beacons
serving to guide tarnsmen. The last time I had been to Ar, that time I had
received the spurious message, to be delivered to Aemilianius, in Ar’s Station,
there had been no need of yellow ostraka, or permits, to enter the city. Such
devices, or precautions, had in the interim apparently been deemed necessary,
doubtless for purposes of security or to control the number of refugees pouring
into the city which, even earlier, had been considerable. Many had slept in the
streets. I had rented, at that time, a room in the insula of streets. One
permitted residence in Ar received the identificatory ostrakon, for example,
citizens, ambassadors, resident aliens, trade agents, and such, was a function
of heir owner’s possession of such ostraka. Others might enter the city on
permits, usually for the day, commencing at dawn and concluding at sundown.
Records were kept of visitors. A visitor whose permit had expired was the object
of the search of guardsmen. Too, guardsmen might, at their option, request the
presentation of either ostraka or permits. Ostaka were sometimes purchased
illegally. Sometimes men killed for them. The nature of the ostraka, for
example, taking different colors, being recoded, and so on.
I saw some fellows gathered about a filled, greased wineskin. There was much
laughter. I went over to watch. He who manages to balance on it for a given
time, usually an Ehn, wins both the skin and its contents. One pays a tarsk bit
for the chance to compete. It is extremely difficult, incidentally, to balance
on such an object, not only because of the slickness of the skin, heavily coated
with grease, but even more so because if its rotundity and unpredictable
movements, the wine surging within in. “Aii!” cried a fellow flailing about and
then spilling from its surface. There was much laughter. “Who is next?” called
the owner of the skin. This sort of thing is a sport common at peasant
festivals, incidentally, thought there, of course, usually far from a city,
within the circle of the palisade, the competition is free, the skin and wine
being donated by one fellow or another, usually as his gift to the festival to
which all in one way or another contribute, for example, by the donations of
produce, meat or firewood. At such festivals there are often various games, and
contests and prizes. Archery is popular with the peasants and combats with the
great staff. Sometimes there (pg. 37) is a choice of donated prizes for the
victors. For example, a bolt of red cloth, a tethered verr or a slave. More than
one urban girl, formerly a perfumed slave, sold into the countryside, who held
herself above peasants, despising them for their supposed filth and stink, had
found herself, kneeling and muchly roped, among such a set of prizes. And, to
her chagrin, she is likely to find that she is not the first chosen.
I was brushed by a fellow in the darkness. While I could still see him I checked
my wallet. It was there, intact. The two usual modalities in which such folks
work are to cut the strings of the wallet from the belt, carrying it away, or to
slit the bottom of the wallet, allowing the contents to slip into their hand.
Both actions require skill.
I saw a line of five slave girls, kneeling, abreast, their hands tied behind
their back. bits of meat were thrown to them, one after the other. A catch
scored two points for the master. A missed piece might be sought by any of the
girls, scrambling about, on their bellies. She who managed to obtain it received
one point for her master. The girls were encouraged from the sidelines, not only
by their masters but by the crowd as well, some of whom placed bets on the
outcome.
“Would you like to purchase a yellow ostrakon?” asked a fellow. I had hardly
heard him. I looked about, regarding him. His hood was muchly pulled about his
face. Were his offer genuine, I would indeed be eager to purchase such an
object.
“Such are