Читать книгу The Pacha of Many Tales - Фредерик Марриет - Страница 4

That your highness should wish for an explanation of the very doubtful language which you overheard last night, I am not surprised; but I trust you will acknowledge, when I have finished my narrative, that I was fully justified in the expressions which I made use of. I am by birth (as my dress denotes) a fellah of this country, but I was not always so poor as I am now. My father was the possessor of many camels, which he let out for hire to the merchants of the different caravans which annually leave this city. When he died, I came into possession of his property, and the good-will of those whom he had most faithfully served. The consequence was, that I had full employ, my camels were always engaged; and, as I invariably accompanied them that they might not be ill-treated, I have several times been to Mecca, as this ragged green turban will testify. My life was one of alternate difficulty and enjoyment. I returned to my wife and children with delight after my journeys of suffering and privation, and fully appreciated the value of my home from the short time that my occupation would permit me to remain there. I worked hard, and became rich.

It was during a painful march through the desert with one of the caravans, that a favourite she-camel foaled. At first it was my intention to leave the young one to its fate, as my camels had already suffered much; but, on examination, the creature showed such strength and symmetry that I resolved to bring it up. I therefore divided half of one of the loads between the other camels, and tied the foal upon the one which I had partly relieved for the purpose. We arrived safely at Cairo; and, as the little animal grew up, I had more than ever reason to be satisfied that I had saved its life. All good judges considered it a prodigy of beauty and strength; and prophesied that it would some day be selected as the holy camel to carry the Koran in the pilgrimage to Mecca. And so it did happen about five years afterwards, during which interval I accompanied the caravans as before; and each year added to my wealth.

My camel had by this time arrived to his full perfection; he stood nearly three feet higher than any other; and, when the caravan was preparing, I led him to the sheiks, and offered him as a candidate for the honour. They would have accepted him immediately, had it not been for a maribout, who, for some reason or another, desired them not to employ him, asserting that the caravan would be unlucky if my camel was the bearer of the holy Koran.

As this man was considered to be a prophet, the sheiks were afraid, and would not give a decided answer. Irritated at the maribout’s interference, I reviled him; he raised a hue and cry against me; and, being joined by the populace, I was nearly killed. As I hastened away, the wretch threw some sand after me, crying out, “Thus shall the caravan perish from the judgment of heaven, if that cursed camel is permitted to carry the holy word of the Prophet.” The consequence was, that an inferior camel was selected, and I was disappointed. But on the ensuing year the maribout was not at Cairo; and, as there was no animal equal to mine in beauty, it was chosen by the sheiks without a dissentient voice.

I hastened home to my wife, overjoyed with my good fortune, which I hoped would bring a blessing upon my house. She was equally delighted, and my beautiful camel seemed also to be aware of the honour to which he was destined, as he repaid our caresses, curving and twisting his long neck, and laying his head upon our shoulders.

The caravan assembled: it was one of the largest which for many years had quitted Cairo, amounting in all to eighteen thousand camels. You may imagine my pride when, as the procession passed through the streets, I pointed out to my wife the splendid animal, with his bridle studded with jewels and gold, led by the holy sheiks in their green robes, carrying on his back the chest which contained the law of our prophet, looking proudly on each side of him as he walked along, accompanied by bands of music, and the loud chorus of the singing men and women.

As on the ensuing day the caravan was to form outside of the town, I returned home to my family, that I might have the last of their company, having left my other camels, who were hired by the pilgrims, in charge of an assistant who accompanied me in my journeys. The next morning I bade adieu to my wife and children; and was quitting the house, when my youngest child, who was about two years old, called to me, and begged me to return one moment, and give her a farewell caress. As I lifted her in my arms, she, as usual, put her hand into the pocket of my loose jacket to search, as I thought, for the fruit that I usually brought home for her when I returned from the bazaar; but there was none there: and having replaced her in the arms of her mother, I hastened away that I might not be too late at my post. Your highness is aware that we do not march one following another, as most caravans do, but in one straight line abreast. The necessary arrangement occupies the whole day previous to the commencement of our journey, which takes place immediately after the sun goes down. We set off that evening; and after a march of two nights, arrived at Adjeroid, where we remained three days, to procure our supplies of water from Suez, and to refresh the animals, previous to our forced march over the desert of El Tyh.

The last day of our repose, as I was smoking my pipe, with my camels kneeling down around me, I perceived a herie (a swift dromedary) coming from the direction of Cairo, at a very swift pace; it passed by me like a flash of lightning, but still I had sufficient time to recognise in its rider the maribout who had prophesied evil if my camel was employed to carry the Koran on the pilgrimage of the year before.

The maribout stopped his dromedary at the tent of the emir Hadjy, who commanded the caravan. Anxious to know the reason of his following us, which I had a foreboding was connected with my camel, I hastened to the spot. I found him haranguing the emir and the people who had surrounded him, denouncing woe and death to the whole caravan if my camel was not immediately destroyed, and another selected in his stead. Having for some time declaimed in such an energetic manner as to spread consternation throughout the camp, he turned his dromedary again to the west, and in a few minutes was out of sight.

The emir was confused; murmurings and consultations were arising among the crowd. I was afraid that they would listen to the suggestions of the maribout; and, alarmed for my camel, and the loss of the honour conferred upon him, I was guilty of a lie.

“O! emir,” said I, “listen not to that man who is mine enemy: he came to my house, he ate of my bread, and would have been guilty of the basest ingratitude by seducing the mother of my children; I drove him from my door, and thus would he revenge himself. So may it fare with me, and with the caravan, as I speak the truth.”

I was believed; the injunctions of the maribout were disregarded, and that night we proceeded on our march through the plains of El Tyh.

As your highness has never yet made a pilgrimage, you can have no conception of the country which we had to pass through: it was one vast region of sand, where the tracks of those who pass over it are obliterated by the wind—a vast sea without water—an expanse of desolation. We plunged into the desert; and as the enormous collection of animals, extending as far as the eye could reach, held their noiseless way, it seemed as if it were the passing by of shadows.

We met with no accident, notwithstanding the prophecies of the maribout; and, after a fatiguing march of seven nights, arrived safely at Nakhel, where we replenished our exhausted water-skins. Those whom I knew joked with me, when we met at the wells, at the false prophecies of my enemy. We had now three days of severe fatigue to encounter before we arrived at the castle of Akaba, and we recommenced our painful journey.

It was on the morning of the second day, about an hour after we had pitched our tents, that the fatal prophecy of the maribout, and the judgment of Allah upon me, for the lie which I had called on him to witness, was fulfilled.

A dark cloud appeared upon the horizon; it gradually increased, changing to a bright yellow; then rose and rose until it had covered one half of the firmament, when it suddenly burst upon us in a hurricane which carried every thing before it, cutting off mountains of sand at the base, and hurling them upon our devoted heads. The splendid tent of the emir, which first submitted to the blast, passed close to me, flying along with the velocity of the herie, while every other was either levelled to the ground or carried up into the air, and whirled about in mad gyration.

Moving pillars of sand passed over us, overthrowing and suffocating man and beast; the camels thrust their muzzles into the ground, and, profiting by their instinct, we did the same, awaiting our fate in silence and trepidation. But the simoom had not yet poured upon us all its horrors: in a few minutes nothing was to be distinguished—all was darkness, horrible darkness, rendered more horrible by the ravings of dying men, the screams of women, and the mad career of horses and other animals, which breaking their cords, trod down thousands in their endeavours to escape from the overwhelming fury of the desert storm.

I had laid myself down by one of my camels, and thrusting my head under his side, awaited my death with all the horror of one who felt that the wrath of heaven was justly poured upon him. For an hour I remained in that position, and surely there can be no pains in hell greater than those which I suffered during that space of time. The burning sand forced itself into my garments, the pores of any skin were closed, I hardly ventured to breathe the hot blast which was offered as the only means of protracted existence. At last I fetched my respiration with greater freedom, and no more heard the howling of the blast. Gradually I lifted up my head, but my eyes had lost their power, I could distinguish nothing but a yellow glare. I imagined that I was blind, and what chance could there be for a man who was blind in the desert of El Tyh? Again I laid my head down, thought of my wife and children, and abandoning myself to despair, I wept bitterly.

The tears that I shed had a resuscitating effect upon my frame. I felt revived, and again lifted up my head—I could see! I prostrated myself in humble thanksgiving to Allah, and then rose upon my feet. Yes, I could see; but what a sight was presented to my eyes! I could have closed them for ever with thankfulness. The sky was again serene, and the boundless prospect uninterrupted as before; but the thousands who accompanied me, the splendid gathering of men and beast, where were they? Where was the emir Hadjy and his guards? where the mamelukes, the agas, the janissaries, and the holy sheiks? the sacred camel, the singers, and musicians? the varieties of nations and tribes who had joined the caravan? All perished!! Mountains of sand marked the spots where they had been entombed, with no other monuments save here and there part of the body of a man or beast not yet covered by the desert wave. All, all were gone, save one and that one, that guilty one, was myself, who had been permitted to exist, that he might behold the awful mischief which had been created by his presumption and his crime.

For some minutes I contemplated the scene, careless and despairing; for I imagined that I had only been permitted to outlive the whole, that my death might be even more terrible. But my wife and children rushed to my memory, and I resolved for their sakes to save, if possible a life which had no other ties to bind it to this earth. I tore off a piece of my turban, and cleansing the sand out of my bleeding nostrils, walked over the field of death.

Between the different hillocks I found several camels which had not been covered. Perceiving a water skin, I rushed to it, that I might quench my raging thirst; but the contents had been dried up—not a drop remained. I found another, but I had no better success. I then determined to open one of the bodies of the camels, and obtain the water which it might still have remaining in its stomach. This I effected, and having quenched my thirst—to which even the heated element which I poured down, seemed delicious—I hastened to open the remainder of the animals before putrefaction should take place, and collect the scanty supplies in the water-skins. I procured more than half a skin of water, and then returned to my own camel, which I had laid down beside of, during the simoom. I sat on the body of the animal, and reflected upon the best method of proceeding. I knew that I was but one day’s journey from the springs; but how little chance had I of reaching them! I also knew the direction which I must take. The day had nearly closed, and I resolved to make the attempt.

As the sun disappeared, I rose, and with the skin of water on my back proceeded on my hopeless journey. I walked the whole of that night, and, by break of day, I imagined that I must have made about half the progress of a caravan; I had, therefore, still a day to pass in the desert, without any protection from the consuming heat, and then another night of toil. Although I had sufficient water, I had no food. When the sun rose, I sat down upon a hillock of burning sand, to be exposed to his rays for twelve everlasting hours. Before the hour of noon arrived, my brain became heated—I nearly lost my reason. My vision was imperfect, or rather I saw what did not exist. At one time lakes of water presented themselves to my eager eyes; and so certain was I of their existence, that I rose and staggered till I was exhausted in pursuit of them. At another, I beheld trees at a distance, and could see the acacias waving in the breeze; I hastened to throw myself under their shade, and arrived at some small shrub, which had thus been magnified.

So was I tormented and deceived during the whole of that dreadful day, which still haunts me in my dreams. At last the night closed in, and the stars as they lighted up warned me that I might continue my journey. I drank plentifully from my water-skin, and recommenced my solitary way. I followed the track marked out by the bones of camels and horses of former caravans which had perished in the desert, and when the day dawned, I perceived the castle of Akaba at a short distance. Inspired with new life, I threw away the water-skin, redoubled my speed, and in half an hour had thrown myself down by the side of the fountain from which I had previously imbibed large draughts of the refreshing fluid. What happiness was then mine! How heavenly, to lay under the shade, breathing the cool air, listening to the warbling of the birds, and inhaling the perfume of the flowers, which luxuriated on that delightful spot! After an hour I stripped, bathed myself, and, taking another draught of water, fell into a sound sleep.

I awoke refreshed, but suffering under the cravings of hunger, which now assailed me. I had been three days without food; but hitherto I had not felt the want of it, as my more importunate thirst had overcome the sensation. Now that the greater evil had been removed, the lesser increased and became hourly more imperious. I walked out and scanned the horizon with the hopes of some caravan appearing in sight, but I watched in vain; and returned to the fountain. Two more days passed away, and no relief was at hand: my strength failed me; I felt that I was dying; and, as the fountain murmured, and the birds sang, and the cool breeze fanned my cheeks, I thought that it would have been better to have been swallowed up in the desert than to be tantalised by expiring in such a paradise. I laid myself down to die, for I could sit up no more; and as I turned round to take a last view of the running water, which had prolonged my existence, something hard pressed against my side. I thought it was a stone, and stretched out my hand to remove it, that I might be at ease in my last moments; but when I felt, there was no stone there it was something in the pocket of my jacket. I put my hand in, unconscious what it could be; I pulled it out, and looking at it before I threw it away, found that it was a piece of hard dry bread. I thought that it had been sent to me from heaven, and it was as pure an offering as if it had come from thence, for it was the gift of innocence and affection—it was the piece of bread which my little darling girl had received for her breakfast, and which on my departure she had thrust into my pocket, when I imagined she had been searching for fruit. I crawled to the spring, moistened it, and devoured it with tears of gratitude to heaven, mingled with the fond yearnings of a father’s heart.

It saved my life; for the next day a small caravan arrived, which was bound to Cairo. The merchants treated me with great kindness, tied me on one of the camels, and I once more embraced my family, whom I had never thought to see again. Since that I have been poor, but contented—I deserved to lose all my property for my wickedness; and I submit with resignation to the will of Allah.

And now I trust that your highness will acknowledge that I was justified in making use of the expression, that “Happy was the man who could at all times command a crust of bread!”

“Very true,” observed the pacha; “that’s not a bad story: Mustapha, give him five pieces of gold, and allow him to depart.”

The camel-driver quitted the divan, prostrating himself before the pacha, and overjoyed at the fortunate termination of what had threatened so much danger. The pacha was silent for a little while, during which he puffed his pipe—when he observed:—

“Allah kebur, God is most powerful! That man has suffered much—and what has he to show for it?—a green turban.—He is a hadjy; I never thought that we should have heard so good a story about a ‘crust of bread.’ His description of the simoom parched up my entrails. What think you, Mustapha, cannot a true believer go to Heaven without a visit to the tomb of the Prophet?”

“The holy Koran does not say otherwise, your highness, it inculcates that all who can, should do so, as the path will be rendered easier. Min Allah! God forbid! Has your highness ever had the time to go to Mecca, and is not your highness to go to Heaven?”

“Very true, Mustapha, I never had time. In my youth I was busy shaving heads: after that, Wallah! I had enough to do, splitting them; and now am not I fully occupied in taking them off? Is it not so, Mustapha; are not these the words of truth?”

“Your highness is all wisdom. There is but one God, and Mahomet is his prophet; and when the latter said, that a visit to the holy shrine would be a passport to heaven, it was intended to employ those who were idle, not to embarrass true believers who work hard in the name of the Most High!”

“Min Allah! God forbid! the case is clear,” replied the pacha, “why, if every body were to go to Mecca what then, Mustapha?”

“Your highness—it is the opinion of your slave, if such were to take place, that all the fools would have left the country.”

“Very true, Mustapha; but my mouth is parched up with the sand of that simoom—sherbet I cannot drink, rakee I must not, the hakim has forbid it; what must it be then, Mustapha?”

“Hath the holy Prophet forbidden wine to true believers in case of sickness; is not your highness sick; was the wine of Shiraz given by Allah to be thrown away? Allah karim! God is most merciful; and the wine was sent that true believers might, in this world, have a foretaste of the pleasures awaiting them in the next.”

“Mustapha,” replied the pacha taking his pipe out of his mouth, “by the beard of the holy Prophet, your words are those of wisdom. Is a pacha to be fed on water-melons? Staffir Allah! do we believe the less, because we drink the wine? Slave, bring the pitcher. There is but one God, and Mahomet is his prophet.”

“The words of the Prophet, your highness, are plain he says. ‘True believers drink no wine,’ which means, that his followers are not to go about the streets, drunken like the Giaours of Franguistan, who come here in their ships. Why is wine forbidden? because it makes men drunk. If then we are not drunk, we keep within the law. Why was the law made? Laws cannot be made for all; they must therefore be made for the control of the majority—Is it not so? Who are the majority? Why the poor. If laws were made for the rich and powerful, such laws would not suit the community at large. Mashallah! there are no laws for pachas, who have only to believe that there is one God and Mahomet is his prophet. Does your slave say well?”

“Excellently well, Mustapha,” replied the pacha, lifting the pitcher to his mouth for a minute, and then passing it to Mustapha. “Allah karim! God is most merciful! your slave must drink; is it not the pleasure of your highness? As the wine poured down the throat of your highness, pervades through your whole frame to the extremities, so does your slave participate in your bounty. Do I not sit in your sublime presence? Can the sun shine without throwing out heat; therefore if your highness drink, must not I drink? Allah acbar! who shall presume not to follow the steps of the pacha?” So saying, Mustapha lifted up the pitcher, and for a minute, it was glued to his lips.

“I think that story should be written down,” observed the pacha, after a pause of a few moments.

“I have already given directions, your highness, and the Greek slave is now employed about it, improving the language to render it more pleasing to the ears of your sublime highness, should it be your pleasure to have it read to you on some future day.”

“That is right, Mustapha; if I recollect well, the caliph Haroun used to command them to be written in letters of gold, and be deposited in the archives: we must do the same.”

“The art no longer exists, your highness.”

“Then we must be content with Indian-ink,” replied the pacha, lifting the pitcher to his mouth, and emptying it. “The sun will soon be down, Mustapha, and we must set off.”