A melancholy Arab offered to show us round the town. Knowing how hard it is to find one’s way in these smelly labyrinths, we accepted his offer. His knowledge of French was limited; so too, in consequence, was the information he gave us. He employed what I may call the Berlitz method. Thus, when a column of whirling sand rose up and jumped at us round the corner of a street, our guide turned to us and said, pointing: “Poussiere.” We might have guessed it ourselves.
He led us interminably through narrow, many-cornered streets, between eyeless walls, half crumbled and tottering.
“Village,” he explained. “Tres plaisant.” We did not altogether agree with him.
A walk through an Arab village is reminiscent of walks through Ostia or Pompeii. Roman remains are generally in a better state of preservation, and cleaner; that is all. One is astonished to see, among these dusty ruins, white-robed families crouching over their repasts.
Our guide patted a brown mud wall.
“Briques,” he said, and repeated the word several times, so that we might be certain what he meant.
These bricks, which are of sun-dried mud, are sometimes, on the facades of the more considerable houses, arranged in a series of simple and pleasing patterns—diamonds, quincunxes, hexagons. A local art which nobody now takes the trouble to practice—nobody, that is, except the Europeans, who, with characteristic energy, have used and wildly abused the traditional ornamentation on the walls of the station and the principal hotel. It is a curious and characteristic fact that, whenever in Tunisia one sees a particularly Oriental piece of architecture, it is sure to have been built by the French, since 1881. The cathedral of Carthage, the law courts and schools of Tunis—these are more Moorish than the Alhambra, Moorish as only Oriental tea-rooms in Paris or London can be Moorish. In thirty years the French have produced buildings more typically and intensely Arabian than the Arabs themselves contrived to do in the course of thirteen centuries.
We passed into the market-place.
“Viande,” said our guide, fingering as he passed a well-thumbed collop of mutton, lying among the dust and flies on a little booth.
We nodded.
“Tres joli,” commented our guide. “Tres plaisant.” Noisily he spat on the ground. The proprietor of the booth spat too. We hurried away; it needs time to grow inured to Tunisian habits. These frightful hoickings in the throat, these sibilant explosions and semi-liquid impacts are almost the national music of the country.
There are in the desert of southern Tunisia three great oases. These are all of much the same size, each consisting of some six or seven thousand acres of cultivated ground, and are all three remarkable for their numerous and copious springs. In the middle of the desert, suddenly, a hundred fountains come welling out of the sand; rivers run, a network of little canals is dug. An innumerable forest of date palms springs up—a forest whose undergrowth is corn and roses, vines and apricot trees, olives and pomegranates, pepper trees, castor-oil trees, banana trees, every precious plant of the temperate and the sub-tropical zones. No rain falls on these little Edens—except on the days of my arrival—but the springs, fed from who knows what distant source, flow inexhaustibly and have flowed at least since Roman times. Islanded among the sands, their green luxuriance is a standing miracle. That it should have been in a desert, with here and there such islands of palm trees, that Judaism and Mohammedanism took their rise is a thing which, since I have seen an oasis, astonishes me. The religion which, in such a country, would naturally suggest itself to me would be no abstract monotheism, but the adoration of life, of the forces of green and growing nature. In an oasis, it seems to me, the worship of Pan and of the Great Mother should be celebrated with an almost desperate earnestness. The nymphs of water and of trees ought surely, here, to receive a passionate gratitude. In the desert, I should infallibly have invented the Greek mythology. The Jews and the Arabs discovered Jahweh and Allah. I find it strange.
Of the three great Tunisian oases, my favorite is Nefta. Gabes runs it close for beauty, while the proximity of the sea gives it a charm which Nefta lacks. But, on the other hand, Gabes is less fertile than Nefta and, socially, more sophisticated. There must be the best part of two hundred Europeans living at Gabes. There is dancing once a week at the hotel. Gabes is quite the little Paris. The same objection applies to Tozeur, which has a railway station and positively teems with French officials. Nefta, with fourteen thousand Arabs, has a white population of a dozen or thereabouts. A hundred Frenchmen can always make a Paris; twelve, I am happy to say, cannot. The only non-Arabian feature of Nefta is its hotel, which is clean, comfortable, French and efficient. At Nefta one may live among barbarians, in the Middle Ages, and at the same tune, for thirty francs a day, enjoy the advantages of contemporary Western civilization. What could be more delightful?
We set off next morning by car, across the desert. Every now and then we passed a camel, a string of camels. Their owners walked or rode on asses beside them. The womenfolk were perched among the baggage on the hump—a testimony, most eloquent in this Mohammedan country, to the great discomfort of camel riding. Once we met a small Citroen lorry, crammed to overflowing with white-robed Arabs. In the Sahara, the automobile has begun to challenge the supremacy of the camel. Motor buses now ply across the desert. A line, we were told, was shortly to be inaugurated between Nefta and Touggourt, across two hundred kilometers of sand. In a few years, no doubt, we shall all have visited Lake Tchad and Timbuctoo. Should one be glad or sorry? I find it difficult to decide.
The hotel at Nefta is a long low building, occupying one whole side of the market-square. From your bedroom window you watch the Arabs living; they do it unhurriedly and with a dignified inefficiency. Endlessly haggling, they buy and sell. The vendor offers a mutton chop, slightly soiled; the buyer professes himself outraged by a price which would be exorbitant if the goods were spotlessly first-hand. It takes them half an hour to come to a compromise. On the ground white bundles doze in the sun; when the sun grows too hot, they roll a few yards and doze again in the shade. The notables of the town, the rich proprietors of palm trees, stroll past with the dignity of Roman senators. Their garments are of the finest wool; they carry walking sticks; they wear European shoes and socks, and on their bare brown calves—a little touch entirely characteristic of the real as opposed to the literary East—pale mauve or shell-pink sock suspenders. Wild men ride in from the desert. Some of them, trusting to common sense as well as Allah to preserve them from ophthalmia, wear smoked motor goggles. With much shouting, much reverberant thumping of dusty, moth-eaten hides, a string of camels is driven in. They kneel, they are unloaded. Supercilious and haughty, they turn this way and that, like the dowagers of very aristocratic families at a plebeian evening party. Then, all at once, one of them stretches out its long neck limply along the ground and shuts its eyes. The movement is one of hopeless weariness; the grotesque animal is suddenly pathetic. And what groanings, what gurglings in the throat, what enormous sighs when their masters begin to reload them! Every additional package evokes a bubbling protest, and when at last they have to rise from their knees, they moan as though their hearts were broken. Blind beggars sit patiently awaiting the alms they never receive. Their raw eyelids black with flies, small children play contentedly in the dust. If Allah wills it, they too will be blind one day: blessed be the name of Allah.
Sitting at our window, we watch the spectacle. And at night, after a pink and yellow sunset with silhouetted palm trees and domes against the sky (for my taste, I am afraid, altogether too like the colored plates in the illustrated Bible), at night huge stars come out in the indigo sky, the cafes are little caves of yellow light, draped figures move in the narrow streets with lanterns in their hands, and on the flat roofs of the houses one sees the prowling shadows of enormous watchdogs. There is silence, the silence of the desert: from time to time there comes to us, very distinctly, the distant sound of spitting.