A wise man wishing to know another always attends him when he is in narrative1. The reader may be familiar with the principle, and a believer in it; for his better satisfaction, therefore, a portion of the Prince's conversation with Uel over the tea-table the night of his arrival in Constantinople shall be reported nearly as possible in his own words. It will be found helpful to the story as well as an expose of character.
"I said in my letter, as thou mayst remember, O son of Jahdai"--the voice of the speaker was low, but earnest, and admirably in harmony with the sentiment, "that I hoped thou wouldst allow me to relate myself to thee as father to son. Thou hast not forgotten it, I am sure."
"I recall it distinctly," Uel answered, respectfully.
"Thou wilt2 remember not less clearly then that I added the words, 'in all things a help, in nothing a burden.'"
"The addition I thought of great importance," the Prince continued; "for it was very desirable that thou shouldst not imagine me coming to sit down upon thee, and in idleness fatten4 upon the fruits of thy industry. As something of even greater importance, thou shouldst know now, at this earliest moment of our intercourse5, that I am abundantly able from what I have of goods and treasure to keep any condition I may choose to assume. Indeed thou shouldst not be too much astonished did I practise the style and manner of the nobles who are privileged in the palaces of thy Caesar. At home I shall be as thou seest me now, thy friend of simplest habits, because my tastes really incline to them; when I go abroad, the officials of the Church and State whom I chance to encounter shall be challenged to comparison of appearance, and be piqued6 to inquire about me. Then when the city observes thou art intimate with me, the demand for thy wares7 will increase; thou mayst even be put to stress to keep apace with it. In speaking thus, I trust thy natural shrewdness, sharpened as it must have become by much dealing8 as a merchant."
He paused here to give his cup to Syama for replenishment9; whereupon Uel said: "I have followed thy discourse10 with interest, and I hope with understanding; yet I am conscious of a disadvantage. I do not know thy name, nor if thou hast a title."
"Yes, and thou mightest have set down in the table of defaults," the Wanderer began pleasantly in reply, but broke off to receive the cup smoking hot from the servant, and say--"Thanks, Syama. I see thy hand hath not lost its deftness11; neither has the green leaf suffered from its long journey over the sea."
Uel noticed with what intentness Syama watched the master's lips while he was speaking, and the gratification that beamed from his face in answer to the compliment; and he thought, "Verily this must be a good man to be so beloved by his dependents."
"I was saying, O son of Jahdai, that thou mightest have set down the other points of information equally necessary to our intercourse--Whence I come? And why? And I will not leave thee in the dark respecting them. Only let me caution thee--It is not required that the public should be taken into our confidence. I have seen a flower good to look upon, but viscous12, and with a scent13 irresistible14 to insects. That flower represents the world; and what is the folly15 of its victims but the madness of men who yield themselves with too easy faith to the seductions of the world? Nay16, my son--observe thou the term--I use it to begin the relationship I seek--observe also I begin the relationship by confidences which were unwisely given without the injunction that they are intended to be put away in thy inner-conscience. Tell me if I am understood."
The question was emphasized by a look whose magnetism17 thrilled Uel's every nerve.
"I believe I understand you," he replied.
Then, as if the Prince knew the effect he had wrought18, and that it relieved him from danger of betrayal, he returned to his former easy manner.
"And yet, as thou shalt see, my son, the confidences are not crimes--But thy cup is empty, and Syama waiting for it."
"The drink is new to me," Uel replied, yielding to the invitation.
"New? And wilt thou not also say it is better than wine? The world of which we are talking, will one day take up the admission, and be happier of it."
Turning then to serious matter:
"Afterwhile," he said, "thou wilt be importuned19 by the curious to know who I am, and thou shouldst be able to answer according to the fact--He is a Prince of India. The vulgar will be satisfied with the reply. Others will come demanding more. Refer them to me. As to thyself, O son of Jahdai, call me as I have instructed thee to speak of me--call me Prince. At the same time I would have thee know that on my eighth day I was carried into a temple and registered a son of a son of Jerusalem. The title I give thee for my designation did not ennoble me. The birthright of a circumcised heritor under the covenant20 with Israel is superior to every purely21 human dignity whatever its derivation."
"In other words, O Prince, thou art"--Uel hesitated.
"A Jew!" the other answered promptly--"A Jew, as thy father was--as thou art."
The look of pleasure that appeared on the shopkeeper's face was swiftly interpreted by the Prince, who felt he had indeed evoked22 a tie of blood, and bound the man with it.
"So much is despatched," he said, with evident satisfaction; then, after a draught23 from the tea-cup, and a re-delivery to Syania for more, he continued: "Possibly thou wilt also remember my letter mentions a necessity for my crossing from India to Mecca on the way to Kash-Cush, and that, despite the stoppage, I hoped to greet thee in person within six months after Syama reported himself. How stands the time?"
"This is the last day of the six months," Uel answered.
"Yes, there was never man"--the Prince paused, as if the thought were attended with a painful recollection--"never a man," he presently resumed, "who kept account of time more exactly than myself."
A copious24 draught of tea assuaged25 the passing regret.
"I wrote the letter while in Cipango, an island of the great eastern sea. Thirty years after I set foot upon its shore, theretofore unvisited by a white man, a countryman of ours from this city, the sole survivor26 of a shipwreck27, joined me. From him I heard of thy father's death. He also gave me thy name.... My life on the island was comparatively untroubled. Indeed, for thy perfect comprehension, my son, it is best to make an explanation now; then thou wilt have a key to many things in my conduct to come as well as conduct gone which would otherwise keep thee in doubtful reflection. The study of greatest interest is religion. I have travelled the world over--I mean the inhabited parts--and in its broad extent there is not a people without worship of some kind. Wherefore my assertion, that beyond the arts, above the sciences, above commerce, above any or all other human concernments, religion is the superlative interest. It alone is divine. The study of it is worship. Knowledge of it is knowledge of God. Can as much be said of any other subject?"
Uel did not answer; he was following the speech too intently, and the Prince, seeing it, drank again, and proceeded:
"The divine study took me to Cipango. Fifty years thou mayst say to thyself was a long term in such a country. Not so, my son. I found there two faiths; the one Sin-Siu, which I turned my back upon as mythologic28, without the poetry of the Greek and Roman; the other--well, a life given to the laws of Buddha29 were well spent. To say truth, there is such similitude between them and the teachings of him we are in the habit of calling the carpenter's son that, if I did not know better, it were easy to believe the latter spent the years of his disappearance30 in some Buddhistic31 temple.... Leaving explanation to another time, the same study carried me to Mecca. The binding32 of men, the putting yokes33 about their necks, trampling34 them in the dust, are the events supposed most important and therefore most noticeable in history; but they are as nothing in comparison with winning belief in matters indeterminable by familiar tests. The process there is so mysterious, the achievement so miraculous35 that where the operator is vastly successful one may well look under them for the permission of God. The day was when Islamism did but stir contemptuous laughter; now it is the faith acceptable to more men than any other. Is it not worthy36 the vigils of a student? And then it happens, my son, that in the depths of their delusion37, people sometimes presume to make their own gods, and reform them or cast them out. Deities38 have been set up or thrown down by their makers39 in the changes of a moon. I wanted to see if such calamity40 had befallen the Allah of Mahomet.... My going to Kash-Cush was on what thou wouldst call business, and of it I will also tell thee. At Jedda, whither I betook myself after making the pilgrimages at Mecca, I regained41 my ship, and descended42 the Red Sea, landing at a village on the extreme inland shore of the bay of Tajurrah, below the Straits of Bab-el-Mandel. I was then in Kash-Cush. From the village on the coast, I passed into the interior, travelling in a litter on the shoulders of native porters, and, after many days, reached my destination--a collection of bungalows43 pitched on the bank of a tributary44 of the Blue Nile called the Dedhesa. The journey would have been difficult and tedious but that one of my attendants--a black man--had been king of the tribe I sought. His name was Nilo, and his tribe paramount45 throughout the uncivilized parts of Kash-Cush. More than fifty years before,--prior, in fact, to my setting out for Cipango,--I made the same tour, and found the king. He gave me welcome; and so well did he please me that I invited him to share my wanderings. He accepted the proposal upon condition that in his old age he should be returned home, and exchanged for a younger man of his blood. I agreed, provided one younger could be found who, besides the requisite46 physique and the virtues47 of intellect and courage, was also deaf and dumb, like himself. A treaty was thus perfected. I call it a treaty as distinct from a purchase, for Nilo was my friend and attendant--my ally, if you please--never my slave. There was a reception for us the like of which for feasting and merriment was without mention in the traditions of the tribe. A grandson filled my friend's throne; but he gave it back to him, and voluntarily took his place with me. Thou shalt see him to-morrow. I call him Nilo, and spend the morning hours teaching him to talk; for while he keeps me reminded of a Greek demi-god--so tall, strong and brave is he--he is yet deaf and dumb, and has to be taught as Syama was. When thou hast to do with him be gentle and courteous48. I wish it kept in mind he is my friend and ally, bound to me by treaty as his grandfather was.... The only part of the tour given thee in my letter which I omitted was the descent of the Nile. Having performed it before, my curiosity was sated, and I allowed my impatience49 to be in thy city here to determine my course. I made way back to the village on the bay of Tajurrah where, in anticipation50 of such a change, my vessel51 was held in detention52. Thence, up the sea and across the Isthmus53, I proceeded to Alexandria, and to-night happily find myself at home, in hope of rest for my body and renewal54 of my spirit."
With this, the explanation appeared concluded; for the Prince notified Syama that he did not desire more tea, and lapsed55 into a thoughtful silence. Presently Uel arose, saying: "You must be weary. With permission I will take my leave now. I confess you have given me much to think over, and made me happy by taking me into your confidence. If it be agreeable, I will call at noon to-morrow."
The Prince went with him to the head of the stairs, and there bade him peace and good-night.
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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fatten
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| v.使肥，变肥 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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piqued
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| v.伤害…的自尊心( pique的过去式和过去分词 )；激起（好奇心） | |
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wares
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| n. 货物, 商品 | |
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dealing
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| n.经商方法，待人态度 | |
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replenishment
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| n.补充(货物) | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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11
deftness
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12
viscous
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| adj.粘滞的，粘性的 | |
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scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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16
nay
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| adv.不；n.反对票，投反对票者 | |
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17
magnetism
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| n.磁性，吸引力，磁学 | |
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18
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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importuned
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| v.纠缠，向（某人）不断要求( importune的过去式和过去分词 )；（妓女）拉（客） | |
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covenant
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| n.盟约，契约；v.订盟约 | |
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purely
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| adv.纯粹地，完全地 | |
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evoked
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| [医]诱发的 | |
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draught
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| n.拉，牵引，拖；一网（饮，吸，阵)；顿服药量，通风；v.起草，设计 | |
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copious
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| adj.丰富的，大量的 | |
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assuaged
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| v.减轻( assuage的过去式和过去分词 )；缓和；平息；使安静 | |
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survivor
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| n.生存者，残存者，幸存者 | |
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27
shipwreck
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| n.船舶失事，海难 | |
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28
mythologic
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| 神话学的，神话的，虚构的 | |
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29
Buddha
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| n.佛；佛像；佛陀 | |
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30
disappearance
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| n.消失，消散，失踪 | |
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31
Buddhistic
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| adj.佛陀的，佛教的 | |
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32
binding
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| 有约束力的，有效的，应遵守的 | |
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33
yokes
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| 轭( yoke的名词复数 )； 奴役； 轭形扁担； 上衣抵肩 | |
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trampling
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| 踩( trample的现在分词 )； 践踏； 无视； 侵犯 | |
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35
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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36
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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37
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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38
deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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makers
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| n.制造者，制造商（maker的复数形式） | |
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40
calamity
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| n.灾害，祸患，不幸事件 | |
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41
regained
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| 复得( regain的过去式和过去分词 )； 赢回； 重回； 复至某地 | |
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42
descended
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| a.为...后裔的，出身于...的 | |
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43
bungalows
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| n.平房( bungalow的名词复数 )；单层小屋，多于一层的小屋 | |
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tributary
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| n.支流；纳贡国；adj.附庸的；辅助的；支流的 | |
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paramount
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| a.最重要的，最高权力的 | |
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46
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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47
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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48
courteous
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| adj.彬彬有礼的，客气的 | |
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49
impatience
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| n.不耐烦，急躁 | |
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anticipation
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| n.预期，预料，期望 | |
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51
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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52
detention
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| n.滞留，停留；拘留，扣留；(教育)留下 | |
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53
isthmus
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| n.地峡 | |
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54
renewal
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| adj.(契约)延期，续订，更新，复活，重来 | |
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55
lapsed
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| adj.流失的，堕落的v.退步( lapse的过去式和过去分词 )；陷入；倒退；丧失 | |
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