Algeria and Tunis

More uncommon than these calm afterglows are those sunsets, when fleecy cloud-masses are piled one above another, purple touched with fire, so that the very gates of heaven seem to open and give a glimpse of the glory beyond.

The glamour of the setting sun and of the afterglow transforms the east as well as the west, staining the mountain-sides a wondrous red, whilst the azure shadow of the earth mounts slowly to veil the roseate sky above. Once a feathery cloud-wreath soared in long sweeping curves from the horizon to the zenith, the strands of gossamer glowing with hues of rose, delicate and opalescent, a cloud of phantasy in a world hardly more real.

The common light of every day works other spells by simpler means. The vibration of subtle colour is gone, and in its stead there is the play of light and shade, or rather of light upon light, for the men of these desert tribes are clad almost entirely in white. The poor wear a white gandourah, a long garment of wool or cotton covered by one or more burnouses. The wealthy bury their garments of richly coloured and embroidered cloth, or even plush, under a multiplicity of silk and woollen robes of the prevailing white. The result is that white has here a value, a range of tone not often seen. Every different texture has its own peculiar tint of ivory, cream, or snow to distinguish each from each, and from that other white of the rough cast walls. And, as if that were not enough, age and dirt lend their aid to the variety already produced by texture and quality.

Touches of colour are rare, and these are given by the scarlet cloak of a Caïd, the blue of the Spahis, or the more barbaric reds and blues worn by a Bedawin woman. But of women there are few about. The throng that fills the market-place consists mainly of men and boys, busy buying and selling, seated on the ground with their wares strewn round them. Piles of oranges and lemons, vegetables of all familiar kinds, great heaps of corn spread on cloths, layers of flat cakes of bread arranged on trays, and most untempting masses of pressed dates. The buyers also squat down to examine their purchases, to talk and gesticulate; for it takes much time and consideration to choose and bargain for even a handful of oranges. There are also stalls such as are seen in any continental town; some full of cheap machine-made goods, others decked with curious articles to meet the village needs. Discs of red leather, carefully worked with colours and glittering with gold, conceal under a flap small mirrors, of which every woman wears one. Fans, like small flags, as gay as the mirrors; baskets, generally saucer-shaped, and of many colours; woven camel’s-hair belts, barbaric harness and saddle-bags, dagger-like knives in sheaths, beads and bracelets, and even stuffed lizards, are temptingly displayed to view. Under the arches are other shops and cafés, and everywhere are men, either sitting idly in the sun, their hoods pulled over their heads, or sleeping huddled up in their burnouses, shapeless as sacks, hardly human at all. The more dignified sit on carpets or matting under the arcades, drinking their coffee quietly, or playing games of draughts or dominoes with keen interest. One or more are always watching if the game is good. Cafés are everywhere, some provided with chairs and small tables, but they are only popular with soldiers, Spahis and the like. The carpeted dais or more humble matting laid down in the road itself, attracts the true Bedawin.

The only part of the town where white does not rule and colour runs riot is the street of the dancing girls. Hangings and draperies cover the green balconies with rainbow hues, whilst the handsome, dark-eyed women, with their heavily painted brows, rival each other in their vividly brilliant silks. Their dress is an odd mixture of the Oriental and European, after the fashion of a comic opera, not at all beautiful but quite effective. Especially so is the head-dress of skilfully knotted silken kerchiefs, heavily interwoven with gold and bound with silver chains, which also encircle the face, the forehead being covered with many coins. The women wear quantities of showy jewellery, but only the chains and ear-rings have any style or character.

Occasionally the streets are gay with flags and banners, as groups of men and children in bright array start on a pilgrimage to some Marabout. All the feasts begin in this way, with much beating of tom-toms and weird music, for as there is rhythm it would be rude to call it noise, as most people do at first. After a time, the sadness and monotony make their own appeal, expressing in another language, hard to understand and perhaps a little vague, the power and feeling of the land.

Now and then a Marabout returns the compliment, and visits the town with two or three followers, bearing banners of red and green, and a bowl to collect alms, accompanied by the inevitable tom-tom. He makes a slow progress through the street, the people hastening to greet him, and often to kiss his hands or the hem of his cloak. Some of these Marabouts are quite sane and dignified, whilst others are half-witted, ragged creatures.

Reading aloud is another practice most popular here. In the daytime a grave old man, book in hand, will take his station at a street corner, and read to a number of men sitting on the ground, and listening with rapt attention to his words. The passers-by stand attentively for a while, and generally end by joining the little circle. In the evening at one of the cafés there will always be a reader, a man with much dramatic power, who draws large audiences, who gather round to hear tales from the Arabian Nights.

This is quite a different affair to the ordinary storyteller, who chants long passages from the life of Mohammed accompanied by the sounds of his own tom-tom. He will sit and play with a cloth spread in front of him, looking like a living idol, and the women working in their tents send little children with offerings of bread or flour tied up in their veils, for veils are still used in the near East for carrying treasures as they were in the days of Ruth. The old man sits impassively droning quietly on, neither heeding nor caring for the groups of children who come and go, staring and listening with wondering eyes. Odd little figures they are in their trailing burnouses or bright-coloured shirts, the boys seeming to have a partiality for yellow and orange, while the boys and girls alike are toddling imitations of their fathers and mothers. Only the smaller boys wear a fez or cap and no turban. Nearly all go barefoot; it is only the very well-to-do who wear yellow slippers, and socks are still more uncommon.

If, as often happens, a boy wishes to go to France or England, he will promise anxiously, as if it added greatly to his future usefulness, “If you will take me with you I will wear boots.” It is quite evident that the wearing of boots is in itself considered a proof of progress, and if it is possible to procure a pair however old, or a ragged coat, men and boys alike will add them to their own proper clothes and wear them proudly, quite unaware of the painful effect.

That is one of the trials of Biskra, the degrading of the native character and appearance by the example of the lower class of the Moghrabi, or Westerners, as they call strangers. Of course this happens everywhere, and more’s the pity; but it has gone so far in some of the larger towns like Algiers, that there are few of the old families left, and it is now an almost European city with a mixed population in the lower class. Here the Arabs are only learning, but already they drink and beg, bother and tout as guides, and even gamble. Night after night, wealthy Arabs may be seen in the casino playing “Petits chevaux” with stolid, immovable faces, taking their gains and losses with equal indifference. El Kantara may not be an earthly Paradise, but Biskra is far enough from the age of innocence.

CHAPTER V
LIFE ON AN OASIS

Enthusiasm about a desert life comes quickly, so perfect is the view from the roof; but disillusion follows as easily, with the desire to explore in every direction. Difficulties and drawbacks then begin to appear; for this is not Egypt. Here are no rows of big white donkeys and picturesque groups of smiling boys waiting your pleasure. No dromedaries growl and grumble as their riders mount, though now and then some unwary tourists may be seen on pack-camels, fondly imagining that they are learning the qualities of a real ship of the desert. Even horses are rare and hard to get. The concierge smiles and suggests a carriage or a tram, for it is not given to every one to enjoy long trudges over rough tracks or on dusty paths. But a tram! Could anything be more unromantic? Even a carriage hardly sounds better for a voyage of discovery.

Finally, having decided that there is no help for it, and that romance must be quite independent of such details, some expedition is arranged, only to end perhaps in bitter disappointment. Instead of being greeted in the morning by the expected sunshine, there is a downpour of rain, which makes the roads a sea of mud and quite impassable for days, leaving the roof the one dry place available for a walk. For though the sun can broil and scorch, there is no lack of rain; and rain in the Sahara is almost more out of place than a tram, and certainly far more depressing. The mud is of a depth and stickiness quite unsurpassed, and those who dare its dangers find progress slow, as they slide back nearly as much as they advance.

Another drawback is wind. Icy wind from the snow mountains, or hot wind with sand-storms from the south. In a good season there is said to be wind three days a week, but in a bad season, or during the races, it blows daily.

Biskra races are the great excitement of the place and of Algeria, and it is a superstition (founded on fact) that whatever date is chosen for the great event, it is sure to prove the windiest week in the year. This sounds nothing to the unsophisticated, but to those who know, it means misery.

A day may open in peace; the sun shines; there is not a breath of air; it is warm—nay, hot. Ideal weather. Breakfast is hurried through; such a day is not to be wasted, an early start is made, and for the first hour or two all goes well. Then comes a little shivery chill; the sun is no longer as warm; the palms rustle. In a few minutes the wind blows hard. Dust rises in clouds, and everything disappears under that thick veil. The Arabs shrink and cower in corners, their hoods over their faces covering mouth and nose. Such a wind can last all day, the sun just visible as in a London fog, only white not red. In fact, the dust hangs in the air like mist, the mountains vanish completely, and nearer objects are only dimly visible. It is dense, luminous, horrible. In less than a minute everything is lost under layers of dust. Dust drifts through closed doors and windows, and makes little heaps as snow does in a blizzard.

On ordinary windy days the dust is very trying, and the dread of wind spoils many an exquisite day, as the wicked habit it has of rising morning after morning before 11 o’clock stops many pleasant plans. Still, when compared with memories of fog and rain, cold and slush, on the other side of the Mediterranean, the gain is so great that the sand-storm is almost agreeable.

The morning freshness has a quality in the desert unfelt elsewhere—a purity, a crispness, a delicious sense of invigoration that brings thoughts of the Engadine in a fine August.

The first impulse is to go south, to leave the town behind, and even the village nègre as the French call it, though few are the blacks who dwell there, to go forth beyond the monastery which Cardinal Lavigerie founded for soldier-monks, Frères du Sahara, who were to fight, preach, and abolish slavery, but who seem to have failed in their mission, as their home is now a hospital. Cardinal Lavigerie is held in special honour as is his due, and his statue stands looking towards the desert he loved, in an open space near the gazelles’ garden.

Even the Chateau Landon, the show garden of the oasis, must be left behind, though already, on the path beneath the walls, the call of the desert is felt. Nothing intervenes; the river-bed, wide and dry, is at your feet. The river itself, an insignificant stream, is lost in the expanse of sand and stones bounded by low cliffs of ochre-tinted soil, from which rises an oasis bright and fresh, but small. Beyond, nothing but infinite space, till sky and desert meet in a blue so soft that the French soldiers on their first coming cried, “The sea! the sea!”

Further on one can wander in and out on mud paths under the palms, listening to the soft murmur of running water from the rills, which carry life and refreshing moisture through the shady glades. From this welcome shade the river-bed looks white and dazzling, and whiter still the Koubba of a favourite Marabout planted in its midst.

All is light yet full of colour; the very mountains of the Aures are radiant with rose, and the long blue shadows are full of light. Arabs come from under the palms, and find their way to the river to wash and stamp on their clothes in the bright sunshine. A man and two small boys settle down beside a little stream under the trees with a burnous, which they scrub all over with soap, taking infinite pains to see that every corner has its share. Then they trample on it, and knead it with their feet till it is clean as clean can be; then they stretch and pull it into shape ere they spread it out to dry in the sun, whilst they enjoy a rest after their labour. Women and children come also: the women with bundles on their heads; the children moving quickly, mere flashes of colour.

All the paths through the oasis and its seven villages have charm, though not so much character as those of El Kantara. Yet any mud dwellings shaded by palms are sure to be quaint, and here there are little balconies and curious windows of pierced holes arranged to form primitive rose windows or triangles, while the decoration on the minarets is almost elaborate. The palms, casting their flickering shadows on the warm earth; the pools, and the running water that threads a shining way through all the gardens, and mirrors every leaf in its calm shallows; the vivid green of the grass and growing crops (barley is already in the ear); the blossom lingering on the fruit trees; the tender colour of the first young leaves of the fig;—all combine, with the mud walls that bound each property, to make of every moving figure a living picture.

The light falls with bewildering brilliance on the white garments of the solemn, stately men as they emerge from the cool, green shade into the golden sunlight. Patriarchs ride slowly by; boys in ragged burnouses and slender, bare legs, pipe to herds of energetic black goats. Camels and donkeys with nothing visible but their legs, so large are their burdens of palm branches or fodder, brush the walls on either side as they pass along. Men with similar loads, or carrying bunches of greens and carrots from market, watch groups of tiny children, who squat in the dust keen on some mysterious game. Women with unveiled faces and waving draperies of vivid colour trail them slowly past, accompanied by a pleasant jingle of silver anklets, chains and charms. They carry their babies wrapped in their veils, low down on their backs, in a clever fashion, though now and then the queer mites, in their big hoods, looking like gnomes, are perched on their mother’s shoulders.

The palm gardens, of which their owners are extremely proud, are often entered by the simple method of pushing a palm log aside and creeping through a hole in the wall. Wealth here is counted in palms, and every tree is taxed. To encourage the French colonists only a tax of five per cent is levied on their produce, while the Arabs pay double, which the latter naturally think very hard. Palms exact a great deal of attention. For them exist all the schemes of irrigation, the artesian wells, the sakkias, the endless opening and closing of the channels of the watercourses; for a palm flourishes only when it stands with its feet in water and its head in the fires of heaven. The want of scorching sun is one reason that dates do not ripen on the coast, though the trees look healthy enough.

In the time of blossom, human fingers with infinite care assist the insects in fertilising the female flowers with pollen shaken from the ivory chalices of the male. These flowers begin life in a sheath, which opens to disclose a cascade or spray of slender stalks, thickly sprinkled with pure carved ivory flowerets, which are soon followed by the tiny growing dates.

A few vegetables and a little corn is all that grows under the trees, which often shade picturesque family groups camping for the day under shelter-huts built of boughs and thatched with palm leaves. The mother in all her glory tends the fire, watches the steaming pot of cous-couss for the mid-day meal, or flits like a gorgeous butterfly through the green mazes after her straying babies. Her dress is the most graceful of all the native costumes in this part of the world. It is nothing but a long piece of very wide, soft muslin, or printed cotton, of deep red, rose colour edged with green, or fine dark blue; but it is wound round so cleverly that a girdle of many colours at the hips and a couple of handsome silver fibulæ at the neck are sufficient not only to keep it on, but to form hanging sleeves and a multiplicity of charming folds. The head-dress is wonderful. The hair is plaited and braided with black wool, and arranged squarely on either side of the small face, black silk kerchiefs are woven in and out and over this mass, twined with silver chains, and brightened by touches of scarlet flowers and wool. Just over the forehead hangs a large silver charm, the sacred hand of Fathma. The ear-rings, as large as bracelets, are fastened through the top of the ear, and are so heavy that they have to be supported by chains or threads attached to the hair. Round their necks they wear one or two necklaces of coral, amber, or gold beads, and tiny silver hands. They deck themselves also with many bracelets and anklets. These treasures are part of the wedding portion, and represent all their worldly wealth. Their white veils are twisted into the head-dress behind, and fall in long folds to the ground, but are hardly ever used to cover the face; for these Biskris, and the dwellers in El Kantara, are descendants of the original inhabitants of the country, the Berbers. They belong to the same race as the tribes of Kabylia and of the Aures, and their ways, characters, and language are not those of the Arabs who invaded their land and drove most of them back into their mountain strongholds. They are the cause of many theories and much speculation. Early writers consider them remnants of Christian Africa, Romans and Vandals, and say in proof of their theory that the Kabyles still keep Sunday as their day of prayer, and that the cross which all the women bear tattooed on their foreheads between their eyebrows, and many of the men on their arms, or the palms of their hands, are relics of the days when crosses were worn as tokens, and exempted their wearers from some taxes. The Touaregs also wear the cross and use it for the form of their saddles. Modern knowledge or scepticism scorns these ideas as pretty fables, and considers that the cross in some form enters into all schemes of primitive decoration, and interests itself far more in the fair complexion of the race, the tendency to light hair and grey or blue eyes, and above all in the methods of government which point to some Germanic origin. At any rate the women in all the Berber tribes have a better position, with far more consideration and power, than in any place where Arab blood prevails. These tribes also distinguish themselves by their love of a settled home and by being both clever and hardworking.

Widows we were told have the special privilege of feeding their sheep wherever they like. The animals may browse on shrubs and trees, vegetables, corn or fruit, without let or hindrance from their neighbours. Consequently a widow’s lamb is fat and well-liking while larger flocks starve, and on market day it will sell for some six times the usual price.

Nomad or rather semi-nomad tribes abound in the district, their low tents of striped camel’s-hair cloth showing as dark patches on the desert or under the trees. They often build a few walls, rough fences and ovens, and settle almost permanently in one place, till the grass is worn away in front of their tents. The fields they cultivate stand high with corn and clover, to feed the camels tethered near the camp or the herds of goats that wander in and out at will. These nomads dress like the other inhabitants of Biskra, but the women wear more blue and less red, and have not quite the same air of being always in full dress. The tents are so low that the men dwarf them utterly, and even the women, short as they are, must stoop to enter. This matters little, as the life of the community is passed in the open. All day long the grinding of the mill may be heard, as the women take it in turns to work together sitting in the dust. The cooking of the cous-couss is done in a vessel hung on a tripod in true picnic fashion—furniture there is none. A few carpets and hangings, the necessary pots and pans, and the mill are all they need, so it is easy enough to strike tents and march wherever the fancy moves them. A pretty sight it is to see one of these caravans on the desert or amongst the dunes, as it comes slowly out of the distance, giving as it moves along just the touch of life and colour that was needed by the scene. The sand-dunes themselves are beautiful with a strange beauty that harmonises with the wild, free life. The shifting sands rise and fall in a succession of hills and hollows covered with yellow, green, and grey scrub, and thousands of bright yellow flowers, for all the world like the Lincolnshire sand-hills or Saunton burrows; only that here the dunes are immense, and stretch out not to the sea, for that has gone, but to the mountains of the Aures, or vanish only in the vast spaces of the Sahara.

On the way to Sidi Okba, where caravans are frequent, we met a sad little procession—a few men riding, one or two on foot, leading a camel with the body of a man swathed and bound like a mummy, and lying across the saddle. They came slowly, solemnly, out of the mysterious distance and disappeared into it again. As a soul passes so passed they.

The shrine of Sidi Okba is well worth seeing. The drive across the desert alone repays the weariness caused by jolting and shaking on a stony road. A real road it is, and not a bad one, considering that it has to pass over the river-bed and some very rough ground. However, it is no satisfactory desert, though flat and desolate enough, for everywhere there is green scrub sufficient to feed camels and the goats of the nomads. Here is neither a trackless wild nor a waterless waste, though the water has the good taste to hide itself under the ground or in the oases. The goal is visible from the start as a dim purple line, yet there is no lack of interest on the way, for the Djebel Ahmar-Kreddou and the surrounding hills assume new forms as mile after mile is left behind, and the colour comes and goes, waxes and wanes.

Though it is the religious capital of the Ziban and a sacred place, the village of Sidi Okba is built, like its neighbours, of sun-dried mud. But it owns a real bazaar and a large market-place. The bazaar is winding and irregular, shaded here and there by coarse canvas, or matting, stretched on ropes and bars of wood. Canvas of every shade of brown and ochre hangs flapping idly in the breeze over the square, cavernous shops, where, amongst strange, untempting wares, the owners sit motionless, only their eyes awake and on the watch. In other shops men work tirelessly at many trades. Colour exists only in the vividly blue sky, in the palms, and in a few scarlet handkerchiefs. The bazaar and the crowds who surge through it harmonise in tone. The nomads, with wild, dark faces and bare legs, shout as they bargain, unconscious alike of the din and turmoil and of their own value from a picturesque standpoint. Here are no Europeans, no odd contrasts; all is true, unspoilt. Men of the desert swarm in hundreds, but scarcely a woman is to be seen except in the market-place, where, in anticipation of a wedding to take place at night, rows of them sit near a wall, veiled, and listening to passionate, triumphant music, whilst their lords stroll about, or sit in groups as far from them as possible.

The great warrior Sidi Okba, who, after conquering Africa from Egypt to Tangiers, was killed in A.D. 682 by the Berbers, near Tehouda, now in ruins, a little to the north, was buried by his followers in this place. His tomb-mosque, the most ancient in Algeria, is quaintly impressive. It is built of short columns, roughly made and crudely painted, and its chief ornament is a door from Tobna, which is curious both in carving and in colour. The shrine is plain, and the Tsabout or sarcophagus is covered by bright silks embroidered with texts in Arabic. On one pillar is a simple inscription, worthy of so great a man, written in Cufic characters: Hada Kobr Okba ibn Nafê rhamah Allah. (“This is the tomb of Okba, son of Nafê. May God have mercy upon him.”)

Round the tomb and in the mosque men are always praying, and from all the little chambers, nooks, and corners comes the drone of voices; for they are full of scholars old and young, who sit in groups round their teachers, each with a worn board, on which is written a portion of the Koran, grasped in his hands. As they learn, they bend and rock and recite the lesson in sing-song tones. All Arab schools betray their whereabouts by this constant hum as of a gigantic hive.

Most of the neighbouring oases attract in different ways, and there are many favourite points of view, such as the Col de Sfa, which reveal new aspects of the Sahara and the Aures.

The Arabs resort to Hammam Salahin, the Bath of the Saints, a solitary building, with the usual arcades and whitewash covering the hot springs, a scene of utter desolation, volcanic and grim. Even the two small clear lakes add no touch of beauty to the salt, sulphurous waste. But it is amusing to see the women, who bring great bundles on their heads, and who, after the ceremonies of the bath, put on clean garments, and then proceed to wash all sorts of brilliant rugs and draperies in the hot water as it streams away, making the wilderness gay by turning it into a drying-ground.

But, after all, the true barbaric fascination of desert life is shown in the most striking fashion during the races. The tribes come in from far and near, all in their gala dress, and the fêtes begin, continue, and end with processions and fantasias.

Strange processions, typically Eastern, a mixture of splendour and squalor, pass and repass in the streets. The Bach Agha in the place of honour, and the Caïds, glorious in all their bravery of red and white, glittering with gold embroidery and sparkling with orders and medals, ride beautiful horses, which step proudly under heavy trappings of gold. The details are as good as the effect; the cloth and silk are of the finest, the high boots of soft red leather.

The Sheikhs are almost as splendid, and the Spahis in their white and blue both ride and look well. Each Caïd is surrounded by his chiefs and Spahis bearing the banners of the tribe, and after these magnificent figures follows a motley crew, men and horses alike gaunt and poor-looking. They do their best to look imposing, with guns and swords and fierce looks, and the horses are decorated with long, trailing saddle-cloths of gorgeous, faded silks, which almost sweep the ground, as they move along. As they pass the centuries fade away. This seems no pageant of the present day, but a troop of freebooters starting on a foray in the Middle Ages.

The first event of the races is the ride or drive in the early morning through the villages of the oasis, where every roof is crowded with women and children gay as a bed of Iceland poppies, past the ruins of old Biskra, straight along the great desert road, to see the finish of the long-distance camel race.

The Meharis (riding dromedaries) had started from Tougourt 140 miles to the south, and were expected to appear about nine o’clock. Every vehicle and every camera in Biskra was there, and crowds were already waiting and watching, all eyes turned to the distant south, though the shimmering heat made it difficult to see far. At last in the distance appeared specks that moved and grew, and in a moment the waiting was over and the Meharis had come. One after another, with long, easy strides, they swept past, their riders still urging them forward with voice and hand. No appearance of fatigue, no hint of the distance covered in an incredibly short time, were apparent in the bearing of either the Spahis or their untiring steeds. Fit messengers they are to carry important tidings in time of need, as the French officers showed by their keen interest in the race.

The race-course at Biskra is as unusual in its frame of palms as the sports that take place there. Nothing could be more picturesque than the Bach Agha’s procession as it winds along under the palms; nor more beautiful than the groups into which in half-military fashion it breaks to watch the races. The crowds, who in their gala array encircle the course, vie with the horsemen in decorative effect, whilst the dancing girls outdo them all in sheer splendour of texture and tint as they flutter round their tents.

Men of distant tribes in strange garb are also here: some wearing head-dresses of waving plumes, like huge busbys; another, one of the dreaded Touaregs, in dark robes with dark turban, veiled, like a woman, in black or intensely dark blue. These are masked men, fierce and mysterious as the sun they contend with and the desert they rule.

The races are good and the Arab horses fine, but the excitement of novelty comes in with the fantasias. These fantasias are mock fights or powder play; but there is a method, a savage fierceness, a fiendish glee in their performance that gives an uncomfortable thrill, and a feeling that any trifle might turn play to earnest, and a knowledge that if it did, the performers would exult more than ever.

The Mozabites fight on foot. They are small, wiry men, wearing full gandourahs as short as kilts, with curious fringes and tassels of camel’s-hair hanging from their broad belts. They bind their haïcks loosely, and arrange them to cover the lower part of their faces, the usual precaution in their own torrid country far to the south, beyond Laghouat. A warlike tribe, one of the last to submit to France, they still cling to their independence in religious matters, and are called in consequence Khammes, or the fifth, because they are outside the four recognised orders of Mohammedanism. Industrious and hard-working, they travel far, and are often shopkeepers in the large towns, but, for all that, to them gunpowder is everything. Government allows a certain amount yearly per man, and this can only be obtained by order. All the same, great quantities are made in secret all over the country, and the hiding-places where work is done are rarely discovered, except when, owing to unscientific methods, an explosion takes place, killing several men. This is of constant occurrence, it is said, but no one minds.

The fantasia begins with shouts, then a rush forward of eight or ten men, who turn and fire their guns into the dusty ground a few feet ahead. Before the smoke has cleared, another squad charges and fires at the feet of the first party with shouts and yells, and they toss their guns into the air, the tom-toms and pipes play martial music, and the din is deafening. Rush after rush follows, the squads prance forward, fire, run back, reload and fire again. Excitement grows and grows, the dust, smoke, and noise are appalling, and the yells become more and more savage as the smell of the powder maddens them. Then it is that accidents often happen, for the guns are old, all of them dating at least fifty years back, and many of them being really antique. Some are quite elegant and are inlaid with silver, but one man had a queer old weapon, thick and short, that might have come from the Tower of London. It took twice as long to load, and needed an extra charge of powder. Its owner took care to have the field to himself when he fired, and rejoiced at the stunning report, loud as a cannon. The officers said that each man fired off more than his year’s allowance of powder before the entertainment was over. If this was so, the secret factories had supplied them with a large reserve, for the excitement was so great that they went round the town after the procession, at the close of the day, and gave another fantasia outside the hotel, and continued firing at intervals far on into the night.

The fantasia of the Goums is equally exciting and a far prettier sight. The horses count for so much, even without considering the dash and go of the riders, the brilliant white of their robes, the rich colours of the cloaks and saddle-cloths, the glitter of golden trappings, and the flash of light on the drawn swords. It is a ride past. But such a ride! One after another, the horsemen come thundering down the course as fast as their light steeds can gallop. They fly by, all their draperies streaming in the wind, fire their guns, and wave their swords, right and left hands or reins are matter of no moment. Some take deliberate aim at the man in front, and ride as if to ride him down or die in the attempt; others fire at the crowd, and some make believe their enemies are at their feet.

Desert warfare is very real at such a moment, and it requires no imagination to picture what it would be. There is a concentration, a fierce determination in the mimic fight, which tells its own tale, and suggests a foe, hard to conquer or subdue because so absolutely fearless.

After this the camel races are tame, the movements of the picked Mehari who raced from Tougourt are too slow and stately in comparison with the tearing gallop of the horses. Even the fact that one of them is ridden by a Touareg in full array fails to make its due impression, so much is every one under the spell of speed and noise. The stealthy, quiet tread of the great beasts, even their picturesque qualities, had less effect than usual; they were finer on the desert, infinite space and light and mystery behind them.

Other sports, amusing to watch, were held under the shade of the mimosa in the gardens. The incongruity between the dignified appearance and lithe grace of the competitors and their childlike glee in each other’s performances, made even walking along a greasy pole a delightful comedy. Hearty laughter is not one of the lost arts amongst the Arabs.

At night there are more processions, with Chinese lanterns and torches, crackers, weird music and dances, and the whole place is alive and gay, whilst noise reigns triumphant.

The dancing is not limited to the Ouled Naïls, or dancing girls; the men have a fine sword-dance that looks like a serious duel. The music is stormy, martial, passionate. The musicians shout, the women scream to incite them to further fury. Their own war cries are deafening. The correct finish is for one to be conquered and disarmed, whereupon he shakes hands with the victor; but it sometimes happens that the excitement goes a little too far, and a bad cut brings the play to an abrupt and more dramatic termination.

CHAPTER VI
TIMGAD

“Leaving Biskra is like dying—a thing we must all get through somehow,” an American lady wailed, partly because she “just hated going,” but still more because of her fate at being condemned to get up at the unearthly hour of 5 A.M. to catch the first train.

This used to be the only train in the day, but now matters have so far progressed that on three days in the week a new one has been added as far as Batna, which saves much tribulation on the part of those who wish to see Timgad and cannot bear beginning their day with the sun. Dawn, however, is as beautiful as sunset, so that it is perhaps as well even for the lazy to be obliged to see it sometimes.

The four or five hours on the backward journey seem long. The keenness of excitement is wanting; there are only the glimpse of El Kantara, and some smiling greetings as the train passes through, to help pass the time. In the afternoon it soon gets dark, and the train goes crawling on slowly as if groping its way.

It is not possible to get up much enthusiasm until Batna is reached, for that is only a halting-place from which the start will be made next day to the ruins of the City of Timgad. Batna itself is nothing more than a clean little town with wide streets and low houses, an important military centre, with a large garrison and barracks, which are perhaps the most striking buildings in the place. There is no quartier indigène; little or nothing to amuse or interest.

In consequence perhaps of this it is quite usual to arrive by the early train, lunch at the station, then drive straight out—a matter of three hours, “do” the ruins with a rush, and return in the dark. But there is too much to see and study for this to be satisfactory, except for those who do not really care for antiquities at all. It is certainly better to put up at Timgad for a night or two, and make the best of the inn, which, though rough, is new and perfectly clean, and that is more than can be said for the more pretentious one at Batna.

It has always been our lot to arrive at Batna during a spell of cold weather, of the sort that is a positive surprise to those who expect continual warmth in the far South. The cold is so great that it is almost a penance to drive at all, and this even as late as the end of March.

As the start has to be made fairly early, about eight o’clock, it is rather chilly work. However, the situation is thoroughly understood and prepared for. Foot-warmers, so scalding that they are a comfort for the three hours, and any amount of rugs are provided. Every one looks as if starting for a sleigh drive, mere bundles as they are of cloaks and furs, their faces covered with shawls, in a fashion which partakes of both the African and the Arctic.

This is our experience, whilst others, both before and after, felt the heat to an equally intense degree, for there is no shelter, when once the town is left behind, from either cold winds or broiling sun. Nothing is to be seen on either side but the wide, undulating plains, cultivated more or less at first, but later on growing wilder and wilder.

Our last visit was after a heavy snowfall, the countryside flooded with sunshine, sky and cloud, mountain and plain, dazzlingly and intolerably bright. The snow, though only a couple of inches deep on the road, was twice that number of feet in the drifts; the sheep and the Arab shepherds looking thoroughly out of place as well as miserable, their woollen garments and fleeces forming a brown and dingy contrast to the pure whiteness. As a snow landscape the scene was charming, the mountains of the Aures gaining much in dignity from their white robes. As a rule it must be owned that the drive is a trifle monotonous, notwithstanding the space and width and the sense of air and freedom. At first the soldiers exercising their horses, and the groups of Arabs coming in to town to do their marketing, provide some interest. Then Lambessa becomes visible, the Prætorium rising like a castle from amongst the trees. The modern village consists of barracks and a few houses and cafés, but the ruins of the ancient Lambæsis are scattered far and wide. Formerly, it seems to have been a military station, the headquarters of the third Augustan Legion. Perhaps this is the reason that the ruins have not much artistic value, with the exception of the peculiar massive structure called the Prætorium, which stands square and upright, in solitary dignity, amongst ruins and fallen columns on the bare paved square that was once the Forum.

Glimpses of walls and triumphal arches show among the olives and fruit trees of the farms, as the long, curving road sweeps up the hill out of the valley and on to the wold. The heat of the sun melts the snow so rapidly that the rich dark browns of the soil begin to make a restful contrast with the prevailing whiteness. For miles and miles the horses trot quietly on, passing only one or two houses and a few Bedawin tents on the way, then suddenly in the distance, set among the hills, under a great range of snow peaks, are seen two houses, some ruined pillars, and an arch. Timgad at last!

Desolation itself: not a tree, hardly a touch of green, where once all was forest; nothing but the inn, plain and uninteresting as a house from a child’s Noah’s Ark! the group of buildings and shanties which form the Museum, and a dwelling for the Directeur who superintends the excavations.

The ancient city of Tamugadi, or Thamagas, called also Thanutada by Ptolemy, was finely situated on rising ground with a wide outlook over the now barren wold, whose browns and reds, blending with the soft blues and purples of the hills, make a beautiful background to the pale gleaming of the slender pillars still left upright. The town was never very large, but was important and much mentioned in history. There are inscriptions in the Forum which tell of the 30th Legion Ulpia, and of the victories of Trajan over the Parthians.

The foundation stone was laid by Lucius Munatius Gallus in the reign of Trajan A.D. 100. The building was rapidly carried out according to a definite prearranged plan, and shows plainly that the Romans would not tolerate any temporary buildings or poor craftsmen even in their most distant colonies, but that they required both solid workmanship and a certain measure of magnificence in all that they undertook. The city was built thirty-six years after the great fire in Rome in the days of Nero. The consequences of that fire, and of the new ideas for avoiding future conflagrations mentioned by Tacitus, were here carried into effect by building all the more considerable houses in a detached form with a clear space all round them. This is one of the remarkable differences between Timgad and its rival Pompeii. Its later history is full of sad tales of religious disputes and much fighting in the fourth century. The head of the Donatists, Bishop Optatus, who persecuted the orthodox with great cruelty, joined Count Gildon (under whose sway Africa trembled for ten years) in his revolt against the Emperor Honorius. They were both overthrown, the Bishop was taken prisoner, and suffered in his turn, ending his days in prison. St. Augustine often alludes to Count Gildon and his terrible doings.

In A.D. 535 the city was already in ruins, but later on the citadel was restored, and at the time of the Arab invasion was evidently in Christian hands, for the ruins of a church built in A.D. 646 still remain. The end of the city came with the close of the seventh century, when it must have been taken by force, sacked, and burned, as so many of the buildings and even the soil show traces of fire.

However, the attraction of Timgad does not lie so much in its history as in the beauty of the ruins that remain, and in the interest of comparing with Pompeii another and larger city—a city more important and as perfectly preserved, and now, thanks to the excavations, spread open like a book.

Not that the excavations are at all complete even now, for nearly two-thirds of the city are still untouched, though the work was begun as long ago as 1880, and the French Government allows a considerable sum, £1500 to £2000, yearly for the purpose. Under the circumstances it is strange that these, the finest ruins in Algeria, should have been almost unknown until quite recently. The older travellers, Bruce and Shaw, wrote much on the subject, and the former left some splendid drawings of the ruins. Most modern writers, however, up to 1890, content themselves with a visit to the comparatively unimportant Lambessa, and ignore Timgad altogether.

The French even had so little notion of its existence, that an old French General told us that when he was quartered at Batna some thirty years ago no one had ever heard of the ruins, and that he himself had noticed nothing in his rides, though he had scoured the country for miles round. His interest and excitement now showed that this was not the result of indifference to things antique, but simply want of knowledge. The odd part of the whole affair is that the triumphal arch must always have been a conspicuous object, and not easily overlooked like the half-buried columns which scarcely rise above the ground on the unexcavated portions of the hillside.

The pride of the place is that it is not a “lath and plaster” city of pleasure, like Pompeii, but a solid, business-like town, built of stone and marble, where nothing inferior to good brick-work has been found. On the other hand, the colonists of North Africa could not be expected to rival the luxurious citizens of Pompeii in their collection of gems and works of art, exquisite bronzes and sculpture, and delicate frescoes. The fate of the two cities was so different, that even supposing Timgad to have possessed as rich a store of treasures, it was not possible for many to remain in the ruins after much fighting and looting.

Consequently the statues found are not of the highest order, and the Museum does not contain many wonders. In mosaics alone it is rich: a great many have been found in perfect preservation and very fine. They consist not only of geometric patterns, but of large and important subject-pieces with colossal figures, and each year more and finer mosaics are added to the collection. When found, they are carefully taken up and placed under shelter in the Museum buildings to save them from the spoiler.

The main entrance is through a gate in a rough paling, but this fence is only a farce, put there to guide tourists to the Museum, as it does not extend round the ruins, which are quite unprotected on the further side.

Opposite the Museum stand the ruins of a basilica, and a few steps farther up the well-paved street are the graceful columns of the so-called Salle de reunion, where, amongst many Roman capitals lying on the ground, is one of Byzantine origin.

This street ascends to the Forum, where it is crossed by another, the main thoroughfare, the via Decumanus Maximus, leading to the Arch of Trajan and the market. Evidently the traffic here was far heavier than in other parts of the city, as the ruts in the pavement are so deeply worn. There are no stepping-stones as at Pompeii, but the paving of all the streets is still in such good condition that carriages can be driven through them all.

The water-supply and the many fountains, as well as the whole system of drainage, are very elaborate and carefully planned. The sewers are indeed so large that it is possible to walk through them, and in many cases without even bending the head.

The spacious and stately Forum seems to have been surrounded by a colonnade double towards the via Decumanus Maximus, with a temple at one end. Many of the pillars are still standing, and others have been replaced on their ancient bases. The long distance between the columns, especially on the east and south sides, show clearly that the architraves that surmounted them were of wood. The Forum was paved with great flagstones, but a large portion is now missing. Well-preserved and perfect inscriptions are set up round the Forum in front of the pillars.