The end of this day’s business, ere it come;
But it sufficeth that the day will end,
And then the end is known.”
—Julius C?sar.
“Perhaps,” said a comrade, “we may by force or cajoling find a breakfast; a cake or cruse of oil.”
“Anyhow,” replied the chief, “we must try for a little food. We can neither fight nor flee with gaunt hunger on our flanks. Who knows, after all, but that we may happen on a humane4 being in these parts.”
“Well, good captain, if we should find a Shulamite, black, but comely5, she might be as loving to thee as that one of old was to Solomon, although——”
The sentence was broken off by the interrupting command of Sir Charleroy, “Men, quick to cover; to the lemon-tree grove6 on the right!”
A glance back revealed a host of armed men behind the knights.
“All saints defend!” cried the Templar, as the little band wheeled toward the refuge.
[83]
The tale of the battle to the death that ensued, is quickly told.
Sir Charleroy, though he had fought with reckless bravery, as one hotly pursuing death, alone survived. A bludgeon blow felled him; when he recovered consciousness, he beheld8 standing9 by his side a gorgeously bedecked Moslem10. The clangor of the conflict was over; the blood in which he weltered, and the vicious eyes that watched him, were all that reminded the knight1 of what had recently transpired11. Presently the latter addressed the one that stood guard:
“Is the Crusader in a hurry to reach night?” sententiously replied the man of gorgeous trappings.
“My horde? Thou knowest me?”
The chief’s brow darkened; his sword rose in air, and he exclaimed: “Hercules was healed of a serpent bite, ages ago, at Acre; Islamism in the same place recently; I must finish the hydra16 by cutting off thy hissing17 head, Christian18.”
The chief paused; then lowering his sword, toyed its point against the cross on the prostrate20 man’s breast.
“Bitter tongue, thou dost worship a death sign; dost thou so love death?”
[84]
“Death befriends those who wear that sign in truth; this is my comfort standing now at the rim21 of earth’s last night.”
“Thy bright red blood and unwrinkled brow bespeak22 youth, the power to enjoy life. Youth and such power is ever a prayer for more time; thou liest to thyself and me by professing23 to seek thy end.”
“How wonderful! The ‘Angel of Death’ is a soul-reader as well as a murderer!” bitterly rejoined Sir Charleroy.
“Well, then, refute me! Here’s thy greasy24, blood-stained sword; now go, by thine own hands, if thou darest, to judgment25.”
“Trusting God, I may defy thee; yet not hurry Him!”
“I like the Christian’s metal. I might let him live.”
“Life would be a mean gift now; a painful departure from the threshold of Paradise, to renew weary pilgrimages.”
“I may be merciful.”
“I do not believe it.”
“Thou shalt.”
“When I believe in the tenderness of jackals and tigers, in the sincerity26 of transparent27 hypocrisy28, I’ll praise the mercy of Azrael.”
“Our holy Koran reveals a bridge finer than a hair, sharper than a sword, beset29 with thorns, laid over hell. From that bridge, with an awful plunge30, the wicked go eternally down; over it safely, swiftly, the holy pass to happiness. Art ready to try that bridge?”
“Ready for the land of forgetfulness; no swords nor crescents are there.”
[85]
“No, thou wouldst only reach Orf, the partition of hell, where the half-saints tarry; thy bravery merits that much; but I’ll teach thee to reach better realms.”
“Turk, Mameluke, ’tis fiendish to prejudge a dying soul; leave judgment to God, and share now all that is within thy power, my body, with thy fit partners, the vultures!”
“A living slave is worth more to me than a dead knight; I’ve an humor to let thee live.”
“Oh, most merciful hypocrite! I did not think thou couldst tell the truth so readily; but let me, I beseech31 thee, be the dead knight.”
“What if I save thy life, teach thee the puissant32 faith of Islam, give thee leadership, and with it opportunity to win entrance to that highest Paradise, whose gateway33 is overshadowed by swords of the brave? There thou mayest dwell forever with Allah and the adolescent houris.”
“Enough; unless thou dost aim to torture me! I’m a Knight of Saint Mary, and thou full well knowest the measure of my vows34; how throughout this land my Order has warred against thy hateful polygamy, thy gilded36 lusts37 here, thy Harem heaven hereafter! Ye thrive by luring39 to your standards men aflame now with the fire that burns such souls at last in black perdition. I tell thee to thy teeth, thou and thine are living devils. But ye war against the wisdom of the world and the law of God; though triumphing now, ye will rot amid your riots and victories.”
The chief’s face grew black as night for an instant, but recovering himself, he continued, sarcastically40 at first, then with the zeal41 of a proselyter:
[86]
“Speak low, thou, last dying vestige42 of a wan43 faith! Thou mightst make my solemn followers44 yell with ridiculing45 laughter! I tell thee of life and of a faith as natural as nature herself. Listen; there is for the brave and faithful a Paradise whose rivers are white as milk as odoriferous as musk46. There are sights for the eye, fetes most delicious and music never ceasing to ravish; these lure47 the brilliantly-robed faithful to the black-eyed daughters of Pleasure. One look at them would reward such as we for a world-life of pain; and the children of the prophet’s faith are given the eternities to companion these splendid creatures whose forms created of musk know no infirmity, but survive, always, as adolescent fountains. The heaven of Islamism is eternal youth, eternally luxurious48.”
“It befits the Angel of Death to gild35 a deformed49 hell with bedazzling words. Thou and thine glorify50 lust38, and thy heaven, like thy harem, is but a brothel after all. Now let me blast thy gorgeous charnel-house with the lightning of God’s Word: ‘Blessed are the pure in heart for they shall see God!’”
Sir Charleroy had raised himself up as he was speaking; now he fell back, exhausted52. He again felt the glow in his heart that he felt on the quay53 when the English bishop54 blessed him; but it seemed more real now than then, and the approvings of conscience some way came with rebukes55 that caused tears to flow. He felt something akin51 to real penitence56 for a life that had not been always up to the ideal that this debate had caused him to exalt57. As he fell back he closed his eyes and turned his face from his captor; the act was a prayer to be helped to shut out of his mind the picture[87] of gilded lust depicted58 by the false teacher that stood by. For a few moments the wounded man was left to his own thoughts, and then his heart went out toward home crying like a sick or lost child in the night, for “Mother!” Once more he returned to that duality of existence which comes when one enters into personal introspections. There seemed to be two Sir Charleroys, one writing the history of the other, and the writer was recording59 such estimates as these: “As he lay there, nigh death, he drew near to God. He had once been a rover, seeking the wildest pleasures of the European capitals; but meeting passion, presented as the ultimate of life, for all eternity60, his soul recoiled61 from it and he became the herald62 of purity. Once he had friends, wealth and physical prowess; but he squandered63 them as a prodigal64; when he lay bleeding, powerless in body, amid strangers, a slave, he rose to the majesty65 of a moral giant.” The Sir Charleroy that was thus reviewed was comforted, and he stood off from the picture in imagination to admire it, as one standing before a mirror. Just then he thought of his mother and Mary, his ideal, standing on either side of him, before the same presentment. It might have been a dream; but he believed they smiled through tears, pressed their beating hearts to his and upheld him by their arms with tenderness and strength. His captor left him for a few moments only, undisturbed. At a sign from Azrael, he was soon carried away by a guard; the parley67 was ended and he that had so bravely spoken doomed69 to confront that that is to the vigorous mind the worst of happenings, uncertainty70. For months the captive mechanically submitted to the fortunes of the[88] Sheik’s caravan71; in health improving; in spirit depressed72, numbed73. The knight had constantly before him three grim certainties, escape impossible; rebellion useless; each day hope darkened by further departure from the sea. The captive’s treatment from the Sheik was not unkind. The latter met him by times with a sort of courtly condescension74, varied75 only by an occasional penetrating76, questioning glance. They had little conversation, yet the Sheik’s looks plainly said: “When thou art subdued77, sue for favors; they’ll be granted.” De Griffin nursed his pride and firmness and prevented all familiarity on Azrael’s part. The latter was puzzled sometimes, sometimes angered; but he was too polite to show his feelings. For months the only conversation between the two alert, strong men might be summed up in these words on the Sheik’s part: “Slave, freedom and heaven are sweet.” “Knight, Allah knows only the followers of the Prophet as friends.” On the knight’s part a look of scorn or an expression of disgust was the sole reply.
In the Sheik’s retinue78 was another captive, a Jew. He was constantly near the knight; for being more fully79 trusted than the latter, the Sheik had made the Israelite in part the custodian80 of the Christian. The knight discerned the relationship very quickly; though both Jew and chief endeavored to conceal81 it. Sir Charleroy, at the first, treated his companion captive with loathing82 and resentment66, as a spy. After a time, the “sphinx, eyes open, mouth shut,” as Azrael described Sir Charleroy, deemed it wise and politic83 to make the Jew his ally. The resolution once formed, he found many circumstances to aid in bridging the[89] gulf84 that separated the captive and his guard; the cultured Teutonic leader and the wandering Israelite. They both hated the same man, their captor; both loathed85 the religion he was covertly86 aiming to lure them to; both were anxious for freedom. They gave voice to these feelings when together, alone, and ere long sympathy made them friends. The next step was natural and easy; the stronger mind took the leadership of the two, and Sir Charleroy became teacher; his keeper became his pupil and protégé.
The twain one day, after this change of relation, walked together conversing87, on a hill overlooking Jericho, by which place the Sheik’s caravan was encamped.
“Ichabod, thou wearest a fitting name.”
“I suppose so, since my mother gave it. But why say so now?”
“Ichabod, ‘glory departed,’ thou art like thy people—despoiled.”
“Till Shiloh comes!”
“Verily it is so written,” was the Jew’s reply.
“But He has come, Israelite!”
“Where?” the startled Jew questioned, drawing back as if he expected his, to him mysterious, companion to throw back his tunic89 and declare: “I am he!”
“In the world and in my heart.”
“Ah, Sir Knight, Israel’s desolation refutes all that.”
“Jew, thine eyes are veiled. I’ll teach thee to see Him yet.”
The Jew was puzzled.
The twain fell into prolonged converse90, and then in that lone7 place the Crusader waxed eloquent91, preaching[90] Christ and Him crucified to one of Abraham’s seed.
When the two captives descended92 to their tents, each was conscious of a new, peculiar93 joy. One had the joy of having proclaimed exalted94 truth, faithfully, to the almost persuading of his hearer; the other was moving about in the growing delight and wonder of a new dawning faith.
On such a journey one day spoke68 Ichabod: “Christian, I am consumed with anxiety to hear thy words and another anxiety lest they do me harm. I am thinking, thinking, by day, and, what little time my thoughts permit sleep, I’m filled with wondrous98 dreams! I fear to lose my old faith, and yet it becomes like Dead Sea apples under the light of this new way. So new, so infatuating. None I’ve met, and I’ve met many, ever so moved me. Why, knight, I’ve traversed half the world; sometimes as wealth’s favorite, sometimes of necessity in misfortune; I’ve seen the faiths of Egypt and India in their homes, and walked amid the temples of great Rome, but with abiding99 contempt for all not Israelitish. Not so this creed100 of the knight affects me.”
“And for good reason; I offer thee the true, new, refined and final Judaism!”
“It seems so, and yet I tremble. I dare not doubt; that’s sin; but here’s the puzzle that harasses101 me: What if, in doubting these things I’m now told, I be doubting the very truth, the Jewish faith!”
[91]
“Ichabod, thy heart has been a buried seed awaiting the spring. It has come.”
“Oh, knight, I’m trusting my dear soul to thee. As a dog his master, a maid her lover, so blindly I follow thee. I can not go back: I can not pause nor can I go onward102 alone. I’m in the misery103 of a joy too great to be borne, almost, and yet too much my master to be given up. Oh, knight, thou art so wise, so strong! Steady me; hold me up! I can only pray and adjure104 thee to be sincere with me; only sincere; that’s all; as sincere as if thou wert ministering to the ills of a sick man battling death.”
The child of Abraham, with a sudden movement, flung his arms with all vehemence105 about Sir Charleroy. The East and the West embracing, truth leading, love triumphant106.
“Poor Ichabod, if thou hadst no soul, thy clingings and yearnings would bind107 me to thee faithfully. Thou hast tried to give me charge over that that is immortal108. A Higher Being has it in loving trust; were it not so, I’d turn in dread109 from thy confiding110!”
“Is mine so bad a soul, master?”
“Indeed, no. Its preciousness to Him that created it, is what would make me dread its partial custody111.”
“Thou’lt help me, master, now?”
“For three objects I’ll willingly die; my mother; our lady, and the soul of one who abandons himself, as thou, to my poor pilotage.”
“Then, thou strangely lovest me. Oh, this but more persuades me that thy faith is right; it makes thee so good to a stranger, a slave, a hated Jew!”
“But then we are so apart and so unlike each other!”
[92]
“No, Jew, I want to show that humanity is one. The very creed I’m trying to teach thee and would fain have all thy race, ay, all mankind fully understand, is full of love, joy, peace. These follow it as naturally as the flower the stem, the humming the flying wing made to fly and be musical.”
“Oh, my dear light, with thee I’m in joy and wilderment. Thy presence seems to bring me hosts of crowned truths, all seeking to enter my being. I feel like a tired runner ready to faint when thou’rt absent, but when thou talkest the tired runner is plunged112 into a cooling ocean, whose circling waves, as it were charged with the stimulus113 of tempered lightnings, glowing with a million rainbows, overwhelm, lift up and rest him. I’m floating thereon now!”
“Thy strange fancies make me wonder, Ichabod.”
“Wonder; why my strength dies from over wonder. I was ill for hours yesterday. Light to my sweat-blinded, feverish114 eyes, all calm and healing, comes when I yield to thy will; but still all my joy is haunted by ghosts which rise in day-mare troops, pointing rebukingly115 to labyrinths116 into which I seem to be pushed. I sometimes wonder if I’m seeing real spirits or going mad.”
“Dost pray, Jew?”
“I dare not live without praying!”
“Then tell the All Pitiful what thou hast this day told to me. He loves the sincere, down to the deepest hell of doubt, and from it all, at last, will lead tumulted souls safely. An honest doubt is a real prayer, well winged; quickly it reaches heaven, at whose portal it dies to rise again all peace.”
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1
knight
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| n.骑士，武士；爵士 | |
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knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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humane
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| adj.人道的，富有同情心的 | |
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comely
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| adj.漂亮的，合宜的 | |
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grove
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| n.林子，小树林，园林 | |
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lone
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| adj.孤寂的，单独的；唯一的 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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transpired
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| （事实，秘密等）被人知道( transpire的过去式和过去分词 )； 泄露； 显露； 发生 | |
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12
tardy
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| adj.缓慢的，迟缓的 | |
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horde
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| n.群众，一大群 | |
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minions
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| n.奴颜婢膝的仆从( minion的名词复数 )；走狗；宠儿；受人崇拜者 | |
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loathe
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| v.厌恶，嫌恶 | |
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hydra
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| n.水螅；难于根除的祸患 | |
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hissing
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| n. 发嘶嘶声, 蔑视 动词hiss的现在分词形式 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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steadily
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| adv.稳定地；不变地；持续地 | |
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prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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rim
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| n.(圆物的)边，轮缘；边界 | |
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bespeak
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| v.预定；预先请求 | |
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professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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greasy
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| adj. 多脂的，油脂的 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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sincerity
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| n.真诚，诚意；真实 | |
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transparent
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| adj.明显的，无疑的；透明的 | |
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hypocrisy
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| n.伪善，虚伪 | |
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beset
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| v.镶嵌；困扰，包围 | |
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plunge
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| v.跳入，(使)投入，(使)陷入；猛冲 | |
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beseech
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| v.祈求，恳求 | |
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puissant
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| adj.强有力的 | |
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gateway
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| n.大门口，出入口，途径，方法 | |
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vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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gild
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| vt.给…镀金，把…漆成金色，使呈金色 | |
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gilded
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| a.镀金的，富有的 | |
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lusts
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| 贪求（lust的第三人称单数形式） | |
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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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luring
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| 吸引，引诱（lure的现在分词形式） | |
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sarcastically
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| adv.挖苦地，讽刺地 | |
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zeal
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| n.热心，热情，热忱 | |
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vestige
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| n.痕迹，遗迹，残余 | |
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wan
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| (wide area network)广域网 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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ridiculing
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| v.嘲笑，嘲弄，奚落( ridicule的现在分词 ) | |
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musk
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| n.麝香, 能发出麝香的各种各样的植物，香猫 | |
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lure
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| n.吸引人的东西，诱惑物；vt.引诱，吸引 | |
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luxurious
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| adj.精美而昂贵的；豪华的 | |
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deformed
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| adj.畸形的；变形的；丑的，破相了的 | |
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glorify
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| vt.颂扬，赞美，使增光，美化 | |
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akin
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| adj.同族的，类似的 | |
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exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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quay
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| n.码头，靠岸处 | |
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bishop
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| n.主教，（国际象棋）象 | |
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rebukes
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| 责难或指责( rebuke的第三人称单数 ) | |
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penitence
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| n.忏悔，赎罪；悔过 | |
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exalt
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| v.赞扬，歌颂，晋升，提升 | |
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depicted
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| 描绘，描画( depict的过去式和过去分词 )； 描述 | |
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recording
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| n.录音，记录 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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recoiled
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| v.畏缩( recoil的过去式和过去分词 )；退缩；报应；返回 | |
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herald
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| vt.预示...的来临，预告，宣布，欢迎 | |
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squandered
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| v.（指钱，财产等）浪费，乱花( squander的过去式和过去分词 ) | |
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prodigal
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| adj.浪费的，挥霍的，放荡的 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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resentment
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| n.怨愤，忿恨 | |
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67
parley
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| n.谈判 | |
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68
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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69
doomed
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| 命定的 | |
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uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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caravan
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| n.大蓬车；活动房屋 | |
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72
depressed
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| adj.沮丧的，抑郁的，不景气的，萧条的 | |
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numbed
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| v.使麻木，使麻痹( numb的过去式和过去分词 ) | |
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condescension
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| n.自以为高人一等，贬低(别人) | |
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varied
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| adj.多样的，多变化的 | |
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76
penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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78
retinue
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| n.侍从；随员 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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80
custodian
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| n.保管人，监护人；公共建筑看守 | |
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conceal
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| v.隐藏，隐瞒，隐蔽 | |
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loathing
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| n.厌恶，憎恨v.憎恨，厌恶( loathe的现在分词)；极不喜欢 | |
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83
politic
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| adj.有智虑的；精明的；v.从政 | |
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84
gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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loathed
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| v.憎恨，厌恶( loathe的过去式和过去分词 )；极不喜欢 | |
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86
covertly
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| adv.偷偷摸摸地 | |
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87
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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piously
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| adv.虔诚地 | |
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89
tunic
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| n.束腰外衣 | |
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90
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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descended
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| a.为...后裔的，出身于...的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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96
besought
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| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
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97
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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99
abiding
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| adj.永久的，持久的，不变的 | |
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100
creed
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| n.信条；信念，纲领 | |
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101
harasses
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| v.侵扰，骚扰( harass的第三人称单数 )；不断攻击（敌人） | |
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onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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103
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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adjure
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| v.郑重敦促(恳请) | |
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vehemence
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| n.热切；激烈；愤怒 | |
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106
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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107
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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109
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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110
confiding
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| adj.相信人的，易于相信的v.吐露（秘密，心事等）( confide的现在分词 )；（向某人）吐露（隐私、秘密等） | |
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111
custody
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| n.监护，照看，羁押，拘留 | |
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112
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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113
stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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114
feverish
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| adj.发烧的，狂热的，兴奋的 | |
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115
rebukingly
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116
labyrinths
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| 迷宫( labyrinth的名词复数 )； （文字，建筑）错综复杂的 | |
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