Tuesday's Serial: “Lavengro” by George Borrow (in English) - XXV

 

Chapter 49

singular personage—a large sum—papa of rome—armenians—roots of ararat—regular features

 

The Armenian! I frequently saw this individual, availing myself of the permission which he had given me to call upon him. A truly singular personage was he, with his love of amassing money, and his nationality so strong as to be akin to poetry. Many an Armenian I have subsequently known fond of money-getting, and not destitute of national spirit; but never another, who, in the midst of his schemes of lucre, was at all times willing to enter into a conversation on the structure of the Haik language, or who ever offered me money to render into English the fables of Z—— in the hope of astonishing the stock-jobbers of the Exchange with the wisdom of the Haik Esop.

But he was fond of money, very fond. Within a little time I had won his confidence to such a degree that he informed me that the grand wish of his heart was to be possessed of two hundred thousand pounds.

'I think you might satisfy yourself with the half,' said I. 'One hundred thousand pounds is a large sum.'

'You are mistaken,' said the Armenian, 'a hundred thousand pounds is nothing. My father left me that or more at his death. No, I shall never be satisfied with less than two.'

'And what will you do with your riches,' said I, 'when you have obtained them? Will you sit down and muse upon them, or will you deposit them in a cellar, and go down once a day to stare at them? I have heard say that the fulfilment of one's wishes is invariably the precursor of extreme misery, and forsooth I can scarcely conceive a more horrible state of existence than to be without a hope or wish.'

'It is bad enough, I daresay,' said the Armenian; 'it will, however, be time enough to think of disposing of the money when I have procured it. I still fall short by a vast sum of the two hundred thousand pounds.'

I had occasionally much conversation with him on the state and prospects of his nation, especially of that part of it which still continued in the original country of the Haiks—Ararat and its confines, which, it appeared, he had frequently visited. He informed me that since the death of the last Haik monarch, which occurred in the eleventh century, Armenia had been governed both temporally and spiritually by certain personages called patriarchs; their temporal authority, however, was much circumscribed by the Persian and Turk, especially the former, of whom the Armenian spoke with much hatred, whilst their spiritual authority had at various times been considerably undermined by the emissaries of the Papa of Rome, as the Armenian called him.

'The Papa of Rome sent his emissaries at an early period amongst us,' said the Armenian, 'seducing the minds of weak-headed people, persuading them that the hillocks of Rome are higher than the ridges of Ararat; that the Roman Papa has more to say in heaven than the Armenian patriarch, and that puny Latin is a better language than nervous and sonorous Haik.'

'They are both dialects,' said I, 'of the language of Mr. Petulengro, one of whose race I believe to have been the original founder of Rome; but, with respect to religion, what are the chief points of your faith? you are Christians, I believe.'

'Yes,' said the Armenian, 'we are Christians in our way; we believe in God, the Holy Spirit, and Saviour, though we are not prepared to admit that the last personage is not only himself, but the other two. We believe . . . ' and then the Armenian told me of several things which the Haiks believed or disbelieved. 'But what we find most hard of all to believe,' said he, 'is that the man of the mole-hills is entitled to our allegiance, he not being a Haik, or understanding the Haik language.'

'But, by your own confession,' said I, 'he has introduced a schism in your nation, and has amongst you many that believe in him.'

'It is true,' said the Armenian, 'that even on the confines of Ararat there are a great number who consider that mountain to be lower than the hillocks of Rome; but the greater number of degenerate Armenians are to be found amongst those who have wandered to the west; most of the Haik churches of the west consider Rome to be higher than Ararat—most of the Armenians of this place hold that dogma; I, however, have always stood firm in the contrary opinion.'

'Ha! ha!'—here the Armenian laughed in his peculiar manner—'talking of this matter puts me in mind of an adventure which lately befell me, with one of the emissaries of the Papa of Rome, for the Papa of Rome has at present many emissaries in this country, in order to seduce the people from their own quiet religion to the savage heresy of Rome; this fellow came to me partly in the hope of converting me, but principally to extort money for the purpose of furthering the designs of Rome in this country. I humoured the fellow at first, keeping him in play for nearly a month, deceiving and laughing at him. At last he discovered that he could make nothing of me, and departed with the scowl of Caiaphas, whilst I cried after him, 'The roots of Ararat are deeper than those of Rome.'

The Armenian had occasionally reverted to the subject of the translation of the Haik Esop, which he had still a lurking desire that I should execute; but I had invariably declined the undertaking, without, however, stating my reasons. On one occasion, when we had been conversing on the subject, the Armenian, who had been observing my countenance for some time with much attention, remarked, 'Perhaps, after all, you are right, and you might employ your time to better advantage. Literature is a fine thing, especially Haik literature, but neither that nor any other would be likely to serve as a foundation to a man's fortune: and to make a fortune should be the principal aim of every one's life; therefore listen to me. Accept a seat at the desk opposite to my Moldavian clerk, and receive the rudiments of a merchant's education. You shall be instructed in the Armenian way of doing business—I think you would make an excellent merchant.'

'Why do you think so?'

'Because you have something of the Armenian look.'

'I understand you,' said I; 'you mean to say that I squint!'

'Not exactly,' said the Armenian, 'but there is certainly a kind of irregularity in your features. One eye appears to me larger than the other—never mind, but rather rejoice; in that irregularity consists your strength. All people with regular features are fools; it is very hard for them, you'll say, but there is no help: all we can do, who are not in such a predicament, is to pity those who are. Well! will you accept my offer? No! you are a singular individual; but I must not forget my own concerns. I must now go forth, having an appointment by which I hope to make money.'

 

 

Chapter 50

wish fulfilled—extraordinary figure—bueno—noah—the two faces—i don't blame him—of money

 

The fulfilment of the Armenian's grand wish was nearer at hand than either he or I had anticipated. Partly owing to the success of a bold speculation, in which he had some time previously engaged, and partly owing to the bequest of a large sum of money by one of his nation who died at this period in Paris, he found himself in the possession of a fortune somewhat exceeding two hundred thousand pounds; this fact he communicated to me one evening about an hour after the close of 'Change; the hour at which I generally called, and at which I mostly found him at home.

'Well,' said I, 'and what do you intend to do next?'

'I scarcely know,' said the Armenian. 'I was thinking of that when you came in. I don't see anything that I can do, save going on in my former course. After all, I was perhaps too moderate in making the possession of two hundred thousand pounds the summit of my ambition; there are many individuals in this town who possess three times that sum, and are not yet satisfied. No, I think I can do no better than pursue the old career; who knows but I may make the two hundred thousand three or four?—there is already a surplus, which is an encouragement; however, we will consider the matter over a goblet of wine; I have observed of late that you have become partial to my Cyprus.'

And it came to pass that, as we were seated over the Cyprus wine, we heard a knock at the door. 'Adelante!' cried the Armenian; whereupon the door opened, and in walked a somewhat extraordinary figure—a man in a long loose tunic of a stuff striped with black and yellow; breeches of plush velvet, silk stockings, and shoes with silver buckles. On his head he wore a high-peaked hat; he was tall, had a hooked nose, and in age was about fifty.

'Welcome, Rabbi Manasseh,' said the Armenian. 'I know your knock—you are welcome; sit down.'

'I am welcome,' said Manasseh, sitting down; 'he—he—he! you know my knock—I bring you money—bueno!'

There was something very peculiar in the sound of that bueno—I never forgot it.

Thereupon a conversation ensued between Rabbi Manasseh and the Armenian, in a language which I knew to be Spanish, though a peculiar dialect. It related to a mercantile transaction. The Rabbi sighed heavily as he delivered to the other a considerable sum of money.

'It is right,' said the Armenian, handing a receipt. 'It is right; and I am quite satisfied.'

'You are satisfied—you have taken money. Bueno, I have nothing to say against your being satisfied.'

'Come, Rabbi,' said the Armenian, 'do not despond; it may be your turn next to take money; in the meantime, can't you be persuaded to taste my Cyprus?'

'He—he—he! señor, you know I do not love wine. I love Noah when he is himself; but, as Janus, I love him not. But you are merry; bueno, you have a right to be so.'

'Excuse me,' said I, 'but does Noah ever appear as Janus?'

'He—he—he!' said the Rabbi, 'he only appeared as Janus once—una vez quando estuvo borracho; which means—'

'I understand,' said I; 'when he was . . . ' and I drew the side of my right hand sharply across my left wrist.

'Are you one of our people?' said the Rabbi.

'No,' said I, 'I am one of the Goyim; but I am only half enlightened. Why should Noah be Janus when he was in that state?'

'He—he—he! you must know that in Lasan akhades wine is janin.'

'In Armenian, kini,' said I; 'in Welsh, gwin; Latin, vinum; but do you think that Janus and janin are one?'

'Do I think? Don't the commentators say so? Does not Master Leo Abarbenel say so in his Dialogues of Divine Love?'

'But,' said I, 'I always thought that Janus was a god of the ancient Romans, who stood in a temple open in time of war, and shut in time of peace; he was represented with two faces, which—which—'

'He—he—he!' said the Rabbi, rising from his seat; 'he had two faces, had he? And what did those two faces typify? You do not know; no, nor did the Romans who carved him with two faces know why they did so; for they were only half enlightened, like you and the rest of the Goyim. Yet they were right in carving him with two faces looking from each other—they were right, though they knew not why; there was a tradition among them that the Janinoso had two faces, but they knew not that one was for the world which was gone and the other for the world before him—for the drowned world and for the present, as Master Leo Abarbenel says in his Dialogues of Divine Love. He—he—he!' continued the Rabbi, who had by this time advanced to the door, and, turning round, waved the two forefingers of his right hand in our faces; 'the Goyims and Epicouraiyim are clever men, they know how to make money better than we of Israel. My good friend there is a clever man, I bring him money, he never brought me any; bueno, I do not blame him, he knows much, very much; but one thing there is my friend does not know, nor any of the Epicureans, he does not know the sacred thing—he has never received the gift of interpretation which God alone gives to the seed—he has his gift, I have mine—he is satisfied, I don't blame him, bueno.'

And, with this last word in his mouth, he departed.

'Is that man a native of Spain?' I demanded.

'Not a native of Spain,' said the Armenian, 'though he is one of those who call themselves Spanish Jews, and who are to be found scattered throughout Europe, speaking the Spanish language transmitted to them by their ancestors, who were expelled from Spain in the time of Ferdinand and Isabella.'

'The Jews are a singular people,' said I.

'A race of cowards and dastards,' said the Armenian, 'without a home or country; servants to servants; persecuted and despised by all.'

'And what are the Haiks?' I demanded.

'Very different from the Jews,' replied the Armenian; 'the Haiks have a home—a country, and can occasionally use a good sword; though it is true they are not what they might be.'

'Then it is a shame that they do not become so,' said I; 'but they are too fond of money. There is yourself, with two hundred thousand pounds in your pocket, craving for more, whilst you might be turning your wealth to the service of your country.'

'In what manner?' said the Armenian.

'I have heard you say that the grand oppressor of your country is the Persian; why not attempt to free your country from his oppression—you have two hundred thousand pounds, and money is the sinew of war?'

'Would you, then, have me attack the Persian?'

'I scarcely know what to say; fighting is a rough trade, and I am by no means certain that you are calculated for the scratch. It is not every one who has been brought up in the school of Mr. Petulengro and Tawno Chikno. All I can say is, that if I were an Armenian, and had two hundred thousand pounds to back me, I would attack the Persian.'

'Hem!' said the Armenian.