Paul Patoff

by F. Marion Crawford

Alexander was aroused by the lights of Stamboul and by the noise of the large ferry-boats just making up to the wooden piers of Galata bridge, or rushing away into the darkness amidst tremendous splashing of paddles and blowing of steam whistles. A few minutes later the launch ran alongside of the Vinegar Sellers' Landing on the Stamboul shore, and the kaváss came aft to inform the brothers that the carriage was waiting by the water-stairs.

II.

There is probably no nation in the world more attached to religion, both in form and principle, than the Osmanli; and it is probably for this reason that their public ceremonies bear a stamp of vigor and sincerity rarely equaled in Christian countries. No one can witness the rites practiced in the mosque of Agia Sophia without being profoundly impressed with the power of the Mohammedan faith. The famous church of Justinian is indeed in itself magnificent and awe-inspiring; the vast dome is more effective than that of Saint Peter's, in proportion as the masses which support it are smaller and less apparent; the double stories of the nave are less burdened with detail and ornament, and are therefore better calculated to convey an impression of size; the view from the galleries is less obstructed in all directions, and there is something startling in the enormous shields of green inscribed in gold with the names of God, Mohammed, and the earliest khalifs. Everything in the building produces a sensation of smallness in the beholder, almost amounting to stupor. But the Agia Sophia seen by day, in the company of a chattering Greek guide, is one thing; it is quite another when viewed at night from the solitude of the vast galleries, during the religious ceremonies of the last week in the month Ramazán.

Paul and Alexander Patoff were driven through dark streets to a narrow lane, where the carriage stopped before a flight of broad steps which suddenly descended into blackness. The kaváss was at the door, and seemed anxious that they should be quick in their movements. He held a small lantern in his hand, and, carrying it low down, showed them the way. Entering a gloomy doorway, they were aware of a number of Turks, clad mostly in white tunics, with white turbans, and congregated near the heavy leathern curtain which separates this back entrance from the portico. One of these men, a tall fellow with an ugly scowl, came forward, holding a pair of keys in his hand, and after a moment's parley with the kaváss unlocked a heavily ironed door, lighting a taper at the lantern.

As they entered, both the brothers cast a glance at the knot of scowling men, and Alexander felt in his pocket for his pistol. He had forgotten it, and the discovery did not tend to make him feel more safe. Then he smiled to himself, recognizing that it was but a passing feeling of distrust which he experienced, and remembering how many thousands of Franks must have passed through that very door to reach the winding staircase. As for Paul, he had been there the previous year, and was accustomed to the sour looks of Mussulmans when a Frank visitor enters one of their mosques. He also went in, and the kaváss, who was the last of the party, followed, pulling the door on its hinges behind him. During several minutes they mounted the rough stone steps in silence, by the dim light of the lantern and the taper. Then emerging into the gallery through a narrow arch, a strange sound reached them, and Alexander stood still for a moment.

Far down in the vast church an Imam was intoning a passage of the Koran in a voice which hardly seemed human; indeed, such a sound is probably not to be heard anywhere else in the world. The pitch was higher than what is attainable by the highest men's voices elsewhere, and yet the voice possessed the ringing, manly quality of the tenor, and its immense volume never dwindled to the proportions of a soprano. The priest recited and modulated in this extraordinary key, introducing all the ornaments peculiar to the ancient Arabic chant with a facility which an operatic singer might have envied. Then there was a moment's silence, broken again almost immediately by a succession of heavy sounds which can only be described as resembling rhythmical thunder, rising and falling three times at equal intervals; another short but intense silence, and again the voice burst out with the wild clang of a trumpet, echoing and reverberating through the galleries and among the hundred marble pillars of the vast temple.

The two brothers walked forward to the carved stone balustrade of the high gallery, and gazed down from the height upon the scene below. The multitude of worshipers surged like crested waves blown obliquely on a shingly shore. For the apse of the Christian church is not built so that, facing it, the true believer shall look towards Mecca, and the Mussulmans have made their mihrab—their shrine—a little to the right of what was once the altar, in the true direction of the sacred city. The long lines of matting spread on the floor all lie evenly at an angle with the axis of the nave, and when the mosque is full the whole congregation, amounting to thousands of men, are drawn up like regiments of soldiers in even ranks to face the mihrab, but not at right angles with the nave. The effect is startling and strangely inharmonious, like the studied distortions of some Japanese patterns, but yet fascinating from its very contrariety to what the eye expects.

There they stand, the ranks of the faithful, as they have stood yearly for centuries in the last week of Ramazán. As the trumpet notes of each recited verse die away among the arches, every man raises his hands above his head, then falls upon his knees, prostrates himself, and rises again, renewing the act of homage three times with the precision of a military evolution. At each prostration, performed exactly and simultaneously by that countless multitude, the air is filled with the tremendous roar of muffled rhythmical thunder, in which no voice is heard, but only the motion of ten thousand human bodies, swaying, bending, and kneeling in unison. Nor is the sound alone impressive. From the vaulted roof, from the galleries, from the dome itself, are hung hundreds of gigantic chandeliers, each having concentric rings of lighted lamps, suspended a few feet above the heads of the worshipers. Seen from the great height of the gallery, these thousands of lights do not dazzle nor hide the multitude below, which seems too great to be hidden, as the heavens are not hid by the stars; but the soft illumination fills every corner and angle of the immense building, and, lest any detail of the architecture and splendid music should escape the light, rows of little lamps are kindled along the cornices of the galleries and roof, filling up the interstices of darkness as a carver burnishes the inner petals of the roses on a huge gilt frame of exquisite design, in which not the smallest beauty of the workmanship can be allowed to pass unnoticed.

This whole flood of glorious illumination descends then to the floor of the nave, and envelops the ranks of white and green clothed men, who rise and fall in long sloping lines, like a field of corn under the slanting breeze. There is something mystic and awe-inspiring in the sight, the sound, the whole condition, of this strange worship. A man looks down upon the serried army of believers, closely packed, but not crowded nor irregular, shoulder to shoulder, knee to knee, not one of them standing a hair's breadth in front of his rank nor behind it, moving all as one body, animated by one principle of harmonious motion, elevated by one unquestioning faith in something divine,—a man looks down upon this scene, and, whatever be his own belief, he cannot but feel an unwonted thrill of admiration, a tremor of awe, a quiver of dread, at the grand solemnity of this unanimous worship of the unseen. And then, as the movement ceases, and the files of white turbans remain motionless, the unearthly voice of the Imam rings out like a battle signal from the lofty balcony of the mastaba,[1] awaking in the fervent spirits of the believers the warlike memories of mighty conquest. For the Osmanli is a warrior, and his nation is a warrior tribe; his belief is too simple for civilization, his courage too blind and devoted for the military operations of our times, his heart too easily roused by the bloodthirsty instincts of the fanatic, and too ready to bear the misfortunes of life with the grave indifference of the fatalist. He lacks the balance of the faculties which is imposed upon civilized man by a conscious distinction of the possible from the impossible; he lacks the capacity for being contented with that state of life in which he is placed. Instead of the quiet courage and self-knowledge of a serviceable strength, he possesses the reckless and all-destroying zeal of the frenzied iconoclast; in place of patience under misfortune, in the hope of better times, he cultivates the insensibility begotten of a belief in hopeless predestination,—instead of strength he has fury, instead of patience, apathy. He is a strange being, beyond our understanding, as he is too often beyond our sympathy. It is only when we see him roused to the highest expression of his religious fervor that we involuntarily feel that thrill of astonishment and awe which in our hearts we know to be genuine admiration.

Alexander Patoff stood by his brother's side, watching the ceremony with intense interest. He hated the Turks and despised their faith, but what he now saw appealed to the Orientalism of his nature. Himself capable of the most distant extremes of feeling, sensitive, passionate, and accustomed to delight in strong impressions, he could not fail to be moved by the profound solemnity of the scene and by the indescribable wildness of the Imam's chant. Paul, too, was silent, and, though far less able to feel such emotions than his elder brother, the sight of such unanimous and heart-felt devotion called up strange trains of thought in his mind, and forced him to speculate upon the qualities and the character which still survived in these hereditary enemies of his nation. It was not possible, he said to himself, that such men could ever be really conquered. They might be driven from the capital of the East by overwhelming force, but they would soon rally in greater numbers on the Asian shore. They might be crushed for a moment, but they could never be kept under, nor really dominated. Their religion might be oppressed and condemned by the oppressor, but it was of the sort to gain new strength at every fresh persecution. To slay such men was to sow dragon's teeth and to reap a harvest of still more furious fanatics, who, in their turn being destroyed, would multiply as the heads of the Hydra beneath the blows of Heracles. The even rise and fall of those long lines of stalwart Mussulmans seemed like the irrepressible tide of an ocean, which if restrained, would soon break every barrier raised to obstruct it. Paul sickened at the thought that these men were bowing themselves upon the pavement from which their forefathers had washed the dust of Christian feet in the blood of twenty thousand Christians, and the sullen longing for vengeance rankled in his heart. At that moment he wished he were a soldier, like his brother; he wished he could feel a soldier's pride in the strong fellowship of the ranks, and a soldier's hope of retaliation. He almost shuddered when he reflected that he and his brother stood alone, two hated Russians, with that mighty, rhythmically surging mass of enemies below. The bravest man might feel his nerves a little shaken in such a place, at such an hour. Paul leaned his chin upon his hand, and gazed intently down into the body of the church. The armed kaváss stood a few paces from him on his left, and Alexander was leaning against a column on his right.