Back Aa

Khaled, A Tale of Arabia

<h3>CHAPTER IX</h3> The story which was thus repeated from mouth to mouth in Riad reached the palace at the last, and the guards told it to each other as they sat together under the shadow of the great wall, the cooks related it among themselves in the kitchen, and the black slaves gossiped about it in the corners of the courtyard, and the women slaves stood and listened while they talked and carried the tale into the harem. But the people of the palace were more slow to believe than the people of the city, for they shared in a measure in Khaled's right of possession, and desired no change of master, so that for a long time neither Zehowah nor Khaled heard anything of what was commonly reported. Yet at last the old woman who had been Zehowah's nurse told her the substance of the story, with many protestations of unbelief, and of anger against those who had invented the lie. 'It is right that my lady and mistress should know these things,' she said, 'and when our lord the Sultan has been informed of them, he will doubtless cause his[172] soldiers to go forth with sticks and purify the hides of the chief evil-speakers in the bazar. There is one especially, a merchant whose shop is opposite the door of the little mosque, who is continually bold in falsehood, being the same who sold me this garment for linen; but it afterwards turned out to be cotton and the gold threads are brass and have turned black. I pray Allah to be just as well as merciful.' At first Zehowah laughed, but soon afterwards her face became grave, and she bent her brows, for though the story was but a lie she saw how easily it would find credence. She therefore sent the old woman away with a gift and she herself went to Khaled, and sat down beside him and took his hand. 'You have secret enemies,' she said, 'who are plotting against your life, and who have already begun to attack you by filling the air of the city with falsehoods which fly from house to house like flies in summer entering at the window and going out by the door. You must sift this matter, for it is worthy of attention.' 'And what are these lies of which you speak?' 'It is said openly in the city that you are a Shiyah and a Persian, having been a robber before you came here, and that you are plotting to deliver over Nejed to the Persians. Look to this, Khaled, for they say that you are no Bedouin since no one knows your descent nor the name of your father.'[173] 'Do you believe this of me, Zehowah?' Khaled asked. 'Do I believe that the sun is black and the night as white as the sun? But it is true that I do not know your father's name.' Then Khaled was troubled, for he saw that it would be a hard matter to explain, and that without explanation his safety might be endangered. Zehowah sat still beside him, holding his hand and looking into his face, as though expecting an answer. 'Have I done wisely in telling you?' she asked at last. 'You are troubled. I should have said nothing.' 'You have done wisely,' he answered. 'For I will go and speak to them, and if they believe me, the matter is finished, but if not I have lost nothing.' 'It will be well to give the chief men presents, and to distribute something among the people, for gifts are great persuaders of unbelief.' 'Shall I give them presents because they have believed evil of me?' asked Khaled, laughing. 'Rather would I give you the treasures of the whole earth because you have not believed it.' 'If I had the wealth of the whole world I would give it to them rather than that they should hurt a hair of your head,' Zehowah answered. 'Am I more dear to you than so much gold, Zehowah?'[174] 'What is gold that it should be weighed in the balance with the life of a man? You are dearer to me than gold.' 'Is this love, Zehowah?' Khaled asked, in a low voice. 'I do not know whether it be love or not.' 'The wing of night is lifted for a moment, and the false dawn is seen, and afterwards it is night again. But the true dawn will come by and by, when night folds her wings before the day.' 'You speak in a riddle, Khaled.' 'It is no matter. I will neither make a speech to the people, nor give them gifts. What is it to me? Let them chatter from the first call to prayer until the lights are put out in the evening. My fate is about my neck, and I cannot change it, any more than I can make you love me. Allah is great. I will wait and see what happens.' 'Everything is undoubtedly in Allah's hand,' said Zehowah. 'But if a man, having meat set before him, will not raise his right hand to thrust it into the dish, he will die of hunger.' 'And do you think that Allah does not know before whether the man will stretch out his hand or not?' 'Undoubtedly Allah knows. And he also knows that if you will not sift this matter and stop the[175] mouths of the liars, I will, though I am but a woman, for otherwise we may both perish.' 'If they destroy me, yet they cannot take the kingdom from you, nor hurt you,' said Khaled. 'How then are you in danger? If I am slain you will then choose a husband, whose father's name is known to them. They will be satisfied and you will be no worse off than before and possibly better. This is truth. I will therefore wait for the end.' 'Who has put these words into your mouth, Khaled? For the thought is not in your heart. Moreover, if the tribes should rise up and overthrow you, they would not spare me, for I would fight against them with my hands and they would kill me.' 'Why should you fight for me, since you do not love me? But this is folly. No one ever heard of a woman taking arms and fighting.' 'I have heard of such deeds. And if I had not heard of them, others should through me, for I would be the first to do them.' 'I think that so long as Khaled lives, Zehowah need not bear arms,' said Khaled. 'I will therefore go and call the chief men together and speak to them.' And so he did. When the principal officers who had remained in the city during the winter season were assembled in the kahwah, and had hung up their[176] swords on the pegs and partaken of a refreshment, Khaled sent the slaves away, and spoke in a few words as was his manner. 'Men of Riad, Aared and all Nejed,' he said, 'I regret that more of you are not present here, but a great number of sheikhs are still in the desert, and it cannot be helped. I desire to tell you that I have heard of a tale concerning me which is circulated from mouth to ear throughout Riad and the whole kingdom. This tale is untrue, a lie such as no honest man repeats even to his own wife at home in the harem. For it is said that I am not called Khaled, but perhaps Ali Hassan, or perhaps Ali Hussein, that I am a Shiyah, a wine-bibber and an idolatrous one who prays for the intercession of Ali, besides being a Persian and a robber. It is also said that I plot to deliver over the kingdom of Nejed to the Persians, though how this could be done I do not know, seeing that the Persians are a meal-faced people of white jackals who do not know how to ride a camel. These are all lies. I swear by Allah.' When the men heard these words, they looked stealthily one at another, to see who would answer Khaled, for they had all heard the story and most of them were inclined to believe it. Peace is the mother of evil-speaking, as garbage breeds flies in a corner, which afterwards fly into clean houses and men ask[177] whence they come. But none of the chief men found anything to say at first, so that Khaled sat in silence a long time, waiting for some one to speak. He therefore turned to the one nearest to him, and addressed him. 'Have you heard this tale?' he inquired. 'And if you have heard it do you believe it?' 'I think, indeed, that I have heard something of the kind,' answered the man. 'But it was as the chattering of an uncertain vision in a dream, which rings in the ears for a moment while it is yet dark in the morning, but is forgotten when the sun rises. By the instrumentality of a just mind Allah caused that which entered at one ear to run out from the other as the rinsing of a water-skin.' 'Good,' answered Khaled. 'Yet it is not well to rinse the brains with falsehoods. And you?' he inquired, turning to the next. 'Have you heard it also?' 'Just lord, I have heard,' replied this one. 'But if I have believed, may my head be shaved with a red-hot razor having a jagged edge.' 'This is well,' Khaled said, and he questioned a third. 'O Khaled!' cried the man. 'Is the milk sour, because the slave has imagined a lie saying, "I will say it is bad and then it will be given to me to drink"?[178] Or is honey bitter because the cook has put salt in the sweetmeats? Or is it night because the woman has shut the door and the window, to keep out the sun?' The next also found an answer, having collected his thoughts while the others were speaking. 'A certain man,' said he, 'kept sheep in Tabal Shammar, and the dog was with the sheep in the fold. Then two foxes came to the fold in the evening and one of them said to the man: "All dogs are wolves, for we have seen their like in the mountains, and your dog is also a wolf and will eat up your sheep. Make haste to kill him therefore and cast out his carcass." And to the sheep the other fox said: "How many sheep hang by the heels at the butcher's! And how many dogs live in sheepfolds! This is an evil world for innocent people." And the sheep were at first persuaded, but presently the dog ran out and caught one of the foxes and broke his neck, and the man threw a stone at the other and hit him, so that he also died. Then the sheep said one to another: "The foxes have suffered justly, for they were liars and robbers and the dog and our master have protected us against them, which they would not have done had they desired our destruction." And so are the people, O Khaled. For if you let the liars go unhurt the people will believe them, but if you destroy them the faith of the multitude will be turned again to you.'[179] 'This is a fable,' said Khaled, 'and it is not without truth. I am the sheep-dog and the people are the sheep. But in the name of Allah, which are the foxes?' Then he turned to another, an old man who was the Kadi, celebrated for his wisdom and for his religious teaching in the chief mosque. 'I ask you last of all,' said Khaled, 'because you are the wisest, and when the wisest words are heard last they are most easily remembered. For we first put water into the lamp, and then oil to float upon the surface, and next the wick, and last of all we take a torch and light the lamp and the darkness disappears. Light our lamp, therefore, O Kadi, and let us see clearly.' 'O Khaled,' replied the Kadi, 'I am old and have seen the world. You cannot destroy the tree by cutting off one or two of its branches. It is necessary to strike at the root. Now the root of this tree of lies which has grown up is this. Neither we nor the people know whence you are, nor what was your father's name, and though I for my part do not impiously ask whence Allah takes the good gifts which he gives to men, there are many who are not satisfied, and who will go about in jealousy to make trouble until their questioning is answered. If you ask counsel of me, I say, tell us here present of what[180] tribe you are, for we believe you a pure Bedouin like the best of us, and tell us your father's name, and peace be upon him. We are men in authority and will speak to the people, and I will address them from the pulpit of the great mosque, and they will believe us. Then all will be ended, and the lies will be extinguished as the coals of an evening fire go out when the night frost descends upon the camp in winter. But if you will not tell us, yet I, for one, do not believe ill of you; and moreover you are lord, and we are vassals, so long as you are King and hold good and evil in your hand.' 'So long as I am King,' Khaled repeated. 'And you think that if I do not tell my father's name, I shall not be where I am for a long time.' 'Allah is wise, and knows,' answered the Kadi, but he would say nothing more. 'This is plain speaking,' said Khaled, 'such as I like. But I might plainly take advantage of it. You desire to know my father's name and whence I come. Then is it not easy for me to say that I come from a distant part of the Great Dahna? Is there a man in Nejed who has crossed the Red Desert? And if I say that my father was Mohammed ibn Abd el Hamid ibn Abd el Latif, and so on to our father Ismaïl, upon whom be peace, shall any one deny that I speak truth? This is a very easy matter.'[181] 'So much the more will it be easy for us to satisfy the people,' answered the Kadi. 'No doubt. I will think of what you have said. And now, I pray you, partake of another refreshment and go in peace.' At this all the chief men looked one at the other again, for they saw that Khaled would not tell them what they wished to know. And those of them who had doubted the story before now began to believe it. But they held their peace, and presently made their salutation and took their swords from the wall and departed. Khaled then left the kahwah and returned to Zehowah in the harem. 'I have told them that these tales are lies,' he said, 'but they do not believe me.' He repeated to Zehowah all that had been said, and she listened attentively, for she began to understand that there was danger not far off. 'And I told them,' he said at last, 'that it would be as easy for me to invent names, as for them to hear them. Then they looked sideways each at the other and kept silent.' 'This is a foolish thing which you have done,' answered Zehowah. 'They will now all believe that your father was an evildoer and that you yourself are no better. Otherwise, they will say, why should[182] he wish to conceal anything? You should have told them the truth, whatever it is.' 'You also wish to know it, I see,' said Khaled, looking at Zehowah curiously. 'But if I were to tell you, you would not believe me, I think, any more than they would.' Then Zehowah looked at him in her turn, but he could not understand the language of her eyes. 'What is this secret of yours?' she asked. 'I would indeed like to hear it, and if you swear to me that it is true, by Allah, I will believe you. For you are a very truthful man, and not subtle.' But Khaled was troubled at this. For he knew that she would find it hard to believe; and that if she did believe it, she would be terrified to think that she had married one of the genii, and if not, she would suspect him of a hidden purpose in telling her an empty fable, and he would then be further from her love than before. He held his peace, therefore, for some time, while she watched him, playing with her beads. In reality she was very curious to know the truth, though she had always been unwilling to ask it of him, seeing that she had married him as a stranger, of her own will and choice, without inquiry. 'Is it just,' she asked at last, 'that the people should accuse you of evil deeds and fill the air of the city with falsehoods concerning you, so that the very[183] slaves hear the guards repeating the lies to each other in the courtyard, and that I, who am your wife, should not know the truth? What have I done that you should not trust me? Or what have I said that you should regard me no more than a slave who sprinkles the floor and makes the fire, and while she is present in the room you hold your peace lest she should know your thoughts and betray them? Am I not your wife, and faithful? Have I not given you a kingdom and treasure beyond counting? Surely there were times when you talked more freely with that barbarian slave-woman, whose hair was red, than you ever talk with me.' 'This is not true,' said Khaled. 'And if I talked familiarly with Almasta, you know the reason, for you yourself found it out, and called me simple for trying to deceive you. And now she is gone to the desert with her husband and there is no more question of her, or her red hair. But all the rest is true, and you have indeed given me a kingdom, which I am likely to lose and wealth which I do not desire, though you have not given me that which I covet more than gold or kingdoms, for I desire it indeed, and that is your love. Moreover if you have given me the rest, I have done something in return, for I have fought for your people, and shed my blood freely, and given you a nation captive, besides loving you and refusing to take another[184] wife into my house. And this last is a matter of which some women would think more highly than you.' But Zehowah's curiosity was burning within her like a thirst, for although she had at first cared little to know of Khaled's former life, she was astonished at his persistency in keeping the secret now, seeing that the whole country was full of false rumours about him. 'How can a man expect that a woman should love him, if he will not put his trust in her?' she asked. Then Khaled did not hesitate any longer, for he was never slow to do anything by which there seemed to be any hope of gaining her love. He therefore took her hand in his, and it trembled a little so that he was pleased, though indeed the unsteadiness came more from her anxiety to know the story he was about to tell, than from any love she felt at that moment. 'You have sworn that you will believe me, Zehowah,' he said. 'But I forewarn you that there are hard things to understand. For the reason why I will not tell my father's name, nor the name of my tribe is a plain one, seeing that I was not born like other men, and have no father at all, and my brethren are not men but genii of the air, created from the beginning and destined to die at the second blast of the trumpet before the resurrection of the dead.' At this Zehowah started suddenly in fright and[185] looked into his face, expecting to see that he had coals of fire for eyes and an appalling countenance. But when she saw that he was not changed and had the face of a man and the eyes of a man, she laughed. 'What is this idle tale of Afrits?' she exclaimed. 'Frighten children with it.' 'This is what I foresaw in you,' said Khaled. 'You cannot believe me. Of what use is it then to tell you my story?' Zehowah answered nothing, for she was angry, supposing that Khaled was attempting to put her off with a foolish tale. She had heard, indeed, of Genii and Afrits and she was sure that they had existence, since they were expressly mentioned in the Koran, but she had never heard that any of them had taken the shape and manner of a man. She remembered also how Khaled had always fought with his hands in war, like other men and been wounded, and she was sure that if his story were true he would have summoned whole legions of his fellows through the air to destroy the enemy. 'You do not believe me,' he repeated somewhat bitterly. 'And if you do not believe me, how shall others do so?' 'You ask me to believe too much. If you ask for my faith, you must offer me truths and not fables. It is true that I am curious, which is foolish and womanly.[186] But if you do not wish to tell me your secret, I cannot force you to do so, nor have I any right to expect confidence. Let us therefore talk of other things, or else not talk at all, for though you will not satisfy me you cannot deceive me in this way.' 'So you also believe that I am a Persian and a robber,' said Khaled. 'Is it not so?' 'How can I tell what you are, if you will not tell me? Is your name written in your face that I may know it is indeed Khaled and not Ali Hassan as the people say? Or is the record of your deeds inscribed upon your forehead for me to read? You may be a Persian. I cannot tell.' Then Khaled bent his brows and turned his eyes away from her, for he was angry and disappointed, though indeed she knew in her heart that he was no Persian. But she let him suppose that she thought so, hoping perhaps to goad him into satisfying her curiosity. If Khaled had been a man like other men, as Zehowah supposed him to be, he would doubtless have invented a well-framed history such as she would have believed, at least for the present. But to him such a falsehood appeared useless, for he had seen the world during many ages and had observed that a lie is never really successful except by chance, seeing that no intelligence is profound enough to foresee the manner in[187] which it will be some day examined, whereas the truth, being always coincident with the reality, can never be wholly refuted. Khaled therefore hesitated as to whether he should tell his story from the beginning, or hold his peace; but in the end he decided to speak, because it was intolerable to him to be thought an evildoer by her. 'You make haste to disbelieve, before you have heard all,' he said at last. 'Hear me to the end. I have told you that I slew the Indian prince. That was before I became a man. You yourself could not understand how I was able to enter the palace and carry him away without being observed. But as I was at that time able to fly and to make both myself and him invisible, this need not surprise you. If you do not believe that I did it, let us order a litter to be brought for you, and I will take my mare and a sufficient number of attendants, and let us ride southwards into the Red Desert. There I will show you the man's bones. You will probably recognise them by the gold chain which he wore about his neck and by his ring. After that, when I had buried him, the messenger of Allah came to me, and because the man was an unbeliever, and had intended to embrace the faith outwardly, having evil in his heart, Allah did not destroy me immediately, but commanded that the angel Asrael should write my name in the book of[188] life, that I might become a man. But Allah gave me no soul, promising only that if I could win your love, whose suitor I had killed, I should receive an immortal spirit, which should then be judged according to my deeds. This is truth. I swear it in the name of Allah, the merciful, the compassionate. Then an angel gave me garments such as men wear, and a sword, and a good mare, and I travelled hither to Riad, eating locusts for food. And though no man knew me, you married me at once, for it was the will of Allah, whose will shall also be done to the end. The rest you know. If, therefore, you will love me before I die, I shall receive a soul and it may be that I shall inherit paradise, for I am a true believer and have shed blood for the faith. But if you do not love me, when I die I shall perish as the flame of a lamp that is blown out at dawn. This is the truth.' He ceased from speaking and looked again at Zehowah. At first he supposed from her face that she believed him, and his heart was comforted, but presently she smiled, and he understood that she was not convinced. For the story had interested her greatly and she had almost forgotten not to believe it, but when she no longer heard his voice, it seemed too hard for her. 'This is a strange tale,' she said, 'and it will probably not satisfy the people.'[189] 'I do not care whether they are satisfied or not,' Khaled answered. 'All I desire is to be believed by you, for I cannot bear that you should think me what I am not.' 'What can I do? I cannot say to my intelligence, take this and reject that, any more than I can say to my heart, love or love not. It would indeed have been easier if you had said, "I am a certain Persian, a fugitive, protect me, for my enemies are upon me." I could perhaps give you protection if you require it, as you may. But you come to me with a monstrous tale, and you ask me to love, not a man, but a Jinn or an Afrit, or whatever it pleases you to call yourself. Assuredly this is too hard for me.' And again Zehowah smiled scornfully, for she was really beginning to think that he might be a Persian disguised as the people said. 'I need no protection from man or woman,' said Khaled, 'for I fear neither the one nor the other. For I am strong, and if I am able to give out of charity I am also able to take by force. My fate is ever with me. I cannot escape it. But neither can others escape theirs. I will fight alone if need be, for if you will not love me I care little how I may end. Moreover, in battle, it is not good to stand in the way of a man who seeks death.' But Zehowah thought this might be the speech of[190] a desperate man such as Ali Hassan, the robber, as well as of Khaled, the Jinn, and she was not convinced, though she no longer smiled. For she knew little of supernatural beings, and a devil might easily call himself a good spirit, so that she was convinced that she was married either to a demon or to a dangerous robber, and she could not even decide which of the two she would have preferred, for either was bad enough, and as for love there could no longer be any question of that. Khaled understood well enough and rose from his seat and went away, desiring to be alone. He knew that he was now surrounded by danger on every side and that he could not even look to his wife for comfort, since she also believed him to be an impostor. 'Truly,' he said to himself, 'this is a task beyond accomplishment, which Allah has laid upon me. It is harder to get a woman's love than to win kingdoms, and it is easier to destroy a whole army with one stroke of a sword than to make a woman believe that which she does not desire. And now the end is at hand. For she will never love me and I shall certainly perish in this fight, being alone against so many. Allah assuredly did not intend me to run away, and moreover there is no reason left for remaining alive.' On that day Khaled again called the chief men together in his kahwah, and addressed them briefly.[191] 'Men of Riad,' he said, 'I am aware that there is a conspiracy to overthrow and destroy me, and I daresay that you yourselves are among the plotters. I will not tell you who I am, but I swear by Allah that I am neither a Persian nor a robber, nor yet a Shiyah. You will doubtless attack me unawares, but you will not find me sleeping. I will kill as many of you as I can, and afterwards I also shall undoubtedly be killed, for I am alone and you have many thousands on your side. Min Allah—it is in Allah's hands. Go in peace.' So they departed, shaking their heads, but saying nothing. <hr style="width: 65%;" /> [192] <div style="break-after:column;"></div>

1 of 2

2 of 2

Update Required To play the media you will need to either update your browser to a recent version or update your Flash plugin.