Kitabı oku: «The White Prophet, Volume I (of 2)», sayfa 19

CHAPTER II

Within a month an immense concourse of people had gathered about Ishmael at Khartoum. They came first from Omdurman and the little shipbuilding village of Khogali, on the other side of the Blue Nile, which sent daily through the desert air a ceaseless noise of the hammering of rivets; then they came from Kordofan and still farther south, and from Berber and yet farther north.

A few who had means lodged in the houses of the native quarter, but the larger number encamped in tents on the desert side of old Mahmud's house. Men, women, and children, they flocked in thousands to see the holy man of Khartoum and to drink of the river of his words. They began to see in him a man sent from God, to call him "Master," and to speak of him as the "White Prophet."

At that the Governor of the city, a British Colonel, began to be alarmed, and with certain of his Inspectors he went over to see Ishmael.

"What can these people want here?" he asked. "What bread is there for them in this wilderness?"

"The bread of life," Ishmael answered, and the Christian Governor went away silenced though unsatisfied.

During Ishmael's first weeks in Khartoum his house was open, and anybody might come and go in it; but somewhat later it was observed that he was daily receiving messengers, agents, emissaries, and missionaries of some sort in secret. They came and went by camel, by boat, and by train, and rumour had it that they communicated with every quarter of Egypt and the Soudan. Ishmael appeared to spend the morning of every day in his house receiving and dispatching these people. What did it mean? The British Inspectors suspected the existence of a vast network of fanatical conspiracy, but only the members of Ishmael's own household knew what was going on.

Meantime at noon every day Ishmael, exercising his right as an Alim, lectured in the mosque. What he said in that sealed chamber no Christian might know, and never an echo of his message there was permitted to escape from its hushed and guarded vaults. But still after sunset he sat on the angerib in front of his uncle's house and taught the excited crowds that were eager to catch a word of his inspired doctrine.

His lectures took a new subject. They denounced the spirit of the age. It was irreligious, for it put a premium on selfishness. It was idolatrous, for it provoked to the worship of wealth.

"O my brothers," cried Ishmael, "when Mohammed (to him be prayer and peace) arose in Mecca, men worshipped the black wooden idols of the Koreish. To his earnest soul this was a darkness, a mockery, an abomination. There was only one god, and that was God. God was great, and there was nothing else great. Therefore he went out from Mecca that he might gather strength to assail the black wooden idols of the Koreish, and when he returned he broke them in pieces.

"That was thirteen centuries ago, O my brothers, and behold, darkness covers the earth again. Men are now worshipping the yellow idols of a corrupt civilisation. Moslems and Christians alike are bending the knee to the golden calf. It is idolatry as rank as the Prophet destroyed, and tenfold more damnable because it is done in the name of God."

With that, he called on his people to renounce the things of this world. Its prizes were not the prizes that could enrich them. Time and its shows rested on eternity. The things of the other world were the only true realities. Why struggle for the semblance and form of things and neglect the substance and essence? This poor earth of ours was the threshold of heaven – let them forget the affairs of this life and fix their minds on the life to come.

The people listened to Ishmael with bated breath. Ignorant, unlettered, wild creatures as they were, sons and daughters of the desert, they knew what application of his words they were intended to make.

But the authorities were perplexed. Just as sure as ever of the presence of a far-reaching fanatical conspiracy, and that Ishmael's teaching meant opposition to the Government, some of them said —

"This is the doctrine of the Mahdi, and it will end as it ended before, in destruction and desolation – let us put it down before the storm breaks."

But others said —

"It is the Gospel of Christ – what the dickens are we to do with it?"

Meantime Ishmael's own people had begun to see him not as a poet, a dreamer, but as a prophet with a mighty mission. In moments of rapture he told them of a new order that was coming, a great day when all the religions of the world would be united, when all faiths would be one faith, all races one race, all nations one nation, when East and West would be one world, and there would be only one God in it, one King and one Law.

They saw him with tears in his eyes looking over the desert as he foretold the conquest of the world for God, and listening eagerly to his predictions of a better and happier day, they began to see something God-like in himself, to regard him as a God-inspired man, a man sent down from the skies with a message.

"Our souls lie beneath his sheepskin," they would say, and then they would tell each other stories of supernatural appearances that surrounded the new prophet – how while he preached celestial lights floated about his head, and when he rode on his milk-white camel into the desert of an afternoon, as it was his habit to do, flights of angels were seen to descend and attend him.

The creation of this kind of myth led to trouble, for among Ishmael's secret enemies were certain of the Ulema of Khartoum, who, jealous of his great influence with the people, and suspecting him of an attempt to change the immutable law of Islam, conceived the trick of getting him to avow himself as a re-incarnation of the Mahdi in order that they might betray him to the Government. So three of the meanest of them came one morning to old Mahmud's house, and sitting in the guest-room, under its thatch of corn-stalks, began to flatter Ishmael and say —

"From the moment we beheld thee we knew that thou wert the messenger of God – the Expected One."

"Yes, indeed, Mohammed Ahmed is dead but Ishmael Ameer is alive!"

Ishmael listened to them for a moment in silence, and then with a flash of fire out of his big eyes he clapped his hands and cried —

"Zogal! Abdullah! Turn these men out of the house," and in another moment his two black giants had swept out the spies like rats.

But the crowds continued to come to Khartoum from north, south, east and west, and at length, in fear that many might die of want, the Governor of the city went up to Ishmael and said —

"Send these people back to their homes or they'll die of starvation."

Whereupon Ishmael looked at him and answered —

"Colonel, you are a Christian, and when your Divine Master was on earth a great multitude came to Him in a desert place, and His disciples said, 'Send these people away that they may return to their villages and buy themselves food.' And then your Master answered them, 'They need not depart. Give ye them to eat.'"

Thus Ishmael was irresistible. There was nothing and nobody that seemed to have the power to touch him.

CHAPTER III

"To every sun its moon – to every man a woman." Wise and powerful as Ishmael was, people began to whisper that there was a woman who ruled him. He submitted everything to her judgment, and was guided and even governed by her counsel.

Who was this woman? A Soudanese? No! An Egyptian? No! Rumour had it that she was a stranger, totally unknown to Ishmael down to the moment of his coming back to the Soudan – a Muslemah (Mohammedan lady) from India, the sister of a reigning prince of the Punjab, who having been educated under British rule, and therefore Western influences, had revolted against the captivity of the zenana, and broken away from her own people.

Attracted by the fame of the new prophet as an emancipator of women and a reformer of bad Mohammedan customs, this woman had, according to report, followed him from Alexandria and Cairo to Khartoum, where she had settled herself, with a black boy as her servant, at the house of the Greek widow – the same who had formerly been the mistress of Ishmael's first wife, Adila.

The black boy called his mistress "the Lady," and most of the people about her knew her by the same name, but some called her the Sitt-el-beda, the Khatoun (the White Lady), and others the Emirah, and the Rani (the Princess, the Queen), in recognition of what they believed to be her rank and wealth.

It was in the early days of Ishmael's return to Khartoum, when women of all classes were coming to him unveiled, that he met with "the Princess" first. Sitting alone in the late afternoon on the bank of a broad stretch of land which was flooded by the high Nile, and looking across its glistening waters to where the sky was red behind the shattered dome of the Mahdi's tomb in Omdurman, he saw a young and beautiful woman approaching him.

She seemed to him to be a splendid creature under those southern skies – tall, well developed, with shining coal-black hair, long black lashes and brilliant eyes, and a mouth that was full of fire and movement. Her dress was such as is worn by Parsee ladies both in the East and in the West, having nothing more noticeably Oriental than a silken scarf which was bound about her head as a turban and a light, silver-edged muslin veil that fell back on her shoulders.

She came up to him with a certain air of timidity, as of one who might be afraid to be thought immodest or perhaps of being recognised, yet with the proud bearing of a woman who had passed through life with a high step and would not shrink from any consequences.

He rose to receive her, and she looked at him for a moment without speaking – almost as if she had for an instant lost the power of speech, being at last face to face with a man whom she had long thought of and long sought.

On his side, too, there was a momentary silence and a look of enthusiastic admiration which he tried in vain to control. The lady seemed to see this in an instant, and an expression of joy which she could not restrain shone in her face.

Then, gathering confidence, she began to tell him the object of her visit to Khartoum – how, hearing so much about him, she had wished to see him for herself, and now begged to be allowed to serve him in any way whatever that lay within her power.

He listened to her with the same expression of enthusiastic admiration in his face, and it would have been obvious to an observer that the lady was congratulating herself upon the power of the impression she had made. But at the next moment he set her a very humble task, namely that of seeing to the welfare of the women who were employed at sixpence a day by the Government to draw and carry water for the public streets.

The lady looked surprised and a little chagrined, but finding it impossible to recede from the unconditional offer she had made she went away to the work that had been given to her.

It was ugly and thankless work enough, for the water-women of Khartoum were among the coarsest and most degraded of their sex, being chiefly of the black tribes from south of Kordofan, going about bare from the waist upwards and herding like animals in the brown huts that were beyond the barracks outside the town.

After a little while "the Princess" came to Ishmael again, and this time he was sitting with old Mahmud, his uncle, in the guest-room which divided the women's side from the men's side in their house.

She was dressed still more attractively than before, in a gold-embroidered bodice and a clinging diaphanous gown, and was attended by her black boy. Ishmael salaamed and the old man struggled to his feet as, with a certain air of embarrassment, she stepped forward and begged to be pardoned if what she came to ask should displease the Master.

Ishmael looked at her with the same expression of enthusiastic ecstasy which she had observed before, and said —

"No, no, my sister cannot displease me. What is the request she wishes to make?"

Then she told him that the work he had given her was good and necessary, but was there nothing she could do for himself? She had been educated in India by English governesses and could read English, French, and German – could she act as his translator or interpreter? Having lived so long among Arabs of the higher classes she had also taught herself to write as well as speak Arabic – could she not serve him as his secretary?

Ishmael remembered his busy mornings with the messengers, agents, emissaries, and missionaries who came to him from all corners of Egypt and the Soudan, bringing many letters and foreign newspapers; and before he had time to reflect on what he was doing, he had answered —

"Yes, such help is exactly what I need."

If any eyes less dim than old Mahmud's had been there at that moment they would have seen a look of triumph in the lady's face which she vainly struggled to conceal. But at the next moment it was full of humility and gratitude as she bowed herself out and promised to come again the following day.

Hardly had the lady gone when Ishmael's simple nature began to recover itself from the spell of her sex and beauty, but the old uncle's admiration was quite ungovernable, and he began to hint at the possibility of yet more intimate relations between his nephew and the devoted young Muslemah.

"I have always told you that you ought to marry again, a good woman and a believer," he said; whereupon Ishmael, with the ecstasy created by "the Princess's" loveliness still shining in his eyes, answered —

"No! I have always said, 'No, no, by Allah! One wife I had, and though she was a Christian and had been a slave I loved her, and never, never shall another woman take her place.'"

"Ah, well, God knows best what to do with us," said the old man. "But life is a passing shadow and youth a departing guest."

Next morning the white lady came according to appointment, and Ishmael set her to read some European newspapers containing accounts of recent doings in Cairo.

She was translating these newspapers aloud when Ishmael's little daughter Ayesha came bounding into the house, followed by her nurse, the Arab woman Zenoba – the child barefoot as her mother used to be, and with her mother's beautiful, erect confidence as she moved about, lightly clad, with her middle small-girt by a scarlet sash over her pure white shirt – the woman in her blue habarah and with a silver ring in her nose.

Ishmael presented both of them to the lady, whereupon the child, by an instinctive impulse, ran over to her and kissed her hand and held it, but the Arab woman only bowed with a look of suspicion, and, as long as she remained in the guest-room, continued to watch out of the sidelong slits of her eyes.

The Arab woman's obvious mistrust made more impression upon Ishmael than his daughter's spontaneous liking, for as soon as he was alone with the lady again he began to talk to her of the gravity of the task he had undertaken, and of the need for caution and even secrecy with respect to all his doings.

The lady's brilliant eyes glistened under their long black lashes as she listened to him, and she answered his warnings with assuring words, until, coming to closer quarters, he proposed that for his people's sake rather than his own she should take an oath of fidelity to him and to his cause.

At that she looked startled, and could with difficulty conceal her agitation. And when he went on to recite the terms of the oath to her – solemn terms, taking God and His prophet to witness that she would never reveal anything which came to her knowledge within the walls of that house – she seemed to be stifling with a sense of fear or shame.

Not as such, however, did Ishmael's unsuspecting nature recognise the lady's embarrassment, but setting it down to the heat of the day, for the khamseen, the hot wind, was blowing, he clapped his hands for water.

The Arab woman brought it in, although it was Abdullah's task to do so, and she lingered long in the room, and looked searchingly at the lady while Ishmael again recited his oath.

The lady did not at first respond, but continued to look out at the open door on to the slow waters of the White Nile, and there was silence in the air both within and without, save for the far-off hammering from the dockyards across the river.

At length she asked in a tremulous voice —

"Master, is this necessary?"

Ishmael reflected for a moment and then said —

"No, it is not necessary, and we shall do without it. What says the Lord of the Christians? 'Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is His footstool.'"

The lady drew a long breath of relief and went on with her foreign newspapers.

CHAPTER IV

Hardly had "the Princess" gone for the day when the Arab woman, Zenoba, with all her dusky face contracted into lines of jealousy, came to Ishmael to warn him.

"Forgive me, O Master," she said, "if the thing I say displeases you."

"What is it, O Zenoba?" asked Ishmael.

"Is it well to trust the secrets of God and of His people to two tongues and four eyes?"

Ishmael's face darkened visibly, but he held himself in check and answered with dignity —

"Zenoba, ask pardon of God for a suspicious mind. The least of all noble traits is to keep a secret, the greatest is to forget that you have confided it."

The Arab woman was stung by the rebuke, but assuming the meekest expression of face she changed her course entirely.

"Master, I beg of you to listen to me until I have done," she said, and then she began to talk of the visits of the white lady.

The lady was young and beautiful. Evil minds were many. If she were to come to Ishmael's house every day and to be closeted alone with him, what would people say?

"Forgive me, O Master; it is nothing to me, and I have no right to speak," said the Arab woman, with the agony of a jealous spirit imprinted on every feature of her face. "I only wish to put you on your guard against the slanderous tongues that would love to injure you."

Ishmael listened to her with the look of a man who had never once reflected on the interpretation that might be put upon his conduct, and then he said —

"You are right, O Zenoba, and I thank you for reminding me of something I had permitted myself to forget."

When the white lady came next day, Ishmael began to speak to her about her position in his house.

"My sister," he said, "I have been thinking this is not good. The thoughts of the world are evil, and if you continue to come here according to the agreement we made together your pure name will be tarnished."

The lady's brows contracted slightly, for it flashed upon her that Ishmael was about to send her away. But that was not his intention, and in the winding way of Eastern explanations he proceeded to propound his plan.

"When the Prophet (to him be prayer and peace) lost his first wife, Khadija, the mother of Islam, and took a second wife, it was a widow, well stricken in years and without wealth or beauty. Why did the Prophet marry her? That he might care for her and protect her and shield her from every ill."

The lady looked on the ground and listened. A strange sensation of joy mingled with fear took possession of her, for she saw what Ishmael was going to say.

"If the Prophet did this for her who was so far removed from the slanders of evil tongues, shall not his servant do as much for one who is young and beautiful?"

The lady's head began to swim, and the ground to sway under her feet as if she were at sea on a rolling ship, but Ishmael saw nothing in her agitation but modesty, and he went on in a soft voice to tell her what he wished to do.

He wished to marry her, that is to say, to betroth himself to her, to make her his wife, his spiritual wife, his wife in name only – never to be claimed of him as a husband, for, besides his consecration to the great task he had undertaken for God, there was a vow he had made to the memory of one who was dead, and both forbade him ever to think again of the joys of the life of a man.

The lady was now totally unable to conceal her agitation, and taking out her handkerchief she kept running her trembling fingers along the hem. She was asking herself what she could do, how she could reply, for she could plainly see that the Oriental in Ishmael had never for one instant allowed him to think that if he were willing to give her the protection of his name she could have any possible objection.

It was the still hour of noon, and, pale with fear, she sat silent for a moment looking into the palpitating air that floated over the glistening waters of the Nile. Then assuming, as well as she could, an expression of humility and confusion, she said, while her heart was beating violently —

"Master, it is too much honour – I can hardly think of it."

He could see by her face how hard she fought with herself, but still taking her agitation for maidenly modesty, he dropped his voice and whispered —

"Do not decide at once. Wait a little. Go away now, and think of what I have said."

He held out his hand to help her to her feet, and she went off with an unsteady step, first stopping, then going quickly, as if she had an impulse to speak again and could not do so, because of the feeling, akin to terror, which seemed to stifle her.

If any one, following the white lady to her lodging in the Greek widow's house, had been able to look into the depths of her soul, he would have found a tragic struggle going on there. A score of conflicting voices were clamouring to be heard at once. "What am I doing?" "Where am I?" "Am I myself or some one else?" "Don't take on this fearful responsibility to such a man." "But I must do so, or I can do nothing." "I must go on or else go back." "But isn't this going too far?" "Nonsense, this is no marriage; it is merely a nominal union – a betrothal. I shall only be his wife pro forma. According to an alien faith, too, a faith that does not bind my conscience." "It must be done – it shall!"

When the white lady returned to Ishmael's house on the following day it was with a firm, decided step, as if she were lifted up and sustained by some invisible power. With a strange light in her eyes and an expression in her face that he had never seen there before, she told him that she agreed to his proposal.

He received her consent with a glad cry, and clapping his hands to summon his household he announced the good news to them with a bright look and a happy voice.

The old uncle was overjoyed, and little Ayesha leapt into the lady's arms and kissed her, but Zenoba, with a face full of confusion, drew Ishmael aside and began to stammer out objections and difficulties. The house was small, there was no separate room for the white lady. Then, her black boy – there was not even a corner that could be occupied by him.

"Put the Rani in the room with the child, and let the boy sleep on the mat at her door," said Ishmael, and without more ado he went on to make arrangements for the wedding.

The arrangements were few, for Ishmael determined that the marriage should be concluded immediately and conducted without any kind of pomp. But in order that all his world might know what he was doing he invited the Cadi of Khartoum to make the contract, and then, having sent the lady to her lodging, he set out to fetch her back on the milk-white camel he usually rode himself.

It was Sunday, and the sun had gone down in a blaze of red as he walked by the camel's side through the native quarter of the town with the white lady, the Rani, the Princess, wearing a gold-edged muslin shawl over her head and descending to her shoulders, riding on the crimson saddle fringed with cowries.

By the time they reached old Mahmud's house it was full of guests in wedding garments, and gorgeous with crimson curtains hanging over all the walls, and illuminated by countless lamps both large and small.

But the ceremony was of the simplest.

First, the Fatihah (the first chapter of the Koran) recited by the whole company standing, and then the bride and bridegroom sitting on the ground, face to face, grasping each other's hands.

Down to this moment the white lady had been sustained by the same invisible power, as if clad in an impenetrable armour of defiance which no emotion could pierce; but when the Cadi stepped forward and placed a handkerchief over the clasped hands and began to say some words of prayer, she felt faint and could scarcely breathe.

With a struggle, nevertheless, she recovered herself when the Cadi, leaning over her, told her in a low voice to repeat after him the words that he should speak.

"I betroth myself to thee – to serve thee and to submit to thee – "

"I betroth myself to thee … to serve … to serve thee … and to … to submit to thee – "

With an effort she got the words spoken, feeling numb at her heart and with a sense of darkness coming over her, but being spurred at last by sight of the Arab woman's glittering eyes watching her intently.

But when the Cadi turned from her to Ishmael, and the bridegroom, in his throbbing voice, said loudly —

"And I accept thy betrothal and take thee under my care, and bind myself to afford thee my protection, as ye who are here bear witness," she felt as if the tempest of darkness had overwhelmed her and she were falling, falling, falling into a bottomless abyss.

When the lady came to herself again the Arab woman was holding a dish of water to her mouth, and her own black boy, with big tears like beads dropping out of his eyes, was fanning her with a fan of ostrich feathers.

But now the people, who had been saying among themselves, in astonishment at such maimed rites, "Is this a widow or a divorced woman?" being determined not to be done out of such marriage fêtes as they considered only decent, had begun to gather in front of the house, the men in their brown skull-caps and blue galabeahs, the married women in their black silk habarahs with silver rings in their noses, and the unmarried girls in their white scarves with coins in their hair and with big silver anklets.

And while the Sheikhs and Notables within, sitting on the dikkahs around the guest-room, listened to a blind man's chanting of the Koran, the peasant people, squatting on the sand, under the stars, employed themselves after their own fashion with the beating of drums, big and little, the playing of pipes, and the singing of love-songs. And through and among them as they huddled together, with their faces to the illuminated house of joy, and both the bride and the bridegroom before them, a water-carrier, a sakka, went about with his water-skin and a brass cup, distributing drinks of water; a girl, with jingling jewels, squirted scent; and Abdullah and Black Zogal, showing their shining white teeth in their happiness and pride, handed round sweetmeats and cups of thick coffee.

Meantime the white lady sat, with her flushed face uncovered and her gold-edged veil thrown back, where Ishmael had placed her, near to the threshold, in order that, contrary to bad custom, the people might see her, and the child, with its sweet olive-brown face, sat by her side, almost on her lap, amusing herself by holding her hand and drawing off and putting on a beautiful diamond ring which she wore on the third finger of her left hand.

This innocent action of the sweet child seemed to torture the lady at certain moments, and never more than when one of the male singers, sitting close beneath her, sang a camel-boy's song of love. He was far away on the desert, but the soft eyes of the gazelle recalled the timid looks of his beloved. And when he reached the oasis in the midst of the wilderness the song of the bird in the date-tree brought back the voice of his darling.

As soon as the singer finished, the women on the ground made their shrill, quavering cry of joy, the zaghareet, and then the white lady drew her hand away from the child with an abrupt and almost angry gesture.

After that, she sat for a long hour without stirring, merely gazing out on the people in front of the house as if she saw and comprehended nothing. A taste of bitterness was in her mouth, and as often as she was recalled to herself by some question addressed to her she looked as if she wished to disappear from sight altogether.

At length she thought her torture was at an end, for the Cadi rose and said in a loud voice —

"If your friend is sweet do not eat him up," whereupon the tom-toms were silenced and with a laugh everybody rose, and then, all standing, the whole company chanted the Fatihah —

"Praise be to God, the Lord of all creatures, the most merciful, the King of the Day of Judgment. Thee do we worship and of Thee do we beg assistance. Direct us in the right way, in the way of those to whom Thou hast been gracious; not of those against whom Thou art incensed, nor of those who go astray."

The solemn words died away like a receding wave on the outskirts of the crowd, and then the people broke up and went back to their houses and tents, leaving Ishmael and his household together. A little later the household also separated for the night, the child, now very sleepy, being carried to bed by her nurse, and old Mahmud shuffling off to his room after saying to the white lady —

"An old man's blessing can do you no harm, my daughter, therefore God bless you and bring you joyful increase."

The white lady was now alone with Ishmael, and her agitation increased tenfold.

"Let us sit again for a while," he said in a soft voice, and leading her to one of the wooden benches, covered with carpet, which faced the open front of the house, he placed himself beside her.

There the moon was on their faces, and from time to time there was a silvery rain of southern stars. They sat for a while in silence, she with a sense of shame, he with a momentary thrill of passion that came up from the place where he was no longer a prophet but a man.

She felt that he was trying to look into her face with his lustrous black eyes, and she wished to turn away from him. This brought the hot colour of blood into her cheeks, and only made her the more beautiful.