The converted Jew then said: "At least, you can tell us, to pa.s.s the time, where you have been in your sleep?" and he burst out laughing, thinking it a capital joke.

"I dreamt I was in Paradise," replied the poor Jew. "Oh! it was wonderful! There were three great golden gates, and on the inside, at the side of the keeper of each gate, stood Mohammed at one, Moses at the other, and Jesus at the third. No one was allowed to pa.s.s into Paradise, unless Mohammed, Moses, or Jesus gave the order that they should pa.s.s. At Mohammed's gate a man knocked, and on being opened, the keeper asked:

"'What is your name?' to which he replied, 'Ahmet.'

"'And your father's name?' again asked the keeper. 'Abdullah.'

"And the prophet signed with his hand that he might enter.

"I then went to the gate where Jesus stood, and heard the same questions put to an applicant. He told the keeper that his name was Aristide, and that his father's name was Va.s.sili, and Jesus permitted him to enter.

"Hearing a loud knocking at Mohammed's gate again, I hurried to see who the important comer was. There stood a man of confident mien, who proudly answered that his name was Hussein Effendi.

"'And your father's name?' asked the keeper. 'Abraham,' replied Hussein. At this Mohammed said: 'Shut the door; you can't enter here; mixtures will not do.'"

"Eh! What happened next?" asked the Turk.

"Just then, as the gate was shutting, I heard your voice and I awoke, Pasha Effendi," answered the Jew; "and so I can't tell you."

And as they approached the Scala (landing), they disembarked at Scutari and separated without a word.

THE METAMORPHOSIS

Hussein Agha was much troubled in spirit and mind. He had saved a large sum of money in order that he might make the pilgrimage to Mecca. What troubled him was, that after having carefully provided for all the expenses of this long journey there still remained a few hundred piasters over and above. What was he to do with these? True, they could be distributed amongst the poor, but then, might not he, on his return, require the money for even a more meritorious purpose?

After much consideration, he decided that it was not Allah's wish that he should at once give this money in charity. On the other hand, he felt convinced that he should not give it to a brother for safe keeping, as he might be inspired, during Hussein's pilgrimage, to spend it on some charitable purpose. After a time he thought of a kindly Jew who was his neighbor, and decided to leave his savings in the hands of this man, to whom Allah had been good, seeing that his possessions were great. After mature thought he decided not to put temptation in the way of his neighbor. He therefore secured a jar, at the bottom of which he placed a small bag containing his surplus of wealth, and filled it with olives. This he carried to his neighbor, and begged him to take care of it for him. Ben Mose of course consented, and Hussein Agha departed on his pilgrimage, contented.

On his return from the Holy Land, Hussein, now a Hadji, repaired to Ben Mose and asked for his jar of olives, and at the same time presented Ben Mose with a rosary of Yemen stones, in recognition of the service rendered him in the safe keeping of the olives, which, he said, were exceptionally palatable. Ben Mose thanked him, and Hadji Hussein departed with his jar, well satisfied.

During the absence of Hussein Agha, it happened that Ben Mose had some distinguished visitors, to whom, as is the Eastern custom, he served raki. Unfortunately, however, he had no meze (appetizer) to offer, as is also the custom in the East. Ben Mose bethought him of the olives and immediately went to the cellar, opened the jar, and extracted some of them, saying: "Olives are not rare; Hussein will never know the difference if I replace them."

The olives were found excellent, and Ben Mose again and again helped his friends to them. Great was his surprise when he found that instead of olives, he brought forth a bag containing a quant.i.ty of gold. Ben Mose could not understand this phenomenon, but appropriated the gold and held his peace.

Arriving home, poor Hussein Agha was distracted to find that his jar contained nothing but olives. Vainly did he protest to Ben Mose.

"My friend," he would reply, "you gave me the jar, saying it contained olives. I believed you and kept the jar safe for you. Now you say that in the jar you had put some money together with the olives; perhaps you did, but is not that the jar you gave me? If, as you say, there was gold in the jar and it is now gone, all I can say is, the stronger has overcome the weaker, and that in this case the gold has either been converted into olives or into oil. What can I do? The jar you gave me I returned to you."

Hadji Hussein admitted this, and fully appreciated that he had no case against the Jew, so saying: 'Chok shai!' he returned to his home.

That night Hussein mingled in his prayers a vow to recover his gold at no matter what cost or trouble.

In his younger days Hadji Hussein had been a pipe-maker, and many were the chibooks of exceptional beauty that he had made. Go but to the potters' lane at Tophane, and the works of art displayed by the majority of them have been fashioned by the hands of Hussein. The art that had fed him for years was now to be the means of recovering his money.

Hadji Hussein daily met Ben Mose but he never again referred to the money, and further, Hussein's sons were always in company with Ben Mose's only son, a lad of ten.

Time pa.s.sed, and Ben Mose entirely forgot about the jar, olives, and gold; not so Hadji Hussein. He had been working. First he had made an effigy of Ben Mose. When he had completed this image to his satisfaction, he dressed it in the identical manner and costume the Jew habitually wore. He then purchased a monkey. This monkey was kept in a cage opposite the effigy of Ben Mose. Twice a day regularly the monkey's food was placed on the shoulders of the Jew, and Hussein would open the cage, saying: "Babai git" (go to your father). At a bound the monkey would plant himself on the shoulders of the Jew, and would not be dislodged until its hunger had been satisfied.

In the meantime Hadji Hussein and Ben Mose were greater friends than ever, and their children were likewise playmates. One day Hussein took Ben Mose's son to his Harem and told him, much to the lad's joy, that he was to be their guest for a week. Later on Ben Mose called on Hadji Hussein to know the reason of his son's not returning as usual at sundown.

"Ah, my friend," said Hussein, "a great calamity has befallen you!

Your son, alas! has been converted into a monkey, a furious monkey! So furious that I was compelled to put him into a cage. Come and see for yourself."

No sooner did Ben Mose enter the room in which the caged monkey was, than it set up a howl, not having had any food that day. Poor Ben Mose was thunderstruck, and Hadji Hussein begged him to take the monkey away.

Next day Hussein was summoned to the court, the case of Ben Mose was heard, and the Hadji was ordered to return the child at once. This he vowed he could not do, and to convince the judges he offered to bring the monkey caged as it was to the court, and, Inshallah, they would see for themselves that the child of the Jew had been converted into a monkey. This was ultimately agreed to, and the monkey was brought.

Hadji Hussein took special care to place the cage opposite Ben Mose, and no sooner did the monkey catch sight of him than it set up a scream, and the judges said: 'Chok shai!' Hussein Agha then opened the cage door, saying: "Go to your father," and the monkey with a bound and a yell embraced Ben Mose, putting his head, in search of food, first on one shoulder of the Jew and then on the other. The judges were thunderstruck, and declared their incompetency to give judgment in such a case. Ben Mose protested, saying that it was against the laws of nature for such a metamorphosis to take place, whereupon Hadji Hussein told the judges of an a.n.a.logous instance of some gold pieces turning into olives, and called upon Ben Mose to witness the veracity of his statement. The judges, much perplexed, dismissed the case, declaring that provision had not been made in the law for it, and there being no precedent to their knowledge they were incompetent to give judgment.

Leaving the court, Hadji Hussein informed Ben Mose that there would still be pleasure and happiness in this world for him, provided he could reconvert the olives into gold. Needless to add that Ben Mose handed the money to Hadji Hussein, and the heir of Ben Mose returned to his home none the worse for his transformation.

THE CALIF OMAR

The Calif Omar, one of the first Califs after the Prophet, is deeply venerated to this day, and is continually quoted as a lover of truth and justice. Often in the face of appalling evidence he refrained from judgment, thus liberating the innocent and punishing the guilty. The following is given as an example of his perseverance in fathoming a murder.

At the feast of the Pa.s.sover, a certain Jew of Bagdad had sacrificed his sheep and was offering up his prayers, when suddenly a dog came in, and s.n.a.t.c.hing up the sheep's head ran off with it. The Jew pursued in hot haste, in his excitement still carrying the b.l.o.o.d.y knife and wearing his besmeared ap.r.o.n. The dog, carrying the sheep's head, rushed into an open doorway, followed closely by the Jew. The Jew in his hurried pursuit fell over the body of what proved to be a murdered man. The murder was laid against the Jew, and witnesses swore that they had seen him coming out of the house covered with blood, and in his hand a b.l.o.o.d.y dagger. The Jew was arrested and tried, but with covered head he swore by his forefathers and children that he was innocent. Omar would not condemn him as none of the witnesses had seen the Jew do the deed, and until further evidence had been given to prove his guilt the case was adjourned. Spies and detectives, unknown to anybody, were put to track the murderers. After a time they were discovered, condemned, put to death, and the Jew liberated.

KALAIDJI AVRAM OF BALATA

Balata, situated on the Golden Horn, is mostly inhabited by Jews of the poorer cla.s.ses, who make their livelihood as tinsmiths, tinkers, and hawkers.

Here, in the early days when the Janissaries flourished, there lived a certain tinsmith called Kalaidji Avram. Having rather an extensive business, his neighbors, especially those who lived nearest, were always complaining of the annoying smoke and disagreeable odor of ammonia which he used in tinning his pots and pans.

Opposite Avram's place the village guard-house was situated, and the chief, a Janissary, often had disputes with Avram about the smoke.

Avram would invariably reply: "I have my children to feed and I must work; and without smoke I cannot earn their daily bread."

The Janissary, much annoyed, cultivated a dislike for Avram and a thirst for revenge.

It happened that a Jew one day came to the Janissary and said to him: "Do you want to make a fortune? if so, you have the means of doing this, provided you will agree to halve with me whatever is made."

The Janissary, on being a.s.sured that he had but to say a word or two to a person he would designate and the money would be forthcoming, accepted the conditions. The Jew then said: "All you have to do is to go up to a Jewish funeral procession that will pa.s.s by here to-morrow on its way to the necropolis outside the city, and order it to stop.

It is against the religion of the Jews for such a thing to happen, and the Chacham (rabbi) will offer you first ten, then twenty, and finally one hundred and ten thousand piasters to allow the funeral to proceed.

The half will be for you to compensate you for your trouble and the other fifty-five thousand piasters for me."

This, as the Jew had told him, seemed very simple to the Janissary.

The next day, true enough, he beheld a funeral, and immediately went out and ordered it to stop. The Chacham protested, offering first small bribes, then larger and larger, till ultimately he promised to bring to the worthy captain one hundred and ten thousand piasters for allowing the funeral to proceed.

That evening, as agreed, the Chacham came and handed the money to the captain of the Janissaries. Then taking another bag containing a second one hundred and ten thousand piasters, he said: "If you will tell me who informed you that we would pay so much money rather than have a funeral stopped, you can have this further sum."