The Talisman, by Walter Scott

Chapter III.

The warriors arose from their place of brief rest and simple refreshment, and courteously aided each other while they carefully replaced and adjusted the harness from which they had relieved for the time their trusty steeds. Each seemed familiar with an employment which at that time was a part of necessary and, indeed, of indispensable duty. Each also seemed to possess, as far as the difference betwixt the animal and rational species admitted, the confidence and affection of the horse which was the constant companion of his travels and his warfare. With the Saracen this familiar intimacy was a part of his early habits; for, in the tents of the Eastern military tribes, the horse of the soldier ranks next to, and almost equal in importance with, his wife and his family; and with the European warrior, circumstances, and indeed necessity, rendered his war-horse scarcely less than his brother in arms. The steeds, therefore, suffered themselves quietly to be taken from their food and liberty, and neighed and snuffled fondly around their masters, while they were adjusting their accoutrements for further travel and additional toil. And each warrior, as he prosecuted his own task, or assisted with courtesy his companion, looked with observant curiosity at the equipments of his fellow-traveller, and noted particularly what struck him as peculiar in the fashion in which he arranged his riding accoutrements.

Ere they remounted to resume their journey, the Christian Knight again moistened his lips and dipped his hands in the living fountain, and said to his pagan associate of the journey, “I would I knew the name of this delicious fountain, that I might hold it in my grateful remembrance; for never did water slake more deliciously a more oppressive thirst than I have this day experienced.”

“It is called in the Arabic language,” answered the Saracen, “by a name which signifies the Diamond of the Desert.”

“And well is it so named,” replied the Christian. “My native valley hath a thousand springs, but not to one of them shall I attach hereafter such precious recollection as to this solitary fount, which bestows its liquid treasures where they are not only delightful, but nearly indispensable.”

“You say truth,” said the Saracen; “for the curse is still on yonder sea of death, and neither man nor beast drinks of its waves, nor of the river which feeds without filling it, until this inhospitable desert be passed.”

They mounted, and pursued their journey across the sandy waste. The ardour of noon was now past, and a light breeze somewhat alleviated the terrors of the desert, though not without bearing on its wings an impalpable dust, which the Saracen little heeded, though his heavily-armed companion felt it as such an annoyance that he hung his iron casque at his saddle-bow, and substituted the light riding-cap, termed in the language of the time a MORTIER, from its resemblance in shape to an ordinary mortar. They rode together for some time in silence, the Saracen performing the part of director and guide of the journey, which he did by observing minute marks and bearings of the distant rocks, to a ridge of which they were gradually approaching. For a little time he seemed absorbed in the task, as a pilot when navigating a vessel through a difficult channel; but they had not proceeded half a league when he seemed secure of his route, and disposed, with more frankness than was usual to his nation, to enter into conversation.

“You have asked the name,” he said, “of a mute fountain, which hath the semblance, but not the reality, of a living thing. Let me be pardoned to ask the name of the companion with whom I have this day encountered, both in danger and in repose, and which I cannot fancy unknown even here among the deserts of Palestine?”

“It is not yet worth publishing,” said the Christian. “Know, however, that among the soldiers of the Cross I am called Kenneth — Kenneth of the Couching Leopard; at home I have other titles, but they would sound harsh in an Eastern ear. Brave Saracen, let me ask which of the tribes of Arabia claims your descent, and by what name you are known?”

“Sir Kenneth,” said the Moslem, “I joy that your name is such as my lips can easily utter. For me, I am no Arab, yet derive my descent from a line neither less wild nor less warlike. Know, Sir Knight of the Leopard, that I am Sheerkohf, the Lion of the Mountain, and that Kurdistan, from which I derive my descent, holds no family more noble than that of Seljook.”

“I have heard,” answered the Christian, “that your great Soldan claims his blood from the same source?”

“Thanks to the Prophet that hath so far honoured our mountains as to send from their bosom him whose word is victory,” answered the paynim. “I am but as a worm before the King of Egypt and Syria, and yet in my own land something my name may avail. Stranger, with how many men didst thou come on this warfare?”

“By my faith,” said Sir Kenneth, “with aid of friends and kinsmen, I was hardly pinched to furnish forth ten well-appointed lances, with maybe some fifty more men, archers and varlets included. Some have deserted my unlucky pennon — some have fallen in battle — several have died of disease — and one trusty armour-bearer, for whose life I am now doing my pilgrimage, lies on the bed of sickness.”

“Christian,” said Sheerkohf, “here I have five arrows in my quiver, each feathered from the wing of an eagle. When I send one of them to my tents, a thousand warriors mount on horseback — when I send another, an equal force will arise — for the five, I can command five thousand men; and if I send my bow, ten thousand mounted riders will shake the desert. And with thy fifty followers thou hast come to invade a land in which I am one of the meanest!”

“Now, by the rood, Saracen,” retorted the Western warrior, “thou shouldst know, ere thou vauntest thyself, that one steel glove can crush a whole handful of hornets.”

“Ay, but it must first enclose them within its grasp,” said the Saracen, with a smile which might have endangered their new alliance, had he not changed the subject by adding, “And is bravery so much esteemed amongst the Christian princes that thou, thus void of means and of men, canst offer, as thou didst of late, to be my protector and security in the camp of thy brethren?”

“Know, Saracen,” said the Christian, “since such is thy style, that the name of a knight, and the blood of a gentleman, entitle him to place himself on the same rank with sovereigns even of the first degree, in so far as regards all but regal authority and dominion. Were Richard of England himself to wound the honour of a knight as poor as I am, he could not, by the law of chivalry, deny him the combat.”

“Methinks I should like to look upon so strange a scene,” said the Emir, “in which a leathern belt and a pair of spurs put the poorest on a level with the most powerful.”

“You must add free blood and a fearless heart,” said the Christian; “then, perhaps, you will not have spoken untruly of the dignity of knighthood.”

“And mix you as boldly amongst the females of your chiefs and leaders?” asked the Saracen.

“God forbid,” said the Knight of the Leopard, “that the poorest knight in Christendom should not be free, in all honourable service, to devote his hand and sword, the fame of his actions, and the fixed devotion of his heart, to the fairest princess who ever wore coronet on her brow!”

“But a little while since,” said the Saracen, “and you described love as the highest treasure of the heart — thine hath undoubtedly been high and nobly bestowed?”

“Stranger,” answered the Christian, blushing deeply as he spoke, “we tell not rashly where it is we have bestowed our choicest treasures. It is enough for thee to know that, as thou sayest, my love is highly and nobly bestowed — most highly — most nobly; but if thou wouldst hear of love and broken lances, venture thyself, as thou sayest, to the camp of the Crusaders, and thou wilt find exercise for thine ears, and, if thou wilt, for thy hands too.”

The Eastern warrior, raising himself in his stirrups, and shaking aloft his lance, replied, “Hardly, I fear, shall I find one with a crossed shoulder who will exchange with me the cast of the jerrid.”

“I will not promise for that,” replied the Knight; “though there be in the camp certain Spaniards, who have right good skill in your Eastern game of hurling the javelin.”

“Dogs, and sons of dogs!” ejaculated the Saracen; “what have these Spaniards to do to come hither to combat the true believers, who, in their own land, are their lords and taskmasters? with them I would mix in no warlike pastime.”

“Let not the knights of Leon or Asturias hear you speak thus of them,” said the Knight of the Leopard. “ But,” added he, smiling at the recollection of the morning’s combat, “if, instead of a reed, you were inclined to stand the cast of a battle-axe, there are enough of Western warriors who would gratify your longing.”

“By the beard of my father, sir,” said the Saracen, with an approach to laughter, “the game is too rough for mere sport. I will never shun them in battle, but my head” (pressing his hand to his brow) “will not, for a while, permit me to seek them in sport.”

“I would you saw the axe of King Richard,” answered the Western warrior, “to which that which hangs at my saddle-bow weighs but as a feather.”

“We hear much of that island sovereign,” said the Saracen. “Art thou one of his subjects?”

“One of his followers I am, for this expedition,” answered the Knight, “and honoured in the service; but not born his subject, although a native of the island in which he reigns.”

“How mean you? “ said the Eastern soldier; “have you then two kings in one poor island?”

“As thou sayest,” said the Scot, for such was Sir Kenneth by birth. “It is even so; and yet, although the inhabitants of the two extremities of that island are engaged in frequent war, the country can, as thou seest, furnish forth such a body of men-at-arms as may go far to shake the unholy hold which your master hath laid on the cities of Zion.”

“By the beard of Saladin, Nazarene, but that it is a thoughtless and boyish folly, I could laugh at the simplicity of your great Sultan, who comes hither to make conquests of deserts and rocks, and dispute the possession of them with those who have tenfold numbers at command, while he leaves a part of his narrow islet, in which he was born a sovereign, to the dominion of another sceptre than his. Surely, Sir Kenneth, you and the other good men of your country should have submitted yourselves to the dominion of this King Richard ere you left your native land, divided against itself, to set forth on this expedition?”

Hasty and fierce was Kenneth’s answer. “No, by the bright light of Heaven! If the King of England had not set forth to the Crusade till he was sovereign of Scotland, the Crescent might, for me, and all true-hearted Scots, glimmer for ever on the walls of Zion.”

Thus far he had proceeded, when, suddenly recollecting himself, he muttered, “MEA CULPA! MEA CULPA! what have I, a soldier of the Cross, to do with recollection of war betwixt Christian nations!”

The rapid expression of feeling corrected by the dictates of duty did not escape the Moslem, who, if he did not entirely understand all which it conveyed, saw enough to convince him with the assurance that Christians, as well as Moslemah, had private feelings of personal pique, and national quarrels, which were not entirely reconcilable. But the Saracens were a race, polished, perhaps, to the utmost extent which their religion permitted, and particularly capable of entertaining high ideas of courtesy and politeness; and such sentiments prevented his taking any notice of the inconsistency of Sir Kenneth’s feelings in the opposite characters of a Scot and a Crusader.

Meanwhile, as they advanced, the scene began to change around them. They were now turning to the eastward, and had reached the range of steep and barren hills which binds in that quarter the naked plain, and varies the surface of the country, without changing its sterile character. Sharp, rocky eminences began to rise around them, and, in a short time, deep declivities and ascents, both formidable in height and difficult from the narrowness of the path, offered to the travellers obstacles of a different kind from those with which they had recently contended.

Dark caverns and chasms amongst the rocks — those grottoes so often alluded to in Scripture — yawned fearfully on either side as they proceeded, and the Scottish knight was informed by the Emir that these were often the refuge of beasts of prey, or of men still more ferocious, who, driven to desperation by the constant war, and the oppression exercised by the soldiery, as well of the Cross as of the Crescent, had become robbers, and spared neither rank nor religion, neither sex nor age, in their depredations.

The Scottish knight listened with indifference to the accounts of ravages committed by wild beasts or wicked men, secure as he felt himself in his own valour and personal strength; but he was struck with mysterious dread when he recollected that he was now in the awful wilderness of the forty days’ fast, and the scene of the actual personal temptation, wherewith the Evil Principle was permitted to assail the Son of Man. He withdrew his attention gradually from the light and worldly conversation of the infidel warrior beside him, and, however acceptable his gay and gallant bravery would have rendered him as a companion elsewhere, Sir Kenneth felt as if, in those wildernesses the waste and dry places in which the foul spirits were wont to wander when expelled the mortals whose forms they possessed, a bare-footed friar would have been a better associate than the gay but unbelieving paynim.

These feelings embarrassed him the rather that the Saracen’s spirits appeared to rise with the journey, and because the farther he penetrated into the gloomy recesses of the mountains, the lighter became his conversation, and when he found that unanswered, the louder grew his song. Sir Kenneth knew enough of the Eastern languages to be assured that he chanted sonnets of love, containing all the glowing praises of beauty in which the Oriental poets are so fond of luxuriating, and which, therefore, were peculiarly unfitted for a serious or devotional strain of thought, the feeling best becoming the Wilderness of the Temptation. With inconsistency enough, the Saracen also sung lays in praise of wine, the liquid ruby of the Persian poets; and his gaiety at length became so unsuitable to the Christian knight’s contrary train of sentiments, as, but for the promise of amity which they had exchanged, would most likely have made Sir Kenneth take measures to change his note. As it was, the Crusader felt as if he had by his side some gay, licentious fiend, who endeavoured to ensnare his soul, and endanger his immortal salvation, by inspiring loose thoughts of earthly pleasure, and thus polluting his devotion, at a time when his faith as a Christian and his vow as a pilgrim called on him for a serious and penitential state of mind. He was thus greatly perplexed, and undecided how to act; and it was in a tone of hasty displeasure that, at length breaking silence, he interrupted the lay of the celebrated Rudpiki, in which he prefers the mole on his mistress’s bosom to all the wealth of Bokhara and Samarcand.

“Saracen,” said the Crusader sternly, “blinded as thou art, and plunged amidst the errors of a false law, thou shouldst yet comprehend that there are some places more holy than others, and that there are some scenes also in which the Evil One hath more than ordinary power over sinful mortals. I will not tell thee for what awful reason this place — these rocks — these caverns with their gloomy arches, leading as it were to the central abyss — are held an especial haunt of Satan and his angels. It is enough that I have been long warned to beware of this place by wise and holy men, to whom the qualities of the unholy region are well known. Wherefore, Saracen, forbear thy foolish and ill-timed levity, and turn thy thoughts to things more suited to the spot — although, alas for thee! thy best prayers are but as blasphemy and sin.”

The Saracen listened with some surprise, and then replied, with good-humour and gaiety, only so far repressed as courtesy required, “Good Sir Kenneth, methinks you deal unequally by your companion, or else ceremony is but indifferently taught amongst your Western tribes. I took no offence when I saw you gorge hog’s flesh and drink wine, and permitted you to enjoy a treat which you called your Christian liberty, only pitying in my heart your foul pastimes. Wherefore, then, shouldst thou take scandal, because I cheer, to the best of my power, a gloomy road with a cheerful verse? What saith the poet, ‘Song is like the dews of heaven on the bosom of the desert; it cools the path of the traveller.’”

“Friend Saracen,” said the Christian, “I blame not the love of minstrelsy and of the GAI SCIENCE; albeit, we yield unto it even too much room in our thoughts when they should be bent on better things. But prayers and holy psalms are better fitting than LAIS of love, or of wine-cups, when men walk in this Valley of the Shadow of Death, full of fiends and demons, whom the prayers of holy men have driven forth from the haunts of humanity to wander amidst scenes as accursed as themselves.”

“Speak not thus of the Genii, Christian,” answered the Saracen, “for know thou speakest to one whose line and nation drew their origin from the immortal race which your sect fear and blaspheme.”

“I well thought,” answered the Crusader, “that your blinded race had their descent from the foul fiend, without whose aid you would never have been able to maintain this blessed land of Palestine against so many valiant soldiers of God. I speak not thus of thee in particular, Saracen, but generally of thy people and religion. Strange is it to me, however, not that you should have the descent from the Evil One, but that you should boast of it.”

“From whom should the bravest boast of descending, saving from him that is bravest?” said the Saracen; “from whom should the proudest trace their line so well as from the Dark Spirit, which would rather fall headlong by force than bend the knee by his will? Eblis may be hated, stranger, but he must be feared; and such as Eblis are his descendants of Kurdistan.”

Tales of magic and of necromancy were the learning of the period, and Sir Kenneth heard his companion’s confession of diabolical descent without any disbelief, and without much wonder; yet not without a secret shudder at finding himself in this fearful place, in the company of one who avouched himself to belong to such a lineage. Naturally insusceptible, however, of fear, he crossed himself, and stoutly demanded of the Saracen an account of the pedigree which he had boasted. The latter readily complied.

“Know, brave stranger,” he said, “that when the cruel Zohauk, one of the descendants of Giamschid, held the throne of Persia, he formed a league with the Powers of Darkness, amidst the secret vaults of Istakhar, vaults which the hands of the elementary spirits had hewn out of the living rock long before Adam himself had an existence. Here he fed, with daily oblations of human blood, two devouring serpents, which had become, according to the poets, a part of himself, and to sustain whom he levied a tax of daily human sacrifices, till the exhausted patience of his subjects caused some to raise up the scimitar of resistance, like the valiant Blacksmith and the victorious Feridoun, by whom the tyrant was at length dethroned, and imprisoned for ever in the dismal caverns of the mountain Damavend. But ere that deliverance had taken place, and whilst the power of the bloodthirsty tyrant was at its height, the band of ravening slaves whom he had sent forth to purvey victims for his daily sacrifice brought to the vaults of the palace of Istakhar seven sisters so beautiful that they seemed seven houris. These seven maidens were the daughters of a sage, who had no treasures save those beauties and his own wisdom. The last was not sufficient to foresee this misfortune, the former seemed ineffectual to prevent it. The eldest exceeded not her twentieth year, the youngest had scarce attained her thirteenth; and so like were they to each other that they could not have been distinguished but for the difference of height, in which they gradually rose in easy gradation above each other, like the ascent which leads to the gates of Paradise. So lovely were these seven sisters when they stood in the darksome vault, disrobed of all clothing saving a cymar of white silk, that their charms moved the hearts of those who were not mortal. Thunder muttered, the earth shook, the wall of the vault was rent, and at the chasm entered one dressed like a hunter, with bow and shafts, and followed by six others, his brethren. They were tall men, and, though dark, yet comely to behold; but their eyes had more the glare of those of the dead than the light which lives under the eyelids of the living. ‘Zeineb,’ said the leader of the band — and as he spoke he took the eldest sister by the hand, and his voice was soft, low, and melancholy —‘I am Cothrob, king of the subterranean world, and supreme chief of Ginnistan. I and my brethren are of those who, created out of the pure elementary fire, disdained, even at the command of Omnipotence, to do homage to a clod of earth, because it was called Man. Thou mayest have heard of us as cruel, unrelenting, and persecuting. It is false. We are by nature kind and generous; only vengeful when insulted, only cruel when affronted. We are true to those who trust us; and we have heard the invocations of thy father, the sage Mithrasp, who wisely worships not alone the Origin of Good, but that which is called the Source of Evil. You and your sisters are on the eve of death; but let each give to us one hair from your fair tresses, in token of fealty, and we will carry you many miles from hence to a place of safety, where you may bid defiance to Zohauk and his ministers.’ The fear of instant death, saith the poet, is like the rod of the prophet Haroun, which devoured all other rods when transformed into snakes before the King of Pharaoh; and the daughters of the Persian sage were less apt than others to be afraid of the addresses of a spirit. They gave the tribute which Cothrob demanded, and in an instant the sisters were transported to an enchanted castle on the mountains of Tugrut, in Kurdistan, and were never again seen by mortal eye. But in process of time seven youths, distinguished in the war and in the chase, appeared in the environs of the castle of the demons. They were darker, taller, fiercer, and more resolute than any of the scattered inhabitants of the valleys of Kurdistan; and they took to themselves wives, and became fathers of the seven tribes of the Kurdmans, whose valour is known throughout the universe.”

The Christian knight heard with wonder the wild tale, of which Kurdistan still possesses the traces, and, after a moment’s thought, replied, “Verily, Sir Knight, you have spoken well — your genealogy may be dreaded and hated, but it cannot be contemned. Neither do I any longer wonder at your obstinacy in a false faith, since, doubtless, it is part of the fiendish disposition which hath descended from your ancestors, those infernal huntsmen, as you have described them, to love falsehood rather than truth; and I no longer marvel that your spirits become high and exalted, and vent themselves in verse and in tunes, when you approach to the places encumbered by the haunting of evil spirits, which must excite in you that joyous feeling which others experience when approaching the land of their human ancestry.”

“By my father’s beard, I think thou hast the right,” said the Saracen, rather amused than offended by the freedom with which the Christian had uttered his reflections; “for, though the Prophet (blessed be his name!) hath sown amongst us the seed of a better faith than our ancestors learned in the ghostly halls of Tugrut, yet we are not willing, like other Moslemah, to pass hasty doom on the lofty and powerful elementary spirits from whom we claim our origin. These Genii, according to our belief and hope, are not altogether reprobate, but are still in the way of probation, and may hereafter be punished or rewarded. Leave we this to the mollahs and the imaums. Enough that with us the reverence for these spirits is not altogether effaced by what we have learned from the Koran, and that many of us still sing, in memorial of our fathers’ more ancient faith, such verses as these.”

So saying, he proceeded to chant verses, very ancient in the language and structure, which some have thought derive their source from the worshippers of Arimanes, the Evil Principle.

AHRIMAN.

Dark Ahriman, whom Irak still Holds origin of woe and ill! When, bending at thy shrine, We view the world with troubled eye, Where see we ‘neath the extended sky, An empire matching thine!

If the Benigner Power can yield A fountain in the desert field, Where weary pilgrims drink; Thine are the waves that lash the rock, Thine the tornado’s deadly shock, Where countless navies sink!

Or if he bid the soil dispense Balsams to cheer the sinking sense, How few can they deliver From lingering pains, or pang intense, Red Fever, spotted Pestilence, The arrows of thy quiver!

Chief in Man’s bosom sits thy sway, And frequent, while in words we pray Before another throne, Whate’er of specious form be there, The secret meaning of the prayer Is, Ahriman, thine own.

Say, hast thou feeling, sense, and form, Thunder thy voice, thy garments storm, As Eastern Magi say; With sentient soul of hate and wrath, And wings to sweep thy deadly path, And fangs to tear thy prey?

Or art thou mix’d in Nature’s source, An ever-operating force, Converting good to ill; An evil principle innate, Contending with our better fate, And, oh! victorious still?

Howe’er it be, dispute is vain. On all without thou hold’st thy reign, Nor less on all within; Each mortal passion’s fierce career, Love, hate, ambition, joy, and fear, Thou goadest into sin.

Whene’er a sunny gleam appears, To brighten up our vale of tears, Thou art not distant far; ‘Mid such brief solace of our lives, Thou whett’st our very banquet-knives To tools of death and war.

Thus, from the moment of our birth, Long as we linger on the earth, Thou rulest the fate of men; Thine are the pangs of life’s last hour, And — who dare answer? — is thy power, Dark Spirit! ended THEN?

[The worthy and learned clergyman by whom this species of hymn has been translated desires, that, for fear of misconception, we should warn the reader to recollect that it is composed by a heathen, to whom the real causes of moral and physical evil are unknown, and who views their predominance in the system of the universe as all must view that appalling fact who have not the benefit of the Christian revelation. On our own part, we beg to add, that we understand the style of the translator is more paraphrastic than can be approved by those who are acquainted with the singularly curious original. The translator seems to have despaired of rendering into English verse the flights of Oriental poetry; and, possibly, like many learned and ingenious men, finding it impossible to discover the sense of the original, he may have tacitly substituted his own.]

These verses may perhaps have been the not unnatural effusion of some half-enlightened philosopher, who, in the fabled deity, Arimanes, saw but the prevalence of moral and physical evil; but in the ears of Sir Kenneth of the Leopard they had a different effect, and, sung as they were by one who had just boasted himself a descendant of demons, sounded very like an address of worship to the arch-fiend himself. He weighed within himself whether, on hearing such blasphemy in the very desert where Satan had stood rebuked for demanding homage, taking an abrupt leave of the Saracen was sufficient to testify his abhorrence; or whether he was not rather constrained by his vow as a Crusader to defy the infidel to combat on the spot, and leave him food for the beasts of the wilderness, when his attention was suddenly caught by an unexpected apparition.

The light was now verging low, yet served the knight still to discern that they two were no longer alone in the desert, but were closely watched by a figure of great height and very thin, which skipped over rocks and bushes with so much agility as, added to the wild and hirsute appearance of the individual, reminded him of the fauns and silvans, whose images he had seen in the ancient temples of Rome. As the single-hearted Scottishman had never for a moment doubted these gods of the ancient Gentiles to be actually devils, so he now hesitated not to believe that the blasphemous hymn of the Saracen had raised up an infernal spirit.

“But what recks it?” said stout Sir Kenneth to himself; “down with the fiend and his worshippers!”

He did not, however, think it necessary to give the same warning of defiance to two enemies as he would unquestionably have afforded to one. His hand was upon his mace, and perhaps the unwary Saracen would have been paid for his Persian poetry by having his brains dashed out on the spot, without any reason assigned for it; but the Scottish Knight was spared from committing what would have been a sore blot in his shield of arms. The apparition, on which his eyes had been fixed for some time, had at first appeared to dog their path by concealing itself behind rocks and shrubs, using those advantages of the ground with great address, and surmounting its irregularities with surprising agility. At length, just as the Saracen paused in his song, the figure, which was that of a tall man clothed in goat-skins, sprung into the midst of the path, and seized a rein of the Saracen’s bridle in either hand, confronting thus and bearing back the noble horse, which, unable to endure the manner in which this sudden assailant pressed the long-armed bit, and the severe curb, which, according to the Eastern fashion, was a solid ring of iron, reared upright, and finally fell backwards on his master, who, however, avoided the peril of the fall by lightly throwing himself to one side.

The assailant then shifted his grasp from the bridle of the horse to the throat of the rider, flung himself above the struggling Saracen, and, despite of his youth and activity kept him undermost, wreathing his long arms above those of his prisoner, who called out angrily, and yet half-laughing at the same time —“Hamako — fool — unloose me — this passes thy privilege — unloose me, or I will use my dagger.”

“Thy dagger! — infidel dog!” said the figure in the goat-skins, “hold it in thy gripe if thou canst!” and in an instant he wrenched the Saracen’s weapon out of its owner’s hand, and brandished it over his head.

“Help, Nazarene!” cried Sheerkohf, now seriously alarmed; “help, or the Hamako will slay me.”

“Slay thee!” replied the dweller of the desert; “and well hast thou merited death, for singing thy blasphemous hymns, not only to the praise of thy false prophet, who is the foul fiend’s harbinger, but to that of the Author of Evil himself.”

The Christian Knight had hitherto looked on as one stupefied, so strangely had this rencontre contradicted, in its progress and event, all that he had previously conjectured. He felt, however, at length, that it touched his honour to interfere in behalf of his discomfited companion, and therefore addressed himself to the victorious figure in the goat-skins.

“Whosoe’er thou art,” he said, “and whether of good or of evil, know that I am sworn for the time to be true companion to the Saracen whom thou holdest under thee; therefore, I pray thee to let him arise, else I will do battle with thee in his behalf.”

“And a proper quarrel it were,” answered the Hamako, “for a Crusader to do battle in-for the sake of an unbaptized dog, to combat one of his own holy faith! Art thou come forth to the wilderness to fight for the Crescent against the Cross? A goodly soldier of God art thou to listen to those who sing the praises of Satan!”

Yet, while he spoke thus, he arose himself, and, suffering the Saracen to rise also, returned him his cangiar, or poniard.

“Thou seest to what a point of peril thy presumption hath brought thee,” continued he of the goat-skins, now addressing Sheerkohf, “and by what weak means thy practised skill and boasted agility can be foiled, when such is Heaven’s pleasure. Wherefore, beware, O Ilderim! for know that, were there not a twinkle in the star of thy nativity which promises for thee something that is good and gracious in Heaven’s good time, we two had not parted till I had torn asunder the throat which so lately trilled forth blasphemies.”

“Hamako,” said the Saracen, without any appearance of resenting the violent language and yet more violent assault to which he had been subjected, “I pray thee, good Hamako, to beware how thou dost again urge thy privilege over far; for though, as a good Moslem, I respect those whom Heaven hath deprived of ordinary reason, in order to endow them with the spirit of prophecy, yet I like not other men’s hands on the bridle of my horse, neither upon my own person. Speak, therefore, what thou wilt, secure of any resentment from me; but gather so much sense as to apprehend that if thou shalt again proffer me any violence, I will strike thy shagged head from thy meagre shoulders. — and to thee, friend Kenneth,” he added, as he remounted his steed, “I must needs say, that in a companion through the desert, I love friendly deeds better than fair words. Of the last thou hast given me enough; but it had been better to have aided me more speedily in my struggle with this Hamako, who had well-nigh taken my life in his frenzy,”

“By my faith,” said the Knight, “I did somewhat fail — was somewhat tardy in rendering thee instant help; but the strangeness of the assailant, the suddenness of the scene — it was as if thy wild and wicked lay had raised the devil among us — and such was my confusion, that two or three minutes elapsed ere I could take to my weapon.”

“Thou art but a cold and considerate friend,” said the Saracen; “and, had the Hamako been one grain more frantic, thy companion had been slain by thy side, to thy eternal dishonour, without thy stirring a finger in his aid, although thou satest by, mounted, and in arms.”

“By my word, Saracen,” said the Christian, “if thou wilt have it in plain terms, I thought that strange figure was the devil; and being of thy lineage, I knew not what family secret you might be communicating to each other, as you lay lovingly rolling together on the sand.”

“Thy gibe is no answer, brother Kenneth,” said the Saracen; “for know, that had my assailant been in very deed the Prince of Darkness, thou wert bound not the less to enter into combat with him in thy comrade’s behalf. Know, also, that whatever there may be of foul or of fiendish about the Hamako belongs more to your lineage than to mine — this Hamako being, in truth, the anchorite whom thou art come hither to visit.”

“This!” said Sir Kenneth, looking at the athletic yet wasted figure before him —“this! Thou mockest, Saracen — this cannot be the venerable Theodorick!”

“Ask himself, if thou wilt not believe me,” answered Sheerkohf; and ere the words had left his mouth, the hermit gave evidence in his own behalf.

“I am Theodorick of Engaddi,” he said —“I am the walker of the desert — I am friend of the Cross, and flail of all infidels, heretics, and devil-worshippers. Avoid ye, avoid ye! Down with Mahound, Termagaunt, and all their adherents!”— So saying, he pulled from under his shaggy garment a sort of flail or jointed club, bound with iron, which he brandished round his head with singular dexterity,

“Thou seest thy saint,” said the Saracen, laughing, for the first time, at the unmitigated astonishment with which Sir Kenneth looked on the wild gestures and heard the wayward muttering of Theodorick, who, after swinging his flail in every direction, apparently quite reckless whether it encountered the head of either of his companions, finally showed his own strength, and the soundness of the weapon, by striking into fragments a large stone which lay near him.

“This is a madman,” said Sir Kenneth.

“Not the worse saint,” returned the Moslem, speaking according to the well-known Eastern belief, that madmen are under the influence of immediate inspiration. “Know, Christian, that when one eye is extinguished, the other becomes more keen; when one hand is cut off, the other becomes more powerful; so, when our reason in human things is disturbed or destroyed, our view heavenward becomes more acute and perfect.”

Here the voice of the Saracen was drowned in that of the hermit, who began to hollo aloud in a wild, chanting tone, “I am Theodorick of Engaddi — I am the torch-brand of the desert — I am the flail of the infidels! The lion and the leopard shall be my comrades, and draw nigh to my cell for shelter; neither shall the goat be afraid of their fangs. I am the torch and the lantern — Kyrie Eleison!”

He closed his song by a short race, and ended that again by three forward bounds, which would have done him great credit in a gymnastic academy, but became his character of hermit so indifferently that the Scottish Knight was altogether confounded and bewildered.

The Saracen seemed to understand him better. “You see,” he said, “that he expects us to follow him to his cell, which, indeed, is our only place of refuge for the night. You are the leopard, from the portrait on your shield; I am the lion, as my name imports; and by the goat, alluding to his garb of goat-skins, he means himself. We must keep him in sight, however, for he is as fleet as a dromedary.”

In fact, the task was a difficult one, for though the reverend guide stopped from time to time, and waved his hand, as if to encourage them to come on, yet, well acquainted with all the winding dells and passes of the desert, and gifted with uncommon activity, which, perhaps, an unsettled state of mind kept in constant exercise, he led the knights through chasms and along footpaths where even the light-armed Saracen, with his well-trained barb, was in considerable risk, and where the iron-sheathed European and his over-burdened steed found themselves in such imminent peril as the rider would gladly have exchanged for the dangers of a general action. Glad he was when, at length, after this wild race, he beheld the holy man who had led it standing in front of a cavern, with a large torch in his hand, composed of a piece of wood dipped in bitumen, which cast a broad and flickering light, and emitted a strong sulphureous smell.

Undeterred by the stifling vapour, the knight threw himself from his horse and entered the cavern, which afforded small appearance of accommodation. The cell was divided into two parts, in the outward of which were an altar of stone and a crucifix made of reeds: this served the anchorite for his chapel. On one side of this outward cave the Christian knight, though not without scruple, arising from religious reverence to the objects around, fastened up his horse, and arranged him for the night, in imitation of the Saracen, who gave him to understand that such was the custom of the place. The hermit, meanwhile, was busied putting his inner apartment in order to receive his guests, and there they soon joined him. At the bottom of the outer cave, a small aperture, closed with a door of rough plank, led into the sleeping apartment of the hermit, which was more commodious. The floor had been brought to a rough level by the labour of the inhabitant, and then strewed with white sand, which he daily sprinkled with water from a small fountain which bubbled out of the rock in one corner, affording in that stifling climate, refreshment alike to the ear and the taste. Mattresses, wrought of twisted flags, lay by the side of the cell; the sides, like the floor, had been roughly brought to shape, and several herbs and flowers were hung around them. Two waxen torches, which the hermit lighted, gave a cheerful air to the place, which was rendered agreeable by its fragrance and coolness.

There were implements of labour in one corner of the apartment, in another was a niche for a rude statue of the Virgin. A table and two chairs showed that they must be the handiwork of the anchorite, being different in their form from Oriental accommodations. The former was covered, not only with reeds and pulse, but also with dried flesh, which Theodorick assiduously placed in such arrangement as should invite the appetite of his guests. This appearance of courtesy, though mute, and expressed by gestures only, seemed to Sir Kenneth something entirely irreconcilable with his former wild and violent demeanour. The movements of the hermit were now become composed, and apparently it was only a sense of religious humiliation which prevented his features, emaciated as they were by his austere mode of life, from being majestic and noble. He trod his cell as one who seemed born to rule over men, but who had abdicated his empire to become the servant of Heaven. Still, it must be allowed that his gigantic size, the length of his unshaven locks and beard, and the fire of a deep-set and wild eye were rather attributes of a soldier than of a recluse.

Even the Saracen seemed to regard the anchorite with some veneration, while he was thus employed, and he whispered in a low tone to Sir Kenneth, “The Hamako is now in his better mind, but he will not speak until we have eaten — such is his vow.”

It was in silence, accordingly, that Theodorick motioned to the Scot to take his place on one of the low chairs, while Sheerkohf placed himself, after the custom of his nation, upon a cushion of mats. The hermit then held up both hands, as if blessing the refreshment which he had placed before his guests, and they proceeded to eat in silence as profound as his own. To the Saracen this gravity was natural; and the Christian imitated his taciturnity, while he employed his thoughts on the singularity of his own situation, and the contrast betwixt the wild, furious gesticulations, loud cries, and fierce actions of Theodorick, when they first met him, and the demure, solemn, decorous assiduity with which he now performed the duties of hospitality.

When their meal was ended, the hermit, who had not himself eaten a morsel, removed the fragments from the table, and placing before the Saracen a pitcher of sherbet, assigned to the Scot a flask of wine.

“Drink,” he said, “my children”— they were the first words he had spoken —“the gifts of God are to be enjoyed, when the Giver is remembered.”

Having said this, he retired to the outward cell, probably for performance of his devotions, and left his guests together in the inner apartment; when Sir Kenneth endeavoured, by various questions, to draw from Sheerkohf what that Emir knew concerning his host. He was interested by more than mere curiosity in these inquiries. Difficult as it was to reconcile the outrageous demeanour of the recluse at his first appearance with his present humble and placid behaviour, it seemed yet more impossible to think it consistent with the high consideration in which, according to what Sir Kenneth had learned, this hermit was held by the most enlightened divines of the Christian world. Theodorick, the hermit of Engaddi, had, in that character, been the correspondent of popes and councils; to whom his letters, full of eloquent fervour, had described the miseries imposed by the unbelievers upon the Latin Christians in the Holy Land, in colours scarce inferior to those employed at the Council of Clermont by the Hermit Peter, when he preached the first Crusade. To find, in a person so reverend and so much revered, the frantic gestures of a mad fakir, induced the Christian knight to pause ere he could resolve to communicate to him certain important matters, which he had in charge from some of the leaders of the Crusade.

It had been a main object of Sir Kenneth’s pilgrimage, attempted by a route so unusual, to make such communications; but what he had that night seen induced him to pause and reflect ere he proceeded to the execution of his commission. From the Emir he could not extract much information, but the general tenor was as follows:— That, as he had heard, the hermit had been once a brave and valiant soldier, wise in council and fortunate in battle, which last he could easily believe from the great strength and agility which he had often seen him display; that he had appeared at Jerusalem in the character not of a pilgrim, but in that of one who had devoted himself to dwell for the remainder of his life in the Holy Land. Shortly afterwards, he fixed his residence amid the scenes of desolation where they now found him, respected by the Latins for his austere devotion, and by the Turks and Arabs on account of the symptoms of insanity which he displayed, and which they ascribed to inspiration. It was from them he had the name of Hamako, which expresses such a character in the Turkish language. Sheerkohf himself seemed at a loss how to rank their host. He had been, he said, a wise man, and could often for many hours together speak lessons of virtue or wisdom, without the slightest appearance of inaccuracy. At other times he was wild and violent, but never before had he seen him so mischievously disposed as he had that day appeared to be. His rage was chiefly provoked by any affront to his religion; and there was a story of some wandering Arabs, who had insulted his worship and defaced his altar, and whom he had on that account attacked and slain with the short flail which he carried with him in lieu of all other weapons. This incident had made a great noise, and it was as much the fear of the hermit’s iron flail as regard for his character as a Hamako which caused the roving tribes to respect his dwelling and his chapel. His fame had spread so far that Saladin had issued particular orders that he should be spared and protected. He himself, and other Moslem lords of rank, had visited the cell more than once, partly from curiosity, partly that they expected from a man so learned as the Christian Hamako some insight into the secrets of futurity. “He had,” continued the Saracen, “a rashid, or observatory, of great height, contrived to view the heavenly bodies, and particularly the planetary system — by whose movements and influences, as both Christian and Moslem believed, the course of human events was regulated, and might be predicted.”

This was the substance of the Emir Sheerkohf’s information, and it left Sir Kenneth in doubt whether the character of insanity arose from the occasional excessive fervour of the hermit’s zeal, or whether it was not altogether fictitious, and assumed for the sake of the immunities which it afforded. Yet it seemed that the infidels had carried their complaisance towards him to an uncommon length, considering the fanaticism of the followers of Mohammed, in the midst of whom he was living, though the professed enemy of their faith. He thought also there was more intimacy of acquaintance betwixt the hermit and the Saracen than the words of the latter had induced him to anticipate; and it had not escaped him that the former had called the latter by a name different from that which he himself had assumed. All these considerations authorized caution, if not suspicion. He determined to observe his host closely, and not to be over-hasty in communicating with him on the important charge entrusted to him.

“Beware, Saracen,” he said; “methinks our host’s imagination wanders as well on the subject of names as upon other matters. Thy name is Sheerkohf, and he called thee but now by another.”

“My name, when in the tent of my father,” replied the Kurdman, “was Ilderim, and by this I am still distinguished by many. In the field, and to soldiers, I am known as the Lion of the Mountain, being the name my good sword hath won for me. But hush, the Hamako comes — it is to warn us to rest. I know his custom; none must watch him at his vigils.”

The anchorite accordingly entered, and folding his arms on his bosom as he stood before them, said with a solemn voice, “Blessed be His name, who hath appointed the quiet night to follow the busy day, and the calm sleep to refresh the wearied limbs and to compose the troubled spirit!”

Both warriors replied “Amen!” and, arising from the table, prepared to betake themselves to the couches, which their host indicated by waving his hand, as, making a reverence to each, he again withdrew from the apartment.

The Knight of the Leopard then disarmed himself of his heavy panoply, his Saracen companion kindly assisting him to undo his buckler and clasps, until he remained in the close dress of chamois leather, which knights and men-at-arms used to wear under their harness. The Saracen, if he had admired the strength of his adversary when sheathed in steel, was now no less struck with the accuracy of proportion displayed in his nervous and well-compacted figure. The knight, on the other hand, as, in exchange of courtesy, he assisted the Saracen to disrobe himself of his upper garments, that he might sleep with more convenience, was, on his side, at a loss to conceive how such slender proportions and slimness of figure could be reconciled with the vigour he had displayed in personal contest.

Each warrior prayed ere he addressed himself to his place of rest. The Moslem turned towards his KEBLAH, the point to which the prayer of each follower of the Prophet was to be addressed, and murmured his heathen orisons; while the Christian, withdrawing from the contamination of the infidel’s neighbourhood, placed his huge cross-handled sword upright, and kneeling before it as the sign of salvation, told his rosary with a devotion which was enhanced by the recollection of the scenes through which he had passed, and the dangers from which he had been rescued, in the course of the day. Both warriors, worn by toil and travel, were soon fast asleep, each on his separate pallet.

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Last updated Wednesday, March 5, 2014 at 22:29