, is frequented by people from all sides who
receive and spread news. 3. Bardrit are desolate waterless
regions. The negro Hmar thought the proper spelling of the
word was bardrid, meaning men armed with rifles. 4. Habra
is a Shallow but often very extensive depression in a vast plain
where the rain water remains for a long time. Habra Rmejh
hes near the beginning of the valley of al-Herr. 5. Mensab
is a poetical expression for the lesser chiefs or their relatives.
Raseh ‘an al-maten mdjel, he received a saber stroke in his
throat, which was not cut through completely, so that the head
remained hanging by the skin of the throat and then fell on
the small of his back, maten, from which it rolled. to one side,
majel. Rwagid are handfuls of cut grain laid crosswise. ~
Wars Between the Rwala and the Beni Wahab (1850—1864)
The Rwala were wont to encamp for a few. weeks every year
in the fertile an-Nukra territory on the west slope of the Haw-
ran in order to supply themselves with all they needed during
their ten months stay in the desert. But their encamping was
resisted by the Beni Wahab, led by Eben Smejr, head chief of
the Weld ‘Ali. Long wars followed. The head chief, Muham-
mad eben Smejr, succeeded also in winning to his side some
WAR AND PEACE 581
kins of the al-ESage‘a clan, yet all the other tribes of which
the al-Mihlef group was formed remained faithful to the Rwala,
ma ehtalafat ‘an matabbha déjmen ma‘ ar-rwala dikill Saj-en
(sic! not s°). Many years after, when both sides had lost great
numbers of men, Muhammad eben Smejr and Prince Sattam
eben Sa‘lan met, were reconciled, and both buried all the fallen
men and the captured animals; tekd‘adow w- tesdlahow w-te-
hafarow w-teddfanow al- madbiih min ar-ragal w-al-meahid min
al-halal. Consequently, neither of them could make any further
demands, and they were forever relieved of all responsibility,
killeh hafi. The Beni Wahab as well as the Al Glas, to whom
the Rwala belong, became and remained good Penae keeping
faith with each other even under difficult cir cumstances, bil-
hene’ w-as-sife’. And so it is even today when an-Niri is the
head chief, bSajhat an-nitiri.
1. Ja rdéebin kwar hejlen mesd%ib
arba® abkdren hil min zummar al-hig
2. hejzen haggat hejzen jesigen al-masdlib
kejf an-nisdma zaffat al-hegen bel-hrig
3. mirbdhen ma haddar at-tinf tarrib
wa-mkizahen ‘an herwat al-ross bel-mrig
A. jelfen labu farhdan ‘atb al-asdwib
en sar bel-fersdn zieg w-maz tg
dD. zegzum hamlat wariden al-mzérib
en tarramow hemr at-twdzi ‘ala-s-sig
6. kil 74 hmud la jegzak safk w- “ardzib
en entasar jetak ber-regel babiig
7. ‘endak habar ba‘adak ‘an as-Sejh tezrib
w-riz az-zaal bén al-haribén mamgug
8. fejsal Sara’-l-gejduir bemfdsel an-nib
w-hatwa-l-hsan mraba ar-ras hajiig
9. fejsal elja’ nassab ‘ala-s-sejf tensib
w-ma fazgah min kalb “dzel w-haghig
10. henna ‘ala-l-gejdir hakk w-tekdzitb
w-enda-l-glas mudawwer al-hakk maflig
11. awldd ‘abdallah baldhom tarow ttb
emharahom tow'dt w-arkdbahom ‘tig
12. w-7d hejf ja fakkak “vig al-metdlib
ben al-hwélef w-as-seragif mardg
13. jetni kafa’-hla-z-zhur al-mahddib
w-hulli éema cabsen wara-z-zdn marjig
582
A
10.
RWALA BEDOUINS
14. akfow ma* hak at-tla* az-zanabib
w-hejl al-aliz murabbataten ‘ala gug
15. w-‘ejfe jesadder fatereh lel-ma‘dzib
jedur bel-belka mkdsid margug
16. 74 hejf ‘e7fe mad jeddni-l-lwahib
halkeh wast’ w-lakmeteh tekil dahrig
17. w-‘an suk eben Sa‘lan hakk w-tekdzib
w-harrdag tara min katar al-herg masmiug.
O ye who ride in the saddles of stubborn she-camels,
On four young sterile she-camels, slender ones from al-
His —
. Like an ostrich they run, moving their upper parts;
The heroes can rest when their. saddlebags are raised
like wings by the riding camels!
. In the spring they grazed southwest of at-Tinf,
But in midsummer at al-Mrag, far from the heat which
brings bone diseases.
. They will come to Farhan’s father, that tormenter of
the wounded,
In a struggle of riders, when one vanquishes and the
other is vanquished,
. To the protector of loads, freighted for al-Mzérib,
When the redcaps fix the day of complaints.
. Say: “OQ Hmud! he surely will reward thee with cuffs
and kicks,
And, if victorious, will tread on thee as on a slipper.
. Thou must know what it means for thee to be far from
the chief and what to be near him,
Also that the spittle of anger has long ago been spat
out between the fighters.”
. Fejsal bought al-Gejdir with the help of those with
worn teeth
And of a few rutting stallions with their square heads.
. Firmly did Fejsal grasp his sword by the handle,
Oh, how terrified was the heart of the cautious and
the incautious too!
We are entitled to al-Gejdir both by right and by pos-
session.
And the Glas think one who seeks his right is already
vanquished.
WAR AND PEACE 583
11. ‘Abdallah’s descendants, behold! have recovered from
their illness,
Their young mares obey and their men turn round [on
the command].
12. Oh, shame! that solver of the most intricate disputes
Was wounded between his left shoulder blade and his
13. He that protected the bent [fleeing] riders [first rib!
Was deserted like a wether left behind by the flock and
dying of the rowge disease.
14. They fled through those narrow gullies yonder
And today keep their horses, fed only from food bags,
tied up at al-Gig,
15. ‘Ejfe with his old she-camel searches for a host,
And in the land of al-Belka hands around pots of whey
diluted with water,
16. Oh, shame! ‘Ejfe goes no more near the flames of war!
His throat is so widened that his mouthful is like a
bundle meant for a camel.
17. Concerning Eben Sa‘lan’s market place I declare that
it is ours by right and possession;
He who denies it is for his babble justly despised by all.
The author of this poem was Jisef eben M&ejd; the reciter,
Hmar abu ‘Awwad.
Verse 1. Mesd%b are camels which have been ridden only
for a short time, tawwah ma‘stifdt. They are very fast and
equally disobedient. Al-Hag is the territory of the Sararat
north of Tejma, in which lies the watering place of al-Hawga.
The Sararat breed riding camels of very slender build but
of great endurance. 2. He7z is a male ostrich. The camels run
like a scared male ostrich; as he moves his wings and hips
while running, so does a running camel move her shoulder
blades, the small of the back, and the saddle frame. When
a good riding camel begins to trot fast, both halves of the
saddle bag rise, its fringe flutters in the breeze, and it seems
as if the camel had wings and were trying to lift herself with
them as the ostrich does. Hegen is a poetical term used in-
stead of recdjeb or delul in the singular. Nigdma is a word
used of hardy and fearless young men. Kejf is always a
substantive, ce7f an adverb of interrogation. The faster the
she-camel trots, the more comfortable is the seat of the rider.
584 RWALA BEDOUINS
5. Mirba’ and mekiz are pastures in the time of rabi* and
in midsummer. At-Tinf is an isolated hill in the northeastern
part of al-Hamad. In the time of rabi° the country around
at-Tinf is covered thickly with grasses and perennials, but
no spring water is to be found anywhere near. As soon as
the rain water in the habdri or rain pools evaporates, noth-
ing is left to the Rwala but to depart. After this they stay
for some time on the east or south border of the Hawran,
and in the al-kéz season they camp in al-Mrtg, on the nu-
merous meadows south and southeast of Damascus. The abun-
dance of spring water there protects the camels from the
al-ross disease which attacks the bowels, especially those of
the young she-camels. 4. Abu Farhan was a nickname of
Muhammad eben Smejr, the chief of the Weld ‘Ali tribe, his
eldest son being Farhan. The poet calls him ‘atb al-asdwib,
a torment to the wounded, because the wounds caused by his
blows were slow in healing. 5. The Weld ‘Ali had under-
taken to transport half of the supplies destined for Mecca and
al-Medina as well as half of the pilgrims from al-Mzérib,
south of Damascus, to Medajen Saleh, or al-Hegr. Muhammad
eben Smejr guaranteed to the Turkish officials, who from
their red tarbushes were called hemr at-twdzi, redcaps, note
only the safety of the transport but also its punctual delivery,
tarramow ‘ala-s-sig. The latter word means a complaint or
an accusation; ent musawwag is equivalent to ‘ale7zk da‘awa:
an accusation was brought against thee. For failing to keep
to the time agreed on or for despoiling the caravan Muhammad
was liable to prosecution by the Turkish officials. He was
therefore dependent on them, as if he were their slave. The
second half of the transport and the pilgrims were convoyed
by the Beni Sahr as far as Ma‘an, from this place by the
Beni ‘Atijje to Tebtk, and thence by the Beli to Medajen
Saleh. 6. With Muhammad eben Smejr the chief of the Esage‘a
clan, Hmtd eben Me‘gel, originally an ally of the Rwala, was
staying at that time. 7. The poet informs him that he should
ponder upon the position he occupies with Muhammad and
also begs him not to be angry with him for taking this liberty.
They fight each other, therefore the spittle of rage has al-
ready been spat out between them. 8. Fejsal, the father of
Talal and brother of Hazza‘, captured al-Gejdar, a territory
southwest of Damascus, with the help of hardy, old, and there-
fore prudent warriors and of a few bold young chiefs. Me-
WAR AND PEACE 585
fasel an-nib are she-camels, but also people whose teeth are
worn down from long use. In the breeding of horses, stallions
are sometimes used whose heads appear square when seen
from the front. If sexually excited, such horses will shrink
from no danger, like a young chief who desires to win the
support of his clan. Should he not gain their full confidence
and admiration, another chief will be chosen. 9. Haghug, or
gahel, is a reckless, incautious person. 10. As a matter of fact
the Rwala by occupying al-Gejdir were the lords of that ter-
ritory and thus had a right to it. Their opponents wished to
have their right to al-Gejdir reéstablished. The poet makes
merry over the circumstance that with the Rwala and their
allies, the descendants of Al Glas, one who seeks his right,
mudawwer al-hakk, is no more esteemed than one who has
already lost it, maflig. He that is strong will not allow his
right to be taken away from him. He who seeks it, therefore,
has lost it. The descendants of ‘Abdallah, like Hmud, joined
the poet’s enemies but owned their mistake, returned to their
relatives, and obeyed them. 12. Fakkdk ‘vig al-metdlib was
the name given to Minwer al Tajjar, a celebrated judge, ‘drefa,
who could solve disputes even after the most confused state-
ments of the contending parties. After being seriously wounded
by a bullet which entered his breast through his left side,
serdgif, and passed out above the heart between the shoulder
blade and spine, he was shamelessly deserted by his own people.
13. He that singlehanded used to defend his cowardly compan-
ions, who bent their backs, al-mahddib, with fright on their
galloping horses, hla-z-zhur, lay there like a wether dying of
the rowge disease. 14. The defeated enemy were afraid to
let their horses out to graze; therefore they kept them tied
up in the hamlet of Gig, feeding them only from the food bag,
‘aliz. 15. “Ejfe, a relative of the poet, also went over to the
enemy and after the defeat did not know how to become re-
conciled with his clan. In the territory of al-Belka he went
from one host to another, where, after drinking himself, he
had to pass the pannikin filled with margig to the other
guests. Margug is a mixture of milk or whey and water.
The poet scoffs at him because he, a Bedouin who would have
considered it a disgrace to offer his guests anything less than
pure milk, must now be satisfied with margiig. 16. ‘Ejfe was
tired of fighting, but would not return to his people, for he
neither could nor would be content with a subordinate position.
586
RWALA BEDOUINS
He is insatiable, halkeh wasi‘, and needs a mouthful as big
as dahrug, a large handful of rolled-up grass handed to a
camel whole and also chewed whole by the animal but swal-
lowed piecemeal.
te
2.
D.
A,
17,
LS;
Ja rdéeben horren elja sirt madddd
nab ad-defuf w-gaflen mutrasani
jelfi lamhammad mwarit al-agwdd
waddak tehtf lehjeteh bel-hsdmi
‘ajj@? ‘an as-suhbe jowm hije bel-awddd
w-hakwah ketr meldsef as-Sejsehani
gab al-asdéer min wara min rad °
w-ahi twil al-felg w-at-turkmani
.w-lammaw bihom rabs min al-roll zahhdd
w-mharremin al-man* hw w-al-hesani
. awlad megles surbat al-harb w-an-nakkdd
min fowk hilen mukrammaten asmdni
. ekharaw hal al-geda ‘ala ‘ujtin al-ashad
elja? ma tebajjen gam‘ahom bel-bajani
. raddaw ‘aleyjhom raddeten ma beha sndd
wa-tsallemaw haggag w-al-hammaddani
. w-awlad gam‘an tekel ‘askar akrdd
min ad-damm bellaw jabs al-murgumani
. bemkarraradt ramihen sowb besmad
bras al-ara w-en ahtateh bel-hsdni
. w-eljw kba nekzaha tesned asndd
w-mzajjenin melhahen bel-wazadni
. w-gmu eben smejr rahat sarrdd
jilemmahom lemm al-‘amad bes-sebani
. alli dubah minna min wara-s-sejl min rad
w-mowteh hakik w-malfah al-genani
. ahadna medddhom elfén ba‘dad
nasfen fehim w-nasfehom turtumani
. wéleh ‘ala hokmeh mabti w-al-agdad
w-endeleh ber-rijdz al-amani
. harabt rab‘en jezteltinak bel-ab‘ad
gasi-l-hadid elja tma‘‘enineh lani
as-Sejh ahu dinja furiisen w-mu‘tdd
w-azm alli jethaneh jowdas marmahdani
elja’ sijjigen harab sbejbeh w-la ‘ad
wa-mtadajjeren tekel katiden ‘omani
1.
13.
14.
WAR AND PEACE O87
19. al-jakin ‘aglen w-en bara minna-l-afwdad
w-jowm enhazam erha-r-rasan w-al-endni
20. dahzaw bujit al-harb 7a gdé Sarrdd
‘an wagh mitl madkeb ad-dejdehani.
O thou who ridest, when starting on a journey, a
thoroughbred camel
With bulging hips, one that shies and is used to jour-
neys hither and thither,
. When thou comest to Muhammad, the heir of noble |
I desire thee to shave his chin with a razor. [ heroes,
. He has refused our friendship while we were willing,
For he was dazzled with the flash from soldiers’ rifles.
. He brought soldiers from far away
With the dwellers in Hermon and the Turcomans,
. And then near them assembled a throng of people burn-
ing with rage,
And both he and Hasan forbade pardon.
. Sons of men of counsels, a fighting troop of prudent
On sterile she-camels, famous and fat, [observers
. Before witnesses drove back the protectors of Ged‘a
As soon as their troop came into view.
. They returned to the attack, but the return did not
maintain its course,
So that the Haggag and Hamamde kins yielded them-
selves.
. Thou wouldst say that Gam‘an’s sons were Kurdish
soldiers,
So have they besprinkled scorched stone heaps with blood
. By their steel rifles, each shot of which reaches its goal;
If not some agha’s head, then it is his stud horse.
. When their rifles’ load is once fired, it will not depart
from its course,
For they first weigh each bit of powder.
. In quick flight Eben Smejr’s troop vanished,
So that he gathered them up one by one as the tent
poles tied with ropes are picked up for migration.
Those of our men who fell far beyond the creek,
Their death is atoned for, their pastures now are in
For blood price we took two thousand lives, _ [ Paradise.
A half of whom understood us, while half were barbarians.
588 RWALA BEDOUINS
15. Woe to their chief for his reign! Long has it endured
in his kin,
And he might peacefully rest in the irrigated depressions.
16. Thou hast begun a war with a tribe that can strike
thee from afar,
As even the hardest iron yields when thou takest pains
to bore it.
17. The chief, Ahu Dinja, is accustomed to heroic deeds,
And the bone he grinds will change into flour.
18. As soon as the rutting she-camels dashed out, Sbejbeh
fled, not to return,
And like an ‘Oman camel forgot all prudence.
19. Al-Jakin, too, hurried, though longing for our supplies,
And in his flight loosened both rope and rein.
20. On war tents they trod, O Gdé‘! when fleeing
From our face, just as the followers of the leader with
the wild poppy-red tarbush.
The poet was Menzel eben Durmi; the reciter, ‘Awde al-
Kweébi, aided by Hmar abu ‘Awwad. Muhammad eben Smejr
was a dangerous enemy, firz nedd; tenacious in executing
his plans, lowlab miftah; of indomitable will, rd‘ al-ger‘a; and
greatly devoted to the Turkish Government. Unable to defeat
the Rwala, he asked for Turkish help. This was given him
by the commander of the Turkish garrison in Syria, who sent
him a cavalry corps composed of regular troops and of Druse,
Turcoman, and Kurdish volunteers. To avoid the threatening
danger the Rwala asked some chiefs who were friendly both
with Muhammad and themselves to intercede, but they accom-
plished nothing. Then they sent imploring letters, jetadahhelin
‘alejh, which Muhammad answered with the threat that he
would not become their friend before he had crushed them
with help of the military. Fearing Muhammad’s strength,
some of the Rwala’s allies deserted them at this moment.
Driven to desperation, the Rwala now sent their herds in
charge of their wives and children to the inner desert, §ar-
rakow, mounted their camels, surprised Muhammad and his
Turkish auxiliaries, cut off their return into the settled ter-
ritory, and drove them into the desert, where many of them
perished either by arms or thirst.
Verse 1. The male camel is wiry, but the she-camel more
enduring. Sunk-in loins are a sign of exhaustion in a camel.
WAR AND PEACE 589
One in that condition cannot be frightened. The fatter a camel,
the more spirited and nervous it is. Mutrasdni is a camel
used mostly on shorter journeys. 2. Muhammad eben Smejr
lost his honor, therefore he should lose his beard too. To
Shave a man’s beard is the greatest punishment among the
Rwala. Ehsdn or hsdni is a razor used in shaving, jehassent.
4. Twil al-Felg, the High Mountain Covered With Snow, here
means Hermon, inhabited chiefly by the Druses. 5. Zahhdd, ‘aj-
jaf, or za‘lén min roll are men who cannot show their hatred.
Al-man‘ means pardoning an enemy who yields. The pardoned
enemy, mani", may remain in the tent until he has an oppor-
tunity to return home. Muhammad and Hasan Pasha, the com-
mander of the Turkish soldiers, declared that every Rwejli
— even if he had yielded — should be slain. 6. The awldd
megles were members of the Sa‘lan reigning kin. They with
their servants and slaves were the first to attack the ESage‘ a,
Muhammad’s allies, whose war cry was: “Rd al-ged‘a ana-
ben me‘gel; O protector of Ged‘a, I am Eben Me‘ gel!’ 8. Sndd
denotes a definite course. Md beha sndd means either that
the Hsage‘a were compelled to change their direction or that
their counter attack did not meet with success. Eben Haggas
and Hamamde are kins of the Weld ‘Ali, subject to Muhammad
eben Smejr. 9. Awlad Gam‘an was the name given to Da‘man,
Nsejr, and SAS, the three heroes of the Sa‘lan kin. The
Kurdish Otenitecra wore red waistcoats and red tunics. 10.
Makrura is a rifle of the original make, not an imitation.
Sowb besmad, direction to the goal; sémed sowb signifies a
marksman who hits his target, md jihti. 138. Mowteh hakik:
as if a sacrifice, hakika, had been brought for him; his death
is atoned for. In the opinion of the Rwala fallen warriors
are allotted wide pastures in Paradise by Allah. 14. Turtuméni
is a derisive name for the Turks, Turcomans, and Kurds, whose
languages the Rwala do not understand. 17. A&- Sejh Abu Dinja
alludes to Najef ahu Dinja, the first of the Sa‘lan family to
rule the Rwala. 18. The camels of the attacking Rwala were
so spirited that they neighed as if rutting and dashed at the
enemies as if they were camels for whom they were craving.
Sbejbeh was the commander of the regular cavalry. 19. ‘Agel
al-Jakin, an officer subordinate to Sbejbeh, wanted to ambush
the camels carrying grain and other foodstuffs to the Rwala
before their return to the inner desert. A horse usually has
two halters, one without a bridle, which holds the rope for
590
RWALA BEDOUINS
tethering, the other provided with a bridle and rein. 20. De7-
dehani means the commander of the Turkish corps, whose
military cap was as red as the wild poppy. Gdé° eben Mashir
was a hero of the Eben Sa‘lan kin.
is
2.
Ja radéebin kwar hilen ‘ardmis
jetwen mid msdhamat al-hezimi
hilen tekubb. ‘ulttkahen ben-nisdnis
rakkabahen ma jistazaff al-hedimi
. hezzow al-mangub al-hardr al-melahis
qibri-l-alil nisdehen ‘okob nowmi
. gimsen brai muéajjes al-ka taéjis
mamsa tamadnt ajjam lel-hegen jowmi
. subh at-talate brejb al-gan wa-blis
temsun bedijar ar-refaika lezimi
. w-elja’ lifejtu mutabin al-mahadmis
Ja “ejal hatow min rardjeb ‘elimi
. telfi mhammad str hejlen mardwis
habb al-hawa lak ja ‘andn al-“ezimi
. ‘an labetak kadmat tegaddam ‘an al-cis
tekagzebu lemkattein al-hezimi
. mararef al-atma rahi mefalis |
min garb sif mugarrebin. al-ekrumi
. €ejf al-wahak jarmi ‘arid al-kerdnis
mad beh hlaf w-‘agzen la jekumi
. hdlow ‘alejh w-necées al-awd tencis
jeluz bezija as-segar tekel bimi
. sdrat ‘elimeh kill abtiha hamdlis
7a bint ‘an mitleh hak al-jowm simi
. habb al-hawa 7a ddjerin an-nwdmis
besuf nawlana zuwij) al-“ezimi.
1. O ye who ride in the saddles of sterile, hardened she-
camels
Which are running through distant, multicolored hillocks!
2. These are the sterile she-camels at whose fast gait
the loads flutter in the air
So that their rider cannot hold his garment with his foot.
3. Show a stick with its bark peeled off to thoroughbred
and eager she-camels,
Whose steady though fast pace will cure a sick man
when he awakens from sleep.
WAR AND PEACE 591
4. They keep to one course like one who has well sur-
veyed a plain;
An eight-days’ journey the riding camels make in one day.
5. On Tuesday morning —Oh, may both the ghost and
devil vanish! —
Ye will be in the allied country where ye must spend
the night.
6. AS soon as ye, exhausted, reach those who are ever
roasting coffee,
O sons! give them your wondrous news.
7. Thou wilt reach Muhammad, that wall who protects
the horse covered with sweat.
May the breeze of good fortune blow upon thee, O thou
tried bridle!
8. And as to thy people, they began to crawl from a sack,
For ye must block the road against those who traverse
the parallel hillocks.
9. They brought big spoons of greed but left empty-handed
Because of the spear wounds dealt by those who ride
the fiercest riding animals.
10. What! will fright throw the molting genius?
Nothing has befallen him, and yet he does not rise.
11. When our warriors reached him the old man belied
his former words,
Crawling like an owl among the roots of perennials.
12. His fame, no matter by whom spread, proved a lie.
O daughter of mine! beware of one who acts like him
on that day.
13. May the breeze blow good fortune towards you who
seek a good reputation
With the help of our Lord steadfast in his decisions.
Muhammad eben Smejr, the head chief of the Weld ‘Ali,
became reconciled with the Rwala and promised not to allow
the Fed‘an to cross his territory when bent on raiding the
Rwala. It was then that he used the expression that he would
hold both his people and the Fed‘an as if in a sack, “és, from
which nobody would crawl out against his will. But soon after
the Fed‘an did cross, while many of Eben Smejr’s own men
joined them and attacked the Rwala again. They were defeated
and lost many of their own horses and camels, captured by
the Rwala. In this raid the Fed‘an poet, Mehda’ al-Hebdani,
592 RWALA BEDOUINS
also took part; in some of his poems he had boasted of his
bravery and threatened to humble the Rwala. During the
attack Mehda’s mare stumbled, takanta‘at, and threw him
to the ground; fearing for his life, he crawled into the bushy
perennials, where the Rwala youths found him. Prince Sattam,
before whom he was brought, let him go free, after some
sarcastic remarks. Muhammad al Mhelhel, one of the Rwala
poets, then composed this poem and sent it to Muhammad
eben Smejr. I learned it from Hmar abu ‘Awwad.
Verse 1. ‘Ardmis are she-camels which may be depended
upon not to run away at night but to shift for themselves in
the matter of food and to endure even the greatest fatigue.
Mid means far away, distant. Hazm is an elevation, rather
low, but long, and dotted with many small hillocks. These
hzum usually run parallel. When shining in the sun’s rays they
assume variegated colors, white, pink, and bluish — whence
their name, msdhamdt, multicolored. 2. The rider’s garment
is blown up when his camel walks at a fast pace against the
wind. His cloak waves like wings, the long sleeves of his
shirt fly up above his head, and its hem is lifted up, baring
his legs to the knees. When this happens the rider wraps
both the lower part of his shirt and the foreparts of his
cloak around his legs and presses his knees to the camel in
order to keep his garment close to his body, jistazaff. 3. If
the rider wants his camel to go fast for a length of time,
he grasps in his right hand the small stick hanging by a band
from his wrist and holds it straight out over the animal’s
head. With the motion of the camel the hand holding the
stick moves too; this action is called hezz, rocking or quick
pace. A mangub is a small stick from which the bark has
been peeled off, no matter what its shape may be or what
the wood it is made of. Al-meldhis are she-camels which push
to the front all the time, so that they must be held back with
the stick. Therefore, “Hlhas had-delul, make go back, push back
this riding camel,’ has almost the same meaning as “Hzreb
had-delul, strike, hit, this riding camel.” Nisa is a long, regular
pace, during which even a sick man can fall asleep. 4. Hegen
is never used in common speech; the poet thus prefers words
which are seldom heard. A Bedouin would say reédjeb or, in
the singular, delul. 6. The Weld ‘Ali are known to be great
lovers of black coffee. They are said always to be roasting,
grinding, and making coffee. 7. Hejlen mardwis signifies a
WAR AND PEACE 593
troop of riders who, by exerting their whole strength, have
come up with the enemy but are in danger because their
perspiring and fatigued mares may succumb. Muhammad eben
Smejr interposed himself between the tired mares of his com-
rades and the enemy, like a strong wall holding back the
hostile onslaught. 8. Kamat tegaddam ‘an al-tis is said of
small animals held in a sack when they begin to stick out
their heads and try to escape. Zazzebti lehom: prevent them
from returning, from reaching the watering place, etc. 9.
Kkrum is a poetical expression for spirited mares and she-
camels, which have not long been ridden. Only an experienced
rider will dare to mount them, and even such a rider is often
thrown. Morrafa is a big wooden spoon for taking meat from
the kettle. The Fed‘an brought big spoons of greed expecting
to capture many herds of camels. 10. Zernds (pl., kerdnis)
are grown animals losing their hair, molting. Here the ex-
pression ‘arid al-kerdnis, a molting celebrity, means the poet
Mehda’, whose head was almost bald and whose beard was very
thin. “Md beh hlaf: there is nothing the matter with him, it is
not so bad with him”, is usually said after a sick, wounded, or
injured person has been examined for the first time. 11. Neéées
tencis: by his cowardly behavior he belied all his claims to
bravery; he proved them all to be idle words — and those
who believed and spread them, spread lies.
Wars Between the Rwala and the Fed‘an (1877—1900)
The head chief of the Fed‘an tribe left this world, dara’;
and his son, Turki eben Mhejd, was recognized as his suc-
cessor. He was classed with the heroic men, ¢dn je‘edd min
ar-ragdl al-fursdn, and had great success on his frequent raids,
sdr bahit be!l-mardri. Therefore he was famous all over the
desert, w-kad istahar siteh. Once he attacked the Rwala. Sattam
eben Sa‘lan, the prince of this tribe, was unwilling to fight
him, mad hw bdri kwamteh, as he loved him, édn leh tajjeb,
and was related to him, nasibeh, having married his sister,
Turkijje, whom he kept with him all the time, hi ‘endeh. But
Turki continued to provoke the Rwala incessantly. At one
time he fell upon, rar ‘ala, a clan of the Kwaébe tribe who
were in the act of migrating, compelled: them to construct
a war camp, nawwahhom, and then fought them from morn-
ing until mid-afternoon, ila-l-‘asr w-al-kown “aged bénhom.
594 RWALA BEDOUINS
After having killed some men and women, zilm w-harim, he
robbed them of all he could, ahadhom, and returned with the
booty to his kin, ila haleh.
Shortly afterwards he undertook a new raid against the
Rwala, assailed the herds of the Al Zejd kin in the depres-
sion of al-Hor, and took all their camels together with the ‘Alja
herd, which consisted only of white she-camels, mardtir, and
which had belonged to them from ancient times; isemha al-
‘alja w-hi mardtir w-zedime ‘endahom ‘ala dawr gdiudhom.
These camels were then entrusted to the special care of ‘Arsan
abu Zidle. On his return Turki caught a member of the Rwala
tribe, kazab kazib min ar-rwala zelema, and, after learning
from him where the prince was encamped, he let him go on
his way but in parting shouted:
“Greet my relative Sattam and tell him that he should
not allow himself to become a chief of nomads raising goats
and sheep, because there is grass enough in al-Hamad this
year; la jsir Sajh as-sikkara w-al-eseb bel-hamdd waged.”
The man gave this message to the head chief Sattam,
‘allem sattam bhdda-l-gawéb, who, enraged, instantly ex-
claimed:
“Oh, that man! Let Allah decide between us and him.
Héda-r-raggadl jesuf allah lena w-leh. We did not want to
fight him, but he provokes us all the time, w-hw mubtalina.
O ye Arabs, shoe your horses and get your supplies ready,
for tomorrow we shall go on a raid as ordered by our highest
commander; ja ‘arab ehdu hejlkom w-ehsu zehadbkom w-henna
tardna baéer meddddeh razw bamr al-hddi.”
In that part of al-Hamad called al-Herijjan the Rwala
warriors sighted a herd of camels and also caught a man, to
whom they said:
“Who are these Arabs? minhom hal-‘arab hadble.” His
answer was:
“They are the Al Mhejd, hadéla Gl mhejd.” |
Sattam then found a camping place for his men which
was well hidden from casual observation and at night sent
a special messenger, nadir, to warn the head chief Turki eben
Mhejd in these words:
“We undertook a raid against ye, gina henna ‘alejkom
razw, not knowing that thou wert encamped on our route.
Yet it has already happened, and now I cannot prevent my
people from attacking you, w-lad atmakken aruddhom ‘an al-
WAR AND PEACE 595
rara ‘alejkom. Think it over! If thou believest thou canst
beat us, tantehna, behold! here we are, hd henna gindk, but
in my opinion thou shouldst make thine escape tonight, wa-
bsowfti ennak tehegg bhdda-l-lejl, and keep at a distance from
us, w-truh “an waghana. If thou dost that, we shall come to-
morrow to thy camp, see that thou art gone, stop a while,
and then return to our kinsfolk; nanéef w-narga‘ ila halna.”
After hearing the message Turki instantly said:
“God will help us against them, ‘alejhom ma‘tinaten min
allah. Tomorrow I shall fight them, bdéer lazem atnateh
mahom.”
The next day the Rwala came like a whirlwind, attacked
the camp, entered it, and possessed themselves of all the
herds there, including the one called ‘Alja, which had been
captured by Turki some time before. Halaf 4l Iden killed, as
was the will of God, bamr allah, the great chief Turki himself,
and took his mail shirt, der‘ateh, his saber, and his mare,
one of the fleetest of horses, faraseh Génat min gijdd al-hejl.
Halaf offered this mare to Sattam as a gift.
After Turki’s death there broke out between the Rwala
and Fed‘an a war so cruel that rider after rider fell off his
horse, w-“dd at-tarih bénhom mda jetih, and the members of
. both tribes were bent more on killing a man than on capturing
animals, w-sdr ‘enda-l-farizén dabh az-zelema ahsan min éasb
al-haldl.
Another version of Turki’s death is as follows:
“It was at the time of abundance, when we set out against
Turki eben Mhejd. He was generally called al-Hadd4b, meaning
omnipresent, as never half a month passed without news com-
ing in of a fresh attack*by him on some Rwala camp near
or far. Many a warrior was afraid of him, the women fright-
ened their children with his name, and the herdsmen were
reluctant to drive the herds out of the camps. Finally Sattam
agreed with other chiefs to undertake a raid against him.
Personally he liked Turki, for besides being a-brother of his
favorite wife, Turkijje, he was also a man of noble mind and
honest. The Rwala, however, threatened to depose Sattam if he
would not crush Turki once for all. We were encamped in az-
Zrejbinat at the time. Sattam set out for the decisive fight with
six hundred riders on horseback and eight hundred on camels,
he himself being the commander-in-chief. The ESage‘a clan
was led by Eben Me‘gel, the ‘Abdelle by Eben Mgejd, and the
596 RWALA BEDOUINS
Sirhan by Eben Merdeg. Halaf al Iden was Sattém’s chief
lieutenant. First we drank from the Hubejrat ad-Dahal, then
we found water at the head of al-Radaf, crossed as-Swab,
and saw a small camp of the Slejb, who told us that Turki
was encamped at al-Heri. In al-Radaf Sattam hired a Slubi
and sent him at night secretly to Turki. The Slubi overtook
the latter on the march to a new camp, made a sign to him
to come nearer, and then gave him the message he was en-
trusted with:
‘O Turki! I was sent to thee by thy brother Sattam.
The Rwala are on thy heels, desiring thy life.’
“This enraged Turki to such an extent that he drew his
saber menacingly and commanded the Slubi to be gone, with
the words:
‘Leave at once! Let nothing of what thou hast now said
to me escape thee. If thou utterest a single word before my
people, I shall kill thee. Am I, from whom the Rwala have
fled so often, expected now to run away from them?’
“Turki’s slaves wondered not a little why he had his tent
erected so far southwest from the camp.
“We first sent five of our scouts on horses, ‘“ujzin, to ex-
amine the country ahead of us, but these turned back as
soon as they caught a glimpse of the camp fires. In the
morning we sent out others, this time on camelback, sbir.
One of them soon returned with the report that the enemy
was withdrawing in a northerly direction and was being fol-
lowed by the rest of our scouts. We moved after them in a
leisurely manner. Not long after noon a second scout finally
came with the report that they had put up their tents and
that coffee was being ground at Turki’s tent.
“At that moment every rider mounted his horse, grasped
his weapons and ammunition, and waited for the command.
The commanders pointed out the places where the riders of
tired or overburdened she-camels, radd, were to wait, placed
the other camel riders, sdbur, between them and Turki’s camp,
divided the horse troop into two halves, posting one of them
on the flank of the sdbur to form the reserve, éemin, while
with the other they decided to attack, rdra. Then we attacked
the camp directly. At that time the Al ‘Awagi clan was also
camping with Turki, so we had at once several hundred riders
against us. The fight of rider against rider lasted till sunset.
Turki exhausted six mares during that time, his slaves chang-
WAR AND PEACE 597
ing them at his command. An-Niri was wounded and many
other Rwala, and still the fight was not yet decided. Sattam
was loath to call up the reserve, for he wanted it either to
decide the victory or to cover the retreat.
“Finally Turki’s mare was hit by a shot. In falling she
pressed his leg to the ground, and, as he was clad in a mail
shirt, he could not free his leg quickly enough and was stabbed
by a spear twice. At that moment Rarraf, Satt&ém’s slave,
Sprang to the struggling chief in order to save him, pulled
him from under the horse, and the women carried him into
the tent, which was at once occupied by four of Satt&m’s
Slaves as guards against the Rwala, inflamed by the battle.
Turki’s fall having been observed and jubilantly announced
by the attackers, the Fed‘an began to retreat but were in-
tercepted by the reserve cavalry, while the camel riders, sdbir,
sped to the camp to pick up both their dead and wounded
friends. Halaf al Iden, who was left in charge of the camel
riders, now reached the tent where Turki in the meantime
was being cared for by Sattém himself, and was on the point
of giving him the death blow but was prevented by Sattam,
who threatened him with instant death should he lay a finger
on his friend. Then Halaf called on his camel riders to come
and get their enemy themselves. In response all the Rwala —
and there were some five hundred of them — surrounded
Turki’s tent, while Halaf spoke to the prince thus:
“‘O Sattam! the Arabs do not fight on such conditions.
Behold, we shall not ask thee again. I swear by Allah, if
thou dost not give way, thou wilt roll into thy grave. Canst
thou not see that the muzzles of all the rifles are pointing
at thee?’
“Thus coerced, Sattam turned to Turki with the words:
‘Forgive, my brother, and may. Allah also forgive me. There
thou seest how my Rwala obey me. O Halaf, O thou rascal,
sell me him whom thou wishest to destroy. I will give thee
gold!’
‘Away with thee, brother! Knowest thou not that an-
Nuri has fallen, that Kurdi, Naser eben Me‘égel, and countless
others also have fallen today?’
“Nodding to his slaves, Sattém then with them left Turki’s
tent, stricken with grief on hearing that an-Niri and his
brother Kurdi were among the slain. Kurdi was dead, but
an-Nuri still lived and later fully recovered. After Satt&m’s
598 RWALA BEDOUINS
departure the enraged Rwala threw themselves on Turki and
beat him to death. They captured all the herds and tents in
the camp. Over thirty Rwala had fallen, and about a hundred
were wounded. Of the fallen the hero Za‘ejtel was the most
lamented. They also lost twenty-five mares.”
1. Ja raéeb alli masiha rowg w-arwag
hajel teman sinin mahlan zaharha
2. ma al-bejaha mastha al-‘asr diflag
wa-hmime ma ‘omr al-mu'anna nazarha
. telfi ‘ala mehda’ al-habaddin ma‘ag
w-ehci-l-elum alli bkalbeh habarha
4. kelt ehwat kutne harabina bela swag
w-ekfow bsikhen ‘an mesdati dijarha
5). w-al-elem sddez w-sdr len-nis negnig
w-mel leh halile “af rassat tamarha
6. w-sattam ‘ajjaw beh mahlin al-asrag
w-kattaw ‘alejkom bigmi‘en hadarha
7. 94 hzejl w-alldh kajem tekel sejjag
w-tkawwedu serd as-salajel betarha
8. w-hin ag-zaha sawwaw ‘ala-8-Sejh semag
bsahabaten kest al-gwaher matarha
9. w-turki sallawh muhlin al-asrag
min ¢aff karmen sSaklabeh min zaharha
10. w-hdda-l-fahar ma hi b'drin behbag
alli ‘azal ‘ejlatakom ‘an hadarha
11. 7a hejf ja-lli rabsateh mitl haddag
bisjufena w-helw mantar hemarha
12. abkarana ja hzejl min ra‘jet al-kafr sejjag
w-abkarakom ja hzejl tera wabarha
13. ekta@akom ‘an ritt al-hér tinsdg
w-abkarana tehottaha binaharha.
icy)
1. O thou who ridest a she-camel with a regular pace,
A sterile one, whose back has borne no burden for
eight years!
2. Over the plateau towards the evening she quickly trots, —
For, being fleet of foot, throughout her life she has
never been urged on by any rider.
o. Reaching that babbler, Mehda’ al-Hebdani,
Relate the tidings that he also well knows.
4.
10.
Li:
12.
13.
WAR AND PEACE 599
I said that the sisters of Kutne attacked us, though not
at feud,
And their riders came back with our fair camels from
where the herds spent the winter.
. That news was true, and men shook their heads about it,
And whoever had a wife ceased to press her breasts.
. The throwers from the saddles would not obey Sattam
And rushed upon you like a rolling flood.
-O Hzejl! by Allah, Kajem was like a rutting camel
And led a troop of fleet-footed mares in the wake of
the captured she-camels.
. Then when the dew had evaporated they prepared red
dyestuff for your chief
In a cloud of dust, dripping with blood and amid the
thunder of costly weapons.
A blow was dealt to Turki by the throwers from saddles,
By the hand of a hero who rolled him from the mare’s
back;
And it is this deed which brought glory, not the capture
of she-camels in a rolling land;
This deed drove your families from the shelter of their
tents.
Oh, shame on him whose followers were like Haddag
For our sabers! and how glorious the dripping of their
blood!
Our young camels, O Hzejl! grew gay with pasture which
no one has touched,
And your young camels, O Hzejl! are eating off their
own hair.
Your herds must not come near the rite in al-Hor
Whilst our young camels move thither.
The poet was Halaf al Iden eben Zejd; the reciters, Mindil
al-Kati and ‘Awde al-Kwéébi.
Verse 1. Rowg w-arwdg is a uniform, fast walk. For
eight years the she-camels have neither been ridden nor used
in carrying loads. 2. Bejéha is a plateau with a wide view
on all sides. In the time of the day called al-‘asr, mid-after-
noon, when the sun is sinking to the west, the rider on such
a plateau may be seen from afar; therefore he urges his
animal, fatigued by an.all-day march, to greater speed in
600 RWALA BEDOUINS
order to reach the rolling country where he can prepare
supper for himself and let his camel graze at will. Nazarha:
he urged it to greater speed with the words “Hejh! hejh!. Mu-
‘anna is equivalent to tares, turki, a rider, a traveler. 3. Mehda’
al-Hebdani, a Fed‘an poet. 4. The Fed‘an war cry is: “Ana-
hu kutne, I am the brother, protector, of the Kutne!” as they
call all their herds. Hhwat kutne are the camels of the Fed‘an,
who had attacked and captured many herds owned by the
Rwala. 5. The news reached Prince Sattém, who was not in
favor of making a raid in retaliation. This made the Rwala
negnag: Shake their heads and criticize Sattam’s love of peace.
Public opinion proving too strong for him, Sattam had finally
to declare a raid. 7. Hzejl ar-Ru‘agi and his brother Kajem
were Fed‘an heroes. 8. KeSt means the rattling of the falling
rain and the rumbling of thunder. Has-sahdba leha kest: this
cloud is bringing thunder and rain. 10. Hebge is a rolling
country where it is possible to hide but also to be ambushed.
In such a terrain the Rwala herds could easily be approached
by the Fed‘an. After Turki’s death the victorious Rwala threw
themselves on the tents and looted at will. ‘Ey7ldtakom are the
Fed‘an women and children. 11. Haddag is a famous well in
Tejma, from which as many as eighty buckets of water are
drawn at once. The Rwala sabers, in like manner, drew the
blood of Turki’s men. 12. Al-kafr: pastures which have not
as yet been visited by anybody. The better the pasture the
stronger becomes the sexual desire of both male and female
camels in the second half of December and in January, and,
as the retaliatory raid against Turki was made in February,
the poet uses the words sejjag, rutting, for both camels and
she-camels. 13. Al-Hor is a depression of some length in the
center of the desert of al-Hamad, overgrown for the most
part with rate. When they eat this the camels rapidly fatten.
Nahar is the part of the she-camel’s breast directly under
the throat. To say of a she-camel that she lays al-Hoér before
her breast means that she goes directly there.
Two years after Turki’s death the Fed‘an tribe made a
fresh raid against the Rwala. Allah led them to a camp of
the Sa‘lan kin, pitched, for lack of pasture, in a wholly isolated
place at the beginning of the valley of as-Subihi in the
district of ar-Rwésdat. Far and wide there were no Arabs
who could have come to their aid. The raiding troop of the
WAR AND PEACE 601
Fed‘an numbered about 1200 men on horseback, while the
warriors, sanam, of the Sa‘lan kin had no more than 200 hor-
ses. Their herds were attacked and captured. As soon as the
Fed‘an approached the Sa‘lan camp, cries for help were heard,
w-ba‘ad wag’ al-mufazze’, and therefore the men of the Sa‘lan
kin mounted their horses and hurried «after the Fed‘an. But
the latter were much stronger numerically and, moreover,
took up a position behind the herds captured from the Sa‘ lan,
from where they shot one pursuer after another as they
approached the herds; w-hdhom halken éetir w-dhedin at-
tars w-dzelin wardha w-jel‘abiin ar-rafze ila-lli jelhakhom
min al-faza w-jarminhom. Thus they avenged their great
chief, Turki, rejoicing at the number of the Sa‘lan kin they
killed; w-jestaddtin tar turki w- -kad istabsaru bahd at-tér min
al Sa‘ladn hak al-jowm. At last the Sa‘lan warriors, reassembling,
recognized that they were not strong enough to repel the
enemy and that they were threatened with annihilation if
they did not succeed in making their escape. Some cried:
“Let us return and defend our camp and ourselves. For
we see that these men have captured our herds and are con-
cealed among them, and that only a troop as numerous as
they could free the herds! Halliina narga‘ ‘ala hemjana lann
ar-ragal ahadow al-helal w-dzelin kafah w-la jefukkah minhom
ila gmu° citrhom.,”
Others again urged: “Let us attack them, happen what
Allah will; either these men will shoot us all and then take
not only our herds but our horses too, or we shall free our
herds; halluna nebi° ‘alejhom w-alli ‘end allah ‘endeh amma
jarmuna ar-ragal w-jahdin hejlna batar targana w-amma
neffukk helalna min ar-ragal.”
This appeal was answered by all. Shouting with one voice:
“The rider protecting ‘Alja is a Rwejli, and I am ‘Alja’s
brother!” they furiously attacked the enemy, poured bullets
upon them in retaliation for the capture of their animals,
and, killing many and chasing away the rest, freed their herds
that very day. When finally the pursuers separated from the
pursued, infakk at-fdred ‘an al-matrid, the Sa‘lan, return-
ing with their recaptured herds, began to search for their
missing comrades. Reaching the actual battle ground, al-ma-
‘ara, they saw Rarraf, the slave of Sattam, lying among the
fallen. Rarraf surpassed all the other slaves in generosity and
bravery and was no less esteemed by the Rwala than if he
602 RWALA BEDOUINS
were a chief himself; rarraf w-édn jentf ‘ala éaffat al-abid
bel-karam w-al-fursa w-hw ‘enda-r-rwala min hsdb as-Sujiih.
He had been one of the first to come to the assistance of
the threatened herds. His horse, being hit by a bullet, stumbled
and in falling pinned its rider under its body. The Fed‘an,
to whom Rarraf was known, stabbed at him as he lay under
his horse unable to defend himself, slashed him with their
sabers, and, as he remained motionless under their blows,
thought him dead. But the Rwala found life in him yet, beh
ruh, placed him on a camel, and brought him to his tent.
Nearly all the fingers on his hands and the toes of his feet
had been cut off, w-hw mukattadt asdbe* idejh w-asabe
riglejh, and there was hardly a spot on his whole body where
he had not been either stabbed or slashed. It took him three
years to recover, but at last with the help of Allah he could
ride as before.
After Turki’s death (1887) his brother, Haéem, became the
head chief of the Fed‘an. Once he assembled the warriors of the
Fed‘an, ‘Ebede, Hadedijjin, and MwaAli tribes and decided to
camp with them in the territory of the Zana Muslim. They
pitched their tents in the neighborhood of the Weld ‘Ali and
al-ESage‘a. Eben Smejr and Eben Me‘gel, the chiefs of the
threatened camps, asked Eben Sa‘lan for help. Summoning
the Arabs camping with him at that time, the latter sent
troop after troop to the aid of his relatives, the Zana Muslim;
w-garrad gurid fazaten likrdjebhom zana muslim. These
auxiliary troops, riding with the utmost speed to the tents
of the Weld “Ali, found the enemy encamped near by. The
troop, consisting of Sattam’s sons with their slaves and men,
surbat awlad sattdém w-abidhom w-zilmhom, reached the
camp of the Fed‘an tribe. Entering it, they thought at first
they were in a camp of a Zana Muslim kin and were not
a little surprised to see themselves assaulted on all sides
by men on horseback, al-hejl ardrat ‘alejhom min kill Ganeb.
Recognizing them as their enemies, the Fed‘an, they considered
their lives already forfeited, ajesow min al-hajadt, knowing
well that in the case of themselves and the Fed‘an no fighter
would fall from his horse without being killed on the spot,
‘alemin enn-at-tarth ma jetih illa madbih. And, in fact, before
they had got their weapons ready they were surrounded and
summoned on all sides to yield. Then they were brought to
the tent of the head chief, Haéem eben Mhejd, where they ex-
a
WAR AND PEACE 603
pected to be killed one after another. But Haéem, recognizing
them, fortunately remembered their mother, his own sister
Ainekiiiess greeted them in a friendly manner, sent for a grown
camel, na had it killed in their honor. Moreover he threat-
ened to punish severely any of his men who should dare to
insult them even by a single word. This generous behavior
of their mother’s brother did not fail deeply to impress Sat-
tam’s sons, apart from the joy which they felt at escaping
with their lives. When this incident was reported to Eben
Sa‘ lan, he ordered his auxiliary troops to turn back at once
and threatened all who should do the least harm to any
member of the Fed‘an. This again so pleased Hacéem eben
Mhejd that he likewise asked both his men and his allies to
return to their homes. But before they left he made Sattam’s
sons and their retinue mount their horses, restored all their
arms, and escorted them part of the way so that they might
return safely to their kinsfolk.
War Between the Rwala and the Western Tribes (1902)
In 1902 the head chief Sattém eben Sa‘lan was invited
by the Turkish Government to visit Sultan Abdul-Hamid in
Constantinople. When he had left home, the western tribes,
seized by a desire for booty, began, although friends, sdheb,
to attack Rwala camps. The worst offenders were the Hwétat,
Sararat, Beni Sahr, and their allied tribes, w-min jetba‘hom.
For instance, they captured herds belonging to the Rwala at
al-Hassabijje and al-Ma‘aser, the particular owners being the
Nsejr and Der‘an kins of the Al Mur* az clan; ahadow tars
min ar-rwala min al mur‘az min al nsejr w-min al der‘dn.
Finally the owners of the captured herds went in a body to
the chief an-Niri eben Sa‘lan to ask his help. An-Nuri then
had the following letters written to the chief Abu Tajeh of
the Hwétat and to Al Hawi of the Sararat:
“Up to this day we and you have been friends. Attacks
on each other are not allowed, because we are true friends
and comrades. Benn al-ain henna wijjékom stheb w-ld t&itiz
al-rara bénna w-henna siddiz w-rafiz. We hope therefore that
you will return, te’addin, the herds you have taken from
the Rwala. Should they attack you and take your herds let
the despoiled parties come to us with a letter and we will
return their property to them at once; w-enn 16 lann-ar-rwala
604 RWALA BEDOUINS
rajerin ‘alejkom w-dhdin lekom heldl w-jegina-l-mandkis
w-mahom maktib minkom ennana neraddiha bawfa>. Do not
believe that we would attack you treacherously! narir ‘aleykom
bebawk. Brave men will not stoop to deceit, w-al-bawk md
hw stmat agdwid. Greetings!”
The letters were handed to the plundered Rwala to deliver.
These poor wretches had to wait on the chiefs Abu Tajeh and
Eben GAzi and on the prominent men of the Sararat and Shar
tribes for more than sixty days, imploring that their animals
might be returned to them, but they got nothing at all and
came back to their kinsfolk much cast down. Not long after-
wards these chiefs raided the Rwala again and in an attack
on the Kwacbe camp near Habra Kraje in al-Hunfa took all
their she-camels. Dlejman as- -Srejfi, one of the Kwatbe chiefs,
min ¢bar al-kwdcbe, with an auxiliary troop composed of both
Kwacbe and Durman warriors, pursued the attackers for some
distance but was surrounded by them and killed with all his
twenty-one comrades. When this became known to the Rwala
camping in the district of al-Hunfa, they tied a piece of black
tent canvas to the neck of a riding camel, delil kalladtha Sukka,
and sent her to an-Nfri eben Sa‘lan who was at that time
encamped in al-Hamad.
As soon as the messengers arrived an-Niri instantly
ordered the tents to be loaded on camels and moved with all
his people toward the territory occupied by the enemy, who
were pasturing their herds near al-Brétijje in the valley of
Fegr, northwest of Tejma near the district of al-Halat. An-
Nuri pitched his camp in the district of al-Hil and sent word
to the Kwaébe and Durman, who were then dwelling near
the oasis of Tejma:
“Stay where you are! We have come to you and will
secure your rights for you, netakdzgi lekom min kowmkom,
if it be the will of God.”
Following this message he approached them with his
warriors only, at night found a concealed camping ground
between them and the enemy, and issued this order:
“Drive your herds, sarrehow tarskom, in the morning to
your right hand, in the direction of the enemy. They will
assail them, will then be ambushed by us, and our rights
will be secured, netakdzi minhom.”
In obedience to this order the Kwacbe drove their herds
in the morning towards the place where the enemy was sta-
eh
WAR AND PEACE 605
tioned. On sighting them the outposts of the latter reported
to their chiefs, who commanded their warriors at once to
set out against the herds and to capture them. An-Niri, who
was observing every move of the enemy, fell upon them sud-
denly from the rear as they passed his hiding place and with
his men began to slaughter them, w-tewallaihom dabh. Towards
noon about five hundred of the enemy had been killed. Only
a small troop, sirdimaten Zalila, saved itself by flight but with
the Rwala in hot pursuit. The moment the fugitives reached
their relatives, the tents. were struck and loaded, but the Rwala
rushed in before they could remove anything and took many
of their tents, besides driving away a number of their herds.
At last night covered them all, hdl al-lejl ‘ala gamit‘, and the
pursuers became separated from the pursued. The Rwala
returned home with a rich booty and the satisfaction of hav-
ing avenged their fallen warriors, metatdrin bzilmhom alli-
ndabahow.
As a result of this defeat the Hwétat, Sararat, and the
Rmejh eben Fajez clan, of the Beni Sahr hurried their herds
as well as their camels carrying their tents to the Beni Sahr
territory. There they explained what had happened to them
and begged for assistance. The Beni Sahr, calling upon the
neighboring tribes to help them, fazza‘ow kill hawdlihom min
al-‘orban, collected a multitude, the number of which was known
to God alone, and erected a war camp between Umm al-‘Amad
and al-Libben, while in the meantime the territory vacated
by them had been occupied by the Rwala. The Rwala tribal
symbol, Abu-d-Dhur, was rocking on a camel ahead of their
first column, the rest following in the customary order. The
Rwala also erected a war camp, but east of al-Libben. The
Beni Sahr, who relied not a little on their great numbers,
shouted so as to be heard by their adversaries that they
would capture both an-Nari and his Rwala.
It came to pass, however, that just at that time God
directed the steps of the head chief Sattam from the Sultan
in Constantinople to the camp at al-Libben, where the Rwala
welcomed him with boundless joy. Defiling before him one
after another, kdmat al-ardzadt ‘endahom, they vowed to
persevere and to revenge themselves. Both sides thus camped
for nine days in full view of each other, w-démow ‘ala hal-ma-
nih metanadwahin beni sahr w-ar-rwala tistat ajjdm menaw-
wahin al-kill minhom, exchanging shots all that time. On the
606 RWALA BEDOUINS
tenth day they finally attacked each other and changed their
position, and a day ensued for them on which even the hair
of a boy just weaned might have turned gray, jesib al-atfal.
The dust whirled up by the horses mingled with the smoke
of the gunpowder, and a wild storm raged from early morn-
ing till almost the middle of the afternoon, w-Subek ‘agag
al-hejl ma* duhdn al-barud w-sdérat ‘arsaten ‘azgimaten min
as-suble ila zerib al-asr. Gad gave the victory to the Rwala.
They overcame the multitude whose numbers none knew,
threw themselves on their tents, and took them with all the
furniture and supplies in them. In addition they captured
several herds of camels and pursued the enemy till sunset.
Then they returned to their tents, rejoicing over the victory.
After a further stay of a few days near al-Libben they vacated
the Beni Sahr territory and returned to their own lands.
After their defeat at al-Libben the Beni Sahr made con-
tinuous raids against the Rwala, oppressing their clans whose
pastures were located on the border. Their commander, ‘adéd,
was usually Trad eben Zeben. Fortune favored him, misla‘
w-haziz, and he was numbered among the brave men, w-édn
jin‘edd min ar-ragdl. And so it happened after a few years
that he collected his fellow tribesmen and the strangers who -
used to take part in his raids, and surprised a small Rwala
camp near a settlement in the vicinity of Edra‘at. The camp
attacked belonged to the Swalme clan, which was commanded
by the chief Eben Gandal. Although he had received infor-
mation of the impending raid, it was impossible for him to
escape, and to get help was also out of the question, as there
were no Arabs related to them in the whole wide neighbor-
hood. Trad eben Zeben approached the Swalme camp before
sunrise, pitched his war tents, and harried the Swalme till the
afternoon. Yet whenever he attacked them, even penetrating
into the camp, they ran out of their tents and beat the at-
tackers back until they ejected them completely. Tiring at
length of such attacks, tdbat nafseh, Trad retreated with
shame, but afterwards, whenever he learned of some smaller
Rwala camp, he surprised it and drove away all the herds
found there: Finally God determined to humble him.
Trad eben Zeben attacked among others the camp of the
al-Ka‘az‘a clan of the Rwala, situated near the head of the
seib of Rarajes. There were about sixty tents there. Cap-
turing all their herds, Trad hastened with them to his kins-
i a Blk
WAR AND PEACE 607
folk. But at that moment Allah brought the Sa‘lan kin, which
was migrating just then, across his tracks. The Sa‘lan rec-
ognized the tracks as made by a troop of raiders heading
east against their fellow tribesmen and at once decided to
go in their pursuit, atlabuh. Following the tracks they kept
a sharp lookout on all sides and were finally rewarded by
sighting at some distance the raiders, who were returning
with a rich booty. Concealing themselves in a place favor-
able for ambush, they waited for the raiders to come up with
them and then attacked with such swiftness that, even be-
fore Trad and his men were aware of it, the Sa‘lan both on
horseback and on camels were in their midst, w-elja? ma ja-
lam trad w-alli ma‘eh illa w-al-hejl w-al-gejé Sabakathom, deal-
ing them blow after blow. Trad soon saw himself compelled
to abandon his booty and seek safety in a wild flight to the
west. His losses amounted to eight hundred men, while the
Sa‘ lan, besides recovering the stolen herds, also captured many
she-camels and inflicted such a defeat on Trad as he had
never met before.
Songs Composed on This Occasion
1. Horren faka’ min ras ‘dli-t-twilat
les-sejdet alli hatt hamseh waréha
2. ratt al-mahdleb bet-tendd as-semindt
gmial elja? ma bajjen lwuswiha
3. 94 tejr ja tejr al-felah w-as-sa‘dddat
ja-lli sujuiden min ralajel ‘adaha
4. sad al-hwéti bes-sabab w-as-sardrat
w-amma-hl ar-ridn hajjeb tanéha
a. marad abu tajeh cetir al-‘ahadat
w-alli mazz bel-bowk hddi gezaha’
6. 7a harb ma ‘ajjent dowd an-nusejrat
sittin lejle Zda‘edin ledadha
7. w-akta der‘dnen ‘alejhen wasimat
‘ajjat “alejhen lehitak min reddaha
8. al-bowk mda hw lel-agawid ‘ddat
‘ammal rajateh hedimen lwaha
9. low mahhalat leh lejali terij7at
“eSbet nefuiden jowm jejbes tardha
10. henna ntagawwad bel-hbal al-2wijjat
bezuz gajjab al-matar min semaha
608
ie
12:
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
a
24.
25.
26.
2,
28.
29,
30.
dl.
RWALA BEDOUINS
besud Sejhen ma jidannez lidafsdat
w-la hw dnu* brarraten elja? lekdha
ma hw ent jd-l-bajez zelil al-amdandat
ardatk nijjaten baiden hadéha 7
w-eben grajjed min hal-mak‘adijjat
w-mad hdsat as-safha leajnen twéha
w-amma sahagna tanijje w-awliq7at
nadmah w-mdr ehteym jekatter ‘ajjaha
la w-allah kowm ma bha rabdwat
allah ‘ala sihben tebdrek hadéha
w-gawkom ahi al-alja meddlih rarat
mitl as-sahab alli zacigen hawdha
elja nSerow fowk al-mhar al-rejarat
tekel Sejahinen athattaf katdha
al-hejl w-as-sabur jimsen zafat
jitlen eben hazza° babjaz nekdha
Sowk at-tamth alli tzahhat bhaflat
nesmijjeten bajjdm ‘aggat sabéha
“asat geminak ja sabijj al-hasdrat
hallat fakkdjedha ‘ala min na‘éha
awda’ lehom bemharaf a!-hejl bahat
mitl al-ranam jisderk laggat taraha
ww helw dowgathom betdrif halat
nasen tatt w-nds tuhi rndha
w-twdzenat lalli radow leh bdéndt
w-estadd bsa° al-‘azizi kazaha
w-tar as-srejfi sdr min fowk al-amjat
lataw elja’ md-n-nafs lahazat hawdha
ja dib ja-lli bel-hala’ tez‘az swét
allah ‘ata md trid nafsak manéha
bjowmen beh al-arga’ tedik at-tradwdat
w-la testahi al-kasra fazdjel ‘asdha
ja Sén sawwet les-sbd al-megi at
ma zal tabci kill ‘ajnen Sekaha
bale: tswi lak ‘azdjem w-kdlat
tgib min hadi w-al-uhra wardha
markazg abu nawwaf zebn al-wenijjat
makar haradr w-‘awwazat min Zendha
jisda-n-neddwi bel-gendhén ja fat
hamm al-habari w-as-swijje ramaha
as-Sejh tasseh bel-kfuf at-tezilat
elja? ma thajja-s-Sowf ‘ajneh ‘amaha
o2.
30.
34,
DD.
36.
oO,
38.
o9,
AO.
41.
42.
43.
44,
45.
46.
AT,
48.
49.
50,
WAR AND PEACE 609
w-ja min jiwaddi lel-hrese habdrdt
w-illa-l-hafijje bajjenat min zahéha
qa “ali ma gannak ‘eltim as-Seméalat
nasen terir brejr raddat nekdéha
suhbak sahth w-suhob rab‘ak habdrat
w-an an-neka’? tekmah swd‘ed alhéha
rmejh jesawwi leh ma‘ ad-dib ‘adwéat
jabri-s-sala’ w-hw jinagges watdha
w-al-fajne bivat mani* al-hkejsat
‘okob talat ajjam ja min sedaha
bel-hass abu gabha éebir al-mtejrdat
raglen labes min Sukkaten leh Sardha
en. selt (sic) ‘an wagheh Zelil al-mruwwéat
aska° min az-zerka? ‘ala berd méha
alin abu hak al-wugth al-mutindt
mitl al-hartim alli thajjen hazdha
bel-awn labsaw min tijadb al-habibat
killen Sara? leh bérama w-eétisdha
w-abuk ja jowmen gara lel-hwétat
al-cabd bes-sdbiin rasel sadéha
jabri swahié al“azam al-marizdt
low hw ‘alilen jintasehh (sic!) min baléha
w-en sowlefaw min jamm zowden w-naksat.
kur al-gerdnijjat nassed safadha
aba-t-teraja jammakom kill ma fat
w-al-jowm missu belha min hartiha
‘agjgent raban Sarhabaw lel-hukiméat
mitl at-tjus alli tkarrat haséha
w-min baad da 7a rdéebin hafifat
al-kill minhen ma lahagha zanéiha
kizzu labu mansur minna salamat
betalhijjeten jetreb laha min hagaha
cejf ent 7a Sejhen lena ‘okob rejbat
ent ad-dera elja’ sar salfen hawtha
jakel bhubzak waheden jamm howmdat
hak an-nefud alli cetiren raziha
ent al-gelaba w-al-geldjeb za%ifat
jais rasak w-abu tdjeh feddha.
1. A noble falcon flew down from the very summit of
high mountains
After his prey at which he pointed his five claws;
610
15.
16.
Lie
18.
RWALA BEDOUINS
. He dug his claws into fat shoulders
And pecked away till the entrails appeared.
. O thou wild bird! O falcon, good luck and success to thee!
O thou who huntest the heroes of thine enemies!
. He seized the Hwéti with good reason and the Sararat, too,
And destroyed the desire for glory of those who live
. Abu Tajeh had torn up many treaties [in defiles.
And for his treachery received this reward.
. O Harb! hast thou not seen the herds plundered from
the Nsejr?
Why, for sixty nights they sat demanding compensation.
. And the Der‘an herds, marked with their tribal brand,
Thou, bearded one, didst refuse to return.
. Treason is not a custom among heroes,
He who makes treason his emblem has his flag torn down;
. Even if he were granted moist nights,
He would perish like the Neftid grass when its moisture
. We are girt with stout ropes [dries up.
By the power of Him who brings rain from the heavens,
. Led by a lucky commander who stoops not to baseness
Nor craves a thing by others lost which he has found.
. But such thou art not, O faithless traitor!
Who didst conceive a plan hard to execute.
. Eben Grajjed, too, was at those meetings
He and all as-Safha men, accursed be their dead!
. For neither the second nor the first default did we
regard,
Nor did we stir, but the Htejm continued their rascal
| deeds.
By Allah! at last war began without further concealment;
May Allah bless the gray riders under whose hoofs
lightning flashes!
The owners of “Alja came upon you, attacking swiftly
as lightning,
Came as a dark cloud, the gale of which snatches up
everything.
When they form a line attacking on young mares
Thou wilt say they are fierce falcons swooping on kata’
birds.
Riders on horses and camels fast are advancing,
Following to a fight Eben Hazza* whose honor is white,
1B
20.
yA Fe
WAR AND PEACE 611
The darling of every woman desiring another husband,
whose beauty excels in the games,
And a heroine on the day when her goods are threat-
ened by raiders.
Long may thy generous right hand live, O youth,
And may it leave thy slain foes to those who will lament
them!
On the playground of horses he prepared for them beds
_ From which sounds as of sheep bleating come to thee.
22.
23.
24.
e205
26.
27.
28.
29.
30.
31.
52.
3d.
Ah, how sweet was their confusion as they ran on the
; borders of the volcanic grounds!
Some mourned, some sang ditties.
What these borrowers had plundered was brought back,
And the debt — according to the verdict — repaid
_ with a full measure.
By more than a hundred slain aS8-Srejfi was avenged;
Their throats they cut until all were tired.
O wolf! O thou who howlest with thy mates in the
Allah gave thee thy soul’s desire [desert!
On the day when a lame hyena might taste fresh meat,
And the shameless one cared not for the rest of its
O ugly one! call the hungry wild beasts, [ supper.
As long as the eyes of the wounded weep for their
torments.
Perhaps thou wilt send out invitations for feasts and
good news
And thou with thy sister wilt offer them a choice.
At the head NawwéAaf’s father rode, protector of the
weary,
Leader of a nest of noble falcons, of whom every one
he raised is perfect.
He is like a falcon hunting in the time of the dew
with open wings,
Catching the habdri and throwing their entrails away.
He struck the [enemy] chief with a heavy fist
Till his sight vanished and his eye became blind.
Oh, who is to tell the HreSe tribe what is said of them?
For what was secret is as clear now as when the dew
has dried.
O ‘Ali! hast thou not received tidings from the north
Of a people attacking without declaring war?
612
354.
Dd.
56.
37.
38.
39,
AO.
Al.
A2.
43.
44,
45.
A6.
AZ.
48,
49,
50.
RWALA BEDOUINS
Thy friendship is certain, but that of thy friends is
to be scorned —
And, as they did not return the honor, they will not
meet with success.
Rmejh like a wolf commits tricks befitting a foe.
It is said he is fond of praying, and yet he defiles the
ground whereon he prays.
A shameful sin it is, truly, that the Hkejsat should
sell the pardoned foe
After three days. Oh, who has done this?
As to Abu Gabha, lord of the Mtejrat,
He is a man dressed in black tent cloth, bought by himself.
If thou askest about his face, it has few noble qualities, .
It is colder than az-Zerka’ in the coolness of its water.
Cursed be the father of those unfeeling faces,
For they are like a pregnant girl whose shame is visible.
They deserve to wear their sweethearts’ gowns;
Each to buy his own cloth and to sew a gown from it.
By thy father, the fate which the Hwétat met on that day
Washed away all filth from their stomachs with soap.
That day cured the pains of the sick bones, [ disease.
And, no matter how ailing, every one was cured of his
When they gossip of the battle, one will claim some
deed and another will deny it,
But we will ask witness of the rocky surroundings of
Kur al-Geranijjat.
We took vengeance on you for all that had happened;
Today you can besmear your beards with dung.
I sighted a company puffed up as if they would dictate,
And today they are like he-goats that have been gelded.
And finally, as to this poem, ye who ride on fleet-footed
To none of which a calf has yet clung, [she-camels .
Hand it to Abu Manstr with our greetings
On a sheet of paper, to gladden him who will read it.
How farest thou, our chief, after thy long absence?
Thou art our shield against a strong cold wind.
With thy bread a man supports life near Howmat
In that Neftd where so much raza’ grows.
Thou art the only source of gain, and poor are all the
other trades.
May Allah let thy head live and take that of Abu Tajeh
instead!
WAR AND PEACE 613
During the absence of Prince Sattam in Constantinople
the affairs of the tribe were administered by the present
prince, an-Niri eben Hazza‘ eben Sa‘lan. It was at that time
that the Beni Sahr, Hwétat, Beni “Atijje, Sararat, and Beli
allied themselves against the Rwala and began to raid the
camps of the various clans without a formal declaration of
war. The sujuih, which means an-Ni&ri with the other members
of the reigning kin, were camping in the interior of al- Hamad.
There they received almost daily messages from their de-
spoiled, mankisin, fellow tribesmen, who asked an-Nari to have
the stolen camels returned to them. An-Nutri, it is true, sent
to all the chiefs of the allied tribes letter after letter, remind-
ing them of the treaties and friendship existing between them,
but all his efforts were in vain. The allies continued their
raids and even killed in one of them Dlejman aé- Srejfi, com-
mander of the Kwa¢be, with more than twenty of his com-
rades. Thus an-Ntri was forced to assemble all the tribes
and clans subject to him for a defensive raid. In two months
he attacked and looted, in revenge, several camps of the allies
with a thoroughness intended to overawe the insolent enemy.
The poet, MeS‘an an-Nsejri of the Al Mur az clan, describes
this campaign in our poem, which he sent to Prince Sattam.
To me it was recited by Hmar abu ‘Awwad and by ‘Awde
al-Kweéébi.
Verse 1. Faka‘ is a sudden quick movement of either a
bird or a camel. Horr is a noble falcon, the easiest to train
for hunting. Hatt hamseh wardha: before the falcon over-
takes his spoil he prepares or directs his five (claws) at it.
2. Tenad are the fleshy parts of the breast, also shoulders.
Wuswa’: entrails, intestines. 8. Raldjel are the prominent
fighters. A noble falcon will select for his game only the
greatest heroes. 4. Ahl ar-ri‘dn are the clans of the Beli whose
territory is cut up by deep ravines and defiles, ri. 5. Muham-
mad abu Tajeh, the brother of the Hwetat chief, “Awde, made
many treaties with the Rwala and their followers and yet
broke them, tore them up, without declaring war. 6. Harb
who had a son, Muhammad, was chief of the Beni ‘Atijje. He
captured herds belonging to the Nsejr and Der‘an, members
of the Rwala tribe, who negotiated with him for sixty days
for their return but without success. 9. A traitor will never
escape punishment, even if granted a respite of a few happy
nights. 11. Jedna‘ is used of a dog carrying away something
614 RWALA BEDOUINS
from a tent other than his master’s; also of a man who helps
himself from a full platter set before others, without being
invited. Rarra is a thing of value which some man finds and
keeps. 13. Eben Grajjed is a chief of the Beni “Atijje. Safha
is the general name of the territory where the Hwétat, Beni
‘Atijje, and Sararat like to camp, because it slopes both east
and west. Twa’: the dead, buried. 14. Htejm is the term for
the despised clans and tribes, thus also the Sararat, of whom
the poet is thinking. 15. Sikb means attacking riders. Before
the attack they divest themselves of their mantles and caftans,
if they have any, entrust them to their returning comrades,
radd, and are clothed only in their dirty gray, Sihb, shirts.
16. Al-‘Alja, the name given by the Rwala to their white
camel herds. Medalih or mardakiz, swift, flashing, terms applied
to the Rwala owing to their mode of delivering attacks in
quick succession with the suddenness of lightning. Whenever
the sky is enveloped in black clouds, a wind storm rises in
the desert, carrying and driving dust, fine sand, and dry
plants before it and overturning all tents the pegs and ropes
of which are not tight. 18. Eben Hazza° — i. e. an-Niuri, the
commander of the Rwala — did not commit treason when
he attacked the enemy. His face is without blemish, that is
white. Neka’ signifies integrity, honesty, which both parties
to a peace treaty have to maintain. The party declaring war,
returns the integrity, neka’, to the other party. He who attacks
another without a declaration of war fails to return the neka’ to
the attacked party, commits treason, and blackens his honesty,
his face. 19. Nisdma are gay youths, young heroes; ne&mijje:
a gay beauty, a heroine. ‘Aggat is used alike for a violent
passion, for rising dust, and for an approaching throng of
raiders. Hmar maintained that sabdéha meant “her youth,”
but “Awde pronounced it “sabdha.” According to Hmar the
poet speaks of a gay beauty in whose veins was beating |
the blood of youth demanding its rights from another man,
while ‘Awde maintained that the poet expresses his admira-
tion for a beauty who seeks to save, either by hiding or by
flight, the camels burdened with household goods, against
which a raiding troop, sabdha, was advancing, ‘aggat. 22.
Halat is an area covered with basalt and lava, where neither
horse nor rider can move except by a few narrow paths.
The Rwala drove the defeated enemy as far as the borders
of such an area. The defeated mourned, the victors sang.
WAR AND PEACE 615
23. The dry measure called sd‘ ‘azizi is larger than the common
sa‘ (nine liters). 27. “Jd Sén, O rascal!” an expression used in
jest even with a person dear to one. By sbd‘ are here meant
all such beasts of prey in the desert as suffer most from
hunger. 29. Wenijjdt are mares, either exhausted or wounded
and therefore in the greatest danger from the enemy. Abu
Nawwaf is an-Nari. Whoever puts himself under his command
finds himself in a falcon’s nest, as it were. 30. Neddwi is
the name of the largest species of hunting falcon, which
discovers its prey even if it is concealed in the still dewy
grass, while the other falcons begin to hunt only when the
dew has evaporated and the game leaves its hiding places for
the pasture. A neddwi falcon feeds only on fat flesh, throw-
ing away or rejecting the entrails. 31. Tasseh: it pecked at,
struck, not with its beak like a true falcon, but with a heavy
fist. Thajja-s-Sowf: his sight left him. 32. Hrese is the name
of a clan from the Ahl ‘Isa. 33. Eben ‘Ali: the chief of the
Hrese. AS-Semalat, or Ahl aS-SemAl, signifies the Beni Sahr.
34. Habardt are jests or humorous stories which nobody takes
seriously. 35. Rmejh abu Gnejb eben Fajez: the chief of the
at-Tuka division of the Beni Sahr tribe. 36. Fdjne means both
infamy and sin. The Hkejsat, a clan of the Beni Sahr, sold
a mani‘, pardoned one — i.e. an enemy captured in war who
had asked for and received pardon — who had been their
guest for three days. He had killed in a fair fight two brothers,
members of the Beni Sahr, and the Hkejsat sold him to the
nearest relative of the dead men, Fanhtr abu Gabha, who
avenged the brothers by cutting off his head. 37. Bel-hass
or bel-hsuis: in regard to, concerning. If a man commits a
dishonest act, a piece of black tent cloth is tied to a pole
and the fact is proclaimed in these words: “This is the flag
of So and So. May Allah blacken his face!” Abu CGabha de-
Serves worse than a black flag; he should wear a whole suit
of such black material. Sukka is a strip of goat’s hair fabric
of which the tents are sewn. 38. Saka‘: cold, cool, unfeeling,
thus a man indifferent to praise or blame. 39. Mutin means
hardened, indifferent. Hariim is an unmarried pregnant girl,
threatened by death if she has not been raped. 40. Bérama
is a piece of blue fabric of which women’s gowns are made.
41. The words w-abik, by thy father, are used by the poet
in addressing himself to his hearers. 44. “A ba-t-teraja, far .
be the revenge!” cries the avenger when he has fulfilled his
616 RWALA BEDOUINS
duty. Missu belha min hardha: besmear, befoul the beard with
excrement in their sorrow for the loss of so many warriors.
The mourning survivors throw dust and ashes into their hair
and beard. 45. Sarhabaw: they were puffing themselves up,
posing. They wanted to dominate the Rwala, although they
sent them presents every year as a proof of their dependence.
47. Abu Manstr is Prince Sattam, whose first-born, Mansur,
fell in an earlier victorious fight. 48. Dera? is a tent wall
hung up during a cold wind, salf. 49. Howmat is the name
of sand hills in the Nefitd.
1, Al-elem gana fowk maslib al-kow*
‘elmen jisazei leg-zamadjer nekawi
2. ehwat refia kill abtihom ‘ala tow‘
w-ala-l-azid jvdkebin al-ahawi
3. bsilfen jikess al-geneb wijjet az-zlows
w-jiheff talat ek‘ib bhadd ar-resawi
4. alli bahit bel-‘asa’ dib majkow‘
‘azam “‘ala-l-fazla tamdnin wawi
5. al genk kowtar fowk tawilet al-bow‘
wa-slas Ganneh min cCemineh haldwi
. 6. rakag ‘alejh rif al-haladwi ‘an al-gow‘
w-halla’? gwadeh tedhekeh bel-hadawi
7. hw w-al-faras behwah taéhaw ‘ala kows
w-tah al-‘asa’ lel-abd w-al-fedawi
8. wa’ cam waheden bedwabet ar-rumh maslows
‘araset rdseh zaba‘aten bel-gerdwi
9. Slas wataneh wa-rmejh mamnows
min harr zarben mu‘attebin al-ahadwi
10. halaf allt ‘ala-l-kowm kdtow‘
nzud elja’? ¢catrat ‘alejh hal-balawi
11. rmejh halla slas w-ar-rads maktow‘
VVA
‘alejh rwejlaten jizizzin al-randwt.
1. Tidings reached us by camels with muscular shoulders,
War tidings piercing our entrails. _
2. ‘Sisters of Ref‘a!’ [they shouted], and all obeyed at once,
To take vengeance on the leader for their wounded
5. With the spear blade that cuts through flanks and ribs
And carries three parts of the shaft after it.
4. The wolf from Majkta* gladdened with a supper
Has invited eighty jackals to its remains.
ee r% aa
WAR AND PEACE 617
5. The Al Genk fled on mares of paces a fathom long,
And $a alone of the whole reserve remained.
6. He who protects a lone wolf from hunger rode at him
in a gallop
And with her hoofs made his steed stamp on him.
7. For the clash made both S148 and his mare fall to earth;
Thus a rich supper fell to the negro and servant.
8. Ah, how many men were thrown from the saddle by
the fringe-adorned spear blade,
Whose heads then the hyena left lying near al-Ger4wi!
9. While Slas was trampled by mares, Rmejh yielded
himself
Because of the burning wounds [he received] from
those who dealt death all around.
10. Halaf, he who splits the enemy’s troops,
Fights all the more boldly the more numerous his
opponents.
11. When Slag by Rmejh was deserted, his head was cut off,
And a few Rwala sang over. him with loud voice.
The poet was Fahad eben Sbejh of the Rwala; the re-
citer, Mindil al-Kat. Of the Beni Sahr tribe 280 warriors
commanded by Slas eben Fajez assailed the herds of the Zejd
kin near the watering place of Majku* and, capturing them,
fled in the direction of the al-Gerawi wells. When a herds-
man brought the news of the robbery to the Zejd camp, its
male occupants instantly mounted their horses and, uttering
the war cry of their kin, “Hhwdt ref‘a, Ref