The Horror Of Christmas. Джером К. ДжеромЧитать онлайн книгу.
Egyptian is now in a transitional state. If it be quite true that the touch of England is restoring life to his crippled limbs, and the voice of England bidding him rise up and walk, there are occasions on which association with Englishmen is a disadvantage to him. Such an instance is that of poor, good Mustapha.
It was not my place to caution Mustapha against the pernicious influences to which he was subjected, and, to speak plainly, I did not know what line to adopt, on what ground to take my stand, if I did. He was breaking with the old life, and taking up with what was new, retaining of the old only what was bad in it, and acquiring of the new none of its good parts. Civilisation—European civilisation—is excellent, but cannot be swallowed at a gulp, nor does it wholly suit the oriental digestion.
That which impelled Mustapha still further in his course was the attitude assumed towards him by his own relatives and the natives of his own village. They were strict Moslems, and they regarded him as one on the highway to becoming a renegade. They treated him with mistrust, showed him aversion, and loaded him with reproaches. Mustapha had a high spirit, and he resented rebuke. Let his fellows grumble and objurgate, said he; they would cringe to him when he became a dragoman, with his pockets stuffed with piastres.
There was in our hotel, the second winter, a young fellow of the name of Jameson, a man with plenty of money, superficial good nature, little intellect, very conceited and egotistic, and this fellow was Mustapha's evil genius. It was Jameson's delight to encourage Mustapha in drinking and gambling. Time hung heavy on his hands. He cared nothing for hieroglyphics, scenery bored him, antiquities, art, had no charm for him. Natural history presented to him no attraction, and the only amusement level with his mental faculties was that of hoaxing natives, or breaking down their religious prejudices.
Matters were in this condition as regarded Mustapha, when an incident occurred during my second winter at Luxor that completely altered the tenor of Mustapha's life.
One night a fire broke out in the nearest village. It originated in a mud hovel belonging to a fellah; his wife had spilled some oil on the hearth, and the flames leaping up had caught the low thatch, which immediately burst into a blaze. A wind was blowing from the direction of the Arabian desert, and it carried the flames and ignited the thatch before it on other roofs; the conflagration spread, and the whole village was menaced with destruction. The greatest excitement and alarm prevailed. The inhabitants lost their heads. Men ran about rescuing from their hovels their only treasures—old sardine tins and empty marmalade pots; women wailed, children sobbed; no one made any attempt to stay the fire; and, above all, were heard the screams of the woman whose incaution had caused the mischief, and who was being beaten unmercifully by her husband.
The few English in the hotel came on the scene, and with their instinctive energy and system set to work to organise a corps and subdue the flames. The women and girls who were rescued from the menaced hovels, or plucked out of those already on fire, were in many cases unveiled, and so it came to pass that Mustapha, who, under English direction, was ablest and most vigorous in his efforts to stop the conflagration, met his fate in the shape of the daughter of Ibraim the Farrier.
By the light of the flames he saw her, and at once resolved to make that fair girl his wife.
No reasonable obstacle intervened, so thought Mustapha. He had amassed a sufficient sum to entitle him to buy a wife and set up a household of his own. A house consists of four mud walls and a low thatch, and housekeeping in an Egyptian house is as elementary and economical as the domestic architecture. The maintenance of a wife and family is not costly after the first outlay, which consists in indemnifying the father for the expense to which he has been put in rearing a daughter.
The ceremony of courting is also elementary, and the addresses of the suitor are not paid to the bride, but to her father, and not in person by the candidate, but by an intermediary.
Mustapha negotiated with a friend, a fellow hanger-on at the hotel, to open proceedings with the farrier. He was to represent to the worthy man that the suitor entertained the most ardent admiration for the virtues of Ibraim personally, that he was inspired with but one ambition, which was alliance with so distinguished a family as his. He was to assure the father of the damsel that Mustapha undertook to proclaim through Upper and Lower Egypt, in the ears of Egyptians, Arabs, and Europeans, that Ibraim was the most remarkable man that ever existed for solidity of judgment, excellence of parts, uprightness of dealing, nobility of sentiment, strictness in observance of the precepts of the Koran, and that finally Mustapha was anxious to indemnify this same paragon of genius and virtue for his condescension in having cared to breed and clothe and feed for several years a certain girl, his daughter, if Mustapha might have that daughter as his wife. Not that he cared for the daughter in herself, but as a means whereby he might have the honour of entering into alliance with one so distinguished and so esteemed of Allah as Ibraim the Farrier.
To the infinite surprise of the intermediary, and to the no less surprise and mortification of the suitor, Mustapha was refused. He was a bad Moslem. Ibraim would have no alliance with one who had turned his back on the Prophet and drunk bottled beer.
Till this moment Mustapha had not realised how great was the alienation between his fellows and himself—what a barrier he had set up between himself and the men of his own blood. The refusal of his suit struck the young man to the quick. He had known and played with the farrier's daughter in childhood, till she had come of age to veil her face; now that he had seen her in her ripe charms, his heart was deeply stirred and engaged. He entered into himself, and going to the mosque he there made a solemn vow that if he ever touched wine, ale, or spirits again he would cut his throat, and he sent word to Ibraim that he had done so, and begged that he would not dispose of his daughter and finally reject him till he had seen how that he who had turned in thought and manner of life from the Prophet would return with firm resolution to the right way.
II
From this time Mustapha changed his conduct. He was obliging and attentive as before, ready to exert himself to do for me what I wanted, ready also to extort money from the ordinary tourist for doing nothing, to go with me and carry my tools when I went forth painting, and to joke and laugh with Jameson; but, unless he were unavoidably detained, he said his prayers five times daily in the mosque, and no inducement whatever would make him touch anything save sherbet, milk, or water.
Mustapha had no easy time of it. The strict Mohammedans mistrusted this sudden conversion, and believed that he was playing a part. Ibraim gave him no encouragement. His relatives maintained their reserve and stiffness towards him.
His companions, moreover, who were in the transitional stage, and those who had completely shaken off all faith in Allah and trust in the Prophet and respect for the Koran, were incensed at his desertion. He was ridiculed, insulted; he was waylaid and beaten. The young fellows mimicked him, the elder scoffed at him.
Jameson took his change to heart, and laid himself out to bring him out of his pot of scruples.
"Mustapha ain't any sport at all now," said he. "I'm hanged if he has another para from me." He offered him bribes in gold, he united with the others in ridicule, he turned his back on him, and refused to employ him. Nothing availed. Mustapha was respectful, courteous, obliging as before, but he had returned, he said, to the faith and rule of life in which he had been brought up, and he would never again leave it.
"I have sworn," said he, "that if I do I will cut my throat."
I had been, perhaps, negligent in cautioning the young fellow the first winter that I knew him against the harm likely to be done him by taking up with European habits contrary to his law and the feelings and prejudices of his people. Now, however, I had no hesitation in expressing to him the satisfaction I felt at the courageous and determined manner in which he had broken with acquired habits that could do him no good. For one thing, we were now better acquaintances, and I felt that as one who had known him for more than a few months in the winter, I had a good right to speak. And, again, it is always easier or pleasanter to praise than to reprimand.