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I HAD scarcely got rid of the nasakchi, when I heard the voice of my friend the dervish, who was announcing his arrival in the holy city, by all the different invocations of the Almighty and his attributes, which are frequently made by true believers.
Very soon after, I was delighted to see him coming towards me, and to hear him express his satisfaction that I had reached my resting-place before my pursuer had had time to come up with me.
He proposed to keep me company for a short time, and we took possession of one of the cells situated in the square court forming part of the buildings in the centre of which the tomb is placed. I had by good luck brought away my ready money, consisting of twenty tomauns in gold, besides some silver; and we expended some of this in articles of the first necessity, such as a mat to cover the bare floor of our room, and an earthen jug for our water.
But before we had got any further in our domestic arrangements, the dervish accosted me in the following manner: ‘I must be informed of one thing before we proceed. Do you ever say your prayers? do you keep your fasts? do you make your ablutions regularly? or do you continue to live in that fit state for eternal perdition which we were wont to do at Meshed?’
‘Why do you speak thus to me?’ said I. ‘What can it be to you whether I pray or not?’
‘It is not much to me,’ answered the dervish, ‘but it is a great deal to yourself. This Rom is a place that, excepting on the subject of religion, and settling who are worthy of salvation and who to be damned, no one opens his lips. Every man you meet is either a descendant of the Prophet or a man of the law. All wear long and mortified faces, and seem to look upon that man as an appointed subject for the eternal fires, who happens to have a rosy cheek and a laughing eye. Therefore, as soon as I approach the place, I always change the atmosphere of my countenance from fair to haze, and from haze to downright clouds and darkness, according as circumstances may require. My knees, which scarcely ever touch the praying carpet, now perform their functions five good times per day; and I, who in any other place never consult any kebleh but that of my own pleasure and inclinations, now know the direction of the true one, as well as I know the way to my mouth.’
‘All this is very well,’ said I; ‘but what may be the use of it? I am a Mussulman, ‘tis true, but to such a pitch as this - no never.’
‘The use?’ answered the dervish. ‘The use is this; that it will save you from being starved or stoned to death. These priests will hearken to no medium - either you are a true believer or you are not. If they were to have the least suspicion that you doubted any of the articles of the faith - that you did not look upon the Koran as a living miracle, and did not read it with becoming reverence, whether you understand or not - they would soon show you what power they possess. And if they were to suppose you to be a sűfi (a free thinker), by the death of your father and mother, they would tear you into little pieces, and then feel contented that they had got on another post on the high road to paradise. Perhaps, friend Hajjî, you do not know that this is the residence of the celebrated Mirza Abdul Cossim, the first mushtehed (divine) of Persia; a man who, if he were to give himself sufficient stir, would make the people believe any doctrine that he might choose to promulgate. Such is his influence, that many believe he could even subvert the authority of the Shah himself, and make his subjects look upon his firmans as worthless, as so much waste paper. But the truth is, he is a good man; and, except stoning his sűfi, and holding us wandering dervishes as the dirt under his feet, I know of no fault in him.’
Having heard him out, I agreed that, however I might deplore the want of habit in my religious duties, yet, situated as I was, it was necessary that I should acquire them, in order to be held in proper estimation by the great authorities, under whose eye I was immediately placed; and forthwith I set about saying my prayers and making my ablutions, as if my very existence depended upon my regularity. Indeed, what I had formerly looked upon as irksome ceremony, now became an agreeable pastime, and helped greatly to soften the tedium of my melancholy life. I never omitted to rise at the first call; to make my ablutions at the cistern - using all the forms of the strictest shiah - and then to pray in the most conspicuous spot I could find. The intonations of my Allah ho akbar were to be heard in each corner of the tomb, and I hoped they came to the ear of every inhabitant of it. No face wore a more mortified appearance than mine: even the dervish, who was the best mimic possible, could not beat me in the downcast eye, the hypocritical ejaculation, the affected taciturnity of the sour, proud, and bigoted man of the law.
It became known that. I was a refugee at the sanctuary; and I very soon discovered the advantages which the dervish had promised me, from taking upon me the airs of the place, and assuming the character of a rigid Mussulman. He spread abroad the history of my misfortune - of course much to my advantage, giving me out for one who was suffering for the sins of another, and asserting that the doctor ought, in fact, to have been the sufferer.
I became acquainted with the principal personages of the town, who were agreed that they had never known a better model of a true believer than I; and had I not been confined to the walls of the sanctuary, it was in contemplation to have made me a peish namaz (a leader of the prayers) at their religious meetings in the mosque. I found that the profound taciturnity which I had adopted was the best help towards the establishment of a high reputation for wisdom; and that, by the help of my beads - which I kept constantly counting - a mumble of my lips, and occasional groans and pious exclamations, the road to the highest consideration was open to me.
My dervish and I lived almost free of expense, so plentifully were we supplied with food. The women, in particular, did not lose an opportunity of bringing me presents of fruit, honey, bread, and other necessaries, for which I repaid them with kind thanks, and now and then with a talisman, written with my own hand.
But although our life was one of ease, yet it was so dull, and so void of incident, that even the spirits of my companion began to sink under it. In order to fill up some of the long hours of listlessness which oppressed us, I encouraged him to recite all his stories, one by one, not forgetting the one which he had related with so much effect in the caravanserai of the Sultan's Reservoir, and we found this a very agreeable mode of closing the day.
I feel, O reader, that you also may partake of that same dullness which oppressed me; and I think it but fair that I should endeavour to dissipate it, in the same manner as mine was by the dervish - therefore I will repeat the story which he related to me; and, whether it amuses you or not, yet perhaps you will be glad to know how the mind of a poor prisoner, in the sanctuary at Kom, was diverted from its miseries.
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