Читать книгу The Prince Of India; or, Why Constaninople Fell - Lew Wallace - Страница 30

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THE reader will doubtless refer the circumstance to the jealousy which is supposed to prompt the Faithful where women are required to pass before men; yet the best evidence of the Governor's thoughtful-ness for his female guests met them at their approach to the Castle. There was not a man visible except a sentinel on the battlement above the gate, and he stood faced inwardly, making it impossible for him to see them when they drew near.

"Where are the horsemen of whom you spoke? And the garrison, where are they?" Sergius asked the Prince.

The latter shrugged his shoulders, as he answered:

"They will return presently."

Further proof of the same thoughtfulness was presented when the two chairs were set down in the broad stone-paved passage receiving from the front door. The sole occupant there was a man, tall as the monk, but unnaturally slender; indeed, his legs resembled those of a lay figure, so thin were they, while the residue of his person, although clad in a burnoose gorgeously embroidered, would have reminded a modern of the skeletons surgeons keep for office furniture. Besides blackness deep as the unlighted corner of a cellar, he had no beard. The Prince of India recognized him as one of the indispensables of an Eastern harem, and made ready to obey him without dissent—only the extravagance of the broidery on the burnoose confirmed him in the opinion that the chief just arrived outranked the Governor. "This is the Kislar Aga of a Prince," he said to himself.

The eunuch, like one accustomed to the duty, superintended the placement of the chairs; then, resting the point of a very bright crescent-shaped sword on the floor, he said, in a voice more incisive than the ordinary feminine tenor:

"I will now conduct the ladies, and guard them. No one will presume to follow."

The Prince replied: "It is well; but they will be comforted if permitted to abide together."

He spoke with deference, and the black responded:

"This is a fort, not a palace. There is but one chamber for the two."

"And if I wish to communicate with them or they with me?"

" Bismillah! " the eunuch replied. "They are not prisoners. I will deliver what thou hast for them or they for thee."

Thereupon the Princess and Lael stepped from the chairs, and went with their guide. When they were gone, word sped through the Castle, and "with clamor and clangor, doors opened, and men poured forth in companies. And again the Prince reflected: "Such discipline pertains to princes only."

Now the office of eunuch was by no means an exclusive pagan institution; time out of mind it had been a feature of Byzantine courts; and Constantine Dragases, the last, and probably the most Christian of Greek emperors, not only tolerated, but recognized it as honorable. With this explanation the reader ought not to be surprised if the Princess Irené accepted the guidance offered her without fear or even hesitation. Doubtless she had been in similar keeping many times.

Climbing a number of stairways, the eunuch brought his fair charges into a part of the Castle where there were signs of refinement. The floors were swept; the doors garnished with rugs; a delicate incense lingered in the air; and to rescue the tenants, whoever they might be, from darkness, lighted lamps swung from the ceiling, and were affixed to the walls. Stopping finally before a portiere, he held it aside while saying:

"Enter here, and be at home. Upon the table yonder there is a little bell; ring, and I will answer."

And seeing Lael clinging closely to the Princess, he added: "Be not afraid. Know ye rather that my master, when a child, heard the story of Hátim, a warrior and poet of the Arabs, and ever since he has lived believing hospitality a virtue without which there can be no godliness. Do not forget the bell."

They entered and were alone.

To their amazement the room was more than comfortably furnished. What may be termed a chandelier swung from the ceiling with many lamps ready for lighting; under it there was a circular divan; then along the four sides a divan extended continuously, with pillows at the corners in heaps. Matting covered the floor, and here and there rugs of gay dyes offered noticeable degrees of warmth and coloring. Large trays filled the deep recesses of the windows, and though the smell of musk overpowered the sweet outgivings of the roses blooming in them, they sufficed to rouge the daylight somewhat scantily admitted. The roughness and chill of the walls were provided against by woollen drapery answering for arras.

They went first to one of the windows, and peered out. Below them the world was being deluged with fiercely driven rain. There was the Bosphorus lashed into waves already whitened with foam. The European shore was utterly curtained from sight. Gust after gust raved around the Castle, whistling and moaning; and as she beheld the danger escaped, the Princess thought of the saying of the Prince of India and repeated it in a spirit of thanksgiving: "By the will of God thou art here."

The reflection reconciled her to the situation, and led on till presently the face and martial figure of the Governor reproduced themselves to her fancy. How handsome he appeared—how courteous—how young!—scarcely older than herself! How readily she had yielded to his invitation! She blushed at the thought.

Lael interrupted the revery, which was not without charm, and for that reason would likely return, by bringing her a child's slipper found near the central divan; and while examining the embroidery of many-colored beads adorning it, she divined the truth.

Isolated as the Castle was on a frontier of the Islamic world, and crowded with men and material of war, yet the Governor was permitted his harem, and this was its room in common. Here his wives, many or few, for the time banished to some other quarters, were in the habit of meeting for the enjoyment of the scant pleasantries afforded by life like theirs.

Again she was interrupted. The arras over one of the walls was pushed aside, and two women came in with refreshments. A third followed with a small table of Turkish pattern, which she placed on the floor. The viands, very light and simple, were set upon the table; then a fourth one came bringing an armful of shawls and wraps. The last was a Greek, and she explained that the Lord of the Castle, her master, was pleased to make his guests comfortable. In the evening later a more substantial repast would be served. Meantime she was appointed to wait on them.

The guests, assured by the presence of other women in the Castle, partook of the refection; after which the table was removed, and the attendants for the present dismissed. Wrapping themselves then in shawls, for they had not altogether escaped the rain, and were beginning to feel the mists stealing into the chamber through the unglazed windows, they took to the divan, piling the cushions about them defensively.

In this condition, comfortable, cosey, perfectly at rest, and with the full enjoyment of the sensations common to every one in the midst of a novel adventure, the Princess proceeded to draw from Lael an account of herself; and the ingenuousness of the girl proved very charming, coupled as it was with a most unexpected intelligence. The case was the not unusual one of education wholly unsupported by experience. The real marvel to the inquisitor was that she should have made discovery of two such instances the same day, and been thrown into curious relation with them. And as women always run parallels between persons who interest them, the Princess was struck with the similarities between Sergius and Lael. They were both young, both handsome, both unusually well informed and at the same time singularly unsophisticated. In the old pagan style, what did Fate mean by thus bringing them together? She determined to keep watch of the event.

And when, in course of her account, Lael spoke of the Prince of India, Irené awoke at once to a mystery connected with him. Lacking the full story, the narrator could give just enough of it to stimulate wonder. Who was he? Where was Cipango? He was rich—learned—knew all the sciences, all the languages—he had visited countries everywhere, even the inhabited islands. To be sure, he had not appeared remarkable; indeed, she gave him small attention when he was before her; she recalled him chiefly by his eyes and velvet pelisse. While she was mentally resolving to make better study of him, the eunuch appeared under the portiere, and, coming forward, said, with a half salaam to the Princess:

"My master does not wish his guests to think themselves forgotten. The kinswoman of the most August Emperor Constantine, he remembers, is without employment to lighten the passage of a time which must be irksome to her. He humbly prays her to accept his sympathy, and sends me to say that a famous story-teller, going to the court of the Sultan at Adrianople, arrived at the Castle to-day. Would the Princess be pleased to hear him?"

"In what tongue does he recite?" she asked.

"Arabic, Turkish, Greek, Latin, Hebrew," was the reply.

"Oh, a most wise man!"

Irené consulted Lael, and thinking to offer her amusement, assented to the suggestion, with thanks to the Governor.

"Have the veils ready," the eunuch said, as he retreated backward to the door. "The story-teller is a man, and he will come directly."

The story-teller was ushered in. He walked to the divan where his auditors sat, slowly, as if he knew himself under close observation, and courted it.

Now caravans were daily shows in Constantinople. The little bell of the donkey leading its string of laden camels through the narrow streets might be heard any hour, and the Shaykh in charge was almost invariably an Arab. So the Princess had seen many of the desert-born, and was familiar with their peculiarities; never, however, had chance brought a nobler specimen of the race before her. As he approached, stepping as modern stage heroes are wont, she saw the red slippers, the white shirt falling to the ankles and girdled at the waist, its bosom a capacious pocket, the white and red striped cloak over the shoulders. She marked the material of which they were made, the shirt of selected Angora wool, the cloak of camel's hair, in its fineness iridescent and soft as velvet. She saw in the girdle an empty scabbard for a yatagan elaborately covered with brilliants. She saw on the head a kerchief of mixed silk and cotton, tasselled, heavily striated red and yellow, and secured by the usual cord; but she scarcely more than noticed them—the air of the man, high, stately, king-like, was a superior attraction, and she gazed at his face unconscious that her own was uncovered.

The features were regular, the complexion sunburned to the hue of reddish copper, the beard thin, the nose sharp, the cheeks hollow, the eyes, through the double shade of brows and kerchief, glittered like balls of polished black amber. His hands were crossed above the girdle after the manner of Eastern servants before acknowledged superiors; his salutation was expressive of most abject homage; yet when he raised himself, and met the glance of the Princess, his eyes lingered, and brightened, and directly he cast off or forgot his humility, and looked lordlier than an Emir boasting of his thousand tents, with ten spears to each, and a score of camels to the spear. She endured the gaze awhile; for it seemed she had seen the face before—where, she could not tell; and when, as presently happened, she began to feel the brightness of the eyes intenser growing, the sensation reminded her of the Governor at the landing. Could this be he? No, the countenance here was of a man already advanced in life. And why should the Governor resort to disguise? The end, nevertheless, was the same as on the landing—she drew down the veil. Then he became humble again, and spoke, his eyes downcast, his hands crossed:

"This faithful servant"—he pointed to the eunuch "my friend "—the eunuch crossed his hands, and assumed an attitude of pleased attention—"brought me from his master—may the most Merciful and Compassionate continue a pillow to the good man here and to his soul hereafter!—how a kinswoman of the Emperor whose capital is to the earth a star, and he as the brightness thereof, had taken refuge with him from the storm, and was now his guest, and languishing for want of amusement. Would I tell her a story? I have a horde of parables, tales, and traditions, and many nations have contributed to it; but, alas, O Princess! they are simple, and such as beguile tentmen and tentwomen shut in by the desert, their fancies tender as children's. I fear your laughter. But here I am; and as the night bird sings when the moon is risen, because the moon is beautiful and must be saluted, even so I am obedient. Command me."

The speech was in Greek, with the slightest imperfection of accent; at the conclusion the Princess was silent.

"Knowest thou "—she at length said— "knowest thou of one Hátim, renowned as a warrior and poet of the Arabs?"

The eunuch saw the reference, and smiled. Asking of Hátim now was only another form of inquiry after his master; not merely had the latter been in her mind; she wished to know more about him. On his part, the story-teller arose from his servile posture, and asked with the animation of one to whom a favorite theme is presented:

"Noble lady, know you aught of the desert?"

"I have never been there," the Princess answered.

"Though not beautiful, it is the home of mysteries," he said, with growing enthusiasm. "When he whom in the same breath you worship as God and the Son of God— an opposition beyond the depth of our simple faith—made ready to proclaim himself, he went for a time into the Wilderness, and dwelt there. So likewise our Prophet, seeing the dawn of his day, betook himself to Hivá, a rock, bleak, barren, waterless. Why, O Princess, if not for purification, and because God of preference has founded his dwelling there, wasting it indeed the better to nurse his goodness in a perfected solitude? Granting this, why may I not assert without shocking you that the sons of the desert are the noblest of men?—

"Such was Hátim!

"In the Hijaz and the Nejd, they tell of him thus:

"In the day the Compassionate set about world-making, which is but a pastime with him, nor nearly so much as nest-building to a mother-dove, he rested. The mountains and rivers and seas were in their beds, and the land was variegated to please him, here a forest, there a grassy plain; nothing remained unfinished except the sand oceans, and they only wanted water. He rested.

"Now, if, with their sky, a sun-field in the day, a gallery of stars at night, and their winds, flying from sea to sea, but gathering no taint, the deserts are treeless, and unknowing the sweetness of gardens and the glory of grass, it was not by accident or forget-fulness; for with him, the Compassionate, the Merciful, there are no accidents or lapses of any kind. He is all attention, and ever present. Thus the Throne verse— 'Drowsiness overcomes him not nor sleep. His firmament spans the Heaven and the Earth, and the care of them does not distress him.'

"Why then the yellowness and the burning, the sameness and solitude, and the earth intolerant of rain and running stream, and of roads and paths—why, if there was neither accident nor forgetfulness?

"He is the High and the Great! Accuse him not!

"In that moment of rest, not from weariness or overburden, but to approve the work done, and record the approval as a judgment, he said, speaking to his Almightiness as to a familiar: 'As it is it shall stay. A time will come when with men I, and the very name of me, shall go out utterly like the green of last year's leaf. He who walks in a garden thinks of it only; but he who abides in a desert, wanting to see the beautiful, must look into the sky, and looking there he shall be reminded of me, and say aloud and as a lover, 'There is no God but him, the Compassionate, the Merciful.... The eyes see him not, but he seeth the eyes; and He is the Gracious, the Knowing.' ... So also comes a time when religion shall be without heart, dead, and the quickening of worship lost in idolatry; when men shall cry, God, my God, to stones and graven images, and sing to hear their singing, and the loud music it goes with. And that time shall be first in lands of growth and freshness, in cities where comforts and luxuries are as honey in hives after the flowering of palms. Wherefore—Lo, the need of deserts. There I shall never be forgotten. And out of them, out of their hardness and heat, out of their yellow distances and drouth, religion shall arise again, and go forth purified unto universality; for I shall be always present there, a life-giver. And against those days of evil, I shall keep men there, the best of their kind, and their good qualities shall not rust; they shall be brave, for I may want swords; they shall keep the given word, for as I am the Truth, so shall my chosen be; there shall be no end to charity among them, for in such lands charity is life, and must take every form, friendship, love of one another, love of giving, and hospitality, unto which are riches and plenty. And in their worship, I shall be first, and honor next. And as Truth is the Soul of the World, it being but another of my names, for its salvation they shall speak with tongues of fire, this one an orator, that one a poet; and living in the midst of death, they shall fear me not at all, but dishonor more. Mine are the Sons of the Desert—the Word-Keepers!—the Unconquered and Conquerless! For my name's sake, I nominate them Mine, and I alone am the High and the Great ... . And there shall be amongst-them exemplars of this virtue and that one singly; and at intervals through the centuries standards for emulation among the many, a few, in whom all the excellences shall be blent in indivisible comeliness.'

"So came Hátim, of the Bene-Tayyi, lustrous as the moon of Ramazan to eager watchers on high hilltops, and better than other men, even as all the virtues together are better than any one of them, excepting charity and love of God.

"Now Hátim's mother was a widow, poor, and without relations, but beloved by the Compassionate, and always in his care, because she was wise beyond the men of her time, and kept his laws, as they were known, and taught them to her son. One day a great cry arose in the village. Everybody rushed to see the cause, and then joined in the clamor.

"Up in the north there was an appearance the like of which had never been beheld, nor were there any to tell what it was from hearsay. Some pooh-poohed, saying, contemptuously:

"'Tis only a cloud.'

"Others, observing how rapidly it came, in movement like a bird sailing on outspread motionless wings, said:

"'A roc! A roc!'

"When the object was nearer, a few of the villagers, in alarm, ran to their houses, shrieking:

"'Israfil, Israfil! He is bringing the end of time!'

"Soon the sight was nearly overhead; then it was going by, its edge overhead, the rest of it extending eastwardly; and it was long and broad as a pasture for ten thousand camels, and horses ten thousand. It had no likeness earthly except a carpet of green silk; nor could those standing under describe what bore it along. They thought 'they heard the sound of a strong wind, but as the air above far and near was full of birds great and small, birds of the water as well as the land, all flying evenly with the carpet, and making a canopy of their wings, and shade deeper than a cloud's, the beholders were uncertain Whether the birds or the wind served it. In passing, it dipped gently, giving them a view of what it carried—a throne of pearl and rainbow, and a crowned King sitting in majesty; at his left hand, an army of spirits, at his right, an army of men in martial sheen.

"While the prodigy was before them, the spectators stirred not; nor was there one brave enough to speak; most of them with their eyes devoured it all, King and throne, birds, men and spirits; though afterwards there was asking:

"'Did you see the birds?'

"'No.'

"'The spirits?'

"'No.'

"'The men?'

"'I saw only the King upon His throne.'

"In the passing, also, a man, in splendor of apparel, stood on the carpet's edge and shouted:

"'God is great! I bear witness there is no God but God.'

"The same instant something fell from his hand. When the marvel was out of sight in the south, some bethought them, and went to see what it was which fell. They came back laughing, 'It was only a gourd, and as we have much better on our camel-saddles, we threw it away.'

"But the mother of Hátim, listening to the report, was not content. In her childhood she heard what was tradition then; how Solomon, at the completion of his temple in Jerusalem, journeyed to Mecca upon a carpet of silk wafted by the wind, with men, spirits, and birds. Wherefore, saying to herself, 'It was Solomon going to Mecca. Not for nothing threw he the gourd,' she went alone, and brought it in, and opened it, finding three seeds—one red, like a ruby; a second blue, like a sapphire; the third green, like an emerald.

"Now she might have sold the seeds, for they were beautiful as gems cut for a crown, and enriched herself; but Hátim was all the world to her. They were for him, she said, and getting a brown nut such as washes up from vines in the sea, she cut it, put the treasures into it, sealed them there, and tied them around the boy's neck.

"'Thanks, O Solomon,' she said. 'There is no God but God; and I shall teach the lesson to my Hátim in the morning, when, al hudhud flies for water; at noon, when it whistles to itself in the shade; and at night, when it draws a wing over its head to darken the darkness, and sleep."

"And from that day through all his days Hátim wore the brown nut with the three seeds in it; nor was there ever such an amulet before or since; for, besides being defended by the genii who are Solomon's servants, he grew one of the exemplars promised by God, having in himself every virtue. No one braver than he; none so charitable; none so generous and merciful; none so eloquent; none on whose lips poetry was such sweet speech for the exalting of souls; above all, never had there been such a keeper of his word of promise.

"And of this judge you by some of the many things they tell of him.

"A famine fell upon the land. It was when Hátim had become Sheik of his tribe. The women and children were perishing. The men could no more than witness their suffering. They knew not whom to accuse; they knew no one to receive a prayer. The time predicted was come—the name of God had gone out utterly, like the green of last year's leaf. In the Sheik's tent even, as with the poorest, hunger could not be allayed— there was nothing to eat. The last camel had been devoured—one horse remained. More than once the good man went out to kill him, but the animal was so beautiful—so affectionate—so fleet! And the desert was not wide enough to hold his fame! How much easier to say, 'Another day—to-morrow it may rain.'

"He sat in his tent telling his wife and children stories, for he was not merely the best warrior of his day; he was the most renowned poet and storyteller. Riding into battle, his men would say, 'Sing to us, O Hátim—sing, and we will fight.' And they he loved best, listening to him, had nigh forgot their misery, when the curtain of the tent was raised.

"'Who is there?' he asked.

"'Thy neighbor,' and the voice was a woman's. 'My children are an hungred and crying, and I have nothing for them. Help, O Sheik, help or they die.'

"'Bring them here,' he said, rising.

"'She is not worse off than we,' said his wife, 'nor are her children more hungry than ours. What will you do?'

"'The appeal was to me,' he answered.

"And passing out, he slew the horse, and kindled a fire; then, while the stranger and her children were sharing piece by piece with his own, 'Shame, shame!' he said, 'that ye alone should eat;' and going through the dowar, he brought the neighbors together, and he only went hungry. There was no more of the meat left.

"Was ever one merciful like Hátim? In combat, he gave lives, but took none. Once an antagonist under his foot, called to him: 'Give me thy spear, Hátim,' and he gave it.

"'Foolish man!' his brethren, exclaimed.

"'What else was there?' he answered. 'Did not the poor man ask a gift of me?'

"Never a captive besought his help vainly. On a journey once, a prisoner begged him to buy his liberty; but he was without the money required, and on that account he was sorely distressed. To his entreaties, the strangers listened hard-heartedly; at last he said to them:

"Am not I—Hátim—good as he? Let him go, and take me.'

"And knocking the chains from the unfortunate, he had them put on himself, and wore them until the ransom came.

"In his eyes a poet was greater than a king, and than singing a song well the only thing better was being the subject of a song. Perpetuation by tombs he thought vulgar; so the glory unremembered in verse deserved oblivion. Was it wonderful he gave and kept giving to story-tellers, careless often if what he thus disposed of was another's?

"Once in his youth—and at hearing this, O Princess, the brown-faced sons of the desert, old and young, laugh, and clap their hands—he gave of his grandfather's store until the prudent old man, intending to cure him of his extravagance, sent him to tend his herds in the country. Alas!

"Across the plain Hátim one day beheld a caravan, and finding it escorting three poets to the court of the King of El-Herah, he invited them to stop with him and while he killed a camel for each of them, they recited songs in his praise, and that of his kin. When they wished to resume the journey, he detained them.

"'There is no gift like the gift of song,' he said. 'I will do better by you than will he, the King to whom you are going. Stay with me, and for every verse you write I will give you a camel. Behold the herd!'

"And at departing, they had each a hundred camels, and he three hundred verses.

"'Where is the herd?' the grandfather asked, when next he came to the pasture.

"'See thou. Here are songs in honor of our house,' Hátim answered, proudly—'songs by great poets; and they will be repeated until all Arabia is filled with our glory.'

"'Alas! Thou hast ruined me!' the elder cried, beating his breast.

"'What!' said Hátim, indignantly. 'Carest thou more for the dirty brutes than for the crown of honor I bought with them?'"

Here the Arab paused. The recitation, it is to be remarked, had been without action, or facial assistance—a wholly unornate delivery; and now he kept stately silence. His eyes, intensely bright in the shadow of the kufiyeh, may have produced the spell which held the Princess throughout; or it may have been the eyes and voice; or, quite as likely, the character of Hátim touched a responsive chord in her breast.

"I thank you," she said, adding presently: "In saying I regret the story ended so soon, I pray you receive my opinion of its telling. I doubt if Hátim himself could have rendered it better."

The Arab recognized the compliment with the faintest of bows, but made no reply in words. Irené then raised her veil, and spoke again.

"Thy Hátim, O eloquent Arab, was warrior and poet, and, as thou hast shown him to me, he was also a philosopher. In what age did he live?"

"He was a shining light in the darkness preceding the appearance of the Prophet. That period is dateless with us."

"It is of little consequence," she continued. "Had he lived in our day, he would have been more than poet, warrior and philosopher—he would be a Christian. His charity and love of others, his denial of self, sound like the Christ. Doubtless he could have died for his fellow-men. Hast thou not more of him? Surely he lived long and happily."

"Yes," said the Arab, with a flash of the eyes to denote his appreciation of the circumstance. "He is reported to have been the most wretched of men. His wife—I pray you will observe I am speaking by the tradition—his wife had the power, so dreadful to husbands, of raising Iblis at pleasure. It delighted her to beat him and chase him from his tent; at last she abandoned him."

"Ah!" the Princess exclaimed. "His charities were not admirable in her eyes."

"The better explanation, Princess, maybe found in a saying we have in the desert—' A tall man may wed a small woman, but a great soul shall not enter into bonds with a common one.'"

There was silence then, and as the gaze of the story-teller was again finding a fascination in her face, Irené took refuge behind her veil, but said, presently:

"With permission, I will take the story of Hátim for mine; but here is my friend—what hast thou for her?"

The story-teller turned to Lael.

"Her pleasure shall be mine," he said.

"I should like something Indian," the girl answered, timidly, for the eyes oppressed her also.

"Alas! India has no tales of love. Her poetry is about gods and abstract religions. Wherefore, if I may choose, I will a tale from Persia next. In that country there was a verse-maker called Firdousi, and he wrote a great poem, The Sháh Námeh, with a warrior for hero. This is how Rustem, in single combat, killed Sohrab, not knowing the youth was his son until after the awful deed was done."

The tale was full of melancholy interest, and told with singular grace; but it continued until after nightfall; of which the party was admonished by the attendants coming to light the lamps. At the conclusion, the Arab courteously apologized for the time he had wrested from them.

"In dealing with us, O Princess," he said, "patience is full as lovely as charity."

Lifting the veil again, she extended her hand to him, saying, "The obligation is with us. I thank you for making light and pleasant an afternoon which else had been tedious."

He kissed her hand, and followed the eunuch to the door. Then the supper was announced.