The Talisman toc-2 Page 6

  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?[11]

  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 Christia
n, "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 deme
anour 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."