It is Voltaire, we believe, who says something to the effect that one’s mind should be in accordance with one’s years. That is why an academic education nowadays often fails of its purpose. For whether one’s mind runs ahead of one’s years, or one’s years ahead of one’s mind, the result is much the same; it always goes ill with the mind. True, knowledge is power; but in order to feel at home with it, we must be constitutionally qualified. And if we are not, it is likely to give the soul such a wrenching as to deform it forever. Indeed, how many of us go through life with a fatal spiritual or intellectual twist which could have been avoided in our youth, were we a little less wise. The young philosophes, the products of the University Machine of to-day, who go about with a nosegay of -isms, as it were, in their lapels, and perfume their speech with the bottled logic of the College Professor,––are not most of them incapable of honestly and bravely grappling with the real problems of life? And does not a systematic education mean this, that a young man must go through life dragging behind him his heavy chains of set ideas and stock systems, political, social, or religious? (Remember, we are translating from the Khedivial Library MS.) 71 The author continues:

“Whether one devour the knowledge of the world in four years or four nights, the process of assimilation is equally hindered, if the mind is sealed at the start with the seal of authority. Ay, we can not be too careful of dogmatic science in our youth; for dogmas often dam certain channels of the soul through which we might have reached greater treasures and ascended to purer heights. A young man, therefore, ought to be let alone. There is an infinite possibility of soul-power in every one of us, if it can be developed freely, spontaneously, without discipline or restraint. There is, too, an infinite possibility of beauty in every soul, if it can be evoked at an auspicious moment by the proper word, the proper voice, the proper touch. That is why I say, Go thy way, O my Brother. Be simple, natural, spontaneous, courageous, free. Neither anticipate your years, nor lag child-like behind them. For verily, it is as ridiculous to dye the hair white as to dye it black. Ah, be foolish while thou art young; it is never too late to be wise. Indulge thy fancy, follow the bent of thy mind; for in so doing thou canst not possibly do thyself more harm than the disciplinarians can do thee. Live thine own life; think thine own thoughts; keep developing and changing until thou arrive at the truth thyself. An ounce of it found by thee were better than a ton given to thee gratis by one who would enslave thee. Go thy way, O my Brother. And if my words lead thee to Juhannam, why, there will be a great surprise for thee. There thou wilt behold our Maker sitting on a flaming glacier waiting for the like of thee. And he will take thee into his arms and poke thee in the ribs, and together you will laugh and laugh, until that glacier become a garden and thou a flower therein. Go thy way, therefore; be not afraid. And no matter how many tears thou sheddest on this side, thou wilt surely be poked in the ribs on the other. Go––thy––but––let Nature be thy guide; acquaint thyself with one or two of her laws ere thou runnest wild.”

And to what extent did this fantastic mystic son of a Phoenician acquaint himself with Nature’s laws, we do not know. But truly, he was already running wild 72 in the great cosmopolis of New York. From his stivy cellar he issues forth into the plashing, plangent currents of city life. Before he does this, however, he rids himself of all the encumbrances of peddlery which hitherto have been his sole means of support. His little stock of crosses, rosaries, scapulars, false jewellery, mother-of-pearl gewgaws, and such like, which he has on the little shelf in the cellar, he takes down one morning––but we will let our Scribe tell the story.

“My love for Khalid,” he writes, “has been severely tried. We could no longer agree about anything. He had become such a dissenter that often would he take the wrong side of a question if only for the sake of bucking. True, he ceased to frequent the cellar of second-hand Jerry, and the lectures of the infidels he no longer attended. We were in accord about atheism, therefore, but in riotous discord about many other things, chief among which was the propriety, the necessity, of doing something to replenish his balance at the banker. For he was now impecunious, and withal importunate. Of a truth, what I had I was always ready to share with him; but for his own good I advised him to take up the peddling-box again. I reminded him of his saying once, ‘Peddling is a healthy and profitable business.’ ‘Come out,’ I insisted, ‘and though it be for the exercise. Walking is the whetstone of thought.’

“One evening we quarrelled about this, and Im-Hanna sided with me. She rated Khalid, saying, ‘You’re a good-for-nothing loafer; you don’t deserve the mojadderah you eat.’ And I remember how she 73 took me aside that evening and whispered something about books, and Khalid’s head, and Mar-Kizhayiah.[1] Indeed, Im-Hanna seriously believed that Khalid should be taken to Mar-Kizhayiah. She did not know that New York was full of such institutions.[2] Her scolding, however, seemed to have more effect on Khalid than my reasoning. And consenting to go out with me, he got up the following morning, took down his stock from the shelf, every little article of it––he left nothing there––and packed all into his peddling-box. He then squeezed into the bottom drawer, which he had filled with scapulars, the bottle with a little of the Stuff in it. For we were in accord about this, that in New York whiskey is better than arak. And we both took a nip now and then. So I thought the bottle was in order. But why he placed his bank book, which was no longer worth a straw, into that bottom drawer, I could not guess. With these preparations, however, we shouldered our boxes, and in an hour we were in the suburbs. We foot it along then, until we reach a row of cottages not far from the railway station. ‘Will you knock at one of these doors,’ I asked. And he, ‘I do not feel like chaffering and bargaining this morning.’ ‘Why then did you come out,’ I urged. And he, in an air of nonchalance, ‘Only for 74 the walk.’ And so, we pursued our way in the Bronx, until we reached one of our favourite spots, where a sycamore tree seemed to invite us to its ample shade.

“Here, Khalid, absent-minded, laid down his box and sat upon it, and I stretched my limbs on the grass. But of a sudden, he jumped up, opened the bottom drawer of his case, and drew from it the bottle. It is quite in order now, I mused; but ere I had enjoyed the thought, Khalid had placed his box at a little distance, and, standing there beside it, bottle in hand, delivered himself in a semi-solemn, semi-mocking manner of the following: ‘This is the oil,’ I remember him saying, ‘with which I anoint thee––the extreme unction I apply to thy soul.’ And he poured the contents of the bottle into the bottom drawer and over the box, and applied to it a match. The bottle was filled with kerosene, and in a jiffy the box was covered with the flame. Yes; and so quickly, so neatly it was done, that I could not do aught to prevent it. The match was applied to what I thought at first was whiskey, and I was left in speechless amazement. He would not even help me to save a few things from the fire. I conjured him in the name of Allah, but in vain. I clamoured and remonstrated, but to no purpose. And when I asked him why he had done this, he asked me in reply, ‘And why have you not done the same? Now, methinks I deserve my mojadderah. And not until you do likewise, will you deserve yours, O Shakib. Here are the lies, now turned to ashes, which brought me my bread and are still bringing you yours. Here are our instruments of deception, our poisoned 75 sources of lucre. I am most happy now, O Shakib. And I shall endeavour to keep my blood in circulation by better, purer means.’ And he took me thereupon by the shoulders, looked into my face, then pushed me away, laughing the laugh of the hasheesh-smokers.

“Indeed, Im-Hanna was right. Khalid had become too odd, too queer to be sane. Needless to say, I was not prone to follow his example at that time. Nor am I now. Mashallah! Lacking the power and madness to set fire to the whole world, it were folly, indeed, to begin with one’s self. I believe I had as much right to exaggerate in peddling as I had in writing verse. My license to heighten the facts holds good in either case. And to some extent, every one, a poet be he or a cobbler, enjoys such a license. I told Khalid that the logical and most effective course to pursue, in view of his rigorous morality, would be to pour a gallon of kerosene over his own head and fire himself out of existence. For the instruments of deception and debasement are not in the peddling-box, but rather in his heart. No; I did not think peddling was as bad as other trades. Here at least, the means of deception were reduced to a minimum. And of a truth, if everybody were to judge themselves as strictly as Khalid, who would escape burning? So I turned from him that day fully convinced that my little stock of holy goods was innocent, and my balance at the banker’s was as pure as my rich neighbour’s. And he turned from me fully convinced, I believe, that I was an unregenerate rogue. Ay, and when I was knocking at the door of one of my customers, he was walking 76 away briskly, his hands clasped behind his back, and his eyes, as usual, scouring the horizon.”

And on that horizon are the gilded domes and smoking chimneys of the seething city. Leaving his last friend and his last burden behind, he will give civilised life another trial. Loafer and tramp that he is! For even the comforts of the grand cable-railway he spurns, and foots it from the Bronx down to his cellar near Battery Park, thus cutting the city in half and giving one portion to IzrÄil and the other to Iblis. But not being quite ready himself for either of these winged Furies, he keeps to his cellar. He would tarry here a while, if but to carry out a resolution he has made. True, Khalid very seldom resolves upon anything; but when he does make a resolution, he is even willing to be carried off by the effort to carry it out. And now, he would solve this problem of earning a living in the great city by honest means. For in the city, at least, success well deserves the compliments which those who fail bestow upon it. What Montaigne said of greatness, therefore, Khalid must have said of success. If we can not attain it, let us denounce it. And in what terms does he this, O merciful Allah! We translate a portion of the apostrophe in the K. L. MS., and not the bitterest, by any means.

“O Success,” the infuriated failure exclaims, “how like the Gorgon of the Arabian Nights thou art! For does not every one whom thou favorest undergo a pitiful transformation even from the first bedding with thee? Does not everything suffer from thy look, thy touch, thy breath? The rose loses its perfume, the 77 grape-vine its clusters, the bulbul its wings, the dawn its light and glamour. O Success, our lords of power to-day are thy slaves, thy helots, our kings of wealth. Every one grinds for thee, every one for thee lives and dies.... Thy palaces of silver and gold are reared on the souls of men. Thy throne is mortised with their bones, cemented with their blood. Thou ravenous Gorgon, on what bankruptcies thou art fed, on what failures, on what sorrows! The railroads sweeping across the continents and the steamers ploughing through the seas, are laden with sacrifices to thee. Ay, and millions of innocent children are torn from their homes and from their schools to be offered to thee at the sacrificial-stone of the Factories and Mills. The cultured, too, and the wise, are counted among thy slaves. Even the righteous surrender themselves to thee and are willing to undergo that hideous transformation. O Success, what an infernal litany thy votaries and high-priests are chanting to thee.... Thou ruthless Gorgon, what crimes thou art committing, and what crimes are being committed in thy name!”

From which it is evident that Khalid does not wish for success. Khalid is satisfied if he can maintain his hold on the few spare feet he has in the cellar, and continue to replenish his little store of lentils and olive oil. For he would as lief be a victim of success, he assures us, as to forego his mojadderah. And still having this, which he considers a luxury, he is willing to turn his hand at anything, if he can but preserve inviolate the integrity of his soul and the freedom of his mind. 78 These are a few of the pet terms of Khalid. And in as much as he can continue to repeat them to himself, he is supremely content. He can be a menial, if while cringing before his superiors, he were permitted to chew on his pet illusions. A few days before he burned his peddling-box, he had read Epictetus. And the thought that such a great soul maintained its purity, its integrity, even in bonds, encouraged and consoled him. “How can they hurt me,” he asks, “if spiritually I am far from them, far above them? They can do no more than place gilt buttons on my coat and give me a cap to replace this slouch. Therefore, I will serve. I will be a slave, even like Epictetus.”

And here we must interpose a little of our skepticism, if but to gratify an habitual craving in us. We do not doubt that Khalid’s self-sufficiency is remarkable; that his courage––on paper––is quite above the common; that the grit and stay he shows are wonderful; that his lofty aspirations, so indomitable in their onwardness, are great: but we only ask, having thus fortified his soul, how is he to fortify his stomach? He is going to work, to be a menial, to earn a living by honest means? Ah, Khalid, Khalid! Did you not often bestow a furtive glance on some one else’s checkbook? Did you not even exercise therein your skill in calculation? If the bank, where Shakib deposits his little saving, failed, would you be so indomitable, so dogged in your resolution? Would you not soften a trifle, loosen a whit, if only for the sake of your blood-circulation? 79

Indeed, Shakib has become a patron to Khalid. Shakib the poet, who himself should have a patron, is always ready to share his last dollar with his loving, though cantankerous friend. And this, in spite of all the disagreeable features of a friendship which in the Syrian Colony was become proverbial. But Khalid now takes up the newspapers and scans the Want Columns for hours. The result being a clerkship in a lawyer’s office. Nay, an apprenticeship; for the legal profession, it seems, had for a while engaged his serious thoughts.

And this of all the professions is the one on which he would graft his scion of lofty morality? Surely, there be plenty of fuel for a conflagration in a lawyer’s office. Such rows of half-calf tomes, such piles of legal documents, all designed to combat dishonesty and fraud, “and all immersed in them, and nourished and maintained by them.” In what a sorry condition will your Morality issue out of these bogs! A lawyer’s clerk, we are informed, can not maintain his hold on his clerkship, if he does not learn to blink. That is why Khalid is not long in serving papers, copying summonses, and searching title-deeds. In this lawyer’s office he develops traits altogether foreign to his nature. He even becomes a quidnunc, prying now and then into the personal affairs of his superiors. Ay, and he dares once to suggest to his employer a new method of dealing with the criminals among his clients. Withal, Khalid is slow, slower than the law itself. If he goes out to serve a summons he does not return for a day. If he is sent to search title-deeds, he does not show up 80 in the office for a week. And often he would lose himself in the Park surrounding the Register’s Office, pondering on his theory of immanent morality. He would sit down on one of those benches, which are the anchors of loafers of another type, his batch of papers beside him, and watch the mad crowds coming and going, running, as it were, between two fires. These puckered people are the living, moving chambers of sleeping souls.

Khalid was always glad to come to this Register’s Office. For though the searching of title-deeds be a mortal process, the loafing margin of the working hour could be extended imperceptibly, and without hazarding his or his employer’s interest. The following piece of speculative fantasy and insight must have been thought out when he should have been searching title-deeds.

“This Register’s Office,” it is written in the K. L. MS., “is the very bulwark of Society. It is the foundation on which the Trust Companies, the Courts, and the Prisons are reared. Your codes are blind without the miraculous torches which this Office can light. Your judges can not propound the ‘laur’––I beg your pardon, the law––without the aid of these musty, smelling, dilapidated tomes. Ay, these are the very constables of the realm, and without them there can be no realm, no legislators, and no judges. Strong, club-bearing constables, these Liebers, standing on the boundary lines, keeping peace between brothers and neighbours.

“Here, in these Liebers is an authority which never 81 fails, never dies––an authority which willy-nilly we obey and in which we place unbounded trust. In any one of these Registers is a potentiality which can always worst the quibbles and quiddities of lawyers and ward off the miserable technicalities of the law. Any of them, when called upon, can go into court and dictate to the litigants and the attorneys, the jury and the judge. They are the deceased witnesses come to life. And without them, the judges are helpless, the marshals and sheriffs too. Ay, and what without them would be the state of our real-estate interests? Abolish your constabulary force, and your police force, and with these muniments of power, these dumb but far-seeing agents of authority and intelligence, you could still maintain peace and order. But burn you this Register’s Office, and before the last Lieber turn to ashes, ere the last flame of the conflagration die out, you will have to call forth, not only your fire squads, but your police force and even your soldiery, to extinguish other fires different in nature, but more devouring––and as many of them as there are boundary lines in the land.”

And we now come to the gist of the matter.

“What wealth of moral truth,” he continues, “do we find in these greasy, musty pages. When one deeds a piece of property, he deeds with it something more valuable, more enduring. He deeds with it an undying human intelligence which goes down to posterity, saying, Respect my will; believe in me; and convey this respect and this belief to your offspring. Ay, the immortal soul breathes in a deed as in a great book. And the implicit trust we place in a musty parchment, is the mystic outcome of the blind faith, or rather the far-seeing faith which our ancestors had in the morality 82 and intelligence of coming generations. For what avails their deeds if they are not respected?... We are indebted to our forbears, therefore, not for the miserable piece of property they bequeath us, but for the confidence and trust, the faith and hope they had in our innate or immanent morality and intelligence. The will of the dead is law for the living.”

Are we then to look upon Khalid as having come out of that Office with soiled fingers only? Or has the young philosopher abated in his clerkship the intensity of his moral views? Has he not assisted his employer in the legal game of quieting titles? Has he not acquired a little of the delusive plausibilities of lawyers? Shakib throws no light on these questions. We only know that the clerkship or rather apprenticeship was only held for a season. Indeed, Khalid must have recoiled from the practice. Or in his recklessness, not to say obtrusion, he must have been outrageous enough to express in the office of the honourable attorney, or in the neighbourhood thereof, his views about pettifogging and such like, that the said honourable attorney was under the painful necessity of asking him to stay home. Nay, the young Syrian was discharged. Or to put it in a term adequate to the manner in which this was done, he was “fired.” Now, Khalid betakes him back to his cellar, and thrumming his lute-strings, lights up the oppressive gloom with Arabic song and music.