“Caravans that from Bassora’s gate
With Westward1 steps depart;
Or Mecca’s pilgrims, confident of fate
And resolute2 of heart.”
More of a Dutchman in build than Arab — broad-based, bandy-legged, stubby, stolid3, and slow; spare of his speech, but nimble with his fingers in all that appertains to the rigging and working of small boats, as much at ease in the water as a rollicking porpoise4 — such is Hamed of Jeddah.
His favourite garment is a light green woollen sweater. He wears other, but less obvious things. His green sweater sets all else at naught5. If it be a fact that one of the pleasures to which the true Mohammedan looks forward in the region of the blest is to recline in company with the Houris on green sofas while contemplating6 the torments7 of the damned, Hamed was merely foretasting that which is to come. The everlasting9 green sweater became a torture — at least to me. Perhaps he was aware of the fact, and because he knew that my damnation is inevitable10 his unsoothing preliminary was merely human. For Hamed is amicable11 in all respects.
Though his sentiments may be truly Arabian, his figure, as I have remarked, is a travesty12 on that of the typical Arabian — the Arab of the boundless13 and comfortless desert. I have tried to picture him as a lean and haughty14 mameluke in loose, white robes, mounted on a dust-distributing camel, and, lance in hand, peering ferociously15 across the desert
“The desert with its shifting sand And unimpeded sky.”
But the tubby form in the green sweater and those bleached16 dungarees shortened in defiance17 of all the prescriptions18 of fashion, positively19 refuses to be glorified20. Except for his swarthiness Hamed is unreconcilable to the ideals of an Arab, and he has a most heretical dislike to the desert. All his best qualities are under suppression on dry land. He is the Arab of the dhow. His eyes are muddy. The pupils begin to show opacity21. He follows slowly and with stumbling steps through the bush and often misses his way, for he cannot see far ahead and you cannot always be looking backward and hailing him. Still, he is never lost. When he fails to recognise landmarks22 and his guide is out of sight, his cup-shaped ears detect the faintest call of the sea. Then he works in a direct course to the beach, where everything is writ23 large and plain to his understanding. Of his own motive24 he never ventures inland without a compass, and with that in his hand he is safe, even in a strange place and out of sound of the sea.
Hamed tells a wonderful story of a ride that befell him in his early youth. By the way, there is something to be said of his age which, according to his own account, varies. Sometimes he is 72, then 48, and again 64 and 35. Like the present-day almanacs of his race, his age is shifty and uncertain. Hamed’s ride occurred “a long time ago”— that hazy25, half-obliterated mark on life’s calendar. Pious26 Mohammedan that he is, he undertook a pilgrimage to Medina. To that holy orgy he rode on a donkey. So miraculous27 was the chief event of the journey that it is due to Hamed that his own uncoloured version should be given.
“So hot the sun of my country you carn ride about alonga a day. Every time you trabel alonga night — sit down daytime. We start. We ride all night. I ride alonga dunkee. Sit down one day, ride night time. Dunkee he no go quick — very slow. I am tired. That dunkee tired. B’mbi that dunkee he talk. He say —‘Hamed, you good man, you kind man. Subpose you no hammer me too much I take you up, alonga Medina one time quick.’ I say, ‘I no want hammer you.’ My word, that dunkee change! — dunkee before, horse now — Arab horse. Puff28! We along Medina! Wind bin29 take ’em!” With the wind in his favour Hamed does wonders even now — at sea. It was not seemly to suggest to him that cynical30 memory dulled the polish of his story; but if there really are chinks in the world above at which they listen to words from below, did the Prophet smile to hear the parable31 by which his devout32 and faithful follower33 brought his own ride on the flying mare34 up to date?
Having the unwonted privilege of cross-examining a man who had ridden or rather been wafted36 to Medina specially37 that he might do homage38 at the Tomb of the Prophet, I asked a few questions respecting the famous coffin39. Was it a fact that the coffin hung in the air on a wire so fine that no one could see it? Was it, in fact, without lawful40 visible means of support?
Hamed would neither deny nor confirm the legend. “I dunno what people you! I bin tell-straight my yarn41 go one time like wind to Medina. What more you want? I dunno what kind people you!” One mystery at a time is enough for Hamed.
Hamed now deals in oysters43. In the trade he had a partner — a fair lad of Scandinavian origin named Adolphus. All these orientals have extraordinary faith in the medicinal properties of the gall44 of out-of-the-way creatures. That of a wallaby is prized; of a “goanna” absolutely precious; while in respect of a crocodile, only a man who has leisure to be ill and is determined45 to doctor himself on the reckless principle of “blow the expense,” could afford any such luxurious46 physic. It is reckoned next in virtue47 to a text from the Koran written on board: “Wash off the ink, drink the decoction, and lo! the cure is complete.” So, too, if the Lama doctor has no herbal medicines he prescribes something symbolic48. He writes the names of the remedies on scraps49 of paper, moistens the paper with saliva50, and rolls them into pills, which the patient tosses down with the same perfect confidence as though they were genuine medicaments, his faith leading him to believe that swallowing a remedy or its name is equally efficacious.
A “goanna” scrambled51 for safety up a small tree. Adolphus undertook to kill it. Hamed insisted on preemption of the gall, while yet the quaking reptile52 certainly had the best title to it; but Hamed stood below and some distance off, for he was nervous. Adolphus climbed the tree, killed the “goanna” offhand53, and threw it so that it fell close to Hamed, and Hamed fell in a spasm54 of fright, upon recovering from which he chased fair, fleet-footed, laughing Adolphus for half an hour — murder in his pearly eyes, a mangrove55 waddy in his hand, frothy denunciations on his lips, and nothing on his body but the green sweater. Peace was restored on the presentation to him of the all-healing gall; and then Hamed apologised, almost tearfully, explaining, “That goanna, when you chuck heem, close broke heart of me!”
A dissolution of partnership56 was then and there decided57 on, and Hamed thus detailed58 his sentiments to me:—
“That boy, I like heem too much. Good-for-working boy. Me and heem make ’em three-four beg oyster42 every day. He bin say: ‘You carn be mate for me!’ He go along two Mulai boy. Dorphy [Adolphus] carn mek too much now — one sheer belonga him, Mulai boy two sheers. Carn beat me — one sheer one man.” Hamed has clean-cut notions on the disadvantages of multiplicity of partners.
Hamed has been to Europe, and there — he does not mention the country — he was initiated59 into the mysteries of making Irish stew60. In an outburst of thankful confidence for some little entertainment at the table he let out the secret in these terms: “Eerish sdoo you make ’em. Four potats, two ungin, hav-dozen garleek, one hav-bucket water.” At first it appeared that he had obtained his knowledge from a passionate61 vegetarian62, but upon reflection we concluded that in his opinion meat was so essential an item that it was to be taken for granted. Any one wishing to try the recipe would be safe in adding “meat to taste.”
Hamed revels63 in chillies, fiery64, red, vitriolitic little things that would bring tears to the eyes of a molten image. Even his recipe for porridge (likewise obtained during his ever-memorable European travels) is not complete without them: “Alonga one hand oot-meal, pannikan water, one hav-handful chillies. My word, good fellow; eatem up quick; want ’em more.”
Possibly Hamed might be considered by some folks a “common” man. He is far from that, and the very opposite from commonplace, for some of the magic of the coral seas has tinctured his blood. His career as a pearl-shell diver has been illuminated65 by the discovery of pearls — big and precious. In his youth and buoyancy he gambled them away. Now that his heart is subdued66 and slow he still looks for pearls, and tempts67 coy Fortune with dramatic sincerity68 and most untempting things. He wants one pearl more, that he may acquire the means of travelling to his native land. Hamed of Jeddah would die there.
So strenuous69 is his desire for one smile on the part of Fortune that Hamed’s favourite topic is pearls, and of the good old days when, if a man found a patch where the grass was not too thick, he might pick up as many as a hundred shells in a day. Under conditions and circumstances all in favour, the diver relies upon an inevitable infirmity on the part of the oyster for the revelation of its whereabouts.
“When man he dibe,” says Hamed, “that go’lip quick he shut ’em mout. Carn see ’em. Subpose open mout, man quick he see ’em — shove-em alonga beg.”
At the peril70 of its life the oyster gapes71.
Hamed cherishes thoroughly72 Oriental theories, too, for the wooing of Chance, who (for Chance is very real and personal to him), he declares, presides over the fortune and the fate of divers73.
“Last night I bin drim. My word — good drim. Subpose you gibe74 one fowl75 he make lucky — we get good pearl. Must be white fowl. Black fow!”—(and here he lowered his voice to a mysteriously confidential76 whisper) “no good; spoil ’em lucky!”
Months have elapsed since the sacrifice of the white fowl and the pouring of its blood to the accompaniment of droning supplications on the face of the contemptuous sea, and albeit77 the divination78 was cheerfully suspicious, the sulky jade79 still look askance, and Hamed is still far from Jeddah.
HAMED PREACHES
When Hamed of Jeddah left just before Christmas with four “begs” of over-mature oysters, intended for the tickling80 of European palates, he was not elated by the nearness of the hallowed time. Indeed, his state of mind was quite contrary. He had none of that peace and goodwill81 towards men with which those of us who are not Mohammedans adulate82 the approach of the season.
His one-time partner, the fair and fleet-footed “Dorphy,” had deserted83 him for good and sufficient cause, and his hard old heart rebelled against priggish Christians84 and their superior ways. Some of the tardiness86 of age has come upon him. Though he had “worked” the oysters with all the resourcefulness of the lone87 hand, the marketable results were less in bulk than formerly88. “Dorphy” had been wont35 to re-sort and classify Hamed’s gleanings, for Hamed’s eyes are misty89; also his desire to emulate90 “Dorphy’s” quickness was so ingenuous91 that in lieu of oysters he would frequently stow away flat stones and pieces of coral. Such things may be abomination in the eyes of the conscientious92 oyster-getter, but with Hamed they helped to fill the “beg.” Vain old Arab! He deceived no one — in the end not even himself, for none of his fakes passed the final inspection93 of clear-sighted “Dorphy,” with whom the moralities of the firm rested, but who in Hamed’s eyes was a finicking precisian.
For weeks after his partner’s withdrawal94 from the business Hamed was perplexed95. The swing of the seasons set the tides adversely96. Hence his complaint —“Water no much dry. Carn dry long. No good one man work himself. Subpose have mate he give hand along nother man. One man messin’ abeaut. One small beg oyster one day. My word, ‘Dorphy’ smart boy — good-for-working boy!”
As a lone hand — his honour thrown upon himself — Hamed was so precise and methodic that by the time the second “beg,” had been painfully chipped off semi-submerged rocks, the first was past its prime. When the third was full, the first was good merely in parts. On the completion of the fourth “beg” one passed the neighbourhood of the first on the other side with a precautionary sniff97. It contained self-assertive relics98.
But Hamed took all four “begs” with him in his little cutter, and “Billy,” the toothless black boy, who lisped not in affectation but in broad and conscious profusion99, for a blow from a nulla-nulla years ago deprived him for ever of the grace of distinct articulation100, sailed with him. No sensation of sorrow fretted101 me when on that lovely Monday morn I saw the sail of the odoriferous cutter a mere8 fleck102 of saintly white on the sky-line among the islands to the north. Can so lovely a thing be burdened with so ponderous103 a smell? Will it not — if two more days of windless weather prevail — ascend104 to the seventh heaven and tarnish105 the glitter of the Pleiades? I mused106 as I strolled on the tide-smoothed beach of my own scented107 isle108.
Before his departure, Hamed had realised that his oysters had passed the phase which Christians in their absurd queasiness109 prefer. Perhaps he designed to trade them off on coloured folks with less sensitive organs and no dainty prejudices. But his temper was consonant110 with, at least, my perception of the condition of his oysters. It was bad; and he spoke111 harsh things of white men, and of Christmas and of the doings of Christians during the celebration of the birthday of the Founder112 of their faith. Perhaps he was paying off in advance for the scorn with which his fragrant113 oysters were sure to be received.
When a man who is with us, but not of us, deliberately114 expresses his opinions about our faulty ways and contradictory115 customs, and when the critic is disinterested116, in matters of religion at any rate, however humble117 he may, be, it is instructive to treat him as a philosopher. The art of learning is to accept the teachings of everything, from a blade of grass to an epic118 poem. Hamed moralised in angry mood. All the better. Neither flattery nor fear was in his words.
The impatient oysters fuming119 in the tiny hold of his cutter merely gave to his tongue a defiant120 stimulus121. To me they were pathetically pleading for a belated watery122 grave. A quaint123 sort of eloquence124 took command of Hamed’s tongue, and I suffered the oysters gladly as I listened.
“Ramadan! Ah! One month!” There were worlds of meaning and longing125 in those few words. The pious Mohammedan, the exile, the patriot126 spoke, uttering a prayer, a sigh, and a glorious hope in one breath. “Ramadan! In my country one month holiday — quiet, clean, no row. First time burn old clothes.”
“Come fill the cup, and in the fire of spring, The winter garment of repentance127 fling.”
“Wash everything. Clean out house. Put clothes clean — white like anything. Sit down. One day eat nothing. Then feast plenty. Good goat of my country — more fatter.” (It was a graceless cut, for the previous day I had given him a well-grown kid). “No messin’ abeaut. Plenty talk with friend. Walk about bazaar128. Full up people — clean, nice. No row — nothing. Subpose I make lucky. I find one pearl, I go along my own country for Ramadan!”
With half-shut eyes Hamed dwelt silently on the bliss129 of his faraway home, and woke snappily to the crude realities of his Christian85 environment.
“Chrissmiss!” he sneered130 —” nothing. Messin’ abeaut! You want to see drunk man — Chrissmiss, plenty! You want to see row, plenty — Chrissmiss! You want lissen bad language, plenty Chrissmiss! Subpose I am at that place Cairnsee, Chrissmiss, I take my flattie anchor out along inlet — keep quiet. My heart broke altogether from that drink. Chrissmiss — mix ’em up plenty with drink and messin abeaut! Good job you keep out of the way when Chrissmiss he come!”
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1
westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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2
resolute
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| adj.坚决的，果敢的 | |
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3
stolid
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| adj.无动于衷的，感情麻木的 | |
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4
porpoise
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| n.鼠海豚 | |
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5
naught
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| n.无，零 [=nought] | |
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6
contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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7
torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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8
mere
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| adj.纯粹的；仅仅，只不过 | |
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9
everlasting
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| adj.永恒的，持久的，无止境的 | |
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10
inevitable
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| adj.不可避免的，必然发生的 | |
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11
amicable
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| adj.和平的，友好的；友善的 | |
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12
travesty
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| n.歪曲，嘲弄，滑稽化 | |
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13
boundless
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| adj.无限的；无边无际的；巨大的 | |
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14
haughty
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| adj.傲慢的，高傲的 | |
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15
ferociously
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| 野蛮地，残忍地 | |
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16
bleached
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| 漂白的，晒白的，颜色变浅的 | |
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17
defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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18
prescriptions
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| 药( prescription的名词复数 )； 处方； 开处方； 计划 | |
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19
positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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20
glorified
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| 美其名的，变荣耀的 | |
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21
opacity
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| n.不透明；难懂 | |
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22
landmarks
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| n.陆标( landmark的名词复数 )；目标；（标志重要阶段的）里程碑 ~ (in sth)；有历史意义的建筑物（或遗址） | |
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23
writ
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| n.命令状，书面命令 | |
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24
motive
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| n.动机，目的；adv.发动的，运动的 | |
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hazy
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| adj.有薄雾的，朦胧的；不肯定的，模糊的 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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miraculous
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| adj.像奇迹一样的，不可思议的 | |
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28
puff
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| n.一口(气)；一阵(风)；v.喷气，喘气 | |
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29
bin
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| n.箱柜；vt.放入箱内；[计算机] DOS文件名:二进制目标文件 | |
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30
cynical
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| adj.(对人性或动机)怀疑的，不信世道向善的 | |
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31
parable
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| n.寓言，比喻 | |
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32
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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follower
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| n.跟随者；随员；门徒；信徒 | |
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mare
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| n.母马，母驴 | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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wafted
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| v.吹送，飘送，（使）浮动( waft的过去式和过去分词 ) | |
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specially
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| adv.特定地；特殊地；明确地 | |
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homage
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| n.尊敬，敬意，崇敬 | |
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coffin
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| n.棺材，灵柩 | |
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40
lawful
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| adj.法律许可的，守法的，合法的 | |
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41
yarn
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| n.纱，纱线，纺线；奇闻漫谈，旅行轶事 | |
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42
oyster
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| n.牡蛎；沉默寡言的人 | |
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oysters
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| 牡蛎( oyster的名词复数 ) | |
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44
gall
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| v.使烦恼，使焦躁，难堪；n.磨难 | |
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45
determined
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| adj.坚定的；有决心的 | |
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46
luxurious
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| adj.精美而昂贵的；豪华的 | |
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47
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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48
symbolic
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| adj.象征性的，符号的，象征主义的 | |
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49
scraps
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| 油渣 | |
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50
saliva
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| n.唾液，口水 | |
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51
scrambled
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| v.快速爬行( scramble的过去式和过去分词 )；攀登；争夺；（军事飞机）紧急起飞 | |
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52
reptile
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| n.爬行动物；两栖动物 | |
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53
offhand
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| adj.临时，无准备的；随便，马虎的 | |
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54
spasm
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| n.痉挛，抽搐；一阵发作 | |
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55
mangrove
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| n.(植物)红树，红树林 | |
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56
partnership
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| n.合作关系，伙伴关系 | |
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57
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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58
detailed
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| adj.详细的，详尽的，极注意细节的，完全的 | |
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59
initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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60
stew
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| n.炖汤，焖，烦恼；v.炖汤，焖，忧虑 | |
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61
passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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62
vegetarian
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| n.素食者；adj.素食的 | |
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63
revels
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| n.作乐( revel的名词复数 )；狂欢；着迷；陶醉v.作乐( revel的第三人称单数 )；狂欢；着迷；陶醉 | |
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64
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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65
illuminated
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| adj.被照明的；受启迪的 | |
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66
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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tempts
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| v.引诱或怂恿（某人）干不正当的事( tempt的第三人称单数 )；使想要 | |
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68
sincerity
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| n.真诚，诚意；真实 | |
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69
strenuous
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| adj.奋发的，使劲的；紧张的；热烈的，狂热的 | |
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70
peril
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| n.(严重的)危险；危险的事物 | |
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71
gapes
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| v.目瞪口呆地凝视( gape的第三人称单数 )；张开，张大 | |
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72
thoroughly
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| adv.完全地，彻底地，十足地 | |
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73
divers
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| adj.不同的；种种的 | |
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gibe
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| n.讥笑；嘲弄 | |
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75
fowl
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| n.家禽，鸡，禽肉 | |
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confidential
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| adj.秘（机）密的，表示信任的，担任机密工作的 | |
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albeit
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| conj.即使；纵使；虽然 | |
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78
divination
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| n.占卜，预测 | |
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79
jade
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| n.玉石；碧玉；翡翠 | |
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80
tickling
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| 反馈，回授，自旋挠痒法 | |
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81
goodwill
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| n.善意，亲善，信誉，声誉 | |
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82
adulate
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| v.谄媚，奉承 | |
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83
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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84
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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85
Christian
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| adj.基督教徒的；n.基督教徒 | |
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86
tardiness
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| n.缓慢；迟延；拖拉 | |
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87
lone
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| adj.孤寂的，单独的；唯一的 | |
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88
formerly
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| adv.从前，以前 | |
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89
misty
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| adj.雾蒙蒙的，有雾的 | |
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90
emulate
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| v.努力赶上或超越，与…竞争；效仿 | |
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ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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92
conscientious
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| adj.审慎正直的，认真的，本着良心的 | |
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inspection
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| n.检查，审查，检阅 | |
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94
withdrawal
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| n.取回，提款；撤退，撤军；收回，撤销 | |
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perplexed
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| adj.不知所措的 | |
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96
adversely
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| ad.有害地 | |
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97
sniff
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| vi.嗅…味道；抽鼻涕；对嗤之以鼻，蔑视 | |
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98
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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profusion
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| n.挥霍；丰富 | |
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100
articulation
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| n.（清楚的）发音；清晰度，咬合 | |
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101
fretted
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| 焦躁的，附有弦马的，腐蚀的 | |
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102
fleck
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| n.斑点，微粒 vt.使有斑点，使成斑驳 | |
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103
ponderous
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| adj.沉重的，笨重的，(文章)冗长的 | |
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104
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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105
tarnish
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| n.晦暗，污点；vt.使失去光泽；玷污 | |
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106
mused
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| v.沉思，冥想( muse的过去式和过去分词 )；沉思自语说（某事） | |
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107
scented
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| adj.有香味的；洒香水的；有气味的v.嗅到(scent的过去分词) | |
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108
isle
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| n.小岛，岛 | |
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109
queasiness
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| n.恶心 | |
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110
consonant
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| n.辅音；adj.[音]符合的 | |
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111
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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112
Founder
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| n.创始者，缔造者 | |
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113
fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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114
deliberately
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| adv.审慎地；蓄意地；故意地 | |
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115
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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116
disinterested
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| adj.不关心的，不感兴趣的 | |
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117
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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118
epic
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| n.史诗，叙事诗；adj.史诗般的，壮丽的 | |
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119
fuming
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| 愤怒( fume的现在分词 )； 大怒； 发怒； 冒烟 | |
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120
defiant
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| adj.无礼的，挑战的 | |
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121
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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122
watery
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| adj.有水的，水汪汪的；湿的，湿润的 | |
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123
quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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124
eloquence
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| n.雄辩；口才，修辞 | |
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125
longing
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| n.（for）渴望 | |
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126
patriot
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| n.爱国者，爱国主义者 | |
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127
repentance
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| n.懊悔 | |
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128
bazaar
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| n.集市，商店集中区 | |
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129
bliss
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| n.狂喜，福佑，天赐的福 | |
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130
sneered
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| 讥笑，冷笑( sneer的过去式和过去分词 ) | |
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