Contents.
[THE ROUMI IN KABYLIA.]
[THE NATIONAL TRANS-ALLEGHANY WATER-WAY.]
[A PRINCESS OF THULE.]
[WINTER.]
[NEW WASHINGTON.]
[IN THE CRADLE OF THE DEEP.]
[HER CHANCE.]
[CUBA.]
[PROBATIONER LEONHARD;]
[UNSETTLED POINTS OF ETIQUETTE.]
[THE HERMIT'S VIGIL.]
[CHATEAUBRIAND'S DUCKS.]
[OUR MONTHLY GOSSIP.]
[NOTES.]
[LITERATURE OF THE DAY.]
[Books Received.]
THE ROUMI IN KABYLIA.
ALGIERS FROM THE SEA.
A fact need not be a fixed fact to be a very positive one; and Kabylia, a region to whose outline no geographer could give precision, has long existed as the most uncomfortable reality in colonial France. Irreconcilable Kabylia, hovering as a sort of thunderous cloudland among the peaks of the Atlas Mountains, is respected for a capacity it has of rolling out storms of desperate warriors. These troops disgust and confound the French by making every hut and house a fortress: like the clansmen of Roderick Dhu, they lurk behind the bushes, animating each tree or shrub with a preposterous gun charged with a badly-moulded bullet. The Kabyle, when excited to battle, goes to his death as carelessly as to his breakfast: his saint or marabout has promised him an immediate heaven, without the critical formality of a judgment-day. He fights with more than feudal faithfulness and with undiverted tenacity. He is in his nature unconquerable. So that the French, though they have riddled this thunder-cloud of a Kabylia with their shot, seamed it through and through with military roads, and established a beautiful fort national right in the middle of it, on the plateau of Souk-el-Arba, possess it to-day about as thoroughly as we Americans might possess a desirable thunder-storm which should be observed hanging over Washington, and which we should annex by means of electrical communications transpiercing it in every direction, and a resident governor fixed at the centre in a balloon. France has gorged Kabylia, with the rest of Algeria, but she has never digested it.
"IMPREGNABLE KABYLIA."
A trip through Algeria, such as we now propose, belongs, as a pleasure-excursion, only to the present age. In the last it was made involuntarily. Only sixty years ago the English spinster or spectacled lady's-companion, as she crossed over from the mouth of the Tagus to the mouth of the Tiber, or from Marseilles to Naples, looked out for capture by "the Algerines" as quite a reasonable eventuality. (Who can forget Töpfer's mad etchings for Bachelor Butterfly, of which this little episode forms the incident?) Her respectable mind was filled with speculations as to how many servants "a dey's lady" was furnished with, and what was the amount of her pin-money. A stout, sound-winded Christian gentleman, without vices and kind in fetters, sold much cheaper than a lady, being worth thirty pounds, or only about one-tenth the value of Uncle Tom.
BOUGIE, AND HILL OF GOURAYA.
The opening up of Algeria to the modern tourist and Murray's guide-books is in fact due to the American nation. So late as 1815 the Americans, along with the other trading nations, were actually paying to the dey his preposterous tribute for exemption from piratical seizure. In this year, however, we changed our mind and sent Decatur over. On the 28th of June he made his appearance at Algiers, having picked up and disposed of some Algerine craft, the frigate Mashouda and the brig Estido. The Algerines gave up all discussion with a messenger so positive in his manners, and in two days Decatur introduced our consul-general Shaler, who attended to the release of American captives and the positive stoppage of tribute.
The example was followed by other nations. Lord Exmouth bombarded Algiers in 1816, and reduced most of it to ashes. In 1827 the dey opened war with France by hitting the French consul with his fan. Charles X. retorted upon the fan with thirty thousand troops and a fleet. The fort of Algiers was exploded by the last survivor of its garrison, a negro of the deserts, who rushed down with a torch into the powder-cellar. Algeria collapsed. The dey went to Naples, the janizaries went to Turkey, and Algeria became French.
From this time the country became more or less open, according as France could keep it quiet, to the inroads of that modern beast of ravin, the tourist. The Kabyle calls the tourist Roumi (Christian), a form, evidently, of our word Roman, and referable to the times when the bishop of Hippo and such as he identified the Christian with the Romanist in the Moorish mind.
Modern Algiers, viewed from the sea, wears upon its luminous walls small trace of its long history of blood. As we contemplate its mosques and houses flashing their white profiles into the sky, it is impossible not to muse upon the contrast between its radiant and picturesque aspect and its veritable character as the accomplice of every crime and every baseness known to the Oriental mind. To see that sunny city basking between its green hills, you would hardly think of it as the abode of bandits; yet two powerful tribes still exist, now living in huts which crown the heights of Boudjareah overlooking the sea, who formerly furnished the boldest of the pitiless corsairs. To the iron hooks of the Bab (or gate) of Azoun were hung by the loins our Christian brothers who would not accept the Koran; at the Bab-el-Oued, the Arab rebels, not confounded even in their deaths with the dogs of Christians, were beheaded by the yataghan; and in the blue depths we sail over, whose foam washes the bases of the temples, hapless women have sunk for ever, tied in a leather bag between a cat and a serpent.
The history, in truth, is the history—always a cruel one—of an overridden nation compelled to bear a part in the wickedness of its oppressors. This rubric of blood may be read in many a dismal page. Algeria was a slave before England was Christian. The greatest African known to the Church, Augustine, has left a pathetic description of the conquest of his country by the Vandals in the fifth century: it was attended with horrible atrocities, the enemy leaving the slain in unburied heaps, so as to drive out the garrisons by pestilence. When Spain overthrew the Moors she took the coast-cities of Morocco and Algeria. Afterward, when Aruch Barbarossa, the "Friend of the Sea," had seized the Algerian strongholds as a prize for the Turks, and his system of piracy was devastating the Mediterranean, Spain with other countries suffered, and we have a vivid picture of an Algerine bagnio and bagnio-keeper from the pen of the illustrious prisoner Cervantes. "Our spirits failed" (he writes) "in witnessing the unheard-of cruelties that Hassan exercised. Every day were new punishments, accompanied with cries of cursing and vengeance. Almost daily a captive was thrown upon the hooks, impaled or deprived of sight, and that without any other motive than to gratify the thirst of human blood natural to this monster, and which inspired even the executioners with horror."
While our fancy traces the figure of the author of Don Quixote, a plotting captive, behind the walls of Algiers, the steamer is withdrawing, and the view of the city becomes more beautiful at every turn of the paddles. We pass through a whole squadron of fishing-boats, hovering on their long lateen sails, and seeming like butterflies balanced upon the waves, which are blue as the petal of the iris. Algiers gradually becomes a mere impression of light. The details have been effaced little by little, and melted into a general hue of gold and warmth: the windowless houses and the walls extending in terraces confuse interchangeably their blank masses. The dark green hills of Boudjareah and Mustapha seem to have opened their sombre flanks to disclose a marble-quarry: the city, piled up with pale and blocklike forms, appears to sink into the mountains again as the boat retires, although the picturesque buildings of the Casbah, cropping out upon the summit, linger long in sight, like rocks of lime. As we pass Cape Matifou we see rising over its shoulder the summits of the Atlas range, among whose peaks we hope to be in a fortnight, after passing Bona, Philippeville and Constantina.
Sailing along this coast of the Mediterranean resembles an excursion on one of the Swiss lakes. Four hours after passing Algiers, in going eastwardly toward the port of Philippeville, we come in sight of Dellys, a little town of poor appearance, where the hussars of France first learned the peculiarities of Kabyle fighting. This warfare was something novel. In place of the old gusty sweeps of cavaliers on horseback, falling on the French battalions or glancing around them in whirlwinds, the soldiers had to extirpate the Kabyles hidden in the houses. It was not fighting—it was ferreting. Each house in Dellys was a fort which had to be taken by siege. Each garden concealed behind its palings the "flower" of Kabyle chivalry, only to be uprooted by the bayonet. The women fought with fury.
We follow our course along these exquisite blue waters, and soon have a glimpse, at three miles distance, of an isolated, abrupt cone, trimmed at the summit into the proportions of a pyramid. It is the hill of Gouraya, an enormous mass of granite which lifts its scarped summit over the port of Bougie, called Salda by Strabo. We approach and watch the enormous rock seeming to grow taller and taller as we nestle beneath it in the beautiful harbor. Bougie lies on a narrow and stony beach in the embrace of the mountain, white and coquettish, spreading up the rocky wall as far as it can, and looking aloft to the protecting summit two thousand feet above it. We abstain from dismounting, but sweep the city with field-glasses from the deck of the ship, recollecting that Bougie was bombarded in the reign of the Merrie Monarch by Sir Edward Spragg. We trace the ravine of Sidi-Touati, which breaks the town in half as it splits its way into the sea. Here, in 1836, the French commandant, Salomon de Mussis, was treacherously shot while at a friendly conference with the sheikh Amzian, the pretext being the murder of a marabout by the French sentinels. The incident is worth mentioning, because it brought into light some of the nobler traits of Kabyle character. The sheikh, for killing a guest with whom he had just taken coffee, was reproached by the natives as "the man who murdered with one hand and took gifts with the other," and was forced by mere popular contempt from his sheikhship, to perish in utter obscurity.
ROMAN RELICS AT PHILIPPEVILLE.
Putting on steam again, we recede from Bougie, and passing Djigelly, with its overpoweringly large barracks and hospital, doubling Cape Bougarone and sighting the fishing-village of Stora, we arrive at the new port-city of Philippeville. This colony, a plantation of Louis Philippe's upon the site of the Roman Russicada, has only thirty-four years of existence, and contains twenty Frenchmen for every Arab found within it. It differs, however, from our American thirty-year-old towns in the interesting respect of showing the traces of an older civilization. French savants here examine the ruins of the theatre and the immense Roman reservoirs in the hillside, and take "squeezes" of inscriptions marked upon the antique altar, column or cippus. On an ancient pillar was found an amusing grafita, the sketch of some Roman schoolboy, showing an aquarius (or water-carrier) loaded with his twin buckets. Philippeville, nursed among these glowing African hills, has the look of some bad melodramatic joke. Its European houses, streets laid out with the surveyor's chain, pompous church, and arcades like a Rue de Rivoli in miniature, make a foolish show indeed, in place of the walls, white, unwinking and mysterious, which ordinarily enclose the Eastern home or protect the Arab's wife behind their blinded windows.
LION-SHAPED ROCK, HARBOR OF BONA.
If we leave Philippeville in the evening, we find ourselves next morning in the handsome roadstead of Bona. This, for the present, will terminate our examination of the coast, for, however fond we may be of level traveling, we cannot reasonably expect to get over the Atlas Mountains by hugging the shore. The harbor of Bona, though broad and beautiful, is somewhat dangerous, concealing numbers of rocks which lurk at about the surface of the water. Other rocks, standing boldly out at the entrance of the port, offer a singular aspect, being sculptured into strange forms by the sea. One makes a very good statue of a lion, lying before the city as its guard, and looking across the waves for an enemy as the foam caresses its monstrous feet.
Dismounting from shipboard, we become landsmen for the remainder of our journey, and wave adieu to the steamboat which has brought us as we linger a moment on the mole of Bona. This city is named from the ancient Hippo, out of whose ruins, a mile to the southward, it was largely built. The Arabs call it "the city of jujube trees"—Beled-el-Huneb. To the Roumi (or Christian) traveler the interest of the spot concentrates in one historic figure, that of Saint Augustine. In the basilica of Hippo, of which the remains are believed to have been identified in some recent excavations, the sainted bishop shook the air with his learned and penetrating eloquence. Here he exhorted the faithful to defend their religious liberty and their lives, uncertain if the Vandal hordes of Genseric were not about to sweep away the faith and the language of Rome. Here, where the forest of El Edoug spreads a shadow like that of memory over the scene of his walks and labors, he brought his grand life of expiation to a holy close, praying with his last breath for his disciples oppressed by the invaders. We reach the site of Hippo (or Hippone) by a Roman bridge, restored to its former solidity by the French, over whose arches the bishop must have often walked, meditating on his youth of profligacy and vain scholarship, and over the abounding Divine grace which had saved him for the edification of all futurity.
SHOPKEEPER AT BONA.
Bona has a street named Saint Augustine, but it is, by one of the strange paradoxes which history is constantly playing us, owned entirely by Jews, and those of one sole family. This fact indicates how the thrifty race has prospered since the French occupancy. Formerly oppressed and ill-treated, taxed and murdered by the Turks, and only permitted to dress in the mournfulest colors, the Jew of Algeria hid himself as if life were something he had stolen, and for which he must apologize all his days. Now, treated with the same liberality as any other colonist, the Jew indulges in every ostentation of dress except as to the color of the turban, which, in small towns like Bona, still preserves the black hue of former days of oppression. On Saturdays the children of Jacob fairly blaze with gold and gay colors. On their working days they line the principal streets, eyeing the passers-by with a cool, easy indifference, but never losing a chance of business. In Algeria this race is generally thought to present a picture of arrogance, knavery and rank cowardice not equaled on the face of the globe. An English traveler saw an Arab, after maddening himself with opium and absinthe, run a-mok among the shopkeepers who lined the principal street of Algiers. Selecting the Hebrews, he drove before him a throng of twenty, dressed in all the colors of the rainbow, who allowed themselves to be knocked down with the obedience of ninepins. A Frenchman stopped the maniac after he had killed one Jew and wounded several, none of them making any effort at defence.
A few narrow streets, bordered with Moorish architecture, contain the native industry of Bona. It is about equally divided between the Jews and the M'zabites, who, like the Kabyles, are a remnant of the stiff-necked old Berber tribe. The M'zabites preserve the pure Arab dress—the haik, or small bornouse without hood, the broad breeches coming to the knee, the bare legs, and the turban rolled up into a coil of ropes. Thus accoutred, and squatting in the ledges of their small booths, the jewelers, blacksmiths and tailors of Bona are found at their work.
Returning to Philippeville by land, and remaining as short a time as possible in this unedifying city, which is a bad and overheated imitation of a French provincial town, we concede only so much to its modern character as to hire a fine open carriage in which to proceed inland toward Constantina. This city is reached after a calm, meditative ride through sunny hills and groves. After so quiet a preparation the first view of Constantina is fairly astounding. Encircled by a grand curve of mountainous precipices, rises a gigantic rock, washed by a moat formed of the roaring cascades of the river Rummel. On the flat top of this naked rock, like the Stylites on his pillar, stands Constantina. The Arabs used to say that Constantina was a stone in the midst of a flood, and that, according to their Prophet, it would require as many Franks to raise that stone as it would of ants to lift an egg at the bottom of a milk-pot.
CONSTANTINA.
This city, under its old Roman name of Cirta, was one of the principal strongholds of Numidia. In 1837 it was one of the most hotly-defended strongholds of the Kabyles. The French have renamed, as "Gate of the Breach," the old Bab-el-Djedid, where Colonel Lamoricière entered at the head of his Zouaves. The city had to be conquered in detail, house by house. Lamoricière himself was wounded: the Kabyles, driven to their last extremity, evacuated the Casbah on the summit of the rock, and let down their women by ropes into the abyss; the ropes, overweighted by these human clusters, broke, piling the bodies and fragments of bodies in heaps beneath the precipice, while some of the natives descended the steep rock safely with the agility of goats.
Of all the large Algerian cities, Constantina is that which has best preserved its primitive signet. In most quarters it remains what it was under the Turks. These quarters are still undermined, rather than laid out, with close and crooked streets, where the rough white houses are pierced with narrow windows, closed to the inquisitive eye of the Roumi. The roofs are of tile, for the winters on the hills are too severe to permit the flat, terraced roofs of Algiers or Bona. These white houses, roofed with brown, give a perfectly original aspect to the city as seen from any of the neighboring eminences. The plateau of Mansourah is connected with the town by a magnificent Roman bridge, two stories in height, restored by the French.
ROMAN BRIDGE AT CONSTANTINA.
From this bridge, which is three hundred feet high by three hundred and fifteen feet in length, and has five arches, you look down into the bed of the Rummel, while the vultures and eagles scream around you, and you recite the words of the poet El Abdery, who called this river a bracelet which encircles an arm. The gorge opens out into a beautiful plain rich with pomegranates, figs and orange trees. The sea is forty-eight miles away.
The last bey of Constantina, not knowing that he was merely building for the occupancy of the French governors who were to come after him, decreed himself, some fifty years ago, a stately pleasure-dome, after the fashion of Kubla Khan. From the ruins of Constantina, Bona and Tunis, Ahmed Bey picked up whatever was most beautiful in the way of Roman marbles and carving. With these he built his halls, while the Rummel, through caverns measureless to man, ran on below. Some Frenchman of importance will now-a-days give you the freedom of this curious piece of Turkish construction, where, among storks and ibises gravely perched on one stilt, you examine the relics of Roman history, preserved by its very destroyers, according to the grotesque providence that watches over the study of archæology.
BEY'S PALACE, CONSTANTINA.
You are told how Ahmed, wishing to adorn the walls of his gallery or loggia with frescoes, of which he had heard, but which he had no artist capable of executing, whether Arab, Moor or Jew, applied to a prisoner. The man was a French shoemaker, who had never touched a brush: he vainly tried to decline the honor, but the bey was inflexible: "You are a vile liar: all the Christians can paint. Liberty if you succeed, death if you disobey me."
SHAMPOOING THE ROUMI.
Extremely nervous was the hand which the painter malgré lui applied to the unlooked-for task. From the laborious travail of his brain issued at length an odd mass of arabesques with which the walls were somehow covered. His invention exhausted, he awaited in an agony of fear the inspection of his Turkish master. He came, and was enchanted. The painter was free, and the bey observed: "The dog wanted to deceive me: I knew that all the Christians could paint."
You are amazed to find, in this nest of Islamite savagery and among these wild rocks, the uttermost accent of modern French politeness. Your presence is a windfall in quarters so retired, and you sit among orange plants and straying gazelles, while the military band throws softly out against the inaccessible crags the famous tower-scene from the fourth act of Il Trovatore. As night draws on, tired of your explorations, you seek a Moorish bath.
Let no tourist, experienced only in the effeminate imitations of the hummum to be found in New York or London, expect similar considerate treatment in Algeria. He will be more likely to receive the attention of the M'zabite bather after the fashion narrated in the following paragraph, which is a quotation from an English journalist in the land of the Kabyles:
"We were told to sit down upon a marble seat in the middle of the hall, which we had no sooner done than we became sensible of a great increase of heat: after this each of us was taken into a closet of milder temperature, where, after placing a white cloth on the floor and taking off our napkins, they laid us down, leaving us to the further operations of two naked, robust negroes. These men, newly brought from the interior of Africa, were ignorant of Arabic; so I could not tell them in what way I wished to be treated, and they handled me as roughly as if I had been a Moor inured to hardship. Kneeling with one knee upon the ground, each took me by a leg and began rubbing the soles of my feet with a pumice stone. After this operation on my feet, they put their hands into a small bag and rubbed me all over with it as hard as they could. The distortions of my countenance must have told them what I endured, but they rubbed on, smiling at each other, and sometimes giving me an encouraging look, indicating by their gestures the good it would do me. While they were thus currying me they almost drowned me by throwing warm water upon me with large silver vessels, which were in the basin under a cock fastened in the wall. When this was over they raised me up, putting my head under the cock, by which means the water flowed all over my body; and, as if this was not sufficient, my attendants continued plying their vessels. Then, having dried me with very fine napkins, they each of them very respectfully kissed my hand. I considered this as a sign that my torment was over, and was going to dress myself, when one of the negroes, grimly smiling, stopped me till the other returned with a kind of earth, which they began to rub all over my body without consulting my inclination. I was as much surprised to see it take off all the hair as I was pained in the operation; for this earth is so quick in its effect that it burns the skin if left upon the body. This being finished, I went through a second ablution, after which one of them seized me behind by the shoulders, and setting his two knees against the lower part of my back, made my bones crack, so that for a time I thought they were entirely dislocated. Nor was this all, for after whirling me about like a top to the right and left, he delivered me to his comrade, who used me in the same manner: and then, to my no small satisfaction, opened the closet door."
HAMMO-EL-ZOUAOUI.
This is the true Moorish bath. Meantime, the M'zabite or negro, as he dislocates your legs, cracks your spinal column or dances over you on his knees, drones forth a kind of native psalmody, which, melting into the steamy atmosphere of the place, seems to be the litany of happiness and of the pure in heart. Clean in body and soul as you never were before, skinned, depilated, dissected, you emerge for a new life of ideal perfection, feeling as if you were suddenly relieved of your body.
"BALEK!"
There is held every Friday at Constantina a grand assembly of the fire-eating marabouts, the fanatics who have given so much trouble to their French rulers. Every revolution among the Kabyles is a religious movement, set in motion by the wild enthusiasm of the "saints." The religious orders of Kabylia, all of them differing in various degrees from Turkish Mohammedanism, are of some half dozen varieties, adapted to minds of various cultivation. Some, as that of Sidi-Yusef-Hansali, are mild in their rites and of a purely didactic or religious nature. This latter sect originated in Constantina, comprises two thousand brothers or khouans, and was in 1865 under the authority of Hammo-el-Zouaoui, a direct descendant of Yusef-Hansali. An hour passed in the college of this order, where the whole formula of worship consists in saying a hundred times "God forgive!" then, a hundred other times, "Allah ill' Allah: Mohammed ressoul Allah!" may be monotonous, but it is not revolutionary. From this tautological brotherhood, through various degrees of emotional activity, you arrive at the wild doings of the fire-eaters, or followers of Mohammed-ben-Aissa. This Aissa was a native of Meknes in Morocco, where he died full of years and piety three hundred years ago. His legend states that being originally very poor, he attempted to support his family in the truly Oriental manner, not by working for them, but by spending his whole time at the mosque in prayer for their miraculous sustenance. His inertia and his faith were acceptable to Mohammed, who appeared to Aissa's wife with baskets of food, and to Aissa with the order to found a sect. The allegory expressed by the disgusting actions of the order would seem to be that anything is nourishment to the true believer. They therefore exhibit themselves as eating red-hot iron, scorpions and prickly cactus. Various travelers, some of them cool hands and accurate observers, have seen these khouans at their horrible feasts without being able to explain the imposture. A British soldier, an experienced Indian officer, happened to be in Kabylia just before the breaking out of the great Sepoy rebellion in India, and was introduced to one of the fire-eating orgies by Major Deval at Tizi-ouzou, where our journey into Kabylia is to terminate. With his own eyes he saw a khouan, excited by half an hour's chanting and beating the tom-tom, drive a sword four inches deep
A STREET IN CONSTANTINA.
into his chest by hitting it with a tile. The man marched around and exhibited it to the congregation as it quivered in his naked body. Another seared his face and hands with a large red-hot iron, holding it finally with his mouth without other support. Another chewed up an entire leaf of a cactus with its dangerous spikes, which sting one's hands severely and remain rankling in the flesh. Another filled his mouth with live coals from a brazier, and walked around blowing out sparks. Another swallowed a living scorpion, a small snake, broken glass and nails. The spectator was in the midst of these enthusiasts, being touched by them in their antics, yet he could detect no foul play, except that he imagined the sword in the first-named experiment to have been driven into an old wound or between the skin and the flesh. It was to counteract the influence of the fire-eating marabouts that the French government sent over Robert Houdin, the ingenious mechanician, but though he eclipsed their wonders by tricks of electricity and sleight, he has left but a lame explanation of the "juggleries" of the Algerine saints.
THE GREAT MOSQUE, CONSTANTINA.
The worst attribute of these khouans is, that after having excited the ignorant Kabyles to many a losing war by their magnetism, they remain themselves behind the curtain, safe and sarcastic.
In the Moorish quarter of Constantina, where the streets are about five feet wide, you sit down to watch the perpetual come-and-go of the inhabitants. Taking a cup of fragrant coffee—which, as the reader knows, is in Eastern countries eaten at the same time that it is drunk—you sit on a stone bench of the coffee-house and contemplate mules, horses, asses, passengers, buyers, sellers, loungers, Arabs, Turks, Kabyles, Jews, Moors and spahis. On every side you hear the cry of "Balek! balek!" This means "Look out!" and the word is closely followed by the causative fact. The street is unpaved, the horse is unshod, the hoofs cannot be heard, and you have hardly time to efface yourself against a wall when a cavalier passes by like a careless torrent, scattering the white bornouses centrifugally from his pathway as he advances. The streets, as we observed, are very narrow. Each has its own manufacture. Here are the tailors; here, in this deafening alley, are the blacksmiths; farther on are the shoemakers, and you are driven mad with wonder at the quantities of slippers made for a people which goes eternally barefoot. Springing out of this dædal intricacy of booths and workshops rise the slender minarets of prayer, of which the principal one belongs to a mosque said to be the most beautiful in Algeria. The interior of this chief mosque is not deprived of ornament, having its columns of pink marble, its elliptical Moorish arches, and its tiles of painted fayence set in the walls. In the centre is the pulpit, coarsely painted red and blue, where the imaum recites his prayers. Three small, lofty windows are filled with carved lacework. The floor is spread with carpets for the knees of the rich, with matting for the poor. Over all rises the square, crescent-crowned minaret—no belfry, but a steeple where the chimes are rung by the human voice. Night and day, from the heights of their slender towers, the muezzins toll out their vibrating notes like a bell, inviting the faithful to prayers with the often-heard signal: "Allah ill' Allah: Mohammed resoul Allah!"