the shadow of the overhanging rock.
From this rock a silver runlet issued into the sunlight. I looked in to see the spout, a little thinner than my wrist, jetting out firmly from a fissure in the roof, and falling with that clean sound into a shallow, frothing pool, behind the step which served as entrance. The walls and roof of the crevice dripped with moisture. Thick ferns and grasses of the finest green made it a paradise just five feet square.
Upon the water-cleansed and fragrant ledge I undressed my soiled body, and stepped into the little basin, to taste at last a freshness of moving air and water against my tired skin. It was deliciously cool. I lay there quietly, letting the clear, dark red water run over me in a ribbly stream, and rub the travel-dirt away. While I was so happy, a grey-bearded, ragged man, with a hewn face of great power and weariness, came slowly along the path till opposite the spring; and there he let himself down with a sigh upon my clothes spread out over a rock beside the path, for the sun-heat to chase out their thronging vermin.
He heard me and leaned forward, peering with rheumy eyes at this white thing splashing in the hollow beyond the veil of sun-mist. After a long stare he seemed content, and closed his eyes, groaning, 'The love is from God; and of God; and towards God'.
His low-spoken words were caught by some trick distinctly in my water pool. They stopped me suddenly. I had believed Semites unable to use love as a link between themselves and God, indeed, unable to conceive such a relation except with the intellectuality of Spinoza, who loved so rationally and sexlessly, and transcendently that he did not seek, or rather had not permitted, a return. Christianity had seemed to me the first creed to proclaim love in this upper world, from which the desert and the Semite (from Moses to Zeno) had shut it out: and Christianity was a hybrid, except in its first root not essentially Semitic.
Its birth in Galilee had saved it from being just one more of the innumerable revelations of the Semite. Galilee was Syria's non-Semitic province, contact with which was almost uncleanness for the perfect Jew. Like Whitechapel to London, it lay alien to Jerusalem. Christ by choice passed his ministry in its intellectual freedom; not among the mud-huts of a Syrian village, but in polished streets among fora and pillared houses and rococo baths, products of an intense if very exotic provincial and corrupt Greek civilization.
The people of this stranger-colony were not Greek--at least not in the majority--but Levantines of sorts, aping a Greek culture; and in revenge producing, not the correct banal Hellenism of the exhausted homeland, but a tropical rankness of idea, in which the rhythmical balance of Greek art and Greek ideality blossomed into novel shapes tawdry with the larded passionate colours of the East.
Gadarene poets, stuttering their verses in the prevailing excitement, held a mirror to the sensuality and disillusioned fatalism, passing into disordered lust, of their age and place; from whose earthiness the ascetic Semite religiosity perhaps caught the tang of humanity and real love that made the distinction of Christ's music, and fitted it to sweep across the hearts of Europe in a fashion which Judaism and Islam could not achieve.
And then Christianity had had the fortune of later architects of genius; and in its passage through time and clime had suffered sea-changes incomparably greater than the unchanging Jewry, from the abstraction of Alexandrian bookishness into Latin prose, for the mainland of Europe: and last and most terrible passing of all, when it became Teuton, with a formal synthesis to suit our chilly disputatious north. So remote was the Presbyterian creed from the Orthodox faith of its first or second embodiment that, before the war, we were able to send missionaries to persuade these softer Oriental Christians to our presentation of a logical God.
Islam, too, had inevitably changed from continent to continent. It had avoided metaphysics, except in the introspective mysticism of Iranian devotees: but in Africa it had taken on colours of fetishism (to express in a loose word the varied animalities of the dark continent), and in India, it had to stoop to the legality and literalism of its converts' minds. In Arabia, however, it had kept a Semitic character, or rather the Semitic character had endured through the phase of Islam (as through all the phases of the creeds with which the town-dwellers continually vested the simplicity of faith), expressing the monotheism of open spaces, the pass-through-infinity of pantheism and its everyday usefulness of an all-pervading, household God.
By contrast with this fixity, or with my reading of it, the old man of Rumm loomed portentous in his brief, single sentence, and seemed to overturn my theories of the Arab nature. In fear of a revelation, I put an end to my bath, and advanced to recover my clothes. He shut his eyes with his hands and groaned heavily. Tenderly I persuaded him to rise up and let me dress, and then to come with me along the crazy path which the camels had made in their climbing to and from the other water-springs. He sat down by our coffee-place, where Mohammed blew up the fire while I sought to make him utter doctrine.
When the evening meal was ready we fed him, so checking for some minutes his undercurrent of groans and broken words. Late at night, he rose painfully to his feet and tottered deafly into the night, taking his beliefs, if any, with him. The Howeitat told me that lifelong he had wandered among them moaning strange things, not knowing day or night, not troubling himself for food or work or shelter. He was given bounty of them all, as an afflicted man: but never replied a word, or talked aloud, except when abroad by himself or alone among the sheep and goats.
Chapter LXIV
Abdulla made progress with his settlement. Gasim, no longer defiant, but sulky, would not give public counsel: so about a hundred men of the smaller clans dared defy him by promising to ride with us. We talked it over with Zaal, and decided to try our fortune to the utmost of this power. By longer delay we risked adherents whom we now had, with little hope of getting others in the present temper of the tribes.
It was a tiny party, only a third of what had been hoped. Our weakness would modify our plans regrettably: also we lacked an assured leader. Zaal, as ever, showed himself capable of being chief, prescient and active in all concrete preparations. He was a man of great mettle, but too close to Auda to suit the others; and his sharp tongue and the sneer hovering on his blue, wet lips fanned distrust and made men reluctant to obey even his good advice.
Next day the baggage camels came from Feisal, twenty of them in charge of ten freedmen, and guarded by four of his body-slaves. These were the trustiest attendants in the army, with a quite particular reading of the duties of personal service. They would have died to save their master hurt, or have died with him if he were hurt. We attached two to each sergeant, so that whatever happened to me their safe return would be assured. The loads needed for the reduced raid were sorted out and all made ready for an early start.
Accordingly at dawn on September the sixteenth we rode out from Rumm. Aid, the blind Sherif, insisted on coming, despite his lost sight; saying he could ride, if he could not shoot, and that if God prospered us he would take leave from Feisal in the flush of the success, and go home, not too sorry, to the blank life which would be left. Zaal led his twenty-five Nowasera, a clan of Auda's Arabs who called themselves my men, and were famous the desert over for their saddle-camels. My hard riding tempted them to my company.
Old Motlog el Awar, owner of el Jedha, the finest she-camel in North Arabia, rode her in our van. We looked at her with proud or greedy eyes, according to our relationship with him. My Ghazala was taller and more grand, with a faster trot, but too old to be galloped. However she was the only other animal in the party, or, indeed, in this desert, to be matched with the Jedha, and my honour was increased by her dignity.
The rest of our party strayed like a broken necklace. There were groups of Zuweida, Darausha, Togatga, and Zelebani; and it was on this ride that the virtue of Hammad el Tugtagi was first brought to my mind. Half an hour after we started there rode out from a side-valley some shame-faced men of the Dhumaniyeh, unable to endure others raiding while they idled with the women.
No one group would ride or speak with another, and I passed back and forth all day like a shuttle, talking first to one lowering sheikh, and then to another, striving to draw them together, so that before a cry to action came