Ali Pasha himself had built the whole citadel of Janina, and had been wise enough, as soon as the fortress was finished, to at once and quietly remove out of the way all the builders and architects who had had anything to do with it, so that he only knew all the secrets of the place. There were secret exits and listening-galleries in every part of the building, and each single group of redoubts which, viewed from the outside, seemed quite isolated, was really so well connected together by means of subterranean pa.s.sages, that one could go backward and forward from one to the other without being observed in the least.
At a later day Ali Pasha"s enemies were to have very bitter experience of these architectural peculiarities.
One could go right round the palace of the three Beys, both above and below, by means of a secret corridor, and not one of the inhabitants of the building had the least idea of the existence of this corridor.
It was in the midst of the fathom-thick wall between two rows of windows, and within this s.p.a.ce invisible doors opened into every apartment, either between windows, or behind mirrors, or beneath the ceiling between two stories, and these doors could not be opened by keys, but turned upon invisible hinges set in motion by hidden screws, and they closed so hermetically as to leave not the slightest orifice behind them.
Ali Pasha stood there in the banqueting-chamber un.o.bserved by any one.
He stood beside a huge Corinthian column, and here hung a black board indicating the direction in which Mecca lay. He had no fear that any one would look thither. That place, towards which every truly believing Mussulman must turn when he prays, was carefully avoided by every eye, for fear it should encounter the golden letters which sparkle on the walls of the Kaaba.[6]
[Footnote 6: The chief sanctuary of the Mussulmans standing in the midst of the great mosque at Mecca.]
For now is the time for enjoyment. There is no need of a heavenly Paradise, for Paradise is already here below. There is no need to inquire of either Muhammad or the angel Izrafil concerning the wine which flows from the roots of the Tuba-tree; far more fiery, far more stimulating, is the wine which flashes in gla.s.s and goblet. The houris may hide their white bosoms and their rosy faces, for what are they compared with the earthly angels whose mundane charms intoxicate the hearts of mortals? Truly Muhammad was but an indifferent prophet, he did not understand how to arrange paradise; let him but regard the arrangements of Mukhtar Bey--they will show him how that sort of thing ought to be managed.
Muhammad imagined that the embraces of seven and seventy houris would make an enraptured Moslem eternally happy. Why, the bungler forgot the best part of it. Would it not be more satisfactory if now and then, say once in a thousand years or so, the Moslems were to exchange their own houris for those of their neighbors? In this way the aroma of brand-new kisses would prevent their raptures from growing stale, and the Paradise of Muhammad would be worth something after all. With all eternity before him, a man would scarcely mind waiting for his own wives for a paltry millennium or two while he enjoyed the wives of his neighbors, and when he returned to his seven and seventy original damsels again, what a pleasant reunion it would be!
Now the Prophet had forgotten to introduce this novelty into his own Paradise, and Mukhtar Bey was the happy man to whom the fairy Malach Taraif whispered the idea during the fast preceding the Feast of Bairam while he slept, and he immediately proceeded to discuss the matter with his kinsmen.
All three brothers lived under one roof, each of the three had his own special harem, and each of them possessed in their harems beauties far surpa.s.sing what the angels Monkar and Nakir could promise them in the next world. After the Feast of Bairam, when Mukhtar Bey had well plied his brethren with good wine, he said to them, "Let us exchange harems!"
Sulaiman Bey immediately gave his hand upon it; Vely Bey laughed at it as a good idea at first, but afterwards drew back. The other two worthies laughed uproariously at his simplicity, made fun of him, and proceeded at once to transfer to each other their respective damsels, and on the morrow and the following days aggravated Vely by extolling before him the exchanged odalisks, each of them confiding to him what novel attractions he had discovered in this or that bayadere. Thus Sulaiman could not sufficiently extol the extraordinary brilliance of the eyes of Mukhtar Bey"s favorite damsel, while Mukhtar protested that the languishing Jewish maiden he had got in exchange from Sulaiman quivered in his arms like a dancing flame.
Vely laughed a good deal over the business, but still continued to shake his head, confessing at last that the reason why he did not exchange his harem was because it contained an Albanian damsel whom he had neither purchased nor captured, but who had come to him of her own accord, and whom he had promised long ago never to abandon, and her he would not give for both their harems put together; nay, he said he would not give her up for a whole world full of damsels. The two brethren thereupon a.s.sured Vely that if he loved this particular damsel so very much, he might exclude her from the others and keep her for himself, and it need make no difference. Then Vely Bey also acceded to this fraternal division of delights, and transferred his harem also, with the exception of Xelianthe.
Mukhtar Bey had fixed the last night of the great Bairam feast for the entertainment that was to rival Paradise, inviting his brethren and the Prophet Muhammad himself, in order that he might learn from them how to be happy, and might regulate heaven accordingly. To this end they had a fourth divan added to their three, with its own well-appointed table in front of it, and bade the attendant odalisks be diligent in keeping the fourth goblet well filled, and do their best to entertain the invited guest. Mockery of religious subjects was no unusual thing with Turkish magnates in those days. Blasphemy had gone so far as to become an open scandal; popular fanaticism and official orthodoxy made it all the more glaring.
So the sons of Ali Pasha invited the Prophet to be their guest, and had made up their minds that if he did appear among them he would not be bored.
All the odalisks danced and sung before them in turn, and the brethren diverted themselves by judging which of the damsels was the sweetest and loveliest.
In every song, in every dance, Rebecca, Mukhtar Bey"s beautiful Jewish damsel, and the blue-eyed bayadere Lizza, who was Sulaiman Bey"s favorite, equally excelled. It was impossible to decide which of the twain deserved the palm. At last they were made to dance together.
"Look!" cried Mukhtar, his eyes sparkling with delight, "look! didst ever behold a more beautiful figure? Like the flowering branch of the Ban-tree she sways to and fro. How proudly she throws her head back, and looks at thee so languishingly that thou meltest away for very rapture! Would that her light feet might dance all over me; would that she might encompa.s.s every part of me like the atmosphere!"
"She really is charming," admitted Sulaiman, "and if the other were not dancing by her side, she would be the first star in the firmament of beauty. But ah! one movement of the other one is worth all the life in her body. She is but a woman, the other is a sylph. She kills you with rapture, the other raises you from the dead."
"Thou are unjust, Sulaiman," said Mukhtar; "thou dost judge only with thine eyes. If thou wouldst take counsel of thy lips, they would speak more truly. Taste her kisses, and then say which of them is the sweeter."
With that he beckoned to the two odalisks. Rebecca, the lovely Jewish damsel, sank full of amorous languor on Sulaiman"s breast, while Lizza, with sylph-like agility, sat her down upon his knee, and the intoxicated Bey, in an access of rapture, kissed first one and then the other.
"Rebecca"s lips are more ardent," he cried, "but the kisses of Lizza are sweeter. The kiss of Rebecca is like the poppy which lulls you into sweet unconsciousness, but Lizza"s kiss is like sweet wine which makes you merry."
"Lizza"s kiss may perchance be like sweet wine," interrupted Mukhtar, "but Rebecca"s kiss is like heavenly musk which only the Blessed may partake of, and those who partake thereof _are_ blessed."
And with that Mukhtar caught up both the odalisks in his arms, that he might p.r.o.nounce judgment as to the sweetness of their lips. It was an enviable process. The contending parties themselves were in doubt as to which of themselves should obtain a verdict. At length they called upon Vely Bey to decide--Vely, who was now lying blissfully asleep beside them on the divan, overcome with wine, his head in Xelianthe"s bosom. His two brethren awoke him that he might judge between them as to the sweetness of rival kisses.
It took a good deal of trouble to make the stupidly fuddled Bey understand what was required of him, and when he did understand, the only answer he made was, "Xelianthe"s kisses are the sweetest;" and with that he embraced his favorite damsel once more and, reclining his head on her bosom, went off to sleep again.
Then cried Mukhtar, "Wherefore dost thou ask for _his_ judgment, when amongst us sits the Prophet himself? Let him judge between us."
With these words he pointed to the empty place which had been left for a fourth person. Rich meats were piled up there on gold and silver plate, and wine sparkled in transparent crystal.
"Come, Muhammad!" exclaimed Mukhtar, addressing the vacant place; "thou in thy lifetime didst love many a beauteous woman, and in thy Paradise there is enough and to spare of beauty. I summon thee to appear before us. Here is a dispute between us two as to whose damsel is the sweeter and the lovelier. Thou hast seen them dance, thou hast heard them sing; now taste of their kisses!"
With that he beckoned to the two damsels, and they sat down, one on each side of the empty divan, and made as if they were embracing a shape sitting between them, and filled the air with their burning, fragrant kisses.
"Well, let us hear thy verdict, Muhammad!" cried Mukhtar, with drunken bravado; and, taking the crystal goblet from the empty place and raising it in the air, looked around him with a flushed, defiant face, and exclaimed, "Come! drink of the wine of this goblet her health to whom thou awardest the prize!"
Ali Pasha, shocked and filled with horror at the shamelessly impudent words he heard from his hiding-place, drew a pistol from his girdle and softly raised the trigger.
"Drink, Muhammad!" bellowed Mukhtar, raising the goblet on high, "drink to the health of the triumphant damsel! Which shall it be, Rebecca or Lizza?"
At that same instant a loud report rang through the room, and the upraised crystal goblet was shivered into a thousand fragments in Mukhtar"s hand. Every one leaped from his place in terror. But whichever way they looked there was nothing to be seen. The only persons in the room were the three brothers and the damsels. Only at the spot from whence the shot had proceeded a little round cloud of bluish smoke was visible, which sluggishly dispersed. n.o.body present carried weapons, and there was no door or window there by which any one could have got in.
From the minarets outside the muezzins proclaimed the prayer of dawn: "La illah il Allah! Muhammad razul Allah!"--"There is no G.o.d but G.o.d, and Muhammad is His Prophet!"
Ali Pasha did not pursue the fugitives. That day he was praying all the morning. He locked himself up in his inmost apartments, that n.o.body might see what he was doing. He now did what he had not done for seventy years--he wept. For a whole hour his inflexible soul was broken. So that woman whom he had loved better than life itself, she forsooth had given the first signal of approaching misfortune, the first sign of the coming struggle! Let it come! Let her veil be the first banner to lead an army against Janina! Tepelenti would not attempt to stay her in her flight. For one long hour he thought of her, and this hour was an hour of weeping; and then he bethought him of the approaching tempest which the prophetic voice had warned him of, and his heart turned to stone at the thought. Ali Pasha was not the man to cringe before danger; no, he was wont to meet it face to face, and ask of it why it had tarried so long. He used even to send occasionally for the _nimetullahita_ dervish who had been living a long time in the fortress, and question him concerning the future. It must not be supposed, indeed, that Tepelenti ever took advice from anybody; but he would listen to the words of lunatics and soothsayers, and liked to learn from magicians and astrologers, and their sayings were not without influence upon his actions.
The dervish was a decrepit old man. n.o.body knew how old he really was; it was said that only by magic did he keep himself alive at all. Every evening they laid him down on plates of copper and rubbed invigorating balsam into his withered skeleton, and so he lived on from day to day.
Two dumb eunuchs now brought him in to Tepelenti, and, bending his legs beneath him, propped him up in front of the pasha.
"Sikham," said Ali to the dervish, "I feel the approach of evil days.
My sword rusted in its sheath in a single night. My buckler, which I covered with gold, has cracked from end to end. A severed head, which hid itself away from me so that I could not find it, came forth to me at night and spoke to me of my death; and in my dreams I see my sons make free with the Prophet. I ask thee not what all these things signify. That I know. Just as surely as in winter-time the hosts of rooks and crows resort to the roofs of the mosques, so surely shall my sworn enemies fall upon me. I am old compared with them, and it is a thing unheard of among the Osmanlis that a man should reach the age of nine and seventy and still be rich and mighty. Let them come! But one thing I would know--who will be the first to attack me? Tell me his name."
The dervish thereupon caused a wooden board to be placed before him on which meats were wont to be carried; then he put upon it an empty gla.s.s goblet, and across the gla.s.s he laid a thin bamboo cane. Next he wrote upon the wooden board the twenty-nine letters of the Turkish alphabet, and then, thrice prostrating himself to the ground with wide-extended arms, he fixed his eyes steadily upon the centre of the goblet.
In about half an hour the goblet began to tinkle as if some one were rubbing his wet finger along its rim. This tinkling grew stronger and stronger, louder and louder, till at last the goblet moved up and down on the wooden board, and began revolving along with the light cane placed across it, revolving at last so rapidly that it was impossible to discern the cane upon it at all.
Then, quite suddenly, the dervish raised his fingers from the table, and the goblet immediately stopped. The point of the cane stood opposite the letter _ghain_--G.[7]
[Footnote 7: The marvels of our modern table-turning and table-tapping spirits, and all the wonders of this sort, were known to the Arab dervishes long ago.--JoKAI.]
"That signifies the first letter of his name," said the dervish--"G!"
And then the mysterious operation was repeated, and the magic stick spelled out the name letter by letter: "G--a--s--k--h--o B--e--y." At the last letter the goblet stopped short and would move no more.
"I know no man of that name," said Ali, amazed that he whose name was so world-renowned was to tremble before one whose name he had never heard before.
"Where does the fellow live?" he inquired of the dervish.
The magic jugglery was set going again, and now the dancing goblet spelled out the name, "Stambul."
That was enough. Ali beckoned to the eunuchs to take the dervish away again.
Ali thereupon summoned forty Albanian soldiers from the garrison, and gave to each one of them twenty ducats.
"This," said he, "is only earnest money. I want a man put to death whose name and dwelling-place I know. His name is Gaskho Bey, and he lives in Stambul. This man"s head is worth as many gold pieces as there are miles between him and me. He who brings the head can measure the distance and be paid for it. The first who brings but the report of his death shall receive two hundred ducats; he who slays him, a thousand."