but that white linen thing had nothing to do with his being a haji, any more than the expensive rings on the fingers of both hands had anything to do with his Arab nationality.
After he had flattered and questioned me sufficiently about the journey to comply with etiquette I asked him whether Ahmed might not be untied. The thong cutting the man’s wrists. Sheikh hen Nazir gave the necessary order and it was obeyed at once. The liquid-eyed rascal with the priceless amber necklace then led away the escort, Ahmed included, to some place where they could stall the horses, and—side-by-side, lest any question of precedence should be involved, Anazeh and I followed ben Nazir into the house.
We were not the only guests there. He ushered us into a square room, in which outrageous imported furniture, with gilt and tassels on it, stood out like loathsome sores against rugs and cushions fit for the great Haroun-al-Raschid’s throne room. Any good museum in the world would have competed to possess the rugs, but the furniture was the sort that France sends eastward in the name of “culture”—stuff for “savages” to sit on and be civilized while the white man bears the burden and collects the money.
There were half-a-dozen Arabs reclining on two bastard Louis-something-or-other settees, who rose to their feet as we entered. There was another man, sitting on a cushion in a corner by himself, who did not get up. He wore a white head-dress exactly like our host’s, and seemed to consider himself somebody very important indeed. After one swift searching glance at us he went into a brown study, as if a mere sheikh and a Christian alien were beneath his notice.
We were introduced first of all to the men who had stood up to greet us, and that ceremony took about five minutes. The Arab believes he ought to know all about how you feel physically, and expects you to reciprocate. When that was over ben Nazir took us to the corner and presented, first me, then Anazeh to the solitary man in the white head-dress, who seemed to think himself too important to trouble about manners.
Anazeh did not quite like my receiving attention first, and he liked still less the off-handed way in which the solitary man received us. We were told his name was Suliman ben Saoud. He acknowledged my greeting. He and old Anazeh glared at each other, barely moving their heads in what might have been an unspoken threat and retort or a nod of natural recognition. Anazeh turned on his heel and joined the other guests.
In some vague way I knew that Saoud was a name to conjure with, although memory refused to place it. The man’s air of indifference and apparently unstudied insolence suggested he was some one well used to authority. Presuming on the one thing that I felt quite sure of by that time—my privileged position as a guest—I stayed, to try to draw him out. I tried to open up conversation with him with English, French, and finally lame Arabic. He took no apparent notice of the French and English, but he smiled sarcastically at my efforts with his own tongue. Except that he moved his lips he made no answer but went on clicking the beads of a splendid amber rosary.
Ben Nazir, seeming to think that Anazeh’s ruffled feelings called for smoothing, crossed the room to engage him in conversation, so I was left practically alone with the strange individual. More or less in a spirit of defiance of his claim to such distinction, I sat down on a cushion beside him.
He was a peculiar-looking man. The lower part of his cheek—that side on which I sat—was sunk in, as if he had no teeth there. The effect was to give his whole face a twisted appearance. The greater part of his head, of course, was concealed by the flowing white kaffiyi, but his skin was considerably darker than that of the Palestine Arab. He had no eyebrows at all, having shaved them off—for a vow I supposed. Instead of making him look comical, as you might expect, it gave him a very sinister appearance, which was increased by his generally surly attitude.
Once again, as when I had entered the room, he turned his head to give me one swift, minutely searching glance, and then turned his eyes away as if he had no further interest. They were quite extraordinary eyes, brimful of alert intelligence; and whereas from his general appearance I should have set him down at somewhere between forty and fifty, his eyes suggested youth, or else that keen, unpeaceful spirit that never ages.
I tried him again in Arabic, but he answered without looking at me, in a dialect I had never heard before. So I offered him a gold-tipped cigarette, that being a universal language. He waived the offer aside with something between astonishment and disdain. He had lean, long-fingered hands, entirely unlike those of the desert fraternity, who live too hard and fight too frequently to have soft, uncalloused skin and unbroken finger-nails.
He did not exactly fascinate me. His self-containment was annoying. It seemed intended to convey an intellectual and moral importance that I was not disposed to concede without knowing more about him. I suppose an Arab feels the same sensation when a Westerner lords it over him on highly moral grounds. At any rate, something or other in the way of pique urged me to stir him out of his self-complacency, just as one feels urged to prod a bull-frog to watch him jump.
He seemed to understand my remarks, for he took no trouble to hide his amusement at my efforts with the language. But he only answered in monosyllables, and I could not understand those. So after about five minutes I gave it up, and crossed the room to ben Nazir, who seized the opportunity to show me my sleeping-quarters.
It proved to be a room like a monastery cell, up one flight of stone steps, with two other rooms of about the same size on either side of it. At the end of the passage was a very heavy wooden door, with an iron lock and an enormous keyhole, which I suppose shut off the harem from the rest of the house; but as I never trespassed beyond it I don’t know. I only do know that a woman’s eye was watching me through that key-hole, and ben Nazir frowned impatiently at the sound of female giggling.
“The Sheikh Anazeh will have the room on this side of you,” he said, “and the Sheikh Suliman ben Saoud the room on the other. So you will be between friends.”
“Suliman ben Saoud seems a difficult person to make friends with,” I answered.
Ben Nazir smiled like a prince out of a picture-book—beautiful white teeth and exquisite benignance.
“Oh, you mustn’t mind him. These celebrities from the centre of Arabia give themselves great airs. To do that is considered evidence of piety and wisdom.”
I sat on the bed—quite a civilized affair, spotlessly clean. Ben Nazir took the chair, I suppose, like the considerate host he was, to give me the sensation of receiving in my own room.
“He wears the same sort of head-dress you do. What does it mean?” I asked.
“I wear mine out of compliment to him—not that I have not always the right to wear it. It is the Ichwan head-dress. It is highly significant.”
“Of what?”
He hesitated for a moment, and then seemed to make up his mind that it did not much matter what he might divulge to an ignorant stranger soon to return to the United States.
“It is difficult to explain. You Americans know so little of our politics. It is significant, I might say, of the New Arabia— Arabia for the Arabs. The great ben Saoud, who is a relative of this man, is an Arabian chieftain who has welded most of Arabia into one, and now challenges King Hussein of Mecca for the caliphate. Hussein is only kept on his throne by British gold, paid to him from India. Ben Saoud also receives a subsidy from the British, who must continue to pay it, because otherwise ben Saoud will attack Hussein and overwhelm him. That, it is believed, would mean a rising of all the Moslem world against their rulers—in Africa—Asia—India—Java—everywhere. It began as a religious movement. It is now political—although it is held together by religious zeal. You might say that the Ichwans are the modern Protestants of Islam. They are fanatical. The world has never seen such fanaticism, and the movement spreads
