Part 13

Indeed, as Ibn Abdullah now viewed his state, he had about reached the end of his earthly tether. His career was and had been a failure. Born in the mountain district back of Hodeidah, in the little village of Sabar, source of the finest khat, where formerly his father had been a khat farmer, his mother a farmer’s helper, he had wandered far, here and there over Arabia and elsewhere, making a living as best he might: usually by trickery. Once for a little while he had been a herdsman with a Bedouin band, and had married a daughter of the tribe, but, restlessness and a lust of novelty overcoming him, he had, in time, deserted his wife and wandered hence. Thence to Jiddah, the port of debarkation for pilgrims from Egypt and Central Africa approaching Mecca and Medina, the birthplace and the burialplace of the Prophet. Selling trinkets and sacred relics, water and tobacco and fruit and food, and betimes indulging in trickery and robbery, he had finally been taken in the toils of the Cadis of both Mecca and Medina, by whose henchmen he had been sadly drubbed on his back and feet and ordered away, never to return. Venturing once more into the barren desert, a trailer of caravans, he had visited Taif, Taraba and Makhwa, but finding life tedious in these smaller places he had finally drifted southward along the coast of the Red Sea to the good city of Hodeidah, where, during as many as a dozen years now, he had been eking out a wretched existence, story-telling, selling tobacco (when he could get it) or occasionally false relics to the faithful. Having grown old in this labor, his tales commonplace, his dishonesty and lack of worth and truth well known, he was now weary and helpless, truly one near an unhonored end.

Time was, in his better days and greater strength, as he now bethought him on this particular morning, when he had had his full share of khat, and food too. Ay-ee! There had been some excellent days in the past, to be sure! Not even old Raschid, the khat drunkard, or Al Hajjaj, the cook, who might be seen of a late afternoon before his shop, his pillow and carpets and water chatties about him, his narghili lit, a bunch of khat by his side, his wife and daughter at the window above listening to him and his friends as they smoked or chewed and discoursed, had more of khat and food than had he. By Allah, things were different then! He had had his girls, too, his familiar places in the best of the mabrazes, where were lights and delightful strains of song, and dancing betimes. He had sung and applauded and recounted magnificent adventures with the best of them. Ay-ee!

But of late he had not done well—not nearly as well as in times past. He was very, very old now, that was the reason; his bones ached and even creaked. An undue reputation for evil things done in the past—Inshallah! no worse than those of a million others—pursued him wherever he went. It was remembered of him, unfortunately, here in Hodeidah, as in Mecca and Medina (due no doubt to the lying, blasting tongue—may it wither in his mouth!—of Tahrbulu, the carrier, whom he had known in Mecca)—that he had been bastinadoed there for adulterating the tobacco he sold—a little dried goats’ and camels’ dung, wind-blown and clean; and as for Taif, to which place he had gone after Mecca, Firaz, the ex-caravan guard who had known him in that place—the dog!—might his bones wither in the sun!—had recalled to various and sundry that at Mecca he had been imprisoned for selling water from a rain-pit as that of the sacred well of Jezer! Be it so; he was hard pressed at the time; there was no place to turn; business was poor—and great had been his yearning for khat.

But since then he had aged and wearied and all his efforts at an honest livelihood had served him ill. Betimes his craving for khat had grown, the while his ability to earn it—aye, even to beg it with any success!—had decreased. Here in Hodeidah he was too well known (alas, much too well known!), and yet where else was he to go? By sea it was all of three hundred miles to Aden, a great and generous place, so it was said, but how was he to get there at his time of life? No captain would carry him. He would be tossed into the sea like a rat. Had he not begged and been roundly cursed? And to Jiddah, whereby thousands came to Mecca, a full five hundred miles north, he dare not return. Were he there, no doubt he would do better: the faithful were generous.... But were he caught in the realm of the Grand Sherif— No; Hodeidah had its advantages.

He arose after a time, and, without ablutions, prostrating himself weakly in the direction of Mecca, adjusted his ragged loin- and shoulder-cloths and prepared to emerge for the day. Although hungry and weak, it was not food but khat that he desired, a few leaves of the green, succulent, life-giving plant that so restored his mood and strength and faculties generally. By Allah, if he had but a little, a handful, his thoughts concerning life would be so much more endurable. He might even, though cracked and wretched was his voice, tell a tale or two to idlers and so earn an honest anna. Or he would have more courage to beg, to lie, to mourn before the faithful. Yea, had he not done so often? With it he was as good as any man, as young, as hopeful; without it—well, he was as he was: feeble and worn.

As he went forth finally along the hot, dusty road which led into the city and the public market and mosque, lined on either side by low one-story mud houses of the poor, windowless, and with the roadway in front as yet unswept, his thoughts turned in eager seeking to the khat market, hard by the public square and beyond the mosque, whose pineapple-shaped dome he could even now see rising in the distance over the low roofs before him. Here it was that at about eleven o’clock in the morning the khat camels bearing their succulent loads would come winding along the isthmus road from the interior. He could see them now, hear their bells, the long striding camels, their shouting drivers, the green herb, wet and sweet, piled in refreshing masses upon their backs! How well he knew the process of its arrival—the great rock beyond the Jiddah gate casting a grateful shade, the two little black policemen ready to take custom toll of each load and give a receipt, the huge brutes halting before the door of the low kutcha-thatched inn, there to pick at some wisps of grass while their masters went inside to have a restful pull at a hubbuk (water-pipe) and a drink of kishr, or maybe a bowl of curds. Meanwhile, a flock of shrewd youngsters, bribelings of the merchants of the bazaars within the city, would flit about the loaded animals, seeking to steal a leaf or to thrust an appraising glance into the closely wrapped bundles, in order that they might report as to the sweetness and freshness of their respective loads.

“What, O _kowasji_, is the quality of your khat to-day? Which beast carries the best, and has thy driver stinted no water on the journey to keep it fresh?”

To find true answers to these questions had these urchins taken their bribe-money in the bazaars. But the barefoot policeman would chase them away, the refreshed drivers would come out again, fiercely breathing calumnies against the grandmothers of such brats, and the little caravan would pick its way upward and downward again into the market.

But to-day, too weary to travel so far, even though by sighs and groans and many prayers for their well-being he might obtain so little as a leaf or two from the comfortable drivers, he betook himself slowly toward the market itself. En route, and especially as he neared a better portion of the city, where tikka gharries might be seen, he was not spareful of “Alms, in the name of Allah! Allah! Alms!” or “May thy hours in paradise be endless!” But none threw him so much as a pice. Instead, those who recognized his familiar figure, the sad antithesis of all industry and well-being, turned away or called: “Out of the way, thou laggard! To one side, dog!”

When he reached the market, however, not without having cast a wishful eye at the shining pots and saucers of Al Hajjaj en route, the adjoining bazaar had heard of the coming of the green-laden caravan, and from the dark shops, so silent until now, cheerful cries were beginning to break forth. Indeed the streets were filled with singing and a stream of lean figures all headed one way. Like himself they were going to the khat market, only so much better equipped for the occasion—rupees and anna in plenty for so necessary and delectable an herb. Tikka gharries rattled madly past him, whips were waved and turbans pushed awry; there were flashes of color from rich men’s gowns, as they hurried to select the choicest morsels, the clack of oryx-hide sandals, and the blunt beating of tom-toms. As the camels arrived in the near distance, the market was filled with a restless, yelling mob. Bedlam had broken loose, but a merry, good-natured bedlam at that. For khat, once obtained, would ease whatever ill feeling or morning unrest or weariness one might feel.

Although without a pice wherewith to purchase so much as a stalk, still Ibn could not resist the temptation of entering here. What, were none of the faithful merciful? By Allah, impossible! Perchance—who knows?—there might be a stranger, a foreigner, who in answer to his appealing glance, his outstretched hands, an expression of abject despair which long since he had mastered, would cast him an anna, or even a rupee (it had happened!), or some one, seeing him going away empty-handed or standing at the gate outside, forlorn and cast down, and asking always alms, alms, would cast him a delicious leaf or spray of the surpassing delight.

But no; this day, as on the day previous, and the one before that, he had absolutely no success. What was it—the hand of fate itself? Had Allah truly forsaken him at last? In a happy babel, and before his very eyes, the delicious paradisiacal stimulant was weighed on government scales and taxed again—the Emir must live! And then, divided into delicious bundles the thickness of a man’s forearm, it was offered for sale. Ah, the beauty of those bundles—the delight therein contained—the surcease even now! The proud sellers, in turban and shirt, were mounting the small tables or stands about the place and beginning to auction it off, each bundle bringing its own price. “Min kam! Min kam!” Hadji, the son of Dodow, was now crying—Hadji, whom Ibn had observed this many a day as a seller here. He was waving a bunch above the outstretched hands of the crowd. “How much? How much will you give for this flower of paradise, this bringer of happiness, this dispeller of all weakness? ’Tis as a maiden’s eyes. ’Tis like bees’ breath for fragrance. ’Tis—”

“That I might buy!” sighed Ibn heavily. “That I might buy! Who will give me so much as a spray?”

“One anna” (two cents), yelled a mirthful and contemptuous voice, knowing full well the sacrilege of the offer.

“Thou scum! O thou miserable little tick on the back of a sick camel!” replied the seller irritably. “May my nose grow a beard if it is not worth two rupees at the very least!”

“Bismillah! There is not two rupees’ worth in all thy filthy godown, _budmash_!”

“Thou dog! Thou detractor! But why should one pay attention to one who has not so much as an anna wherewith to ease himself? To those who have worth and many rupees—look, behold, how green, how fresh!”

And Al Hajjaj, the cook, and Ahmed, the carpet-weaver, stepped forward and took each a bunch for a rupee, the while Ibn Abdullah, hanging upon the skirt of the throng and pushed contemptuously here and there, eyed it all sadly. Other bundles in the hands of other sellers were held up and quickly disposed of—to Chudi, the baker, Azad Bakht, the barber, Izz-al-Din, the seller of piece goods, and so on, until within the hour all was exhausted and the place deserted. On the floor was now left only the litter and débris of stems and deadened leaves, to be haggled over by the hadjis (vendors of firewood), the sweepers, scavengers and beggars generally, of whom he was one; only for the want of a few pice, an anna at the most, he would not even now be allowed to carry away so much as a stem of this, so ill had been his fortunes these many, many days. In this pell-mell scene, where so many knew him and realized the craving wherewith he was beset, not one paused to offer him a sprig. He was as wretched as before, only hungrier and thirstier.

And then, once the place was finally deserted, not a leaf or a stem upon the ground, he betook himself slowly and wearily to his accustomed place in the shadow of one of the six columns which graced the entryway of the mosque (the place of beggars), there to lie and beseech of all who entered or left that they should not forget the adjuration of the Prophet “and give thy kinsman his due and the poor and the son of the road.” At noon he entered with others and prayed, for there at least he was welcome, but alas, his thoughts were little on the five prescribed daily prayers and the morning and evening ablutions—no, not even upon food, but rather upon khat. How to obtain it—a leaf—a stem!

Almost perforce his thoughts now turned to the days of his youth, when as a boy living on the steep terraced slope of the mountains between Taiz and Yerim, he was wont literally to dwell among the small and prosperous plantations of the khat farmers who flourished there in great numbers. Indeed, before his time, his father had been one such, and Sabar and Hirwa, two little villages in the Taiz district, separated only by a small hill, and in the former of which he was born, were famous all over Arabia for the khat that was raised there. Next to that which came from Bokhari, the khat of Sabar, his home town, was and remained the finest in all Yemen. Beside it even that of Hirwa was coarse, thin and astringent, and more than once he had heard his mother, who was a khat-picker, say that one might set out Sabari plants in Hirwa and that they quickly became coarse, but remove Hirwa plants to Sabar, and they grew sweet and delicate.

And there as a child he—who could not now obtain even so much as a leaf of life-giving khat!—had aided his mother in picking or cutting the leaves and twigs of khat that constituted the crops of this region—great camel-loads of it! In memory now he could see the tasks of the cooler months, where, when new fields were being planted, they were started from cuttings buried in shallow holes four to six inches apart with space enough between the rows for pickers to pass; how the Yemen cow and the sad-eyed camel, whose maw was never full, had to be guarded against, since they had a nice taste in cuttings, and thorn twigs and spiny cactus leaves had to be laid over the young shoots to discourage the marauders.

At the end of a year the young shrubs, now two feet high, had a spread of thick green foliage eighteen inches in diameter. Behold now the farmer going out into the dawn of each morning to gaze at his field and the sky, in the hope of seeing the portents of harvest time. On a given morning the air would be thick with bulbuls, sparrows, weaver birds, shrilly clamoring; they would rise and fall above the plants, picking at the tenderest leaves. “Allah be praised!” would cry the farmer in delight. “The leaves are sweet and ripe for the market!” And now he would call his women and the wives of his neighbors to the crop-picking. Under a bower of jasmine vines, with plumes of the sweet smelling _rehan_, the farmer and his cronies would gather to drink from tiny cups and smoke the hubbuk, while the womenfolk brought them armfuls of the freshly cut khat leaves. What a joyous time it was for all the village, for always the farmer distributed the whole of his first crop among his neighbors, in the name of Allah, that Allah’s blessings might thus be secured on all the succeeding ones. Would that he were in Sabar or Hirwa once more!

But all this availed him nothing. He was sick and weary, with little strength and no money wherewith to return; besides, if he did, the fame of his evil deeds would have preceded him perhaps. Again, here in Hodeidah, as elsewhere in Arabia, the cities and villages especially, khat-chewing was not only an appetite but a habit, and even a social custom or function, with the many, and required many rupees the year to satisfy. Indeed one of the painful things in connection with all this was that, not unlike eating in other countries, or tea at least, it had come to involve a paraphernalia and a ritual all its own, one might say. At this very noon hour here in Hodeidah, when, because of his luck, he was here before the temple begging instead of having a comfortable home of his own, hundreds—aye, thousands—who an hour earlier might have been seen wending their way happily homeward from the market, their eyes full of a delicious content, their jaws working, a bundle of the precious leaves under their arms, might now be found in their private or public mabraz making themselves comfortable, chewing and digesting this same, and not until the second hour of the afternoon would they again be seen. They all had this, their delight, to attend to!

Aye, go to the house of any successful merchant, (only the accursed Jews and the outlanders did not use khat) between these hours and say that you had urgent news for him or that you had come to buy a lakh of rupees’ worth of skins.... His servant would meet you on the verandah (accursed dogs! How well he knew them and their airs!) and offer the profoundest apologies ... the master would be unutterably sick (here he would begin to weep), or his sister’s husband’s aunt’s mother had died this very morning and full of unutterable woe as he was he would be doing no business; or certainly he had gone to Tawahi but assuredly would return by three. Would the caller wait? And at that very moment the rich dog would be in his mabraz at the top of his house smoking his hubbuk and chewing his leaves—he who only this morning had refused Ibn so much as a leaf! Bismillah! Let him rot like a dead jackal!

Or was it one who was less rich? Behold the public mabraz, such as he—Ibn—dared not even look into save as a wandering teller of tales, or could only behold from afar. For here these prosperous swine could take their ease in the heat of the day, cool behind trellised windows of these same, or at night could dream where were soft lights and faint strains of song, where sombre shadow-steeped figures swayed as though dizzy with the sound of their own voices, chanting benedictions out of the Koran or the Prophets. Had he not told tales for them in his time, the uncharitable dogs? Even now, at this noon hour, one might see them, the habitués of these same well-ventilated and well-furnished public rooms, making off in state for their favorite diversion, their khat tied up in a bright shawl and conspicuously displayed—for whom except himself, so poor or so low that he could not afford a little?—and all most anxious that all the world should know that they went thus to enjoy themselves. In the mabraz, each one his rug and pillow arranged for him, he would recline, occupying the space assigned him and no more. By his side would be the tall narghili or hubbuk, the two water-pots or chatties on copper stands, and a bowl of sweets. Bismillah, he was no beggar! When the mabraz was comfortably filled with customers a servant would come and light the pipes, some one would produce a Koran or commence a story—not he any more, for they would not have him, such was his state—and the afternoon’s pleasure would begin. Occasionally the taraba (a kind of three-stringed viol) would be played, or, as it might happen, a favorite singer be present. Then the happy cries of “_Taieeb!_” or “_Marhabba! Marhabba!_” (Good!), or the more approbative “O friend, excellent indeed!” would be heard. How well he remembered his own share in all this in former years, and how little the knowledge of it all profited him now—how little! Ah, what a sadness to be old and a beggar in the face of so much joy!

But as he mused in the shade, uttering an occasional “Alms, alms, in the name of Allah!” as one or another of the faithful entered or left the mosque, there came from the direction of the Jiddah gate, the regular khat-bearing camel route, shrill cries and yells. Looking up now, he saw a crowd of boys racing toward the town, shouting as they ran: “Al khat aja!” (the khat has come), a thing which of itself boded something unusual—a marriage or special feast of some kind, for at this late hour for what other reason would khat be brought? The market was closed; the chewers of khat already in their mabrazes. From somewhere also, possibly in the house of a bridegroom, came the faint tunk-a-lunk of a tom-tom, which now seemed to take up the glad tidings and beat out its summons to the wedding guests.

“Bismillah! What means this?” commented the old beggar to himself, his eyes straining in the direction of the crowd; then folding his rags about him he proceeded to limp in the direction of the noise. At the turn of a narrow street leading into the square his eye was gladdened truly enough by the sight of a khat-bearing camel, encompassed by what in all likelihood, and as he well knew was the custom on such occasions, a cloud of “witnesses” (seekers of entertainment or food at any feast) to the probable approaching marriage. Swathed round the belly of the camel as it came and over its load of dripping green herbs, was laid a glorious silken cloth, blazing with gold and hung with jasmine sprays; and though tom-toms thumped and fifes squealed a furious music all about him, the solemn beast bore his burden as if it were some majesty of state.

“By Allah,” observed the old beggar wearily yet eyeing the fresh green khat with zest, “that so much joy should be and I have not a pice, let alone an anna! Would that I might take a spray—that one might fall!”

“Friend,” he ventured after a moment, turning to a water-carrier who was standing by, one almost as poor as himself if more industrious, “what means this? Has not Ramazan passed and is not Mohorrum yet to come?”

“Dost thou address me, thou bag of bones?” returned the carrier, irritated by this familiarity on the part of one less than himself.

“Sahib,” returned the beggar respectfully, using a term which he knew would flatter the carrier, no more entitled to a “Sir” than himself, “use me not ill. I am in sore straits and weak. Is it for a marriage or a dance, perhaps?”

“Thou hast said,” replied the carrier irritably, “—of Zeila, daughter of old Bhori, the tin-seller in the bazaar, to Abdul, whose father is jemidar of chaprassies at the burra bungalow.”