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‘Of that which ruined Solomon.’
‘Listen to me, Jabaster,’ said Alroy, interrupting him, in a calm but peremptory tone, ‘I cannot forget that I am speaking to my master, as well as to my friend. The Lord, who knoweth all things, hath deemed me worthy of His mission. My fitness for this high and holy office was not admitted without proof. A lineage, which none else could offer, mystic studies shared by few, a mind that dared encounter all things, and a frame that could endure most, these were my claims. But no more of this. I have passed the great ordeal; the Lord of Hosts hath found me not unworthy of His charge; I have established His ancient people; His altars blaze with sacrifices; His priests are honoured, bear witness thou, Jabaster, His omnipotent unity is declared. What wouldst thou more?’
‘All!’
‘Then Moses knew you well. It is a stiff-necked people.’
‘Sire, bear with me. If I speak in heat, I speak in zeal. You ask me what I wish: my answer is, a national existence, which we have not. You ask me what I wish: my answer is, the Land of Promise. You ask me what I wish: my answer is, Jerusalem. You ask me what I wish: my answer is, the Temple, all we have forfeited, all we have yearned after, all for which we have fought, our beauteous country, our holy creed, our simple manners, and our ancient customs.’
‘Manners change with time and circumstances; customs may be observed everywhere. The ephod on thy breast proves our faith; and, for a country, is the Tigris less than Siloah, or the Euphrates inferior to the Jordan?’
‘Alas! alas! there was a glorious prime when Israel stood aloof from other nations, a fair and holy thing that God had hallowed. We were then a chosen family, a most peculiar people, set apart for God’s entire enjoyment. All about us was solemn, deep, and holy. We shunned the stranger as an unclean thing that must defile our solitary sanctity, and, keeping to ourselves and to our God, our lives flowed on in one great solemn tide of deep religion, making the meanest of our multitude feel greater than the kings of other lands. It was a glorious time: I thought it had returned; but I awake from this, as other dreams.’
‘We must leave off dreaming, good Jabaster, we must act. Were I, by any chance, to fall into one of those reveries, with which I have often lost the golden hours at Hamadan, or in our old cave, I should hear, some fine morning, his Sultanship of Roum rattling at my gates.’ Alroy smiled as he spoke; he would willingly have introduced a lighter tone into the dialogue, but the solemn countenance of the priest was not sympathetic with his levity.
‘My heart is full, and yet I cannot speak: the memory of the past overpowers my thought. I had vainly deemed that my voice, inspired by the soul of truth, might yet preserve him; and now I stand here in his presence, silent and trembling, like a guilty thing. O, my prince! my pupil!’ said the priest, advancing, falling on his knee, and seizing the robe of Alroy, ‘by thy sacred lineage; by the sweet memory of thy ardent youth, and our united studies, by all thy zealous thoughts, and solemn musings, and glorious aspirations after fame; by all thy sufferings, and by all thy triumphs, and chiefly by the name of that great God, who hath elected thee his favoured child; by all the marvels of thy mighty mission, I do adjure thee! Arise, Alroy, arise and rouse thyself. The lure that snared thy fathers may trap thee, this Delilah may shear thy mystic locks. Spirits like thee act not by halves. Once fall out from the straight course before thee, and, though thou deemest ‘tis but to saunter ‘mid the summer trees, soon thou wilt find thyself in the dark depths of some infernal forest, where none may rescue thee!’
‘What if I do inherit the eager blood of my great ancestor, at least I hold his sceptre. Shall aught of earthly power prevail against the supernatural sway of Heaven and Hades?’
‘Sire, sire, the legend that came from Sinai is full of high instruction. But shape thy conduct by its oracles, and all were well. It says our people can be established only by him who rules them with the rod of Solomon. Sire, when the Lord offered his pleasure to that mighty king, thou knowest his deep discretion. Riches and length of days, empire and vengeance, these were not the choice of one to whom all accidents were proffered. The legend bears an inward spirit, as well as an outward meaning. The capture of the prize was a wise test of thy imperial fitness. Thou hast his sceptre, but, without his wisdom, ‘tis but a staff of cedar.’
‘Hah! Art thou there? I am glad to see Jabaster politic. Hear me, my friend. What my feelings be unto this royal lady, but little matters. Let them pass, and let us view this question by the light wherein you have placed it, the flame of policy and not of passion. I am no traitor to the God of Israel, in whose name I have conquered, and in whose name I shall rule; but thou art a learned doctor, thou canst inform us. I have heard no mandate to yield my glorious empire for my meanest province. I am Lord of Asia, so would I have my long posterity. Our people are but a remnant, a feeble fraction of the teeming millions that own my sway. What I hold I can defend; but my children may not inherit the spirit of their sire. The Moslemin will recognise their rule with readier hearts, when they remember that a daughter of their caliphs gave them life. You see I too am politic, my good Jabaster!’
‘The policy of the son of Kareah67, ‘twas fatal. He preferred Egypt to Judah, and he suffered. Sire, the Lord hath blessed Judah: it is His land. He would have it filled by His peculiar people, so that His worship might ever flourish. For this He has, by many curious rites and customs, marked us out from all other nations, so that we cannot, at the same time, mingle with them and yet be true to Him. We must exist alone. To preserve that loneliness is the great end and essence of our law. What have we to do with Bagdad, or its people, where every instant we must witness some violation of our statutes? Can we pray with them? Can we eat with them? Alike in the highest duties, and the lowest occupations of existence, we cannot mingle. From the altar of our God to our domestic boards, we are alike separated from them. Sire, you may be King of Bagdad, but you cannot, at the same time, be a Jew.’
‘I am what I am. I worship the Lord of Hosts. Perhaps, in His mercy, He will accept the days of Nishapur and the Tigris as a compensation for some slight relaxation in the ritual of the baker and the bath.’
‘And mark my words: it was by the ritual of the baker and the bath that Alroy rose, and without it he will fall. The genius of the people, which he shared, raised him; and that genius has been formed by the law of Moses. Based on that law, he might indeed have handed down an empire to his long posterity; and now, though the tree of his fortunes seems springing up by the water-side, fed by a thousand springs, and its branches covered with dew, there is a gangrene in the sap, and to-morrow he may shrink like a shrivelled gourd. Alas! alas! for Israel! We have long fed on mallows; but to lose the vintage in the very day of fruition, ‘tis very bitter. Ah! when I raised thy exhausted form in the cavern of Genthesma, and the star of David beamed brightly in the glowing heavens upon thy high fulfilment, who could have dreamed of a night like this? Farewell, sire.’
‘Stop, Jabaster! earliest, dearest friend, prythee, prythee stop!’
The priest slowly turned, the prince hesitated.
‘Part not in anger, good Jabaster.’
‘In sorrow, sire, only in sorrow; but deep and terrible.’
‘Israel is Lord of Asia, my Jabaster. Why should we fear?’
‘Solomon built Tadmor in the wilderness, and his fleet brought gold from Ophir; and yet Alroy was born a slave.’
‘But did not die one. The sultans of the world have fallen before me. I have no fear. Nay, do not go. At least you will give some credence to the stars, my learned Cabalist. See, my planet shines as brightly as my fortunes.’ Alroy withdrew the curtain, and with Jabaster stepped out upon the terrace. A beautiful star glittered on high. As they gazed, its colour changed, and a blood-red meteor burst from its circle, and fell into space. The conqueror and the priest looked at each other at the same time. Their countenances were pale, enquiring, and agitated.
‘Sire,’ said Jabaster, ‘march to Judah.’
‘It portends war,’ replied Alroy, endeavouring to recover himself. ‘Perchance some troubles in Persia.’
‘Troubles at home, no other. The danger is nigh. Look to thyself.’
A wild scream was heard in the gardens. It sounded thrice.
‘What is this?’ exclaimed Alroy, really agitated. ‘Rouse the guard, Jabaster, search the gardens.’
‘‘Tis useless and may do harm. It was a spirit that shrieked.’
‘What said it?’
‘Mené, Mené, Tekel, Upharsin!’
‘The old story, the priest against the king,’ said Honain to Alroy, when at his morrow’s interview, he had listened to the events of the preceding night. ‘My pious brother wishes to lead you back to the Theocracy, and is fearful that, if he prays at Bagdad instead of Zion, he may chance to become only the head of an inferior sect, instead of revelling in the universal tithes of a whole nation. As for the meteor, Scherirah must have crossed the river about the same time, and the Sultan of Roum may explain the bloody portent. For the shriek, as I really have no acquaintance with spirits, I must leave the miraculous communication to the favoured ears and initiated intelligences of your highness and my brother. It seems that it differed from “the Daughter of the Voice” in more respects than one, since it was not only extremely noisy, but, as it would appear, quite unintelligible except to the individual who had an interest in the interpretation, an ingenious one, I confess. When I enter upon my functions as your highness’s chamberlain, I will at least guarantee that your slumbers shall not be disturbed either by spirits or more unwelcome visitors.’
‘Enter upon them at once, good Honain. How fares my Persian rose to-day, my sweet Schirene?’
‘Feeding on your image in your absence. She spares no word to me, I do assure your highness.’
‘Nay, nay, we know you are a general favourite with the sex, Honain. I’faith I’m jealous.’
‘I would your highness had cause,’ said Honain, demurely.
The approaching marriage between the King of the Hebrews and the Princess of Bagdad was published throughout Asia. Preparations were made on the plain of the Tigris for the great rejoicing. Whole forests were felled to provide materials for the buildings and fuel for the banqueting. All the governors of provinces and cities, all the chief officers and nobility of both nations, were specially invited, and daily arrived in state at Bagdad. Among them the Viceroy of the Medes and Persians, and his recent bride, the Princess Miriam, were conspicuous, followed by a train of nearly ten thousand persons.
A throne, ascended by one hundred steps covered with crimson cloth, and crowned by a golden canopy, was raised in the middle of the plain; on each side was a throne less elevated, but equally gorgeous. In the front of these thrones an immense circus was described, formed by one hundred chartaks or amphitheatres, ample room for the admittance of the multitude being left between the buildings. These chartaks were covered with bright brocades and showy carpets; on each was hoisted a brilliant banner. In some of them were bands of choice musicians, in others companies of jugglers, buffoons, and storiers. Five chartaks on each side of the thrones were allotted for the convenience of the court; the rest were filled by the different trades of the city. In one the fruiterers had formed a beautiful garden, glowing with pomegranates and gourds and watermelons, oranges, almonds, and pistachio-nuts; in another the butchers exhibited their meats carved in fanciful shapes, and the skins of animals formed into ludicrous figures. Here assembled the furriers, all dressed in masquerade, like leopards, lions, tigers and foxes; and in another booth mustered the upholsterers, proud of a camel made of wood, and reeds, and cord, and painted linen, a camel which walked about as if alive, though ever and anon a curtain drawn aside discovered to the marvelling multitude the workman within, performing in his own piece. Further on might be perceived the cotton manufacturers, whose chartak was full of birds of all shapes and plumage, formed nevertheless of their curious plant; and, in the centre rose a lofty minaret, constructed of the same material, with the help of reeds, although every one imagined it to be built with bricks and mortar. It was covered with embroidered work, and on the top was placed a stork, so cunningly devised that the children pelted it with pistachio-nuts. The saddlers showed their skill in two litters, open at top, each carried on a dromedary, and in each a beautiful woman, who diverted the spectators with light balls of gilt leather, throwing them up both with their hands and feet. Nor were the mat-makers backward in the proof of their dexterity, since, instead of a common banner, they exhibited a large standard of reeds worked with two lines of writing in Kufic, proclaiming the happy names of Alroy and Schirene.
But indeed in every chartak might be seen some wondrous specimens of the wealth of Bagdad, and of the ingenuity of its unrivalled artisans.
Around this mighty circus, on every side for the space of many miles, the plain was studded with innumerable pavilions. At measured intervals were tables furnished with every species of provision, and attended by appointed servants; flagons of wine and jars of sherbets, mingled with infinite baskets of delicious fruits and trays of refreshing confectionery. Although open to all comers, so great and rapid was the supply, that these banqueting tables seemed ever laden; and that the joys of the people might be complete, they were allowed to pursue whatever pleasures they thought fit without any restraint, by proclamation, in these terms.
‘This is the time of feasting, pleasure, and rejoicing. Let no person reprimand or complain of another: let not the rich insult the poor, or the strong the weak: let no one ask another, “why have you done this ?”’
Millions of people were collected in this Paradise. They rejoiced, they feasted, they frolicked, they danced, they sang. They listened to the tales of the Arabian story-teller, at once enchanted and enchanting, or melted to the strain of the Persian poet as he painted the moon-lit forehead of his heroine and the wasting and shadowy form of his love-sick hero; they beheld with amazement the feats of the juggler of the Ganges, or giggled at the practised wit and the practical buffoonery of the Syrian mime. And the most delighted could still spare a fascinating glance to the inviting gestures and the voluptuous grace of the dancing girls of Egypt.68 Everywhere reigned melody and merriment, rarity and beauty. For once mankind forgot their cares, and delivered themselves up to infinite enjoyment.
‘I grow courteous,’ said Kisloch the Kourd, assisting a party into one of the shows.
‘And I humane,’ said Calidas the Indian. ‘Fellow, how dare you violate the proclamation, by thrashing that child?’ He turned to one of the stewards of the table, who was belabouring the unfortunate driver of a camel which had stumbled and in its fall had shivered its burden, two panniers of porcelain.
‘Mind your own business, fellow,’ replied the steward, ‘and be thankful that for once in your life you can dine.’
‘Is this the way to speak to an officer?’ said Calidas the Indian; ‘I have half a mind to cut your tongue out.’
‘Never mind, little fellow,’ said the Guebre, ‘here is a dirhem for you. Run away and be merry.’
‘A miracle!’ grinned the Negro; ‘he giveth alms.’
‘And you are witty,’ rejoined the Guebre. ‘‘Tis a wondrous day.’
‘What shall we do?’ said Kisloch.
‘Let us dine,’ proposed the Negro.
‘Ay! under this plane-tree,’ said Calidas. ‘‘Tis pleasant to be alone. I hate everybody but ourselves.’
‘Here stop, you rascal,’ said the Guebre. ‘What’s your name?’
‘I am a Hadgee,’ said our old friend Abdallah, the servant of the charitable merchant Ali, and who was this day one of the officiating stewards.
‘Are you a Jew, you scoundrel?’ said the Guebre, ‘that is the only thing worth being. Bring some wine, you accursed Giaour!’
‘Instantly,’ said Kisloch, ‘and a pilau.’ ‘And a gazelle stuffed with almonds,’ said Calidas. ‘And some sugar-plums,’ said the Negro. ‘Quick, you infernal Gentile, or I’ll send this javelin in your back,’ hallooed the Guebre.
The servile Abdallah hastened away, and soon bustled back, bearing two flagons of wine, and followed by four servants, each with a tray covered with dainties.
‘Where are you going, you accursed scoundrels?’ grumbled Kisloch; ‘wait upon the true believers.’ ‘We shall be more free alone,’ whispered Calidas. ‘Away, then, dogs,’ growled Kisloch. Abdallah and his attendants hurried off, but were soon summoned back.
‘Why did you not bring Schiraz wine?’ asked Calidas, with an eye of fire.
‘The pilau is overdone,’ thundered Kisloch. ‘You have brought a lamb stuffed with pistachio-nuts, instead of a gazelle with almonds,’ said the Guebre.
‘Not half sugar-plums enough,’ said the Negro. ‘Everything is wrong,’ said Kisloch. ‘Go, and get us a kabob.’
In time, however, even this unmanageable crew were satisfied; and, seated under their plane-tree, and stuffing themselves with all the dainties of the East, they became more amiable as their appetites decreased. ‘A bumper, Calidas, and a song,’ said Kisloch. ‘‘Tis rare stuff,’ said the Guebre; ‘come, Cally, it should inspire you.’
‘Here goes, then; mind the chorus.’
Drink, drink, deeply drink,Never feel, and never think;What’s love? what’s fame? a sigh, a smileFriendship? but a hollow wileIf you’ve any thought or woe,Drown them in the goblet’s flowYes! dash them in this brimming cup;Dash them in, and drink them upDrink, drink, deeply drink,Never feel, and never think‘Hark, the trumpets! The King and Queen! ‘The procession is coming. Let’s away.’
‘Again! they must be near. Hurry, hurry, for good places.’
‘Break all the cups and dishes. Come along!’
The multitude from all quarters hurried to the great circus, amid the clash of ten thousand cymbals and the blast of innumerable trumpets. In the distance, issuing from the gates of Bagdad, might be discerned a brilliant crowd, the advance company of the bridal procession.
There came five hundred maidens crowned with flowers, and beauteous as the buds that girt their hair. Their flowing robes were whiter than the swan, and each within her hand a palm-branch held. Followed these a band of bright musicians, clothed in golden robes, and sounding silver trumpets.
Then five hundred youths, brilliant as stars, clad in jackets of white-fox skin, and alternately bearing baskets of fruit or flowers.
Followed these a band of bright musicians, clothed in silver robes, and sounding golden trumpets.
Six choice steeds, sumptuously caparisoned, each led by an Arab groom.69
The household of Medad, in robes of crimson, lined with sable.
The standard of Medad.
Medad, on a coal-black Arab, followed by three hundred officers of his division, all mounted on steeds of pure race.
Slaves, bearing the bridal present of Medad; six Damascus sabres of unrivalled temper.70
Twelve choice steeds, sumptuously caparisoned, each led by an Anatolian groom.
The household of Ithamar, in robes of violet, lined with ermine.
The standard of Ithamar.
Ithamar, on a snow-white Anatolian charger, followed by six hundred officers of his division, all mounted on steeds of pure race.
Slaves bearing the marriage present of Ithamar; a golden vase of rubies borne on a violet throne.
One hundred Negroes, their noses bored, and hung with rings of brilliants, playing upon wind instruments and kettle-drums.
The standard of the City of Bagdad.
The deputation from the citizens of Bagdad.
Two hundred mules, with caparisons of satin, embroidered with gold, and adorned with small golden bells. These bore the sumptuous wardrobe, presented by the city to their princess. Each mule was attended by a girl, dressed like a Péri, with starry wings, and a man, masked as a hideous Dive.
The standard of Egypt.
The deputation from the Hebrews of Egypt, mounted on dromedaries, with silver furniture.
Fifty slaves, bearing their present to the princess, with golden cords, a mighty bath of jasper, beautifully carved, the sarcophagus of some ancient temple, and purchased for an immense sum.
The standard of Syria.
The deputation from the Hebrews of the Holy Land, headed by Rabbi Zimri himself, each carrying in his hand his offering to the nuptial pair, a precious vase, containing earth from the Mount of Zion.
The standard of Hamadan.
The deputation from the citizens of Hamadan, headed by the venerable Bostenay himself, whose sumptuous charger was led by Caleb.
The present of the city of Hamadan to David Al-roy, offered at his own suggestion; the cup in which the Prince of the Captivity carried his tribute, now borne full of sand.
Fifty choice steeds, sumptuously caparisoned, each led by a Median or Persian groom.
The household of Abner and Miriam, in number twelve hundred, clad in chain armour of ivory and gold.
The standard of the Medes and Persians.
Two white elephants, with golden litters, bearing the Viceroy and his Princess.
The offering of Abner to Alroy; twelve elephants of state, with furniture embroidered with jewels, each tended by an Indian clad in chain armour of ivory and gold.
The offering of Miriam to Schirene; fifty plants of roses from Rocnabad;71 a white shawl of Cachemire fifty feet in length, which folded into the handle of a fan; fifty screens, each made of a feather of the roc;72 and fifty vases of crystal full of exquisite perfumes, and each sealed with a talisman of precious stones.
After these followed the eunuch guard.
Then came the band of the serail, consisting of three hundred dwarfs, hideous indeed to behold, but the most complete musicians in the world.
The steeds of Solomon, in number one hundred, each with a natural star upon its front, uncaparisoned, and led only by a bridle of diamonds.
The household of Alroy and Schirene. Foremost, the Lord Honain riding upon a chestnut charger, shod with silver; the dress of the rider, pink with silver stars. From his rosy turban depended a tremulous aigrette of brilliants,73 blazing with a thousand shifting tints.
Two hundred pages followed him; and then servants of both sexes, gorgeously habited, amounting to nearly two thousand, carrying rich vases, magnificent caskets, and costly robes. The treasurer and two hundred of his underlings came next, showering golden dirhems on all sides.
The sceptre of Solomon borne by Asriel himself.
A magnificent and lofty car, formed of blue enamel with golden wheels, and axletrees of turquoises and brilliants, and drawn by twelve snow-white and sacred horses, four abreast; in the car Alroy and Schirene.
Five thousand of the Sacred Guard closed the procession.
Amid the exclamations of the people, this gorgeous procession crossed the plain, and moved around the mighty circus. The conqueror and his bride ascended their throne; its steps were covered by the youths and maidens. On the throne upon their right sat the venerable Bostenay; on the left, the gallant Viceroy and his Princess. The chartaks on each side were crowded with the court.
The deputations made their offerings, the chiefs and captains paid their homage, the trades of the city moved before the throne in order, and exhibited their various ingenuity. Thrice was the proclamation made, amid the sound of trumpets, and then began the games.
A thousand horsemen dashed into the arena and threw the jerreed. They galloped at full speed; they arrested their fiery charges in mid course, and flung their long javelins at the minute but sparkling target, the imitative form of a rare and brilliant bird. The conquerors received their prizes from the hand of the princess herself, bright shawls, and jewelled daggers, and rosaries of gems. Sometimes the trumpets announced a prize from the vice-queen, sometimes from the venerable Bostenay, sometimes from the victorious generals, or the loyal deputations, sometimes from the united trades, sometimes from the City of Bagdad, sometimes from the City of Hamadan. The hours flew away in gorgeous and ceaseless variety.