we stayed here two days, most of which i spent in feisal’s company, and so got a deeper experience of his method of command, at an interesting season when the morale of his men was suffering heavily from the scare reports brought in, and from the defection of the northern harb. feisal, fighting to make up their lost spirits, did it most surely by lending of his own to everyone within reach. he was accessible to all who stood outside his tent and waited for notice; and he never cut short petitions, even when men came in chorus with their grief in a song of many verses, and sang them around us in the dark. he listened always, and, if he did not settle the case himself, called sharraf or faiz to arrange it for him. this extreme patience was a further lesson to me of what native headship in arabia meant.
his self-control seemed equally great. when mirzuk el tikheimi, his guest-master, came in from zeid to explain the shameful story of their rout, feisal just laughed at him in public and sent him aside to wait while he saw the sheikhs of the harb and the ageyl whose carelessness had been mainly responsible for the disaster. these he rallied gently, chaffing them for having done this or that, for having inflicted such losses, or lost so much. then he called back mirzuk and lowered the tent-flap: a sign that there was private business to be done. i thought of the meaning of feisal’s name (the sword flashing downward in the stroke) and feared a scene, but he made room for mirzuk on his carpet, and said, ‘come! tell us more of your ‘nights’ and marvels of the battle: amuse us.’ mirzuk, a good-looking, clever lad (a little too sharp-featured) falling into the spirit of the thing, began, in his broad, ateibi twang, to draw for us word-pictures of young zeid in flight; of the terror of ibn thawab, that famous brigand; and, ultimate disgrace, of how the venerable el hussein, father of sherif ali, the harithi, had lost his coffee-pots!
feisal, in speaking, had a rich musical voice, and used it carefully upon his men. to them he talked in tribal dialect, but with a curious, hesitant manner, as though faltering painfully among phrases, looking inward for the just word. his thought, perhaps, moved only by a little in front of his speech, for the phrases at last chosen were usually the simplest, which gave an effect emotional and sincere. it seemed possible, so thin was the screen of words, to see the pure and the very brave spirit shining out.
at other times he was full of humour — that invariable magnet of arab goodwill. he spoke one night to the rifaa sheikhs when he sent them forward to occupy the plain this side of bir el fagir, a tangled country of acacia and tamarisk thickets on the imperceptible watershed of the long depression uniting bruka and bir said. he told them gently that the turks were coming on, and that it was their duty to hold them up and give god the credit of their victory; adding that this would become impossible if they went to sleep. the old men — and in arabia elders mattered more than youths — broke out into delighted speech, and, after saying that god would give him a victory, or rather two victories, capped their wishes with a prayer that his life might be prolonged in the accumulation of an unprecedented number of victories. what was better, they kept effective watch all night, in the strength of his exhortation.
the routine of our life in camp was simple. just before daybreak the army imam used to climb to the head of the little hill above the sleeping army, and thence utter an astounding call to prayer. his voice was harsh and very powerful, and the hollow, like a sounding-board, threw echoes at the hills which returned them with indignant interest. we were effectually roused, whether we prayed or cursed. as soon as he ended, feisal’s imam cried gently and musically from just outside the tent. in a minute, one of feisal’s five slaves (all freed men, but refusing discharge till it was their pleasure: since it was good and not unprofitable to be my lord’s servant) came round to sharraf and myself with sweetened coffee. sugar for the first cup in the chill of dawn was considered fit.
an hour or so later, the flap of feisal’s sleeping tent would be thrown back: his invitation to callers from the household. there would be four or five present; and after the morning’s news a tray of breakfast would be carried in. the staple of this was dates in wadi yenbo; sometimes feisal’s circassian grandmother would send him a box of her famous spiced cakes from mecca; and sometimes hejris, the body slave, would give us odd biscuits and cereals of his own trying. after breakfast we would play with bitter coffee and sweet tea in alternation, while feisal’s correspondence was dealt with by dictation to his secretaries. one of these was faiz el ghusein the adventurous; another was the imam, a sad-faced person made conspicuous in the army by the baggy umbrella hanging from his saddle-bow. occasionally a man was given private audience at this hour, but seldom; as the sleeping tent was strictly for the sherif s own use. it was an ordinary bell tent, furnished with cigarettes, a camp-bed, a fairly good kurd rug, a poor shirazi, and the delightful old baluch prayer-carpet on which he prayed.
at about eight o’clock in the morning, feisal would buckle on his ceremonial dagger and walk across to the reception tent, which was floored with two horrible kilims. feisal would sit down at the end of the tent facing the open side, and we with our backs against the wall, in a semicircle out from him. the slaves brought up the rear, and clustered round the open wall of the tent to control the besetting suppliants who lay on the sand in the tent-mouth, or beyond, waiting their turn. if possible, business was got through by noon, when the emir liked to rise.
we of the household, and any guests, then reassembled in the living tent; and hejris and salem carried in the luncheon tray, on which were as many dishes as circumstances permitted. feisal was an inordinate smoker, but a very light eater, and he used to make-believe with his fingers or a spoon among the beans, lentils, spinach, rice, and sweet cakes till he judged that we had had enough, when at a wave of his hand the tray would disappear, as other slaves walked forward to pour water for our fingers at the tent door. fat men, like mohammed ibn shefia, made a comic grievance of the emir’s quick and delicate meals, and would have food of their own prepared for them when they came away. after lunch we would talk a little, while sucking up two cups of coffee, and savouring two glasses full of syrup-like green tea. then till two in the afternoon the curtain of the living tent was down, signifying that feisal was sleeping, or reading, or doing private business. afterwards he would sit again in the reception tent till he had finished with all who wanted him. i never saw an arab leave him dissatisfied or hurt — a tribute to his tact and to his memory; for he seemed never to halt for loss of a fact, nor to stumble over a relationship.
if there were time after second audience, he would walk with his friends, talking of horses or plants, looking at camels, or asking someone the names of the visible land features. the sunset prayer was at times public, though feisal was not outwardly very pious. after it he saw people individually in the living tent, planning the night’s reconnaissances and patrols — for most of the field-work was done after dark. between six and seven there was brought in the evening meal, to which all present in headquarters were called by the slaves. it resembled the lunch, except the cubes of boiled mutton were sorted through the great tray of rice, medfa el suhur, the mainstay of appetite. we observed silence till all had eaten.
this meal ended our day, save for the stealthy offering by a barefooted slave of a tray of tea-glasses at protracted intervals. feisal did not sleep till very late, and never betrayed a wish to hasten our going. in the evening he relaxed as far as possible and avoided avoidable work. he would send out for some local sheikh to tell stories of the district, and histories of the tribe and its genealogy; or the tribal poets would sing us their war narratives: long traditional forms with stock epithets, stock sentiments, stock incidents grafted afresh on the efforts of each generation. feisal was passionately fond of arabic poetry, and would often provoke recitations, judging and rewarding the best verses of the night. very rarely he would play chess, with the unthinking directness of a fencer, and brilliantly. sometimes, perhaps for my benefit, he told stories of what he had seen in syria, and scraps of turkish secret history, or family affairs. i learned much of the men and parties in the hejaz from his lips.
