THE AMIR'S HOMILY

[Footnote: Copyright, 1891, by MacMillan & Co.]

His Royal Highness Abdur Rahman, Amir of Afghanistan, G.C.S.I., and trusted ally of Her Imperial Majesty the Queen of England and Empress of India, is a gentleman for whom all right-thinking people should have a profound regard. Like most other rulers, he governs not as he would but as he can, and the mantle of his authority covers the most turbulent race under the stars. To the Afghan neither life, property, law, nor kingship are sacred when his own l.u.s.ts prompt him to rebel. He is a thief by instinct, a murderer by heredity and training, and frankly and b.e.s.t.i.a.lly immoral by all three. None the less he has his own crooked notions of honour, and his character is fascinating to study. On occasion he will fight without reason given till he is hacked in pieces; on other occasions he will refuse to show fight till he is driven into a corner. Herein he is as unaccountable as the gray wolf, who is his blood-brother.

And these men His Highness rules by the only weapon that they understand--the fear of death, which among some Orientals is the beginning of wisdom. Some say that the Amir's authority reaches no farther than a rifle bullet can range; but as none are quite certain when their king may be in their midst, and as he alone holds every one of the threads of Government, his respect is increased among men. Gholam Hyder, the Commander-in-chief of the Afghan army, is feared reasonably, for he can impale; all Kabul city fears the Governor of Kabul, who has power of life and death through all the wards; but the Amir of Afghanistan, though outlying tribes pretend otherwise when his back is turned, is dreaded beyond chief and governor together. His word is red law; by the gust of his pa.s.sion falls the leaf of man's life, and his favour is terrible. He has suffered many things, and been a hunted fugitive before he came to the throne, and he understands all the cla.s.ses of his people. By the custom of the East any man or woman having a complaint to make, or an enemy against whom to be avenged, has the right of speaking face to face with the king at the daily public audience. This is personal government, as it was in the days of Harun al Raschid of blessed memory, whose times exist still and will exist long after the English have pa.s.sed away.

The privilege of open speech is of course exercised at certain personal risk. The king may be pleased, and raise the speaker to honour for that very bluntness of speech which three minutes later brings a too imitative pet.i.tioner to the edge of the ever ready blade. And the people love to have it so, for it is their right.

It happened upon a day in Kabul that the Amir chose to do his day's work in the Baber Gardens, which lie a short distance from the city of Kabul.

A light table stood before him, and round the table in the open air were grouped generals and finance ministers according to their degree. The Court and the long tail of feudal chiefs--men of blood, fed and cowed by blood--stood in an irregular semicircle round the table, and the wind from the Kabul orchards blew among them. All day long sweating couriers dashed in with letters from the outlying districts with rumours of rebellion, intrigue, famine, failure of payments, or announcements of treasure on the road; and all day long the Amir would read the dockets, and pa.s.s such of these as were less private to the officials whom they directly concerned, or call up a waiting chief for a word of explanation. It is well to speak clearly to the ruler of Afghanistan.

Then the grim head, under the black astrachan cap with the diamond star in front, would nod gravely, and that chief would return to his fellows.

Once that afternoon a woman clamoured for divorce against her husband, who was bald, and the Amir, hearing both sides of the case, bade her pour curds over the bare scalp, and lick them off, that the hair might grown again, and she be contented. Here the Court laughed, and the woman withdrew, cursing her king under her breath.

But when twilight was falling, and the order of the Court was a little relaxed, there came before the king, in custody, a trembling haggard wretch, sore with much buffeting, but of stout enough build, who had stolen three rupees--of such small matters does His Highness take cognisance.

'Why did you steal?' said he; and when the king asks questions they do themselves service who answer directly.

'I was poor, and no one gave. Hungry, and there was no food.'

'Why did you not work?'

'I could find no work, Protector of the Poor, and I was starving.'

'You lie. You stole for drink, for l.u.s.t, for idleness, for anything but hunger, since any man who will may find work and daily bread.'

The prisoner dropped his eyes. He had attended the Court before, and he knew the ring of the death-tone.

'Any man may get work. Who knows this so well as I do? for I too have been hungered--not like you, b.a.s.t.a.r.d sc.u.m, but as any honest man may be, by the turn of Fate and the will of G.o.d.'

Growing warm, the Amir turned to his n.o.bles all arow and thrust the hilt of his sabre aside with his elbow.

'You have heard this Son of Lies? Hear me tell a true tale. I also was once starved, and tightened my belt on the sharp belly-pinch. Nor was I alone, for with me was another, who did not fail me in my evil days, when I was hunted, before ever I came to this throne. And wandering like a houseless dog by Kandahar, my money melted, melted, melted till--' He flung out a bare palm before the audience. 'And day upon day, faint and sick, I went back to that one who waited, and G.o.d knows how we lived, till on a day I took our best lihaf--silk it was, fine work of Iran, such as no needle now works, warm, and a coverlet for two, and all that we had. I brought it to a money-lender in a bylane, and I asked for three rupees upon it. He said to me, who am now the King, "You are a thief. This is worth three hundred." "I am no thief," I answered, "but a prince of good blood, and I am hungry."--"Prince of wandering beggars,"

said that money-lender, "I have no money with me, but go to my house with my clerk and he will give you two rupees eight annas, for that is all I will lend." So I went with the clerk to the house, and we talked on the way, and he gave me the money. We lived on it till it was spent, and we fared hard. And then that clerk said, being a young man of a good heart, "Surely the money-lender will lend yet more on that lihaf," and he offered me two rupees. These I refused, saying, "Nay; but get me some work." And he got me work, and I, even I, Abdur Rahman, Amir of Afghanistan, wrought day by day as a coolie, bearing burdens, and labouring of my hands, receiving four annas wage a day for my sweat and backache. But he, this b.a.s.t.a.r.d son of naught, must steal! For a year and four months I worked, and none dare say that I lie, for I have a witness, even that clerk who is now my friend.'

Then there rose in his place among the Sirdars and the n.o.bles one clad in silk, who folded his hands and said, 'This is the truth of G.o.d, for I, who, by the favour of G.o.d and the Amir, am such as you know, was once clerk to that money-lender.'

There was a pause, and the Amir cried hoa.r.s.ely to the prisoner, throwing scorn upon him, till he ended with the dread 'Dar arid,' which clinches justice.

So they led the thief away, and the whole of him was seen no more together; and the Court rustled out of its silence, whispering, 'Before G.o.d and the Prophet, but this is a man!'

JEWS IN SHUSHAN

[Footnote: Copyright, 1981, by Macmillan & Co.]

My newly purchased house furniture was, at the least, insecure; the legs parted from the chairs, and the tops from the tables, on the slightest provocation. But such as it was, it was to be paid for, and Ephraim, agent and collector for the local auctioneer, waited in the verandah with the receipt. He was announced by the Mahomedan servant as 'Ephraim, Yahudi'--Ephraim the Jew. He who believes in the Brotherhood of Man should hear my Elahi Bukhsh grinding the second word through his white teeth with all the scorn he dare show before his master. Ephraim was, personally, meek in manner--so meek indeed that one could not understand how he had fallen into the profession of bill-collecting. He resembled an over-fed sheep, and his voice suited his figure. There was a fixed, unvarying mask of childish wonder upon his face. If you paid him, he was as one marvelling at your wealth; if you sent him away, he seemed puzzled at your hard-heartedness. Never was Jew more unlike his dread breed. Ephraim wore list slippers and coats of duster-cloth, so preposterously patterned that the most brazen of British subalterns would have shied from them in fear. Very slow and deliberate was his speech, and carefully guarded to give offence to no one. After many weeks, Ephraim was induced to speak to me of his friends.

'There be eight of us in Shushan, and we are waiting till there are ten.

Then we shall apply for a synagogue, and get leave from Calcutta.

To-day we have no synagogue; and I, only I, am Priest and Butcher to our people. I am of the tribe of Judah--I think, but I am not sure. My father was of the tribe of Judah, and we wish much to get our synagogue.

I shall be a priest of that synagogue.'

Shushan is a big city in the North of India, counting its dwellers by the ten thousand; and these eight of the Chosen People were shut up in its midst, waiting till time or chance sent them their full congregation.

Miriam the wife of Ephraim, two little children, an orphan boy of their people, Epraim's uncle Jackrael Israel, a white-haired old man, his wife Hester, a Jew from Cutch, one Hyem Benjamin, and Ephraim, Priest and Butcher, made up the list of the Jews in Shushan. They lived in one house, on the outskirts of the great city, amid heaps of saltpetre, rotten bricks, herds of kine, and a fixed pillar of dust caused by the incessant pa.s.sing of the beasts to the river to drink. In the evening the children of the City came to the waste place to fly their kites, and Ephraim's sons held aloof, watching the sport from the roof, but never descending to take part in them. At the back of the house stood a small brick enclosure, in which Ephraim prepared the daily meat for his people after the custom of the Jews. Once the rude door of the square was suddenly smashed open by a struggle from inside, and showed the meek bill-collector at his work, nostrils dilated, lips drawn back over his teeth, and his hands upon a half-maddened sheep. He was attired in strange raiment, having no relation whatever to duster coats or list slippers, and a knife was in his mouth. As he struggled with the animal between the walls, the breath came from him in thick sobs, and the nature of the man seemed changed. When the ordained slaughter was ended, he saw that the door was open and shut it hastily, his hand leaving a red mark on the timber, while his children from the neighbouring house-top looked down awe-stricken and open-eyed. A glimpse of Ephraim busied in one of his religious capacities was no thing to be desired twice.

Summer came upon Shushan, turning the trodden waste-ground to iron, and bringing sickness to the city.

'It will not touch us,' said Ephraim confidently. 'Before the winter we shall have our synagogue. My brother and his wife and children are coming up from Calcutta, and THEN I shall be the priest of the synagogue.'

Jackrael Israel, the old man, would crawl out in the stifling evenings to sit on the rubbish-heap and watch the corpses being borne down to the river.

'It will not come near us,' said Jackrael Israel feebly, 'for we are the People of G.o.d, and my nephew will be priest of our synagogue. Let them die.' He crept back to his house again and barred the door to shut himself off from the world of the Gentile.

But Miriam, the wife of Ephraim, looked out of the window at the dead as the biers pa.s.sed and said that she was afraid. Ephraim comforted her with hopes of the synagogue to be, and collected bills as was his custom.

In one night, the two children died and were buried early in the morning by Ephraim. The deaths never appeared in the City returns. 'The sorrow is my sorrow,' said Ephraim; and this to him seemed a sufficient reason for setting at naught the sanitary regulations of a large, flourishing, and remarkably well-governed Empire.

The orphan boy, dependent on the charity of Ephraim and his wife, could have felt no grat.i.tude, and must have been a ruffian. He begged for whatever money his protectors would give him, and with that fled down-country for his life. A week after the death of her children Miriam left her bed at night and wandered over the country to find them. She heard them crying behind every bush, or drowning in every pool of water in the fields, and she begged the cartmen on the Grand Trunk Road not to steal her little ones from her. In the morning the sun rose and beat upon her bare head, and she turned into the cool wet crops to lie down and never came back; though Hyem Benjamin and Ephraim sought her for two nights.

The look of patient wonder on Ephraim's face deepened, but he presently found an explanation. 'There are so few of us here, and these people are so many,' said he, 'that, it may be, our G.o.d has forgotten us.'

In the house on the outskirts of the city old Jackrael Israel and Hester grumbled that there was no one to wait on them, and that Miriam had been untrue to her race. Ephraim went out and collected bills, and in the evenings smoked with Hyem Benjamin till, one dawning, Hyem Benjamin died, having first paid all his debts to Ephraim. Jackrael Israel and Hester sat alone in the empty house all day, and, when Ephraim returned, wept the easy tears of age till they cried themselves asleep.

A week later Ephraim, staggering under a huge bundle of clothes and cooking-pots, led the old man and woman to the railway station, where the bustle and confusion made them whimper.

'We are going back to Calcutta,' said Ephraim, to whose sleeve Hester was clinging. 'There are more of us there, and here my house is empty.'

He helped Hester into the carriage and, turning back, said to me, 'I should have been priest of the synagogue if there had been ten of us.

Surely we must have been forgotten by our G.o.d.'

The remnant of the broken colony pa.s.sed out of the station on their journey south; while a subaltern, turning over the books on the bookstall, was whistling to himself 'The Ten Little n.i.g.g.e.r Boys.'

But the tune sounded as solemn as the Dead March.

It was the dirge of the Jews in Shushan.

THE LIMITATIONS OF PAMBE SERANG