I used to watch him coming round the curve of the avenue, his quick step somewhat impeded by the long robes he wore, holding his cloak round him with one hand, his head bent down, and his eyes fixed on the ground. As he drew near he would glance up, wrinkling his eyebrows in the effort to pierce the darkness of the great tent under which I was sitting. The plane-trees grew straight and tall on each side of the road; overhead their branches touched one another, arching together and roofing it with leaves fresh and green, as only plane-leaves can be all through the hot summer. Between the broad leaves fell tiny circles of sunshine, which flickered on his white turban and on the linen vest about his throat as he came. He looked like a very part of his surroundings, for his woollen cloak was of a faded gray, the colour of Persian dust, and his under-robe was as green as the plane-leaves, and his turban gleamed like the sunshine; but his face was his own, brown and keen, with dark eyes, deep-set under the well-marked brows, and his thin brown hands were his own too, and instinct with character. If you had only seen the hands, you might fairly have hazarded a guess at the sort of man he was, for they were thoughtful hands, delicate and nervous, with thin wrists, on which the veins stood out, and long fingers, rather blunt at the tips; and the skin, which was a shade darker than the sun can tan, would have told you he was an Oriental. I believe he came up from Tehran on a mule on the days appointed for our lesson, and reached our village at some incredibly early hour in order to avoid the morning heat; but the six-mile journey must have been disagreeable at best, for the roads were ankle-deep in dust, and the sun blazed fiercely almost as soon as it was above the horizon. The cool shaded garden and the dark tent, with an overflowing tank in the midst of it, and a stream of fresh water running over the blue tiles in front, was a welcome refuge after the close heat of the town and the dusty ride.

‘Peace be with you!’ he would say with a low bow. ‘Is the health of your Excellency good?’ ‘Thanks be to God, it is very good,’ I would answer. ‘Thanks be to God!’ he would return piously, with another bow. Then he would draw up a chair and sit down in front of me, folding his hands under his wide sleeves, crossing his white-stockinged feet, and gazing round him with his bright quick eyes. He made use of no gestures while he talked, his hands remained folded and his feet crossed, and only his keen, restless glances and the sudden movements round the corners of his lips told when he was interested. He never laughed, though he smiled often, and his smile was enigmatical, and betokened not so much amusement as indulgent surprise at the curious views of Europeans. I often wondered what thoughts there were, lurking in his brain, that brought that odd curl round the corners of his mouth, but I never arrived at any certainty as to what was passing through his mind, except that sometimes he was indubitably bored, and was longing that the lesson were over, and that he might be permitted to go and sleep through the hot hours. On these occasions he expressed his feelings by yawns, very long and very frequent—it certainly was hot! I was often sleepy too, for I had been up and out riding quite as early as he.

Our intercourse was somewhat restricted by the fact that we had no satisfactory medium through which to convey our thoughts to each other. He spoke French—such French as is to be acquired at Tehran! and I—ah well! I fear my Persian never carried me very far. Nevertheless, we were accustomed to embark recklessly on the widest discussions. He was a bit of a reformer was Sheikh Hassan; indeed, he had got himself into trouble with the Government on more occasions than one by a too open expression of his opinions, and the modern equivalent for the bow-string had perhaps flicked nearer his shoulders than he quite liked; a free-thinker too, and a sceptic to the tips of his brown fingers. A quatrain of Omar Khayyam’s would plunge us into the deepest waters of philosophic uncertainty, with not even the poor raft of a common tongue to float us over, from whence we would emerge, gasping and coughing, with a mutual respect for each other’s linguistic efforts, but small knowledge of what they were intended to convey. Pity that such a gulf lay between us, though I dare say it came to much the same in the end, for, as Hafiz has remarked in another metaphor, ‘To no man’s wisdom those grim gates stand open, or will ever stand!’

The Sheikh had an unlimited contempt for Persian politics. ‘It is all rotten!’ he would say—‘rotten! rotten! What would you have?’ (with a lifting of the eyebrows). ‘We are all corrupt, and the Shah is our lord. You would have to begin by sweeping away everything that exists.’ But his disbelief in the efficacy of European civilization was equally profound, and his pessimism struck me as being further sighted than the careless optimism of those who seek to pile one edifice upon another, a Western upon an Eastern world, and never pause to consider whether, if it stands at all, the newer will only stand by crushing the older out of all existence. Sheikh Hassan, at all events, was not very hopeful. ‘Triste pays!’ he would say at the end of such a conversation. ‘Ah, triste pays!’ and though I knew he had his own views as to the possible future of his country, he was far too discreet a man to confide them to frivolous ears.

Concerning his private life I never liked to question him, though I would have given much to know what his own household was like. He had a wife and children down in Tehran. The good lady looked with unmitigated disapproval upon infidel foreigners, and her husband was obliged to conceal from her how many hours of the day he spent with them. Judging by an anecdote I heard of her during the cholera time, she must have ruled the establishment with a hand of iron. The Sheikh, being much concerned over the risk his family was running in the plague-stricken town, had taken the precaution of laying in six bottles of brandy, the most convenient medicine he could obtain, and hearing at the same time that a good bargain offered itself in the matter of olive-oil, he, as a prudent man, had also purchased six bottles of oil and stored them too in his cellar. But on one luckless morning, when his wife happened to enter there, she espied the brandy lurking in a dark corner. Being a lady of marked religious convictions, she at once called to mind the words which the Prophet has pronounced against alcoholic liquors, and without more ado opened the bottles and poured out their contents upon the floor. On further search her eldest daughter discovered the oil in another corner. Having observed the conduct of her mother, she concluded that she could not do better than imitate it, and accordingly the innocent liquid also streamed out over the cellar floor, libation to an unheeding god. The unfortunate Sheikh found on his return that his foresight and his skill in bargaining had alike been brought to nought by the misguided fervour of the female members of his family. To none of them did the cholera prove fatal, though the wife suffered from a slight attack; but Sheikh Hassan spent anxious weeks until the danger was over. ‘For thirty-seven nights,’ he told me pathetically, ‘I lay awake and considered what could be done for my children’s safety.’ With true Oriental fatalism, he did not seem to have taken any active steps in the matter, and at the end of his thirty-seven nights of thought he was as far from any conclusion as ever. Happily, the extreme fury of the cholera had by that time abated.

The mysteries of Eastern education were no less unfathomable to me. Though he was a man of middle age, Sheikh Hassan had only recently quitted the Madrasseh, a sort of religious college, of which he had been a student. There he had been taught Arabic, geography and astronomy; he had read some philosophy too, for he was acquainted, in a translation, with the works of Aristotle, and he had learnt much concerning the doctrines of religion, which study had profited him little, since he heartily disbelieved in them all. He wrote a beautiful hand, and was very proud of the accomplishment. He would sharpen a reed pen and sit for half an hour writing out quatrains with elaborate care and the most exquisite flourishes, and he evinced such delight over the performance that I could not find it in my heart to interrupt him. He was very anxious that I, too, should acquire this art. I asked him how much time I should have to devote to it. ‘Well,’ he replied reflectively, ‘if for five or six years you were to spend three hours of every day in writing, you might at the end be tolerably proficient.’ He did not appear to consider that the achievement was in any way incommensurate with the labour he proposed that I should undergo, and I abstained from all criticism that might hurt his feelings. I wrote him long letters in Persian characters. ‘Duste azize man,’ they began—‘Dear friend of mine.’ He would read them during the lesson, and answer them in terms of the most elaborate politeness—‘My slave was honoured by my commands,’ and so forth; and my crude and uncertain lines became abhorrent to me when I saw him covering his paper with a lovely decorative design of courteous phrases. He was not without dreams of literary fame. One day he laid before me a vast scheme of collaboration: we were to compile a Persian grammar together; it would be such a grammar as the world had never seen (in which statement I fancy he came nearer the truth than he well knew!); he would write the Persian, and I should translate it into French. I agreed to all, being well assured that we should never bring our courage to the sticking point. We never did—the grammar of the Persian language is still to be written.

The one really useful piece of knowledge he possessed had not been taught him at the Madrasseh—he had picked up French by himself, he told me. I could have wished that he had picked it up in a somewhat less fragmentary condition, for his translations did but little to define the meaning of the original Persian. We read some of Hafiz together, but the Sheikh had only one gender at his disposal, and the poet’s impassioned descriptions of his mistresses were always conveyed to me in the masculine. ‘Boucles de cheveux’ seemed at first a strange beauty in a lady, but custom, the leveller of sensations, brought me to accept without question even this Gorgon-like adornment. The Sheikh took a particular pleasure in the more philosophical verses. Over these I would puzzle for long hours, and in all innocence arrive at the conclusion that some anecdote of angels, or what not, appertaining, doubtless, to the Mohammedan religion, was related in them. The Sheikh would then proceed to annotate them in halting French, pointing out that a pun was contained in every rhyme, that half the words bore at the smallest computation two or three different meanings, and that therefore the lines might be done into several English versions, each with an entirely different significance, and each an equally truthful rendering of the Persian. At this my brain would begin to whirl. I was unable to deal with the confusion of difficulties among which the Sheikh Hassan was delightedly battling; it was enough for me if I could seize some of the beauty which lay like a sheath about the poems, the delicate, exquisite rhythm of the love-songs, the recurrent music of the rhyme, and the noble swing of the refrains. I received and admired their proud stoicism as it stood written: women were women and wine red wine for me, the cup-bearer was the person whose advent was most eagerly to be greeted; roses and nightingales, soft winds and blooming gardens, were all part of a beautiful imaginative world, and fit setting for a poet’s dreams.

But this was wilful stupidity. If I had listened to the wisdom of Sheikh Hassan, I should have realized that we were in the midst of sublime abstractions, and that the most rigid morality and the strictest abstinence were inculcated by those glowing lines. In practice, however, I had the poets themselves on my side; the days of Hafiz sped merrily, if tradition has not belied him, and the last prayer of the Tent-Maker was that he might be buried in a rose-garden, where the scented petals would fall softly upon his head and remind him after his death of the joys he had loved on earth.

Were these things also abstractions?

For lighter reading we had the Shah’s Diary, a work whose childlike simplicity admitted of but one interpretation. I never got through very much of it, but I read far enough to see that the royal author did not consider himself bound by the ordinary rules of literary production. He was accustomed in particular to pass from one subject to another with a rapidity which was almost breathless. The book began somewhat after this fashion: ‘In the month of Sha’ban, God looked with extraordinary clemency upon the world; the crops stood high in the fields, and plenty was showered upon his fortunate people by the hand of Allah. I mounted my horse and proceeded to the review....’

At last the day of parting came; with much regret I told the Sheikh I was about to leave Persia. ‘Ah, well,’ he replied, ‘I’m very glad you are going. Healthy people should not stay here; it’s not the place for healthy people.’ We fell to making many plans for a meeting in England, a country he had often expressed a desire to visit, I as often assuring him that an enthusiastic reception should be his. I fear these also will never be brought to fulfilment, but if he should ever come, it would be interesting to find what peculiarities in us and in our ways would attract the notice of his bright, observant eyes. I confess it would give me no small pleasure to meet him walking along Piccadilly in his white turban and flowing robes, and to hear once more the familiar salutation: ‘The health of your Excellency is good? Thanks be to God!’