Turtle Reader

I began with the introducing phrase of a formal tale: In the name of God the merciful, the loving-kind. We were six in Wejh. There were Auda, and Mohammed, and Zaal, Gasim el Shimt, Mufaddhi and the poor man (myself); and one night just before dawn, Auda said, ‘Let us make a raid against the market’. And we said, ‘in the name of God’. And we went; Auda in a white robe and a red head-cloth, and Kasim sandals of pieced leather; Mohammed in a silken tunic of ‘seven kings’ and barefoot; Zaal . . . I forget Zaal. Gasim wore cotton, and Mufaddhi was in silk of blue stripes with an embroidered head-cloth. Your servant was as your servant.’

My pause was still with astonishment. This was a close parody of Auda’s epic style; and I mimicked also his wave of the hand, his round voice, and the rising and dropping tone which emphasized the points, or what he thought were points, of his pointless stories. The Howeitat sat silent as death, twisting their full bodies inside their sweat-stiffened shirts for joy, and staring hungrily at Auda; for they all recognized the original, and parody was a new art to them and to him. The coffee man, Mufaddhi, a Shammar refugee from the guilt of blood, himself a character, forgot to pile fresh thorns on his fire for fixity of listening to the tale.

I told how we left the tents, with a list of the tents, and how we walked down towards the village, describing every camel and horse we saw, and all the passers-by, and the ridges, ‘all bare of grazing, for by God that country was barren. And we marched: and after we had marched the time of a smoked cigarette, we heard something, and Auda stopped and said, ‘Lads, I hear something’. And Mohammed stopped and said, ‘Lads, I hear something’. And Zaal, ‘By God, you are right’. And we stopped to listen, and there was nothing, and the poor man said, ‘By God, I hear nothing’. And Zaal said, ‘By God, I hear nothing’. And Mohammed said, ‘By God, I hear nothing’. And Auda said, ‘By God, you are right’.

‘And we marched and we marched, and the land was barren, and we heard nothing. And on our right hand came a man, a negro, on a donkey. The donkey was grey, with black ears, and one black foot, and on its shoulder was a brand like this’ (a scrabble in the air), ‘and its tail moved and its legs: Auda saw it, and said, ‘By God, a donkey’. And Mohammed said, ‘By the very God, a donkey and a slave’. And we marched. And there was a ridge, not a great ridge, but a ridge as great as from the here to the what-do-you-call-it (hi biliyeh el hok) that is yonder: and we marched to the ridge and it was barren. That land is barren: barren: barren.

‘And we marched: and beyond the what-do-you-call-it there was a what-there-is as far as hereby from thence, and thereafter a ridge: and we came to that ridge, and went up that ridge: it was barren, all that land was barren: and as we came up that ridge, and were by the head of that ridge, and came to the end of the head of that ridge, by God, by my God, by very God, the sun rose upon us.’

It ended the session. Everyone had heard that sunrise twenty times, in its immense bathos; an agony piled up of linked phrases, repeated and repeated with breathless excitement by Auda to carry over for hours the thrill of a raiding story in which nothing happened; and the trivial rest of it was exaggerated the degree which made it like one of Auda’s tales; and yet, also, the history of the walk to market at Wejh which many of us had taken. The tribe was in waves of laughter on the ground.

Auda laughed the loudest and longest, for he loved a jest upon himself; and the fatuousness of my epic had shown him his own sure mastery of descriptive action. He embraced Mohammed, and confessed the invention of the necklace. In gratitude Mohammed invited the camp to breakfast with him in his regained tent on the morrow, an hour before we started for the swoop on Akaba. We should have a sucking camel-calf boiled in sour milk by his wives: famous cooks, and a legendary dish!

Afterwards we sat by the wall of Nuri’s manor, and saw the women take down the great tent, greater than Auda’s, eight-bayed of twenty-four poles in all, longer and broader and loftier than any other in the tribe, and new, like the rest of Mohammed’s goods. The Abu Tayi were rearranging their camp, for security when their fighting men marched away. Throughout the afternoon tents were coming in and being pitched by us. The oblong cloth was stretched flat upon the ground; the ropes at the end, in the sides, by the pole-gussets, strained out and tied to pegs. Then the housewife would insert the light poles one by one, under the cloth, and lever it up by them, until the whole was in place, pitched single-handed by the one weak woman, however rough the wind.

If it rained one row of poles was drawn in at the foot, so slanting the roof-cloth obliquely to the shower, and making it reasonably waterproof. In summer the Arab tent was less hot than our canvas tents, for the sun-heat was not absorbed in this loose woven fabric of hair and wool, with the air spaces and currents between its threads.