Khalid was always glad to come to this Register's Office. For though the searching of t.i.tle-deeds be a mortal process, the loafing margin of the working hour could be extended imperceptibly, and without hazarding his or his employer's interest. The following piece of speculative fantasy and insight must have been thought out when he should have been searching t.i.tle-deeds.

"This Register's Office," it is written in the K. L. MS., "is the very bulwark of Society. It is the foundation on which the Trust Companies, the Courts, and the Prisons are reared. Your codes are blind without the miraculous torches which this Office can light. Your judges can not propound the 'laur'--I beg your pardon, the law--without the aid of these musty, smelling, dilapidated tomes. Ay, these are the very constables of the realm, and without them there can be no realm, no legislators, and no judges. Strong, club-bearing constables, these Liebers, standing on the boundary lines, keeping peace between brothers and neighbours.

"Here, in these Liebers is an authority which never fails, never dies--an authority which w.i.l.l.y-nilly we obey and in which we place unbounded trust. In any one of these Registers is a potentiality which can always worst the quibbles and quiddities of lawyers and ward off the miserable technicalities of the law. Any of them, when called upon, can go into court and dictate to the litigants and the attorneys, the jury and the judge. They are the deceased witnesses come to life. And without them, the judges are helpless, the marshals and sheriffs too. Ay, and what without them would be the state of our real-estate interests? Abolish your constabulary force, and your police force, and with these muniments of power, these dumb but far-seeing agents of authority and intelligence, you could still maintain peace and order. But burn you this Register's Office, and before the last Lieber turn to ashes, ere the last flame of the conflagration die out, you will have to call forth, not only your fire squads, but your police force and even your soldiery, to extinguish other fires different in nature, but more devouring--and as many of them as there are boundary lines in the land."

And we now come to the gist of the matter.

"What wealth of moral truth," he continues, "do we find in these greasy, musty pages. When one deeds a piece of property, he deeds with it something more valuable, more enduring. He deeds with it an undying human intelligence which goes down to posterity, saying, Respect my will; believe in me; and convey this respect and this belief to your offspring. Ay, the immortal soul breathes in a deed as in a great book. And the implicit trust we place in a musty parchment, is the mystic outcome of the blind faith, or rather the far-seeing faith which our ancestors had in the morality and intelligence of coming generations. For what avails their deeds if they are not respected?... We are indebted to our forbears, therefore, not for the miserable piece of property they bequeath us, but for the confidence and trust, the faith and hope they had in our innate or immanent morality and intelligence. The will of the dead is law for the living."

Are we then to look upon Khalid as having come out of that Office with soiled fingers only? Or has the young philosopher abated in his clerkship the intensity of his moral views? Has he not a.s.sisted his employer in the legal game of quieting t.i.tles? Has he not acquired a little of the delusive plausibilities of lawyers? Shakib throws no light on these questions. We only know that the clerkship or rather apprenticeship was only held for a season. Indeed, Khalid must have recoiled from the practice. Or in his recklessness, not to say obtrusion, he must have been outrageous enough to express in the office of the honourable attorney, or in the neighbourhood thereof, his views about pettifogging and such like, that the said honourable attorney was under the painful necessity of asking him to stay home.

Nay, the young Syrian was discharged. Or to put it in a term adequate to the manner in which this was done, he was "fired." Now, Khalid betakes him back to his cellar, and thrumming his lute-strings, lights up the oppressive gloom with Arabic song and music.

[1] A monastery in Mt. Lebanon, a sort of Bedlam, where the exorcising monks beat the devil out of one's head with clouted shoes.--EDITOR.

[2] And the doctors here practise in the name of science what the exorcising monks practise in the name of religion. The poor devil, or patient, in either case is done to death.--EDITOR.

CHAPTER VIII

WITH THE HURIS

From the house of law the dervish Khalid wends his way to that of science, and from the house of science he pa.s.ses on to that of metaphysics. His staff in hand, his wallet hung on his shoulder, his silver cigarette case in his pocket, patient, confident, content, he makes his way from one place to another. Unlike his brother dervishes, he is clean and proud of it, too. He knocks at this or that door, makes his wish known to the servant or the mistress, takes the crumbs given him, and not infrequently gives his prod to the dogs. In the vestibule of one of the houses of spiritism, he tarries a spell and parleys with the servant. The Mistress, a fair-looking, fair-spoken dame of seven l.u.s.trums or more, issues suddenly from her studio, in a curiously designed black velvet dressing-gown; she is drawn to the door by the accent of the foreigner's speech and the peculiar cadence of his voice. They meet: and magnetic currents from his dark eyes and her eyes of blue, flow and fuse. They speak: and the lady asks the stranger if he would not serve instead of begging. And he protests, "I am a Dervish at the door of Allah." "And I am a Spirit in Allah's house," she rejoins. They enter: and the parley in the vestibule is followed by a tete-a-tete in the parlour and another in the dining-room. They agree: and the stranger is made a member of the Spiritual Household, which now consists of her and him, the Medium and the Dervish.

Now, this fair-spoken dame, who dotes on the occult and exotic, delights in the aroma of Khalid's cigarettes and Khalid's fancy. And that he might feel at ease, she begins by a.s.suring him that they have met and communed many times ere now, that they have been friends under a preceding and long vanished embodiment. Which vagary Khalid seems to countenance by referring to the infinite power of Allah, in the compa.s.s of which nothing is impossible. And with these mystical circ.u.mlocutions of ceremony, they plunge into an intimacy which is bordered by the metaphysical on one side, and the physical on the other. For though the Medium is at the threshold of her climacteric, Khalid afterwards tells Shakib that there be something in her eyes and limbs which always seem to be waxing young. And of a truth, the American woman, of all others, knows best how to preserve her beauty from the ravages of sorrow and the years. That is why, we presume, in calling him, "child," she does not permit him to call her, "mother."

Indeed, the Medium and the Dervish often jest, and somewhiles mix the frivolous with the mysterious.

We would still follow our Scribe here, were it not that his pruriency often reaches the edge. He speaks of "the _liaison_" with all the rude simplicity and frankness of the Arabian Nights. And though, as the Mohammedans say, "To the pure everything is pure," and again, "Who quotes a heresy is not guilty of it"; nevertheless, we do not feel warranted in rending the veil of the reader's prudery, no matter how transparent it might be. We believe, however, that the pruriency of Orientals, like the prudery of Occidentals, is in fact only an appearance. On both sides there is a display of what might be called verbal virtue and verbal vice. And on both sides, the exaggerations are configured in a harmless pose. Be this as it may, we at least, shall withhold from Shakib's lasciviousness the English dress it seeks at our hand.

We note, however, that Khalid now visits him in the cellar only when he craves a dish of _mojadderah_; that he and the Medium are absorbed in the contemplation of the Unseen, though not, perhaps, of the Impalpable; that they gallivant in the Parks, attend Bohemian dinners, and frequent the Don't Worry Circles of Metaphysical Societies; that they make long expeditions together to the Platonic North-pole and back to the torrid regions of Swinburne; and that together they perform their _zikr_ and drink at the same fountain of ecstasy and devotion. Withal, the Dervish, who now wears his hair long and grows his finger nails like a Brahmin, is beginning to have some manners.

The Medium, nevertheless, withholds from him the secret of her art. If he desires, he can attend the seances like every other stranger. Once Khalid, who would not leave anything unprobed, insisted, importuned; he could not see any reason for her conduct. Why should they not work together in Tiptology, as in Physiology and Metaphysics? And one morning, dervish-like, he wraps himself in his _aba_, and, calling upon Allah to witness, takes a rose from the vase on the table, angrily plucks its petals, and strews them on the carpet. Which portentous sign the Medium understands and hastens to minister her palliatives.

"No, Child, you shall not go," she begs and supplicates; "listen to me, are we not together all the time? Why not leave me alone then with the spirits? One day you shall know all, believe me. Come, sit here,"

stroking her palm on her lap, "and listen. I shall give up this tiptology business very soon; you and I shall overturn the table. Yes, Child, I am on the point of succ.u.mbing under an awful something. So, don't ask me about the spooks any more. Promise not to torment me thus any more. And one day we shall travel together in the Orient; we shall visit the ruins of vanished kingdoms and creeds. Ah, to be in Palmyra with you! Do you know, Child, I am destined to be a Beduin queen. The throne of Zen.o.bia is mine, and yours too, if you will be good. We shall resuscitate the glory of the kingdom of the desert."

To all of which Khalid acquiesces by referring as is his wont to the infinite wisdom of Allah, in whose all-seeing eye nothing is impossible.

And thus, apparently satisfied, he takes the cigarette which she had lighted for him, and lights for her another from his own. But the smoke of two cigarettes dispels not the threatening cloud; it only conceals it from view. For they dine together at a Bohemian Club that evening, where Khalid meets a woman of rare charms. And she invites him to her studio. The Medium, who is at first indifferent, finally warns her callow child. "That woman is a writer," she explains, "and writers are always in search of what they call 'copy.' She in particular is a huntress of male curiosities, _originales_, whom she takes into her favour and ultimately surrenders them to the reading public. So be careful." But Khalid hearkens not. For the writer, whom he afterwards calls a flighter, since she, too, "like the van of the brewer only skims the surface of things," is, in fact, younger than the Medium. Ay, this woman is even beautiful--to behold, at least. So the Dervish, a captive of her charms, knocks at the door of her studio one evening and enters. Ah, this then is a studio! "I am destined to know everything, and to see everything," he says to himself, smiling in his heart.

The charming hostess, in a j.a.panese kimono receives him somewhat orientally, offering him the divan, which he occupies alone for a spell. He is then laden with a huge sc.r.a.p-book containing press notices and reviews of her many novels. These, he is asked to go through while she prepares the tea. Which is a mortal task for the Dervish in the presence of the Enchantress. Alas, the tea is long in the making, and when the sc.r.a.p-book is laid aside, she reinforces him with a lot of magazines adorned with stories of the short and long and middling size, from her fertile pen. "These are beautiful," says he, in glancing over a few pages, "but no matter how you try, you can not with your pen surpa.s.s your own beauty. The charm of your literary style can not hold a candle to the charm of your--permit me to read your hand." And laying down the magazine, he takes up her hand and presses it to his lips. In like manner, he tries to read somewhat in the face, but the Enchantress protests and smiles. In which case the smile renders the protest null and void.

Henceforth, the situation shall be trying even to the Dervish who can eat live coals. He oscillates for some while between the Medium and the Enchantress, but finds the effort rather straining. The first climax, however, is reached, and our Scribe thinks it too sad for words. He himself sheds a few rheums with the fair-looking, fair-spoken Dame, and dedicates to her a few rhymes. Her magnanimity, he tells us, is unexampled, and her fatalism pathetic. For when Khalid severs himself from the Spiritual Household, she kisses him thrice, saying, "Go, Child; Allah brought you to me, and Allah will bring you again." Khalid refers, as usual, to the infinite wisdom of the Almighty, and, taking his handkerchief from his pocket, wipes the tears that fell--from her eyes over his. He pa.s.ses out of the vestibule, silent and sad, musing on the time he first stood there as a beggar.

Now, the horizon of the Enchantress is un.o.bstructed. Khalid is there alone; and her free love can freely pa.s.s on from him to another. And such messages they exchange! Such evaporations of the insipidities of free love! Khalid again takes up with Shakib, from whom he does not conceal anything. The epistles are read by both, and sometimes replied to by both! And she, in an effort to seem Oriental, calls the Dervish, "My Syrian Rose," "My Desert Flower," "My Beduin Boy," et cetera, always closing her message with either a strip of Syrian sky or a camel load of the narcissus. Ah, but not thus will the play close. True, Khalid alone adorns her studio for a time, or rather adores in it; he alone accompanies her to Bohemia. But the Dervish, who was always going wrong in Bohemia,--always at the door of the Devil,--ventures one night to escort another woman to her studio. Ah, those studios! The Enchantress on hearing of the crime lights the fire under her cauldron. "Double, double, toil and trouble!" She then goes to the telephone--g-r-r-r-r you swine--you Phoenician murex--she hangs up the receiver, and stirs the cauldron. "Double, double, toil and trouble!" But the Dervish writes her an extraordinary letter, in which we suspect the pen of our Scribe, and from which we can but transcribe the following:

"You found in me a vacant heart," he pleads, "and you occupied it. The divan therein is yours, yours alone. Nor shall I ever permit a chance caller, an intruder, to exasperate you.... My breast is a stronghold in which you are well fortified. How then can any one disturb you?... How can I turn from myself against myself? Somewhat of you, the best of you, circulates with my blood; you are my breath of life. How can I then overcome you?

How can I turn to another for the sustenance which you alone can give?... If I be thirst personified, you are the living, flowing brook, the everlasting fountain. O for a drink--"

And here follows a hectic uprush about pearly b.r.e.a.s.t.s, and honey-sources, and musk-scented arbours, closing with "Your Beduin Boy shall come to-night."

Notwithstanding which, the Enchantress abandons the Syrian Dwelling: she no longer fancies the vacant Divan of which Khalid speaks.

Fortress or no fortress, she gives up occupation and withdraws from the foreigner her favour. Not only that; but the fire is crackling under the cauldron, and the typewriter begins to click. Ay, these modern witches can make even a typewriter dance around the fire and join in the chorus. "Double, double, toil and trouble, Fire burn, and cauldron bubble!" and the performance was transformed from the studio to the magazine supplement of one of the Sunday newspapers. There, the Dervish is thrown into the cauldron along with the magic herbs.

Bubble--bubble. The fire-eating Dervish, how can he now swallow this double-tongued flame of hate and love? The Enchantress had wrought her spell, had ministered her poison. Now, where can he find an antidote, who can teach him a healing formula? Bruno D'Ast was once bewitched by a sorceress, and by causing her to be burned he was immediately cured.

Ah, that Khalid could do this! Like an ordinary pamphlet he would consign the Enchantress to the flames, and her sc.r.a.p-books and novels to boot. He does well, however, to return to his benevolent friend, the Medium. The spell can be counteracted by another, though less potent. Ay, even witchcraft has its homeopathic remedies.

And the Medium, Shakib tells us, is delighted to welcome back her prodigal child. She opens to him her arms, and her heart; she slays the fatted calf. "I knew that Allah will bring you back to me," she e.j.a.c.u.l.a.t.es; "my prevision is seldom wrong." And kissing her hand, Khalid falters, "Forgiveness is for the sinner, and the good are for forgiveness." Whereupon, they plunge again into the Unseen, and thence to Bohemia. The aftermath, however, does not come up to the expectations of the good Medium. For the rigmarole of the Enchantress about the Dervish in New York had already done its evil work.

And--double--double--wherever the Dervish goes. Especially in Bohemia, where many of its daughters set their caps for him.

And here, he is neither shy nor slow nor visionary. Nor shall his theory of immanent morality trouble him for the while. Reality is met with reality on solid, though sometimes slippery, ground. His animalism, long leashed and starved, is eager for prey. His Phoenician pa.s.sion is awake. And fortunately, Khalid finds himself in Bohemia where the poison and the antidote are frequently offered together.

Here the spell of one sorceress can straightway be offset by that of her sister. And we have our Scribe's word for it, that the Dervish went as far and as deep with the huris, as the doctors eventually would permit him. That is why, we believe, in commenting upon his adventures there, he often quotes the couplet,

"In my sublunar paradise There's plenty of honey--and plenty of flies."

The flies in his cup, however, can not be detected with the naked eye. They are microbes rather--microbes which even the physicians can not manage with satisfaction. For it must be acknowledged that Khalid's immanent morality and intellectualism suffered an interregnum with the huris. Reckless, thoughtless, heartless, he plunges headlong again. It is said in Al-Hadith that he who guards himself against the three cardinal evils, namely, of the tongue (_laklaka_), of the stomach (_kabkaba_), and of the s.e.x (_zabzaba_), will have guarded himself against all evil. But Khalid reads not in the Hadith of the Prophet. And that he became audacious, edacious, and loquacious, is evident from such wit and flippancy as he here likes to display. "Some women," says he, "might be likened to whiskey, others to seltzer water; and many are those who, like myself, care neither for the soda or the whiskey straight. A 'high-ball' I will have."

Nay, he even takes to punch; for in his cup of amour there is a subtle and multifarious mixture. With him, he himself avows, one woman complemented another. What the svelte brunette, for instance, lacked, the steatopygous blonde amply supplied. Delicacy and intensity, effervescence and depth, these he would have in a woman, or a hareem, as in anything else. But these excellences, though found in a hareem, will not fuse, as in a poem or a picture. Even thy bones, thou scented high-lacquered Dervish, are likely to melt away before they melt into one.

It is written in the K. L. MS. that women either bore, or inspire, or excite. "The first and the last are to be met with anywhere; but the second? Ah, well you have heard the story of Diogenes. So take up your lamp and come along. But remember, when you do meet the woman that inspires, you will begin to yearn for the woman that excites."

And here, the hospitality of the Dervish does not belie his Arab blood. In Bohemia, the bonfire of his heart was never extinguished, and the wayfarers stopping before his tent, be they of those who bored, or excited, or inspired, were welcome guests for at least three days and nights. And in this he follows the rule of hospitality among his people.

[Ill.u.s.tration]

BOOK THE SECOND

IN THE TEMPLE

[Ill.u.s.tration]

TO NATURE

_O Mother eternal, divine, satanic, all encompa.s.sing, all-nourishing, all-absorbing, O star-diademed, pearl-sandaled G.o.ddess, I am thine forever and ever: whether as a child of thy womb, or an embodiment of a spirit-wave of thy light, or a dumb blind personification of thy smiles and tears, or an ignis-fatuus of the intelligence that is in thee or beyond thee, I am thine forever and ever: I come to thee, I prostrate my face before thee, I surrender myself wholly to thee. O touch me with thy wand divine again; stir me once more in thy mysterious alembics; remake me to suit the majestic silence of thy hills, the supernal purity of thy sky, the mystic austerity of thy groves, the modesty of thy slow-swelling, soft-rolling streams, the imperious pride of thy pines, the wild beauty and constancy of thy mountain rivulets. Take me in thine arms, and whisper to me of thy secrets; fill my senses with thy breath divine; show me the bottom of thy terrible spirit; buffet me in thy storms, infusing in me of thy ruggedness and strength, thy power and grandeur; lull me in thine autumn sun-downs to teach me in the arts that enrapture, exalt, supernaturalise. Sing me a lullaby, O Mother eternal! Give me to drink of thy love, divine and diabolic; thy cruelty and thy kindness, I accept both, if thou wilt but whisper to me the secret of both. Anoint me with the chrism of spontaneity that I may be ever worthy of thee.--Withdraw not from me thy hand, lest universal love and sympathy die in my breast.--I implore thee, O Mother eternal, O sea-throned, heaven-canopied G.o.ddess, I prostrate my face before thee, I surrender myself wholly to thee. And whether I be to-morrow the censer in the hand of thy High Priest, or the incense in the censer,--whether I become a star-gem in thy cestus or a sun in thy diadem or even a firefly in thy fane, I am content. For I am certain that it shall be for the best._--KHALID.

CHAPTER I