to preserve their warlike fame or to care for retiring, amalgamated with the natives. The inhabitants on the slopes of the Djordjora, reasonably supposed to have descended from the warriors of Genseric, build houses which amaze the traveler by their utter unlikeness to Moorish edifices and their resemblance to European structures. They make bornouses which sell all over Algeria, Morocco, Tunis and Tripoli, and have factories like those of the Pisans in the Middle Ages.

KABYLE SHOWING GERMANIC ORIGIN.

Contrast the square and stolid Kabyle head shown in the engraving on this page with the type of the Algerian Arab on page 494. The more we study them, or even rigidly compare our Arab with the amin of Kalaa, the more distinction we shall see between the Bedouin and either of his Kabyle compatriots. The amin, although rigged out as a perfect Arab, reveals the square jaw, the firm and large-cut mouth, the breadth about the temples, of the Germanic tribes: it is a head of much distinction, but it shows a large remnant of the purely animal force which entered into the strength of the Vandals and distinguished the Germans of Cæsar's day. As for the Kabyle of more vulgar position, take away his haik and his bornouse, trim the points of his beard, and we have a perfect German head. Beside these we set a representative Arab head, sketched in the streets of Algiers. See the feline characteristics, the pointed, drooping moustache and chin-tuft, the extreme retrocession of the nostrils, the thin, weak and cruel mouth, the retreating forehead, the filmed eye, the ennui, the terrestrial detachment, of the Arab. He is a dandy, a creature of alternate flash and dejection, a wearer of ornaments, a man proud of his striped hood and ornamental agraffes. The Kabyle, of sturdier stuff, hands his ragged garment to his son like a tattered flag, bidding him cherish and be proud of the rents made by Roumi bayonets.

TYPE OF ALGERIAN ARAB.

It must be admitted that the Kabyles, with a thousand faults, are far from the fatalism, the abuse of force and that merging of individualism which are found with the Islamite wherever he appears. Whence, then, have come these more humane tendencies, charitable customs and movements of compassion? There are respectable authorities who consider them, with emotion, as feeble gleams of the great Christian light which formerly, at its purest period, illuminated Northern Africa.

It is the opinion of some who have long been conversant with the Kabyles that the deeper you dive into their social mysteries the more traces you find of their having once been a Christian people. They observe, for instance, a set of statutes derived from their ancestors, and which, on points like suppression of thefts and murders, do not agree with the Koran. We have spoken of their name for the law—kanoun: evidently the resemblance of this to [Greek: chanôn] must be more than accidental. Another sign is the mark of the cross, tattooed on the women of many of the tribes. These fleshly inscriptions are an incarnate evidence of the Christian past of some of the Kabyles, particularly such as are probably of Vandal origin. They are found especially among the tribes of the Gouraya, are probably a result of the Vandal invasion, and consist in the mark or sign of the cross, half an inch in dimension, on their forehead, cheeks and the palms of their hands. It appears that all the natives who were found to be Christians were freed from certain taxes by their Aryan conquerors; and it was arranged that they should profess their faith by making the cross on their persons, which practice was thus universalized. The tattooing is of a beautiful blue color, and is more ornamental than the patches worn by our grandmothers.

Our final inference, then, is, that the Kabyles preserve strong traces of certain primitive customs, which in certain cases are attributable to a Christian origin.

A true city of romance, a Venice isolated by waves of mountains, and built upon piles whose beams are of living crystal, Kalaa, all but inaccessible, attracts the tourist as the roc's egg attracted Aladdin's wife. For ages it has been a city of refuge, a sanctuary for person and property in a land of anarchy. Nowhere else are the proud Kabyles so skillful and industrious—nowhere else are their women so much like Western women in beauty and freedom.

KABYLE WOMEN

The Kabyle woman preserves the liberty which the female of the Orient possessed in the old times, before the jealousy of Mohammed made her a bird in a cage, or, as the Arab poet says, "an attar which must not be given to the winds." In Kabylia the women talk and gossip with the men: their villages present pretty spectacles at sunset, when groups of workers and gossipers mingled are seen laughing, chatting and singing to the accompaniment of the drum. Some of these women are really handsome, and are freely decorated, even in public, with the singular enamels which are their peculiar manufacture, and with threads of gold in their graceful cheloukas or tunics.

But Kalaa, like the picturesque "Peasant's Nest" described by Cowper in his Task, pays one natural penalty for the rare beauty of its site. It pants on a rock whose gorges of lime are the seat of a perpetual thirst. In vain have the suffering natives sunk seven basins in one alley of the town, the cleft separating the quarter of the Son of David from that of the children of Jesus (Aissa). The water only trickles by drops, and, though plentiful in winter, deserts them altogether in the season when their air-hung gardens, planted in earth brought up from the plains, need it the most. As the mellowing of the season brings with it its plague of aridity, recourse is had to the river at the bottom of the ravine, the Oued-Hamadouch. Then from morning to night perpendicular chains of diminutive, shrewd donkeys are seen descending and ascending the precipice with great jars slung in network.

KABYLE GROUP.

But the Hamadouch itself in the sultry season is but a thread of water, easily exhausted by the needs of a population counting three thousand mouths. Then the folks of Kalaa would die of thirst were it not for the foresight of a marabout of celebrity, whom chance or miracle caused to discover a hidden spring at the bottom of the rock. By the aid of subscriptions among the rich he built a fountain over the sources of the spring.

It is a small Moorish structure, with two stone pilasters supporting a pointed arch. In the centre is an inscription forbidding to the pious admirers of the marabout the use of the fountain while a drop remains in the Hamadouch. To assist their fidelity, the spring is effectually closed except when all other sources have peremptorily failed, in the united opinion of three amins (Kabyle sheikhs). When the amins give permission the chains which restrain the mechanism are taken off, and the conduits are opened by means of iron handles operating on small valves