ICHABOD.
“Oh, that many may know
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 Cæsar._
A tedious ride brought the five knights nigh Shunem, the City of Elijah.
“We’ll find no prophet’s chamber here for such as we,” remarked Sir
Charleroy.
“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 humane being in these parts.”
“Well, good captain, if we should find a Shulamite, black, but comely,
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 grove 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.
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 beheld standing by his side a gorgeously
bedecked Moslem. 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 knight of what had recently transpired. Presently the latter
addressed the one that stood guard:
“Why is the infidel so tardy in finishing his work?”
“Is the Crusader in a hurry to reach night?” sententiously replied the
man of gorgeous trappings.
“He would like to stay long enough to execute a murderer—the chief of thy
horde.”
“My horde? Thou knowest me?”
“Oh, yes, ‘Azrael, Angel of Death,’ thy minions call thee; but I defy
thee as I loathe thee.”
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 hydra by cutting off thy
hissing head, Christian.”
Sir Charleroy steadily met his captor’s gaze, eye to eye, and was silent.
The chief paused; then lowering his sword, toyed its point against the
cross on the prostrate man’s breast.
“Bitter tongue, thou dost worship a death sign; dost thou so love death?”
“Death befriends those who wear that sign in truth; this is my comfort
standing now at the rim of earth’s last night.”
“Thy bright red blood and unwrinkled brow bespeak youth, the power to
enjoy life. Youth and such power is ever a prayer for more time; thou
liest to thyself and me by professing 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 greasy, blood-stained sword; now go,
by thine own hands, if thou darest, to judgment.”
“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 sincerity
of transparent hypocrisy, I’ll praise the mercy of Azrael.”
“Our holy Koran reveals a bridge finer than a hair, sharper than a sword,
beset with thorns, laid over hell. From that bridge, with an awful
plunge, 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.”
“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 beseech thee, be the dead knight.”
“What if I save thy life, teach thee the puissant faith of Islam, give
thee leadership, and with it opportunity to win entrance to that highest
Paradise, whose gateway 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 vows; how throughout this
land my Order has warred against thy hateful polygamy, thy gilded lusts
here, thy Harem heaven hereafter! Ye thrive by luring 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, sarcastically at first, then with the zeal of a
proselyter:
“Speak low, thou, last dying vestige of a wan faith! Thou mightst make my
solemn followers yell with ridiculing 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 musk. There are sights for the eye, fetes most delicious and music
never ceasing to ravish; these lure 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 luxurious.”
“It befits the Angel of Death to gild a deformed hell with bedazzling
words. Thou and thine glorify lust, 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,
exhausted. He again felt the glow in his heart that he felt on the quay
when the English bishop blessed him; but it seemed more real now than
then, and the approvings of conscience some way came with rebukes that
caused tears to flow. He felt something akin to real penitence for a life
that had not been always up to the ideal that this debate had caused him
to exalt. 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 of gilded lust depicted 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 recording 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 eternity, his soul recoiled from it and he became the
herald of purity. Once he had friends, wealth and physical prowess;
but he squandered them as a prodigal; when he lay bleeding, powerless
in body, amid strangers, a slave, he rose to the majesty 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 parley
was ended and he that had so bravely spoken doomed to confront that
that is to the vigorous mind the worst of happenings, uncertainty. For
months the captive mechanically submitted to the fortunes of the Sheik’s
caravan; in health improving; in spirit depressed, numbed. 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 condescension, varied only by an
occasional penetrating, questioning glance. They had little conversation,
yet the Sheik’s looks plainly said: “When thou art subdued, 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 retinue was another captive, a Jew. He was constantly
near the knight; for being more fully trusted than the latter, the
Sheik had made the Israelite in part the custodian of the Christian.
The knight discerned the relationship very quickly; though both Jew and
chief endeavored to conceal it. Sir Charleroy, at the first, treated his
companion captive with loathing and resentment, as a spy. After a time,
the “sphinx, eyes open, mouth shut,” as Azrael described Sir Charleroy,
deemed it wise and politic to make the Jew his ally. The resolution once
formed, he found many circumstances to aid in bridging the gulf that
separated the captive and his guard; the cultured Teutonic leader and the
wandering Israelite. They both hated the same man, their captor; both
loathed the religion he was covertly 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
conversing, 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.”
“Oh, Lord! how long?” piously exclaimed the Jew.
“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 tunic 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 converse, and then in that lone place the
Crusader waxed eloquent, preaching Christ and Him crucified to one of
Abraham’s seed.
When the two captives descended to their tents, each was conscious of a
new, peculiar joy. One had the joy of having proclaimed exalted 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.
At frequent intervals Ichabod besought the knight to take him “_to the
mountain_.”
Each visit thither was a delight to the new inquirer.
On such a journey one day spoke 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 wondrous 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 abiding contempt for all not Israelitish. Not so this
creed 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 harasses me: What if, in doubting these things I’m now
told, I be doubting the very truth, the Jewish faith!”
“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 onward alone. I’m in the misery 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
adjure 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
vehemence about Sir Charleroy. The East and the West embracing, truth
leading, love triumphant.
“Poor Ichabod, if thou hadst no soul, thy clingings and yearnings would
bind me to thee faithfully. Thou hast tried to give me charge over that
that is immortal. A Higher Being has it in loving trust; were it not so,
I’d turn in dread from thy confiding!”
“Is mine so bad a soul, master?”
“Indeed, no. Its preciousness to Him that created it, is what would make
me dread its partial custody.”
“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!”
“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 plunged into a cooling ocean,
whose circling waves, as it were charged with the stimulus 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, feverish 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 rebukingly to
labyrinths 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.”