Редьярд Джозеф Киплинг
Soldiers Three
ON THE CITY WALL
Then she let them down by a cord through the window; for her house was upon the town-wall, and she dwelt upon the wall. —Joshua ii. 15.
Lalun is a member of the most ancient profession in the world. Lilith was her very-great-grandmamma, and that was before the days of Eve as every one knows. In the West, people say rude things about Lalun’s profession, and write lectures about it, and distribute the lectures to young persons in order that Morality may be preserved. In the East where the profession is hereditary, descending from mother to daughter, nobody writes lectures or takes any notice; and that is a distinct proof of the inability of the East to manage its own affairs.
Lalun’s real husband, for even ladies of Lalun’s profession in the East must have husbands, was a big jujube-tree. Her Mamma, who had married a fig-tree, spent ten thousand rupees on Lalun’s wedding, which was blessed by forty-seven clergymen of Mamma’s church, and distributed five thousand rupees in charity to the poor. And that was the custom of the land. The advantages of having a jujube-tree for a husband are obvious. You cannot hurt his feelings, and he looks imposing.
Lalun’s husband stood on the plain outside the City walls, and Lalun’s house was upon the east wall facing the river. If you fell from the broad window-seat you dropped thirty feet sheer into the City Ditch. But if you stayed where you should and looked forth, you saw all the cattle of the City being driven down to water, the students of the Government College playing cricket, the high grass and trees that fringed the river-bank, the great sand bars that ribbed the river, the red tombs of dead Emperors beyond the river, and very far away through the blue heat-haze, a glint of the snows of the Himalayas.
Wali Dad used to lie in the window-seat for hours at a time watching this view. He was a young Muhammadan who was suffering acutely from education of the English variety and knew it. His father had sent him to a Mission-school to get wisdom, and Wali Dad had absorbed more than ever his father or the Missionaries intended he should. When his father died, Wali Dad was independent and spent two years experimenting with the creeds of the Earth and reading books that are of no use to anybody.
After he had made an unsuccessful attempt to enter the Roman Catholic Church and the Presbyterian fold at the same time (the Missionaries found him out and called him names, but they did not understand his trouble), he discovered Lalun on the City wall and became the most constant of her few admirers. He possessed a head that English artists at home would rave over and paint amid impossible surroundings – a face that female novelists would use with delight through nine hundred pages. In reality he was only a clean-bred young Muhammadan, with pencilled eye-brows, small-cut nostrils, little feet and hands, and a very tired look in his eyes. By virtue of his twenty-two years he had grown a neat black beard which he stroked with pride and kept delicately scented. His life seemed to be divided between borrowing books from me and making love to Lalun in the window-seat. He composed songs about her, and some of the songs are sung to this day in the City from the Street of the Mutton-Butchers to the Copper-Smiths’ ward.
One song, the prettiest of all, says that the beauty of Lalun was so great that it troubled the hearts of the British Government and caused them to lose their peace of mind. That is the way the song is sung in the streets; but, if you examine it carefully and know the key to the explanation, you will find that there are three puns in it – on ‘beauty,’ ‘heart,’ and ‘peace of mind,’ – so that it runs: ‘By the subtlety of Lalun the administration of the Government was troubled and it lost such and such a man.’ When Wali Dad sings that song his eyes glow like hot coals, and Lalun leans back among the cushions and throws bunches of jasmine-buds at Wali Dad.
But first it is necessary to explain something about the Supreme Government which is above all and below all and behind all. Gentlemen come from England, spend a few weeks in India, walk round this great Sphinx of the Plains, and write books upon its ways and its works, denouncing or praising it as their own ignorance prompts. Consequently all the world knows how the Supreme Government conducts itself. But no one, not even the Supreme Government, knows everything about the administration of the Empire. Year by year England sends out fresh drafts for the first fighting-line, which is officially called the Indian Civil Service. These die, or kill themselves by overwork, or are worried to death or broken in health and hope in order that the land may be protected from death and sickness, famine and war, and may eventually become capable of standing alone. It will never stand alone, but the idea is a pretty one, and men are willing to die for it, and yearly the work of pushing and coaxing and scolding and petting the country into good living goes forward. If an advance be made all credit is given to the native, while the Englishmen stand back and wipe their foreheads. If a failure occurs the Englishmen step forward and take the blame. Overmuch tenderness of this kind has bred a strong belief among many natives that the native is capable of administering the country, and many devout Englishmen believe this also, because the theory is stated in beautiful English with all the latest political colour.
There be other men who, though uneducated, see visions and dream dreams, and they, too, hope to administer the country in their own way – that is to say, with a garnish of Red Sauce. Such men must exist among two hundred million people, and, if they are not attended to, may cause trouble and even break the great idol called Pax Britannic, which, as the newspapers say, lives between Peshawur and Cape Comorin. Were the Day of Doom to dawn to-morrow, you would find the Supreme Government ‘taking measures to allay popular excitement’ and putting guards upon the graveyards that the Dead might troop forth orderly. The youngest Civilian would arrest Gabriel on his own responsibility if the Archangel could not produce a Deputy Commissioner’s permission to ‘make music or other noises’ as the license says.
Whence it is easy to see that mere men of the flesh who would create a tumult must fare badly at the hands of the Supreme Government. And they do. There is no outward sign of excitement; there is no confusion; there is no knowledge. When due and sufficient reasons have been given, weighed and approved, the machinery moves forward, and the dreamer of dreams and the seer of visions is gone from his friends and following. He enjoys the hospitality of Government; there is no restriction upon his movements within certain limits; but he must not confer any more with his brother dreamers. Once in every six months the Supreme Government assures itself that he is well and takes formal acknowledgment of his existence. No one protests against this detention, because the few people who know about it are in deadly fear of seeming to know him; and never a single newspaper ‘takes up his case’ or organises demonstrations on his behalf, because the newspapers of India have got behind that lying proverb which says the Pen is mightier than the Sword, and can walk delicately.
So now you know as much as you ought about Wali Dad, the educational mixture, and the Supreme Government.
Lalun has not yet been described. She would need, so Wali Dad says, a thousand pens of gold and ink scented with musk. She has been variously compared to the Moon, the Dil Sagar Lake, a spotted quail, a gazelle, the Sun on the Desert of Kutch, the Dawn, the Stars, and the young bamboo. These comparisons imply that she is beautiful exceedingly according to the native standards, which are practically the same as those of the West. Her eyes are black and her hair is black, and her eyebrows are black as leeches; her mouth is tiny and says witty things; her hands are tiny and have saved much money; her feet are tiny and have trodden on the naked hearts of many men. But, as Wali Dad sings: ‘Lalun is Lalun, and when you have said that you have only come to the Beginnings of Knowledge.’
The little house on the City wall was just big enough to hold Lalun, and her maid, and a pussy-cat with a silver collar. A big pink and blue cut-glass chandelier hung from the ceiling of the reception room. A petty Nawab had given Lalun the horror, and she kept it for politeness’ sake. The floor of the room was of polished chunam, white as curds. A latticed window of carved wood was set in one wall; there was a profusion of squabby pluffy cushions and fat carpets everywhere, and Lalun’s silver huqa, studded with turquoises, had a special little carpet all to its shining self. Wali Dad was nearly as permanent a fixture as the chandelier. As I have said, he lay in the window-seat and meditated on Life and Death and Lalun – specially Lalun. The feet of the young men of the City tended to her doorways and then – retired, for Lalun was a particular maiden, slow of speech, reserved of mind, and not in the least inclined to orgies which were nearly certain to end in strife. ‘If I am of no value, I am unworthy of this honour,’ said Lalun. ‘If I am of value, they are unworthy of Me.’ And that was a crooked sentence.
In the long hot nights of latter April and May all the City seemed to assemble in Lalun’s little white room to smoke and to talk. Shiahs of the grimmest and most uncompromising persuasion; Sufis who had lost all belief in the Prophet and retained but little in God; wandering Hindu priests passing southward on their way to the Central India fairs and other affairs; Pundits in black gowns, with spectacles on their noses and undigested wisdom in their insides; bearded headmen of the wards; Sikhs with all the details of the latest ecclesiastical scandal in the Golden Temple; red-eyed priests from beyond the Border, looking like trapped wolves and talking like ravens; M. A.‘s of the University, very superior and very voluble – all these people and more also you might find in the white room. Wali Dad lay in the window-seat and listened to the talk.
‘It is Lalun’s salon’ said Wali Dad to me, ‘and it is electic – is not that the word? Outside of a Freemason’s Lodge I have never seen such gatherings. There I dined once with a Jew-a Yahoudi!’ He spat into the City Ditch with apologies for allowing national feelings to overcome him. ‘Though I have lost every belief in the world,’ said he, ‘and try to be proud of my losing, I cannot help hating a Jew. Lalun admits no Jews here.’
‘But what in the world do all these men do?’ I asked.
‘The curse of our country,’ said Wali Dad. ‘They talk. It is like the Athenians – always hearing and telling some new thing. Ask the Pearl and she will show you how much she knows of the news of the City and the Province. Lalun knows everything.’
‘Lalun,’ I said at random – she was talking to a gentleman of the Kurd persuasion who had come in from God-knows-where – ‘when does the 175th Regiment go to Agra?’
‘It does not go at all,’ said Lalun, without turning her head. ‘They have ordered the 118th to go in its stead. That Regiment goes to Lucknow in three months, unless they give a fresh order.’
‘That is so,’ said Wali Dad without a shade of doubt. ‘Can you, with your telegrams and your newspapers, do better? Always hearing and telling some new thing,’ he went on. ‘My friend, has your God ever smitten a European nation for gossiping in the bazars? India has gossiped for centuries – always standing in the bazars until the soldiers go by. Therefore – you are here today instead of starving in your own country, and I am not a Muhammadan – I am a Product – a Demnition Product. That also I owe to you and yours: that I cannot make an end to my sentence without quoting from your authors.’ He pulled at the huqa and mourned, half feelingly, half in earnest, for the shattered hopes of his youth. Wali Dad was always mourning over something or other – the country of which he despaired, or the creed in which he had lost faith, or the life of the English which he could by no means understand.
Lalun never mourned. She played little songs on the sitar, and to hear her sing, ‘O Peacock, cry again,’ was always a fresh pleasure. She knew all the songs that have ever been sung, from the war-songs of the South that make the old men angry with the young men and the young men angry with the State, to the love-songs of the North where the swords whinny-whicker like angry kites in the pauses between the kisses, and the Passes fill with armed men, and the Lover is torn from his Beloved and cries, Ai, Ai, Ai! evermore. She knew how to make up tobacco for the huqa so that it smelt like the Gates of Paradise and wafted you gently through them. She could embroider strange things in gold and silver, and dance softly with the moonlight when it came in at the window. Also she knew the hearts of men, and the heart of the City, and whose wives were faithful and whose untrue, and more of the secrets of the Government Offices than are good to be set down in this place. Nasiban, her maid, said that her jewellery was worth ten thousand pounds, and that, some night, a thief would enter and murder her for its possession; but Lalun said that all the City would tear that thief limb from limb, and that he, whoever he was, knew it.
So she took her sitar and sat in the window-seat and sang a song of old days that had been sung by a girl of her profession in an armed camp on the eve of a great battle – the day before the Fords of the Jumna ran red and Sivaji fled fifty miles to Delhi with a Toorkh stallion at his horse’s tail and another Lalun on his saddle-bow. It was what men call a Mahratta laonee, and it said: —
Their warrior forces Chimajee
Before the Peishwa led,
The Children of the Sun and Fire
Behind him turned and fled.
And the chorus said: —
With them there fought who rides so free
With a sword and turban red,
The warrior-youth who earns his fee
At peril of his head.
‘At peril of his head,’ said Wali Dad in English to me. ‘Thanks to your Government, all our heads are protected, and with the educational facilities at my command’ – his eyes twinkled wickedly – ‘I might be a distinguished member of the local administration. Perhaps, in time, I might even be a member of a Legislative Council.’
‘Don’t speak English,’ said Lalun, bending over her sitar afresh. The chorus went out from the City wall to the blackened wall of Fort Amara which dominates the City. No man knows the precise extent of Fort Amara. Three kings built it hundreds of years ago, and they say that there are miles of underground rooms beneath its walls. It is peopled with many ghosts, a detachment of Garrison Artillery and a Company of Infantry. In its prime it held ten thousand men and filled its ditches with corpses.
‘At peril of his head,’ sang Lalun again and again.
A head moved on one of the Ramparts – the gray head of an old man – and a voice, rough as shark-skin on a sword-hilt, sent back the last line of the chorus and broke into a song that I could not understand, though Lalun and Wali Dad listened intently.
‘What is it?’ I asked. ‘Who is it?’
‘A consistent man,’ said Wali Dad. ‘He fought you in ‘46, when he was a warrior-youth; refought you in ‘57, and he tried to fight you in ‘71, but you had learned the trick of blowing men from guns too well. Now he is old; but he would still fight if he could.’
‘Is he a Wahabi, then? Why should he answer to a Mahratta laonee if he be Wahabi – or Sikh?’ said I.
‘I do not know,’ said Wali Dad. ‘He has lost, perhaps, his religion. Perhaps he wishes to be a King. Perhaps he is a King. I do not know his name.’
‘That is a lie, Wali Dad. If you know his career you must know his name.’
‘That is quite true. I belong to a nation of liars. I would rather not tell you his name. Think for yourself.’
Lalun finished her song, pointed to the Fort, and said simply: ‘Khem Singh.’
‘Hm,’ said Wali Dad. ‘If the Pearl chooses to tell you the Pearl is a fool.’
I translated to Lalun, who laughed. ‘I choose to tell what I choose to tell. They kept Khem Singh in Burma,’ said she. ‘They kept him there for many years until his mind was changed in him. So great was the kindness of the Government. Finding this, they sent him back to his own country that he might look upon it before he died. He is an old man, but when he looks upon this country his memory will come. Moreover, there be many who remember him.’
‘He is an Interesting Survival,’ said Wali Dad, pulling at the huqa. ‘He returns to a country now full of educational and political reform, but, as the Pearl says, there are many who remember him. He was once a great man. There will never be any more great men in India. They will all, when they are boys, go whoring after strange gods, and they will become citizens – “fellow-citizens” – “illustrious fellow-citizens.” What is it that the native papers call them?’
Wali Dad seemed to be in a very bad temper. Lalun looked out of the window and smiled into the dust-haze. I went away thinking about Khem Singh who had once made history with a thousand followers, and would have been a princeling but for the power of the Supreme Government aforesaid.
The Senior Captain Commanding Fort Amara was away on leave, but the Subaltern, his Deputy, had drifted down to the Club, where I found him and enquired of him whether it was really true that a political prisoner had been added to the attractions of the Fort. The Sub-altern explained at great length, for this was the first time that he had held Command of the Fort, and his glory lay heavy upon him.
‘Yes,’ said he, ‘a man was sent in to me about a week ago from down the line – a thorough gentleman whoever he is. Of course I did all I could for him. He had his two servants and some silver cooking-pots, and he looked for all the world like a native officer. I called him Subadar Sahib; just as well to be on the safe side, y’know. “Look here, Subadar Sahib,” I said, “you’re handed over to my authority, and I’m supposed to guard you. Now I don’t want to make your life hard, but you must make things easy for me. All the Fort is at your disposal, from the flagstaff to the dry ditch, and I shall be happy to entertain you in any way I can, but you mustn’t take advantage of it. Give me your word that you won’t try to escape, Subadar Sahib, and I’ll give you my word that you shall have no heavy guard put over you.” I thought the best way of getting at him was by going at him straight, y’know; and it was, by Jove! The old man gave me his word, and moved about the Fort as contented as a sick crow. He’s a rummy chap – always asking to be told where he is and what the buildings about him are. I had to sign a slip of blue paper when he turned up, acknowledging receipt of his body and all that, and I’m responsible, y’know, that he doesn’t get away. Queer thing, though, looking after a Johnnie old enough to be your grandfather isn’t it? Come to the Fort one of these days and see him?’
For reasons which will appear, I never went to the Fort while Khem Singh was then within its walls. I knew him only as a gray head seen from Lalun’s window – a gray head and a harsh voice. But natives told me that, day by day, as he looked upon the fair lands round Amara, his memory came back to him and, with it, the old hatred against the Government that had been nearly effaced in far-off Burma. So he raged up and down the West face of the Fort from morning till noon and from evening till the night, devising vain things in his heart, and croaking war-songs when Lalun sang on the City wall. As he grew more acquainted with the Subaltern he unburdened his old heart of some of the passions that had withered it. ‘Sahib,’ he used to say, tapping his stick against the parapet, ‘when I was a young man I was one of twenty thousand horsemen who came out of the City and rode round the plain here. Sahib, I was the leader of a hundred, then of a thousand, then of five thousand, and now!’ – he pointed to his two servants. ‘But from the beginning to to-day I would cut the throats of all the Sahibs in the land if I could. Hold me fast, Sahib, lest I get away and return to those who would follow me. I forgot them when I was in Burma, but now that I am in my own country again, I remember everything.’
‘Do you remember that you have given me your Honour not to make your tendance a hard matter?’ said the Subaltern.
‘Yes, to you, only to you, Sahib,’ said Khem Singh. ‘To you because you are of a pleasant countenance. If my turn comes again, Sahib, I will not hang you nor cut your throat.’
‘Thank you,’ said the Subaltern gravely, as he looked along the line of guns that could pound the City to powder in half an hour. ‘Let us go into our own quarters, Khem Singh. Come and talk with me after dinner.’
Khem Singh would sit on his own cushion at the Subaltern’s feet, drinking heavy, scented anise-seed brandy in great gulps, and telling strange stories of Fort Amara, which had been a palace in the old days, of Begums and Ranees tortured to death – aye, in the very vaulted chamber that now served as a Mess-room; would tell stories of Sobraon that made the Subaltern’s cheeks flush and tingle with pride of race, and of the Kuka rising from which so much was expected and the foreknowledge of which was shared by a hundred thousand souls. But he never told tales of ‘57 because, as he said, he was the Subaltern’s guest, and ‘57 is a year that no man, Black or White, cares to speak of. Once only, when the anise-seed brandy had slightly affected his head, he said: ‘Sahib, speaking now of a matter which lay between Sobraon and the affair of the Kukas, it was ever a wonder to us that you stayed your hand at all, and that, having stayed it, you did not make the land one prison. Now I hear from without that you do great honour to all men of our country and by your own hands are destroying the Terror of your Name which is your strong rock and defence. This is a foolish thing. Will oil and water mix? Now in ‘57 – ’
‘I was not born then, Subadar Sahib,’ said the Subaltern, and Khem Singh reeled to his quarters.
The Subaltern would tell me of these conversations at the Club, and my desire to see Khem Singh increased. But Wali Dad, sitting in the window-seat of the house on the City wall, said that it would be a cruel thing to do, and Lalun pretended that I preferred the society of a grizzled old Sikh to hers.
‘Here is tobacco, here is talk, here are many friends and all the news of the City, and, above all, here is myself. I will tell you stories and sing you songs, and Wali Dad will talk his English nonsense in your ears. Is that worse than watching the caged animal yonder? Go to-morrow, then, if you must, but to-day such and such an one will be here, and he will speak of wonderful things.’
It happened that To-morrow never came, and the warm heat of the latter Rains gave place to the chill of early October almost before I was aware of the flight of the year. The Captain commanding the Fort returned from leave and took over charge of Khem Singh according to the laws of seniority. The Captain was not a nice man. He called all natives ‘niggers,’ which, besides being extreme bad form, shows gross ignorance.
‘What’s the use of telling off two Tommies to watch that old nigger?’ said he.
‘I fancy it soothes his vanity,’ said the Subaltern. ‘The men are ordered to keep well out of his way, but he takes them as a tribute to his importance, poor old wretch.’
‘I won’t have Line men taken off regular guards in this way. Put on a couple of Native Infantry.’
‘Sikhs?’ said the Subaltern, lifting his eyebrows.
‘Sikhs, Pathans, Dogras – they’re all alike, these black vermin,’ and the Captain talked to Khem Singh in a manner which hurt that old gentleman’s feelings. Fifteen years before, when he had been caught for the second time, every one looked upon him as a sort of tiger. He liked being regarded in this light. But he forgot that the world goes forward in fifteen years, and many Subalterns are promoted to Captaincies.
‘The Captain-pig is in charge of the Fort?’ said Khem Singh to his native guard every morning. And the native guard said: ‘Yes, Subadar Sahib,’ in deference to his age and his air of distinction; but they did not know who he was.
In those days the gathering in Lalun’s little white room was always large and talked more than before.
‘The Greeks,’ said Wali Dad who had been borrowing my books, ‘the inhabitants of the city of Athens, where they were always hearing and telling some new thing, rigorously secluded their women – who were fools. Hence the glorious institution of the heterodox women – is it not? – who were amusing and not fools. All the Greek philosophers delighted in their company. Tell me, my friend, how it goes now in Greece and the other places upon the Continent of Europe. Are your women-folk also fools?’
‘Wali Dad,’ I said, ‘you never speak to us about your women-folk and we never speak about ours to you. That is the bar between us.’
‘Yes,’ said Wali Dad, ‘it is curious to think that our common meeting-place should be here, in the house of a common – how do you call her?’ He pointed with the pipe-mouth to Lalun.
‘Lalun is nothing but Lalun,’ I said, and that was perfectly true. ‘But if you took your place in the world, Wali Dad, and gave up dreaming dreams – ’
‘I might wear an English coat and trouser. I might be a leading Muhammadan pleader. I might be received even at the Commissioner’s tennis-parties where the English stand on one side and the natives on the other, in order to promote social intercourse throughout the Empire. Heart’s Heart,’ said he to Lalun quickly, ‘the Sahib says that I ought to quit you.’
‘The Sahib is always talking stupid talk,’ returned Lalun with a laugh. ‘In this house I am a Queen and thou art a King. The Sahib’ – she put her arms above her head and thought for a moment – ‘the Sahib shall be our Vizier – thine and mine, Wali Dad – because he has said that thou shouldst leave me.’
Wali Dad laughed immoderately, and I laughed too. ‘Be it so,’ said he. ‘My friend, are you willing to take this lucrative Government appointment? Lalun, what shall his pay be?’
But Lalun began to sing, and for the rest of the time there was no hope of getting a sensible answer from her or Wali Dad. When the one stopped, the other began to quote Persian poetry with a triple pun in every other line. Some of it was not strictly proper, but it was all very funny, and it only came to an end when a fat person in black, with gold pince-nez, sent up his name to Lalun, and Wali Dad dragged me into the twinkling night to walk in a big rose-garden and talk heresies about Religion and Governments and a man’s career in life.
The Mohurrum, the great mourning-festival of the Muhammadans, was close at hand, and the things that Wali Dad said about religious fanaticism would have secured his expulsion from the loosest-thinking Muslim sect. There were the rose-bushes round us, the stars above us, and from every quarter of the City came the boom of the big Mohurrum drums. You must know that the City is divided in fairly equal proportions between the Hindus and the Musalmans, and where both creeds belong to the fighting races, a big religious festival gives ample chance for trouble. When they can – that is to say when the authorities are weak enough to allow it – the Hindus do their best to arrange some minor feast-day of their own in time to clash with the period of general mourning for the martyrs Hasan and Hussain, the heroes of the Mohurrum. Gilt and painted paper presentations of their tombs are borne with shouting and wailing, music, torches, and yells, through the principal thoroughfares of the City, which fakements are called tazias. Their passage is rigorously laid down beforehand by the Police, and detachments of Police accompany each tazia, lest the Hindus should throw bricks at it and the peace of the Queen and the heads of Her loyal subjects should thereby be broken. Mohurrum time in a ‘fighting’ town means anxiety to all the officials, because, if a riot breaks out, the officials and not the rioters are held responsible. The former must foresee everything, and while not making their precautions ridiculously elaborate, must see that they are at least adequate.
‘Listen to the drums!’ said Wali Dad. ‘That is the heart of the people – empty and making much noise. How, think you, will the Mohurrum go this year? I think that there will be trouble.’
He turned down a side-street and left me alone with the stars and a sleepy Police patrol. Then I went to bed and dreamed that Wali Dad had sacked the City and I was made Vizier, with Lalun’s silver huqa for mark of office.
All day the Mohurrum drums beat in the City, and all day deputations of tearful Hindu gentlemen besieged the Deputy Commissioner with assurances that they would be murdered ere next dawning by the Muhammadans. ‘Which,’ said the Deputy Commissioner, in confidence to the Head of Police, ‘is a pretty fair indication that the Hindus are going to make ‘emselves unpleasant. I think we can arrange a little surprise for them. I have given the heads of both Creeds fair warning. If they choose to disregard it, so much the worse for them.’
There was a large gathering in Lalun’s house that night, but of men that I had never seen before, if I except the fat gentleman in black with the gold pince-nez. Wali Dad lay in the window-seat, more bitterly scornful of his Faith and its manifestations than I had ever known him. Lalun’s maid was very busy cutting up and mixing tobacco for the guests. We could hear the thunder of the drums as the processions accompanying each tazia marched to the central gathering-place in the plain outside the City, preparatory to their triumphant re-entry and circuit within the walls. All the streets seemed ablaze with torches, and only Fort Amara was black and silent.
