Halil the Pedlar: A Tale of Old Stambul, Mór Jókai [i love reading .txt] 📗

LONDON JARROLD & SONS, 10 & 11, WARWICK LANE, E.C.
[All Rights Reserved]
1901

[Pg 4] Translated from the Hungarian, "A fehér rózsa,"
by R. Nisbet Bain.

Copyright
London: Jarrold & Sons
New York: McClure, Phillips, & Co.

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CONTENTS. INTRODUCTION. I.—THE PEDLAR II.—GÜL-BEJÁZE—THE WHITE ROSE III.—SULTAN ACHMED IV.—THE SLAVE OF THE SLAVE-GIRL V.—THE CAMP VI.—THE BURSTING FORTH OF THE STORM VII.—TULIP-BULBS AND HUMAN HEADS VIII.—A TOPSY-TURVY WORLD IX.—THE SETTING AND THE RISING SUN X.—THE FEAST OF HALWET XI.—GLIMPSES INTO THE FUTURE XII.—HUMAN HOPES XIII.—THE EMPTY PLACE

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INTRODUCTION.

On September 28th, 1730, a rebellion burst forth in Stambul against Sultan Achmed III., whose cowardly hesitation to take the field against the advancing hosts of the victorious Persians had revolted both the army and the people. The rebellion began in the camp of the Janissaries, and the ringleader was one Halil Patrona, a poor Albanian sailor-man, who after plying for a time the trade of a petty huckster had been compelled, by crime or accident, to seek a refuge among the mercenary soldiery of the Empire. The rebellion was unexpectedly, amazingly successful. The Sultan, after vainly sacrificing his chief councillors to the fury of the mob, was himself dethroned by Halil, and Mahmud I. appointed Sultan in his stead. For the next six weeks the ex-costermonger held the destiny of the Ottoman Empire in his hands till, on November 25th, he and his chief associates were treacherously assassinated in full Divan by the secret command, and actually in the presence of, the very monarch whom he had drawn from obscurity to set upon the throne.

This dramatic event is the historical basis of Jókai's[Pg 8] famous story, "A Fehér Rózsa," now translated into English for the first time. No doubt the genial Hungarian romancer has idealised the rough, outspoken, masterful rebel-chief, Halil Patrona, into a great patriot-statesman, a martyr for justice and honour; yet, on the other hand, he has certainly preserved the salient features of Halil's character and, so far as I am competent to verify his authorities, has not been untrue to history though, as I opine, depending too much on the now somewhat obsolete narrative of Hammer-Purgstall ("Geschichte des osmanischen Reichs"). Almost incredible as they seem to us sober Westerns, such incidents as the tame surrender of Achmed III., the elevation of the lowliest demagogues to the highest positions in the realm, and the curious and characteristically oriental episode of the tulip-pots, are absolute facts. Naturally Jókai's splendid fancy has gorgeously embellished the plain narrative of the Turkish chroniclers. Such a subject as Halil's strange career must irresistibly have appealed to an author who is nothing if not vivid and romantic, and ever delights in startling contrasts. On the other hand, the unique episode of Gül-Bejáze, "The White Rose," and her terrible experiences in the Seraglio are largely, if not entirely, of Jókai's own invention, and worthy, as told by him, of a place in The Thousand and One Nights.[Pg 9]

Finally—a bibliographical note.

Originally "A Fehér Rózsa," under the title of "Halil Patrona," formed the first part of "A Janicsárok végnapjai," a novel first published at Pest in three volumes in 1854. The two tales are, however, quite distinct, and have, since then, as a matter of fact, frequently been published separately. The second part of "A Janicsárok végnapjai" was translated by me from the Hungarian original, some years ago, under the title of "The Lion of Janina," and published by Messrs. Jarrold and Sons as one of their "Jókai" Series in 1898. The striking favour with which that story was then received justifies my hope that its counterpart, which I have re-named "Halil the Pedlar," from its chief character, may be equally fortunate.

R. Nisbet Bain.

September, 1901.

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HALIL THE PEDLAR.

CHAPTER I. THE PEDLAR.

Time out of mind, for hundreds and hundreds of years, the struggle between the Shiites and the Sunnites has divided the Moslem World.

Persia and India are the lands of the Shiites; Turkey, Arabia, Egypt, and the realm of Barbary follow the tenets of the Sunna.

Much blood, much money, many anathemas, and many apostasies have marked the progress of this quarrel, and still it has not even yet been made quite clear whether the Shiites or the Sunnites are the true believers. The question to be decided is this: which of the four successors of the Prophet, Ali, Abu Bekr, Osmar, and Osman, was the true Caliph. The Shiites maintain that Ali alone was the true Caliph. The Sunnites, on the other hand, affirm that all four were true Caliphs and equally holy. And certainly the[Pg 12] Shiites must be great blockheads to allow themselves to be cut into mince-meat by thousands, rather than admit that God would enrich the calendar with three saints distasteful to them personally.

The head Mufti had already hurled three fetvas at the head of Shah Mahmud, and just as many armies of valiant Sunnites had invaded the territories of the Shiites. The redoubtable Grand Vizier, Damad Ibrahim, had already wrested from them Tauris, Erivan, Kermandzasahan, and Hamadan, and the good folks of Stambul could talk of nothing else but these victories—victories which they had extra good reason to remember, inasmuch as the Janissaries, at every fresh announcement of these triumphs, all the more vigorously exercised their martial prowess on the peaceful inhabitants they were supposed to protect, and not only upon them, but likewise upon the still more peaceful Sultan who, it must be admitted, troubled himself very little either about the Sunnites, or the victories of his Grand Vizier, being quite content with the contemplation of his perpetually blooming tulips and of the damsels of the Seraglio, who were even fairer to view than the tulips whose blooms they themselves far outshone.

The last rays of sunset were about to depart from[Pg 13] the minarets of Stambul. The imposing shape of the City of the Seven Hills loomed forth like a majestic picture in the evening light. Below, all aflame from the reflection of the burning sky, lies the Bosphorus, wherein the Seraglio and the suburbs of Pera and Galata, with their tiers upon tiers of houses and variegated fairy palaces, mirror themselves tranquilly. The long, winding, narrow streets climb from one hill to another, and every single hill is as green as if mother Nature had claimed her due portion of each from the inhabitants, so different from our western cities, all paved and swept clean, and nothing but hard stone from end to end. Here, on the contrary, nothing but green meets the eye. The bastions are planted with vines and olive-trees, pomegranate and cypress trees stand before the houses of the rich. The poorer folks who have no gardens plant flowers on their house-tops, or at any rate grow vines round their windows which in time run up the whole house, and from out of the midst of this perennial verdure arise the shining cupolas of eighty mosques. At the end of every thoroughfare, overgrown with luxuriant grass and thick-foliaged cypresses, only the turbaned tombstones show that here is the place of sad repose. And the effect of the picture is heightened by the mighty cupola of the all-dominating Aja Sofia mosque, which looks right[Pg 14] over all these palaces into the golden mirror of the Bosphorus. Soon this golden mirror changes into a mirror of bronze, the sun disappears, and the tranquil oval of the sea borrows a metallic shimmer from the dark-blue sky. The kiosks fade into darkness; the vast outlines of the Rumili Hisar and the Anatoli Hisar stand out against the starry heaven; and excepting the lamps lit here and there in the khans of the foreign merchants and a few minarets, the whole of the gigantic city is wrapped in gloom.

The muezzin intone the evening noómát from the slender turrets of the mosques; everyone hastens to get home before night has completely set in; the mule-drivers urge on their beasts laden on both sides with leather bottles, and their tinkling bells resound in the narrow streets; the shouting water-carriers and porters, whose long shoulder-poles block up the whole street, scare out of their way all whom they meet; whole troops of dogs come forth from the cemeteries to fight over the offal of the piazzas. Every true believer endeavours as soon as possible to get well behind bolts and bars, and would regard it as a sheer tempting of Providence to quit his threshold under any pretext whatsoever before the morning invocation of the muezzin. He especially who at such a time should venture to cross the[Pg 15] piazza of the Etmeidan would have been judged very temerarious or very ill-informed, inasmuch as three of the gates of the barracks of the Janissaries open upon this piazza; and the Janissaries, even when they are in a good humour, are not over particular as to the sort of jokes they choose to play, for their own private amusement, upon those who may chance to fall into their hands. Every faithful Mussulman, therefore, guards his footsteps from any intrusion into the Etmeidan, as being in duty bound to know and observe that text of the Koran which says, "A fool is he who plunges into peril that he might avoid."

The tattoo had already been beaten with wooden sticks on a wooden board, when two men encountered each other in one of the streets leading into the Etmeidan.

One of them was a stranger, dressed in a Wallachian gunya, long shoes, and with a broad reticule dangling at his side. He looked forty years old and, so far as it was possible to distinguish his figure and features in the twilight, seemed to be a strong, well-built man, with a tolerably plump face, on which at that moment no small traces of fear could be detected and something of that uncomfortable hesitation which is apt to overtake a man in a large foreign city which he visits for the very first time.[Pg 16]

The other was an honest Mussulman about thirty years old, with a thick, coal-black beard and passionate, irritable features, whose true character was very fairly reflected in his pair of flashing black eyes. His turban was drawn deep down over his temples, obliterating his eyebrows completely, which made him look more truculent than ever.

The stranger seemed to be going towards the Etmeidan, the other man to be coming from it. The former let the latter pass, by squeezing himself against the wall, and only ventured to address him when he perceived that he had no evil intentions towards him.

"I prythee, pitiful Mussulman, be not wrath with me, but tell me where the Etmeidan piazza is."

The person so accosted instantly stopped short, and fixing the interrogator with a stony look, replied angrily:

"Go straight on and you'll be there immediately."

At these words the knees of the questioner smote together.

"Woe is me! worthy Mussulman, I prythee be not wrath, I did not ask thee where the Etmeidan was because I wanted to go there, but to avoid straying into it. I am a stranger in this city, and in my terror I have been drawing near to the very place I[Pg 17] want to avoid. I prythee leave me not here all by myself. Every house is fast closed. Not one of the khans will let me in at this hour. Take me home with you, I will not be a burden upon you, I can sleep in your courtyard, or in your cellar, if only I may escape stopping in the streets all night, for I am greatly afraid."

The Turk so addressed was carrying in one hand a knapsack woven out of rushes. This he now opened and cast a glance into it, as if he were taking counsel with himself whether the fish and onions he had just bought in the market-place for his supper would be sufficient for two people. Finally he nodded his head