Part 14

At the mere mention of marriage there came into the mind of Ibn the full formula for any such in Hodeidah—for had he not attended them in his time, not so magnificent as this perhaps but marriages of sorts? From noon on all the relatives and friends invited would begin to appear in twos and threes in the makhdara, where all preparations for the entertainment of the guests had no doubt been made. Here for them to sit on in so rich a case as this (or so he had heard in the rumored affairs of the rich), would be long benches of stone or teak, and upon them beautiful carpets and pillows. (In all the marriages he had been permitted to attend these were borrowed for the occasion from relatives or friends.) Madayeh, or water-bubbles, would be ready, although those well enough placed in the affairs of this world would prefer to bring their own, carried by a servant. A lot of little chatties for the pipes would be on hand, as well as a number of fire-pots, these latter outside the makhdara with a dozen boys, fan in hand, ready to refill for each guest his pipe with tobacco and fire on the first call of “_Ya yi-yall!_” How well he remembered his services as a pipe-filler on occasions of this kind in his youth, how well his pleasure as guest or friend, relative even on one occasion, in his earlier and more prosperous years and before he had become an outcast, when his own pipe had been filled. Oh, the music! the bowls of sweets! the hot kishr, the armful of delicious khat, and before and after those little cakes of wheat with butter and curds! When the makhdara was full and all the guests had been solemnly greeted by the father of the bride, as well as by the prospective husband, khat would be distributed, and the pleasure of chewing it begin. Ah! Yes, weddings were wonderful and very well in their way indeed, provided one came by anything through them.

Alas, here, as in the case of the market sales, his opportunities for attending the same with any profit to himself, the privilege of sharing in the delights and comforts of the same, were over. He had no money, no repute, not even respect. Indeed the presence of a beggar such as he on an occasion of this kind, and especially here in Hodeidah where were many rich, would be resented, taken almost as an evil omen. Not only the guests within but those poorer admirers without, such as these who but now followed the camel, would look upon his even so much as distant approach as a vile intrusion, lawless, worthless dog that he was, come to peek and pry and cast a shadow upon what would otherwise be a happy occasion.

Yet he could not resist the desire to follow a portion of the way, anyhow. The escorted khat looked too enticing. Bismillah! There must be some one who would throw him a leaf on so festal an occasion, surely! By a slow and halting process therefore he came finally before the gate of the residence, into which already the camel had disappeared. Before it was the usual throng of those not so vastly better than himself who had come to rejoice for a purpose, and within, the sound of the tom-tom and voices singing. Over the gate and out of the windows were hung silken carpets and jasmine sprays, for old Bhori was by no means poor in this world’s goods.

While recognizing a number who might have been tolerant of him, Ibn Abdullah also realized rather painfully that of the number of these who were most friendly, having known him too long as a public beggar, there were few.

“What! Ne’er-do-well!” cried one who recognized him as having been publicly bastinadoed on one occasion here years before, when he had been younger and healthy enough to be a vendor of tobacco, for adulterating his tobacco. “Do you come here, too?” Then turning to another he called: “Look who comes here—Ibn, the rich man! A friend of the good Bhori, no doubt, mayhap a relative, or at least one of his invited guests!”

“Ay-ee, a friend of the groom at least!” cried another.

“Or a brother or cousin of the bride!” chaffed still a third.

“A rich and disappointed seeker after her hand!” declared a fourth titteringly.

“He brings rich presents, as one can see!” proclaimed a fifth. “But look now at his hands!” A chortle followed, joined in by many.

“And would he be content with so little as a spray of khat in return?” queried a sixth.

“By Allah, an honest tobacco-merchant! Bismillah! One whom the Cadi loves!” cried a seventh.

For answer Ibn turned a solemn and craving eye upon them, thinking only of khat. “Inshallah! Peace be with thee, good citizens!” he returned. “Abuse not one who is very low in his state. Alms! Alms! A little khat, of all that will soon generously be bestowed upon thee! Alms!”

“Away, old robber!” cried one of them. “If you had ever been honest you would not now be poor.”

“What, old jackal, dost thou come here to beg? What brings thee from the steps of the mosque? Are the praying faithful so ungenerous? By Allah! Likely they know thee—not?”

“Peace! Peace! And mayst thou never know want and distress such as mine! Food I have not had for three days. My bones yearn for so much as a leaf of khat. Be thou generous and of all that is within, when a portion is given thee give me but a leaf!”

“The Cadi take thee!”

“Dog!”

“Beggar!”

“Come not too near, thou bag of decay!”

So they threatened him and he came no closer, removing rather to a safe distance and eyeing as might a lorn jackal a feast partaken of by lions.

Yet having disposed of this objectionable intruder in this fashion, no khat was as yet forthcoming, the reason being that it was not yet time. Inside, the wedding ceremony and feast, a matter of slow and ordered procedure, was going forward with great care. Kishr was no doubt now being drunk, and there were many felicitations to be extended and received. But, once it was all over and the throng without invited to partake of what was left, Ibn was not one of those included. Rather, he was driven off with curses by a servant, and being thus entirely shut out could only wait patiently in the distance until those who had entered should be satisfied and eventually come forth wiping their lips and chewing khat—in better humor, perchance—or go his way. Then, if he chose to stay, and they were kind—

But, having eaten and drunk, they were in no better mood in regard to him. As they came forth, singly or in pairs, an hour or more later, they saw in him only a pest, one who would take from them a little of that which they themselves had earned with difficulty. Therefore they passed him by unheeding or with jests.

And by now it was that time in the afternoon when the effect on the happy possessor of khat throughout all Arabia was only too plainly to be seen. The Arab servant who in the morning had been surly and taciturn under the blazing sun was now, with a wad of the vivifying leaves in his cheek, doing his various errands and duties with a smile and a light foot. The bale which the ordinary coolie of the waterfront could not lift in the morning was now but a featherweight on his back. The coffee merchant who in the morning was acrid in manner and sharp at a bargain, now received your orders gratefully and with a pleasantry, and even a bid for conversation in his eye. Abdullah, the silk merchant, dealing with his customers in sight of the mosque, bestowed compliments and presents. By Allah, he would buy your horse for the price of an elephant and find no favor too great to do for you. Yussuf, the sambuk-carrier, a three-hundred-weight goatskin on his back, and passing Ibn near the mosque once more, assured Ali, his familiar of the same world and of equal load, as they trudged along together, “Cut off my strong hand, and I will become Hadji, the sweeper” (a despised caste), “but take away my khat, and let me die!” Everywhere the evasive, apathetic atmosphere of the morning had given way to the valor of sentient life. Chewing the life-giving weed, all were sure that they could perform prodigies of energy and strength, that life was a delicious thing, the days and years of their troubles as nothing.

But viewing this and having none, and trudging moodily along toward his waiting-place in front of the mosque, Ibn was truly depressed and out of sorts. The world was not right. Age and poverty should command more respect. To be sure, in his youth perhaps he had not been all that he might have been, but still, for that matter, had many others so been? Were not all men weak, after their kind, or greedy or uncharitable? By Allah, they were, and as he had reason to know! Waidi, the water-seller? A thief really, no whit better than himself, if the world but knew. Hussein, the peddler of firewood; Haifa, the tobacco tramp—a wretched and swindling pack, all, not a decent loin- or shoulder-cloth among them, possessed of no better places of abode than his own really, yet all, even as the richest of men, had their khat, could go to their coffee places this night and enjoy it for a few anna. Even they! And he!

In Hodeidah there was still another class, the strictly business or merchant class, who, unlike men of wealth or the keepers of the very small shops, wound up their affairs at four in the afternoon and returning to their homes made a kind of public show of their ease and pleasure in khat from then on until the evening prayers. Charpoys, water-pipes and sweetmeats were brought forth into the shade before the street door. The men of the household and their male friends sprawled sociably on the charpoys, the ingredients for the promotion of goodly fellowship ready to their hands. A graybeard or two might sit among them expounding from the sacred book, or conversation lively in character but subdued in tone entertained the company. Then the aged, the palsied, even the dying of the family, their nearest of kin, were brought down on their beds from the top of the house to partake of this feast of reason and flow of wit. Inside the latticed windows the women sat, munching the second-best leaves and listening to the scraps of wisdom that floated up to them from the company below.

It was from this hour on that Ibn found it most difficult to endure life. To see the world thus gay while he was hungry was all but too much. After noting some of this he wandered wearily down the winding market street which led from the mosque to the waterfront, and where in view of the sea were a few of the lowest coffee-houses, frequented by coolies, bhisties and hadjis. Here in some one of them, though without a single pice in his hand, he proposed to make a final effort before night should fall, so that thereafter in some one of them, the very lowest of course, he himself might sit over the little khat he would (if fortunate) be permitted to purchase, and a little kishr. Perhaps in one of these he would receive largess from one of these lowest of mabraz masters or his patrons, or be permitted to tell an old and hoarse and quavering tale. His voice was indeed wretched.

On his way thence, however, via the Street of the Seven Blessings, he came once more before the door of Al Hajjaj, the cook, busy among his pots and pans, and paused rather disconsolately in the sight of the latter, who recognized him but made no sign.

“Alms, O Hajjaj, in the name of the Prophet, and mayst thou never look about thy shop but that it shall be full of customers and thy profit large!” he voiced humbly.

“Be off! Hast thou no other door than mine before which to pause and moan?”

“Ever generous Hajjaj,” he continued, “’tis true thou hast been kind often, and I deserve nothing more of thee. Yet wilt thou believe me that for days I have had neither food nor drink—nor a leaf of khat—nay, not so much as an wheaten cake, a bowl of curds or even a small cup of kishr. My state is low. That I shall not endure another day I know.”

“And well enough, dog, since thou hast not made more of thy life than thou hast. Other men have affairs and children, but thou nothing. What of all thy years? Hast thou aught to show? Thou knowest by what steps thou hast come so. There are those as poor as thyself who can sing in a coffee-house or tell a tale. But thou—Come, canst thou think of nothing better than begging? Does not Hussein, the beggar, sing? And Ay-eeb tell tales? Come!”

“Do thou but look upon me! Have I the strength? Or a voice? Or a heart for singing? It is true; I have sung in my time, but now my tales are known, and I have not the strength to gather new ones. Yet who would listen?”

The restaurant-keeper eyed him askance. “Must I therefore provide for thee daily? By Allah, I will not! Here is a pice for thee. Be off, and come not soon again! I do not want thee before my door. My customers will not come here if thou dost!”

With slow and halting steps Ibn now took himself off, but little the better for the small gift made him. There was scarcely any place where for a pice, the smallest of coins, he could obtain anything. What, after all, was to be had for it—a cup of kishr? No. A small bowl of curds? No. A sprig of khat? No. And so great was his need, his distress of mind and body, that little less than a good armful of khat, or at least a dozen or more green succulent sprays, to be slowly munched and the juice allowed to sharpen his brain and nerves, would have served to strengthen and rest him. But how to come by so much now? How?

The character of the places frequented by the coolies, bhisties (water-carriers), hadjis and even beggars like Ibn, while without any of the so-called luxuries of these others, and to the frequenters of which the frequenters of these were less than the dust under their feet, were still, to these latter, excellent enough. Yea, despised as they were, they contained charpoys on which each could sit with his little water-chatty beside him, and in the centre of the circle one such as even the lowly Ibn, a beggar, singing his loudest or reciting some tale—for such as they. It was in such places as these, before his voice had wholly deserted him, that Ibn had told his tales. Here, then, for the price of a few anna, they could munch the leavings of the khat market, drink kishr and discuss the state of the world and their respective fortunes. Compared to Ibn in his present state, they were indeed as lords, even princes.

But, by Allah, although having been a carrier and a vendor himself in his day, and although born above them, yet having now no voice nor any tales worth the telling, he was not even now looked upon as one who could stand up and tell of the wonders of the Jinn and demons and the great kings and queens who had reigned of old. Indeed, so low had he fallen that he could not even interest this despised caste. His only gift now was listening, or to make a pathetic picture, or recite the ills that were his.

Nevertheless necessity, a stern master, compelled him to think better of his quondam tale-telling art. Only, being, as he knew, wholly unsuited to recite any tale now, he also knew that the best he could do would be to make the effort, a pretense, in the hope that those present, realizing his age and unfitness, would spare him the spectacle he would make of himself and give him a few anna wherewith to ease himself then and there. Accordingly, the hour having come when the proffered services of a singer or story-teller would be welcomed in any mabraz, he made his way to this region of many of them and where beggars were so common. Only, glancing through the door of the first one, he discovered that there were far too few patrons for his mood. They would be in nowise gay, hence neither kind nor generous as yet, and the keeper would be cold. In a second, a little farther on, a tom-tom was beginning, but the guests were only seven in number and but newly settled in their pleasure. In a third, when the diaphanous sky without was beginning to pale to a deep steel and the evening star was hanging like a solitaire from the pure breast of the western firmament, he pushed aside the veiling cords of beads of one and entered, for here was a large company resting upon their pillows and charpoys, their chatties and hubbuks beside them, but no singer or beater of a tom-tom or teller of tales as yet before them.

“O friends,” he began with some diffidence and imaginings, for well he knew how harsh were the moods and cynical the judgments of some of these lowest of life’s offerings, “be generous and hearken to the tale of one whose life has been long and full of many unfortunate adventures, one who although he is known to you—”

“What!” called Hussein, the peddler of firewood, reclining at his ease in his corner, a spray of all but wilted khat in his hand. “Is it not even Ibn Abdullah? And has he turned tale-teller once more? By Allah, a great teller of tales—one of rare voice! The camels and jackals will be singing in Hodeidah next!”

“An my eyes deceive me not,” cried Waidi, the water-carrier, at his ease also, a cup of kishr in his hands, “this is not Ibn Abdullah, but Sindbad, fresh from a voyage!”

“Or Ali Baba himself,” cried Yussuf, the carrier, hoarsely. “Thou hast a bag of jewels somewhere about thee? Now indeed we shall hear things!”

“And in what a voice!” added Haifa the tobacco-tramp, noting the husky, wheezy tones with which Ibn opened his plea. “This is to be a treat, truly. And now we may rest and have wonders upon wonders. Ibn of Mecca and Jiddah, and even of marvelous Hodeidah itself, will now tell us much. A cup of kishr, ho! This must be listened to!”

But now Bab-al Oman, the keeper, a stout and cumbrous soul, coming forth from his storeroom, gazed upon Ibn with mingled astonishment and no little disfavor, for it was not customary to permit any of his customers of the past to beg in here, and as for a singer or story-teller he had never thought of Ibn in that light these many years. He was too old, without the slightest power to do aught but begin in a wheezy voice.

“Hearken,” he called, coming over and laying a hand on him, the while the audience gazed and grinned, “hast thou either anna or rupee wherewith to fulfill thy account in case thou hast either khat or kishr?” The rags and the mummy-like pallor of the old man offended him.

“Do but let him speak,” insisted Hussein the peddler gaily, “or sing,” for he was already feeling the effects of his ease and the restorative power of the plant. “This will be wonderful. By the voices of eleven hundred elephants!”

“Yea, a story,” called Waidi, “or perhaps that of the good Cadi of Taiz and the sacred waters of Jezer!”

“Or of the Cadi of Mecca and the tobacco that was too pure!”

Ibn heard full well and knew the spectacle he was making of himself. The references were all too plain. Only age and want and a depressing feebleness, which had been growing for days, caused him to forget, or prevented, rather, his generating a natural rage and replying in kind. These wretched enemies of his, dogs lower than himself, had never forgiven him that he had been born out of their caste, or, having been so, that he had permitted himself to sink to labor and beg with them. But now his age and weakness were too great. He was too weary to contend.

“O most generous Oman, best of keepers of a mabraz—and thou, O comfortable and honorable guests,” he insisted wheezily, “I have here but one pice, the reward of all my seekings this day. It is true that I am a beggar and that my coverings are rags, yet do but consider that I am old and feeble. This day and the day before and the day before that—”

“Come, come!” said Oman restlessly and feeling that the custom and trade of his mabraz were being injured, “out! Thou canst not sing and thou canst not tell a tale, as thou well knowest. Why come here when thou hast but a single pice wherewith to pay thy way? Beg more, but not here! Bring but so much as half a rupee, and thou shalt have service in plenty!”

“But the pice I have here—may not I—O good sons of the Prophet, a spray of khat, a cup of kishr—suffer me not thus be cast forth! ‘—and the poor and the son of the road!’ Alms—alms—in the name of Allah!”

“Out, out!” insisted Oman gently but firmly. “So much as ten anna, and thou mayst rest here; not otherwise.”

He turned him forth into the night.

And now, weak and fumbling, Ibn stood there for a time, wondering where else to turn. He was so weak that at last even the zest for search or to satisfy himself was departing. For a moment, a part of his old rage and courage returning, he threw away the pice that had been given him, then turned back, but not along the street of the bazaars. He was too distrait and disconsolate. Rather, by a path which he well knew, he circled now to the south of the town, passing via the Bet-el-Fakin gate to the desert beyond the walls, where, ever since his days as a pack servant with the Bedouins, he had thought to come in such an hour. Overhead were the stars in that glorious æther, lit with a light which never shines on other soils or seas. The evening star had disappeared, but the moon was now in the west, a thin feather, yet transfiguring and transforming as by magic the homely and bare features of the sands. Out here was something of that beauty which as a herdsman among the Bedouins he had known, the scent of camels and of goats’ milk, the memory of low black woolen tents, dotting the lion-tawny sands and gazelle-brown gravels with a warm and human note, and the camp-fire that, like a glowworm, had denoted the village centre. Now, as in a dream, the wild weird songs of the boys and girls of the desert came back, the bleating of their sheep and goats in the gloaming. And the measured chant of the spearsmen, gravely stalking behind their charges, the camels, their song mingling with the bellowing of their humpy herds.

“It is finished,” he said, once he was free of the city and far into the desert itself. “I have no more either the skill nor the strength wherewith to endure or make my way. And without khat one cannot endure. What will be will be, and I am too old. Let them find me so. I shall not move. It is better than the other.”

Then upon the dry, warm sands he laid himself, his head toward Mecca, while overhead the reremouse circled and cried, its tiny shriek acknowledging its zest for life; and the rave of a jackal, resounding through the illuminated shade beyond, bespoke its desire to live also. Most musical of all music, the palm trees now answered the whispers of the night breeze with the softest tones of falling water.

“It is done,” sighed Ibn Abdullah, as he lay and wearily rested. “Worthless I came, O Allah, and worthless I return. It is well.”

VII

TYPHOON

Into a singularly restricted and indifferent environment Ida Zobel was born. Her mother, a severe, prim German woman, died when she was only three, leaving her to the care of her father and his sister, both extremely reserved and orderly persons. Later, after Ida had reached the age of ten, William Zobel took unto himself a second wife, who resembled Zobel and his first wife in their respect for labor and order.

Both were at odds with the brash gayety and looseness of the American world in which they found themselves. Being narrow, sober, workaday Germans, they were annoyed by the groups of restless, seeking, eager, and as Zobel saw it, rather scandalous young men and women who paraded the neighborhood streets of an evening without a single thought apparently other than pleasure. And these young scamps and their girl friends who sped about in automobiles. The loose, indifferent parents. The loose, free ways of all these children. What was to become of such a nation? Were not the daily newspapers, which he would scarcely tolerate in his home longer, full of these wretched doings? The pictures of almost naked women that filled them all! Jazz! Petting parties! High school boys with flasks on their hips! Girls with skirts to their knees, rolled-down stockings, rolled-down neck-bands, bare arms, bobbed hair, no decent concealing underwear!