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堂吉诃德|Don Quixote

Part 1 第40章|Part 1 Chapter 40

属类： 双语小说 【分类】世界名著 -[作者: 塞万提斯] 阅读：[44474]
《堂吉诃德》是一部幽默诙谐、滑稽可笑、充满了奇思妙想的长篇文学巨著。此书主要描写了一个有趣、可敬、可悲、喜欢自欺欺人的没落贵族堂吉诃德，他痴狂地迷恋古代骑士小说，以至于放弃家业，用破甲驽马装扮成古代骑士的样子，再雇佣农民桑乔作侍从，三次出征周游全国，去创建所谓的扶弱锄强的骑士业绩。他们在征险的生涯中闹出了许多笑话，到处碰壁受辱，堂吉诃德多次被打成重伤，有一次还被当成疯子关在笼子里遣送回乡。最后，他因征战不利郁郁寡欢而与世长辞，临终前他那一番貌似悔悟的话语让人匪夷所思又哭笑不得。
《 字+字- 行+行- 页+页- 字+字- 行+行- 页+页- 》
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幸福的英灵，功德卓著，

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已经脱离冥府，

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从地下九泉

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升腾到高天极乐处。

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你们义愤填膺，热情满腹，

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奋力拼搏，驰骋沙场，

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以自己和他人的鲜血

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染红了邻海疆土。

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名节重于生命，

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虽败犹如胜，

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精疲力竭身先故。

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墙垒前的炮火中，

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勇士献英骨，赢得

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英名今世，流芳千古。

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“我记得这首诗正是这样的。”俘虏说。

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“那首凭吊堡垒的诗，如果我没记错的话，”那人说，“是这样写的：

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落寞的土地上，

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铺洒着这样的土壤，

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三千战士的英魂

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扶摇直上天堂。

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你们曾以坚强的臂膀，

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在这里进行了失败的抵抗，

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寡不敌众，力不可挡，

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最终迎刃而亡。

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就在这块土地上，

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古往今来，

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令人遗恨四方。

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它坚实的胸膛

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亦不能支撑勇士的身躯，

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英魂升空天晴朗。”

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大家觉得这两首诗都不错，而俘虏更为得到了伙伴的消息而高兴。然后，他接着讲道：

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“戈利达和堡垒都被攻克了，土耳其人下令把戈利达炸毁。堡垒原来就是那个样子，已经没什么可拆的了。为了省点事，尽快地拆掉戈利达，土耳其人在三处似乎不太坚固的地方安放了炸药，可是竟没有一处被炸塌，那些都是老式的城墙。倒是费拉廷①修建的新工事塌了。最后，土耳其的军队大胜返回君士坦丁堡。没过几个月，我的主人乌查利就死了。人们都叫他乌查利·法尔塔克斯，土耳其语的意思就是‘癞疮叛徒’。他确实长了癞疮。土耳其人常常用一个人的生理或道德缺陷来称呼那个人。他们只有奥斯曼家族繁衍出来的四个家族姓氏，所以他们往往用一个人的体形或者品性作为一个人的姓名。

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①费拉廷是西班牙的一位军事建筑工程师。

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“这个癞子做了素丹的奴隶，为他划了十四年船。他三十四岁那年，由于划船的时候土耳其人打了他一个耳光，他又不能报仇，才背叛了他的信念。他没有像土耳其大公的心腹那样靠歪门邪道往上爬，而是靠自己的勇气终于成了阿尔及尔的国王，而后又成了海军统帅，成了那个统治阶层的第三号人物。他是卡拉布里亚人，是个正直的人，对待俘虏很人道。他手下共有三千俘虏。按照他的遗嘱，他死后，这些俘虏被分配给土耳其素丹（素丹参与继承所有死者的财产）和他手下的叛教者们。我被分配给了一个威尼斯叛教者，他是个见习水手，是被乌查利俘获的。乌查利非常宠爱他，后来他竟成了乌查利最宠幸的亲信之一，并且成了最残忍的叛教者。

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“他叫阿桑·阿加，后来变得很富裕，而且成了国王。我跟他从君士坦丁堡来到阿尔及尔，心里很高兴，觉得这回离西班牙更近了。这倒不是我想把我的不幸告诉谁，而是想看看在这儿是否能得到比君士坦丁堡更好的运气。在君士坦丁堡我曾千方百计地逃跑，可是没有一次成功，因此我想在阿尔及尔想想办法，得到我渴望得到的东西。我从来没有放弃得到自由的希望。我设计并实施的办法并没有达到我的目的，可我并不自暴自弃，而是继续伪装下去，寻求新的希望，哪怕是很渺茫的希望。

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“我被关在土耳其人称作‘囚牢’的牢房里打发时光。囚牢里关的是西班牙俘虏，有些是属于国王的，有些是属于私人的，还有属于公家的被称为‘市政’的囚犯，也就是专门从事公共设施以及其他工程建设的人。这类囚犯很难获得自由，因为他们属于公共事业，不属于某个人。所以，即使他们定了赎金，也没有人去赎他们。此外，当地一些人也常常把他们的俘虏送到这种囚牢来，特别是这些俘虏可能被赎走的时候，因为在这种囚牢里管理比较松，也比较让人放心，一直到他们被赎走。国王的那些等待赎身的俘虏一般不同其他囚犯一起出去劳动，只有他们的赎金迟迟不到位，为了让俘虏写信催赎金时，才让他们同其他犯人一起劳动打柴，这个活儿的劳动量可不小。

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“我算是等钱赎身的俘虏。土耳其人知道我是上尉，所以，尽管我声明没什么财产，极少可能有人来赎我，他们却不理会，还是把我归入了可赎贵人之列。他们给我戴了副锁链，这主要是为了表示我是个等待赎身的俘虏，并不是为了看住我。我就这样与其他一些等钱赎身的贵人一起过着囚牢生活。虽然饥寒不时困扰着我们，但任何事都比不上耳闻目睹我们的主人极其残忍地对待犯人更令人心寒。他每天都要任意绞杀人，不是用扦子刺这个人，就是扎穿那个人的耳朵，而且常常是因为很微小的原因。或者根本就没有原因。他们纯粹是为了这样做而这样做，已经杀人成性了。只有一个叫萨阿韦德拉①的西班牙战士能够逃脱这样的厄运。他的所作所为很多年后都会留在那些人的记忆中，他所做的一切都是为了获得自由。不过主人从来没有打过他，也没有叫人打他，甚至没骂过他。他做的那些事情，哪怕是其中最小的事，我们都完全有理由担心他挨打。他也多次担心自己会挨打。如果不是时间不够，我现在就可以给你们讲讲这位战士的事迹，肯定会比我的经历更有意思。

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①此处写的是塞万提斯自己，他曾几次为逃跑差点儿丧命。

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“在我们牢房的院子上方，有一个摩尔权贵家的一排窗户。就像一般摩尔人家一样，那与其说是窗户，倒不如说是窟窿，即使是这么小的窗户，也捂得严严实实。有一天，我和另外三个伙伴一起在监狱房顶的平台上练习带链跳，借此消磨时间。当时只有我们这几个人，其他人都已经出去干活儿了。我抬起头，发现从那紧闭的窗户里伸出一根竹竿，竹竿上还拴着一块麻布。竹竿来回摆动，仿佛在召唤我们过去拿住它。我们看着那根竹竿。我们之中的一个人走到了竹竿下面，看拿竹竿的人是否会松手，或者想干什么。可是他一过去，竹竿就抬了起来，并且向两侧摆动，似乎是在摇头说‘不’。

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“这个人回来了，竹竿又垂下来，像原来那样摇动。我的另一个伙伴也过去了，但也遇到了和第一个人同样的情况。后来我的第三个伙伴过去了，又遇到了同前两个人一样的情况。我也不想放弃这个碰运气的机会。我刚走到竹竿下面，竹竿就落到我脚旁。我随手解开了麻布。麻布上打了个结，里面有十个西亚尼，这是摩尔人使用的一种成色不高的金币，每个值我们的十个雷阿尔。我那高兴劲儿就不必说了。我又惊又喜，不知为什么会有这种好事，尤其是这件好事又落到了我头上。看来那根竹竿是有意落到我脚下的，这明确表明有人在特别关照我。我拿上这笔钱，折断了竹竿，又回到平台上，向窗户望去，只见从窗户伸出一只白皙的手，打开窗户又迅速把窗户关上了。

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“我们明白了，肯定是住在这里的某位夫人照顾我们。为了表示感谢，我们低头弯腰，双臂抱在胸前，按照摩尔人的方式行深度鞠躬礼。不一会儿，那扇窗户里又伸出一个用竹棍做的小十字架，然后收了回去。这个情况更让我们相信，那间房子里大概住着基督教女俘虏，就是她在给我们钱。可是那只白皙的手以及手上的手镯却又否定了我们这个想法。我们又想，她大概是个背叛了我们的基督教女人。通常她们的主人正式娶她们为妻，并且待她们很好，觉得她们比摩尔女人强。

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“在整个过程中，我们始终不知道到底是怎么回事。从那以后，我们一直往那个伸出过竹竿的窗户张望，把它当成我们的福星。可是我们看了十五天，也没有看到什么手或竹竿。这段时间里我们四处打听那间房子里住的是什么人，里面是否有个背叛了基督教的女人，可是人们告诉我们，里面只是住着一位摩尔人权贵，名叫阿希·莫拉托，是巴塔的典狱长，这是个很重要的职务。可是，当我们不再指望从那个窗口得到很多西亚尼的时候，有一天，忽然发现窗口又像上次那样伸出了竹竿，而且竹竿上的麻布结更大了。时间也和上次一样，是在没有其他人的时候。我们又做了个试验，还是让上次那三个人先去取，可是竹竿上的东西只有我才能拿到。只有当我来到竹竿前，竹竿上的东西才会落下来。我打开麻布结，发现里面有四十个西班牙金盾和一张阿拉伯文写的字条，字条的末尾画着一个大十字架。我吻了十字架，拿了金盾后又回到平台上，行深度鞠躬礼，那只手又伸了出来。我们表示我们将看那张纸条，于是窗户又关上了。

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“我们对这件事既欣喜若狂又莫名其妙。我们几个人都不懂阿拉伯文，可是又急于知道纸条上写的是什么内容。现在最麻烦的就是要找人帮我们看看纸条。我决定去找一个已经背叛了基督教的木尔西亚人。他曾经是我的好朋友，他有把柄在我手里，所以不敢把这个秘密泄露出去。当时有的叛教者想回到基督教国家去，就随身带着某位有身份的俘虏的签名信，信上证明这个持信人是好人，而且没有对基督教徒做过坏事。这种人总想一有机会就逃跑。有的人要这种签名信并没有歹意，而有的人则别有用心，以防万一。例如，他们去基督教国家抢掠时被抓住了，就拿出签名信，说这信可以证明他来的目的，是要留在基督教国家里，而抢掠则是被土耳其人强迫所为。这样先避免吃眼前亏，然后再同教会讲好话，最后安然无恙。待蒙混过关后，又会回到贝韦里亚重操旧业。当然有的人持这种签名信并没有歹意，而且在基督教国家住了下来。我刚才说的那个叛教者是我的朋友，他的签名信在我手上，信上有我们所有人的签名，尽力证明他是好人。假如摩尔人发现了这封签名信，就会把他活活烧死。我知道他的阿拉伯文很好，不仅能说，而且能写。不过我没有把实情告诉他，只说让他给我念念这张纸条，这是我偶然在我房间的一个窟窿里发现的。

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“他打开纸条，看了好一会儿，嘴里还嘟嘟囔囔地念着。我问他是否能看懂，他说完全能看懂，如果我认为有必要逐句翻译，就给他笔和墨水，这样可以翻译得更准确。我把笔墨给了他，他逐字逐句地翻译。翻译完以后他说：‘这就是从这张摩尔语纸条上翻译过来的地道的西班牙语。你注意一下，里面说的莱拉·马里安就是我们说的圣母玛利亚。’

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“我看了纸条，纸条上写着：

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我小时候，父亲给我找了个女奴，她用我们的语言教我做基督教式的祈祷，并且给我讲了很多有关莱拉·马里安的事情。那个女奴死了。我知道她没有死，而是同真主在一起，因为后来我见过她两次。她让我到基督教国家去看看莱拉·马里安，莱拉·马里安非常喜欢我。我不知道该怎么去。很多基督教徒都曾在这个窗户看见过我，可没有人像你这样称得上是个男子汉。我是个非常漂亮的姑娘，有很多钱。你看看咱们是否能一同去，到了那边，你如果愿意的话，可以做我的丈夫；如果不愿意也没关系，莱拉·马里安会给我找个能同我结婚的人。我要写的就是这些。你让别人帮你看纸条时要注意点，不要相信任何一个摩尔人，他们都是骗子。我对此很担心，请你不要把事情告诉任何人。如果我父亲知道了这件事，会把我扔进井里，用石头埋了。竹竿上有条线，你可以把你的答复挂在上面。如果没有人帮你写阿拉伯文，你就打手势，莱拉·马里安保佑，我会懂你的意思。莱拉·马里安和真主会保护你，这个十字架我已吻过多次，这是那个女奴告诉我的。

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“你们可以想象，大人们，我们知道了纸条上的话真是又惊又喜。当然，那个叛教者一看就知道，这张纸条并不是偶然捡到的，而是专门写给我们当中某个人的。于是他请求我们，如果他的猜测是真的，就请我们相信他，把事情告诉他，他冒死也要帮助我们获得自由。说完他从怀里掏出一个金属的耶稣受难像，泪流满面地向那个神像发誓，说尽管他是个罪人，还是请相信他，他一定忠于我们，对我们告诉他的事情保密。他已经猜到了，靠那个写纸条的女人帮忙，他和我们都可以获得自由。他梦寐以求的就是重新皈依神圣的教会，这是他的支柱，虽然他愚昧无知，罪恶深重，已经被革除教籍，逐出了教会。

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“这个叛徒痛哭流涕，悔恨不已，我们都同意把真相告诉他。于是我们毫不隐瞒地把实情全部告诉了他。我们还把伸出竹竿的那个窗户指给他看。他看清了是哪间房子，又准备特意去打听是谁住在那间房子里。我们商定，既然有人能帮我们写，就该对那个摩尔姑娘的纸条作出答复。那个叛教者按照我的口述写了封信。确切的原话我马上就会告诉你们。这些都是发生在我身上的事，所以我至死一点儿也不会忘记。给摩尔姑娘的回信是这样写的：

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真主会保佑你，我的小姐；那个神圣的马里安也会保佑你，她是真正的上帝之母。她非常爱你，才促使你到基督教国家去。你去请求她，让她告诉你怎样把她对你的吩咐付诸实施吧。仁慈的她一定会帮助你。我以我和与我在一起的几个基督教徒的名义保证，我们会为你做出一切，即使付出生命也在所不惜。你一定要给我们写信，把你的想法告诉我们。我们一定给你回信。伟大的真主已经赐给我们一个基督教徒俘虏，他既会说又会写你们的那种语言，你看看信就知道了。你不用害怕，可以把你的想法都告诉我们。你说如果了到基督教国家，你愿意做我的夫人，那么我作为一个善良的基督徒答应你。你知道，基督徒在实现诺言方面要比摩尔人强。愿真主和你的圣母马里安保佑你，我的小姐。

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“信写好后，我把信叠了起来，等到两天后，像以往一样，只有我一个人在囚牢的时候，我又到到我熟悉的平台上，看看窗户里是否有竹竿出现。果然不一会儿竹竿就出现了。虽然我看不见是谁在拿竹竿，可我一看见竹竿出现，就扬了扬手里的信，示意她把线拴上。其实线已经拴在竹竿上了。我把信捆在竹竿上，很快那个福星般的带结白旗又出现了。白旗落了地，我拾起来一看，发现布包里有各种各样的银币和金币，足有五十多个盾。这些钱使得我们快乐倍增，它又证实了我们获得自由的希望。当天晚上，那个叛教者又来了，告诉我们说，他已经弄清楚了，那间房子里住的就是我们说的那个摩尔人，他叫阿希·莫拉托，是当地的首富。他只有一个女儿，这个女儿是他全部财产的继承人。全城的人都公认她是贝韦里亚最漂亮的女人。很多总督都来向她求婚，可她从不想嫁人。此外，叛教者还听说她有一个女奴，那个女奴已经死了。他说的这些与纸条上写的情况吻合。

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“然后我们又同那个叛教者商量，以什么方式把摩尔姑娘救出来，大家一起到基督教国家去。最后我们商定再等索赖达的通知。现在她愿意让人们叫她玛丽亚，可当时她叫索赖达。我们觉得只有她才能解决这些困难。我们商定后，那个叛教者又劝我们不要着急，他即使献出生命，也要让我们获得自由。随后的四天里，囚牢里总是有人，所以竹竿一直没出现。四天之后，囚牢又没有其他人的时候，一个鼓鼓的麻布包又出现了，那简直是福星高照。她把竹竿和麻布包又伸到我面前。我发现布包里有一张纸条和一百个清一色的金币。那个叛教者也在场。我们让他在我的房间里把纸条念念。纸条是这样写的：

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我的大人，我也不知道咱们如何才能去西班牙。

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我问过莱拉·马里安，她也不知道。现在可做的事

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情只能是我通过这个窗户给你们很多钱，你和你的

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朋友们用它赎了身，然后你们其中一人到基督教国

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家，在那儿买条船，再回来接大家。你可以在海滨

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的巴巴松门外我父亲的花园里找到我。整个夏天，我和我父亲以及佣人们都在那里。到了晚上，你可以

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放心地把我从花园接走，带到船上去。别忘了，你

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得做我的丈夫，否则我会请求马里安惩罚你。如果

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别人去买船你不放心，你就先赎了身自己去。我知

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道你回来的可能性比别人大，因为你是个男子汉，是基督徒。你设法认清花园的位置。每当你散步的时

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候，我就知道只有你一个人在囚牢，我就会给你很

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多钱。真主保佑你，我的大人。

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“这就是第二张纸条的内容。大家看了纸条，都自告奋勇要去赎身，并且保证一定按时去，按时回。我也报了名。可叛教者对此反对，说他反对让任何一个人先获得自由，要走大家一起走。过去的经验证明，凡是获得了自由的人，都没有履行他身陷囹圄时的诺言。过去常常有一些有身份的俘虏借用这种方法，让一个人先赎身，带钱到巴伦西亚或马略尔卡去弄只船，再回来接那些为他赎身的人。可是没有一个人回来。人一旦获得了自由，就唯恐再失掉它，忘记了自己应当承担的责任。

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“为了证明他说的是实情，他还列举了几个基督教徒的遭遇。在那个地方，令人心寒的意外事件层出不穷。这种事在那个地方是很典型的。最后他说，现在能做也应该做的事，就是把那些用来赎救基督教徒的钱交给他，他到阿尔及尔去买只船，借口在德上安及其沿海地区做些买卖，等他成了船主，就很容易把我们弄出囚牢，把大家送上船。况且，按照摩尔姑娘说的，她拿钱就是为了给大家赎身。待大家自由了，完全可以光明正大地上船。现在最大的困难就是除非出海劫掠，否则摩尔人不会允许任何一个叛教者特别是西班牙叛教者购买和拥有一艘船，他们怕这个人买了船到基督教国家去。不过他可以设法解决这个困难。他可以同一个塔加林人①一起买船赚钱，他可以打着这个幌子，待成为船主后，一切问题就迎刃而解了。虽然我和我的伙伴们觉得最好还是按摩尔姑娘说的，到马略尔卡去买只船，可是又不敢对叛教者的说法提出异议，怕如果我们不照他说的去做，他就会告发我们，我们就没命了。而且，一旦索赖达的计划暴露了，我们也会丢了性命。于是我们决定听从上帝和那个叛教者的安排。

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①塔加林人是生活在基督徒中间的摩尔人。

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“我们立刻给索赖达回信，说我们完全按照她说的去办，她说得很对，这就像是莱拉·马里安的旨意。至于是先等一等，还是立即着手进行，全由她决定。我又再度重申我将做她的丈夫。就这样，有一天，我一个人在囚牢的时候，她用竹竿和布包分几次给了我们两千金币，还有一张纸条，上面写着在下一个‘胡马’，也就是下一个星期五，她要到父亲的花园去。在离开花园之前，她还会给我们钱。如果钱不够，就告诉她，她可以如数给我们。她父亲有很多钱，不会发现家里的钱少了，更何况她还掌握着所有钥匙。

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“后来我们给了叛教者五百金币，让他买船。我又用了八百金币让一个当时在阿尔及尔的商人为我赎身。那个商人向国王保证，一有船从阿尔及尔来，他就交付赎金。这样做是因为如果马上交付赎金。国王就会怀疑赎金早已到了阿尔及尔，只是商人为了自己牟利，知情不举。我就这样被赎了出来。美丽的索赖达星期四又给了我们一千金币。星期五，她来到花园，告诉我们她就要走了。她请求我，既然我已经赎了身，就去认认那个花园，无论如何也要找机会到那儿去看看她。我只说了几句话，告诉她我一定去，并请她不要忘了用女奴教给她的所有祷辞祈祷莱拉·马里安保佑我们。随后，她又让我为我的三个伙伴赎身，这样就能顺利地离开囚牢。否则那三个人看见只为我赎了身，没有赎他们，又不是没有钱，就会捣乱，居心险恶地做出伤害索赖达的事情来。我知道他们的为人，用不着为此担心。不过，我不想在这件事上冒任何风险，便还是通过那个商人，把钱全部交给他，让他为我们放心作保。但为了防止意外，我们没有把我们的计划和秘密告诉他。”

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Sonnet

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“Blest souls, that, from this mortal husk set free,

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In guerdon of brave deeds beatified, Above this lowly orb of ours abide Made heirs of heaven and immortality, With noble rage and ardour glowing ye Your strength, while strength was yours, in battle plied, And with your own blood and the foeman’s dyed The sandy soil and the encircling sea.

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It was the ebbing life-blood first that failed The weary arms; the stout hearts never quailed.

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Though vanquished, yet ye earned the victor’s crown: Though mourned, yet still triumphant was your fall For there ye won, between the sword and wall, In Heaven glory and on earth renown.”

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“That is it exactly, according to my recollection,” said the captive.

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“Well then, that on the fort,” said the gentleman, “if my memory serves me, goes thus: Sonnet

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“Up from this wasted soil, this shattered shell,

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Whose walls and towers here in ruin lie,

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Three thousand soldier souls took wing on high,

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In the bright mansions of the blest to dwell.

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The onslaught of the foeman to repel By might of arm all vainly did they try, And when at length ’twas left them but to die, Wearied and few the last defenders fell.

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And this same arid soil hath ever been A haunt of countless mournful memories, As well in our day as in days of yore.

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But never yet to Heaven it sent, I ween,

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From its hard bosom purer souls than these,

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Or braver bodies on its surface bore.”

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The sonnets were not disliked, and the captive was rejoiced at the tidings they gave him of his comrade, and continuing his tale, he went on to say:

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The Goletta and the fort being thus in their hands, the Turks gave orders to dismantle the Goletta — for the fort was reduced to such a state that there was nothing left to level — and to do the work more quickly and easily they mined it in three places; but nowhere were they able to blow up the part which seemed to be the least strong, that is to say, the old walls, while all that remained standing of the new fortifications that the Fratin had made came to the ground with the greatest ease. Finally the fleet returned victorious and triumphant to Constantinople, and a few months later died my master, El Uchali, otherwise Uchali Fartax, which means in Turkish “the scabby renegade;” for that he was; it is the practice with the Turks to name people from some defect or virtue they may possess; the reason being that there are among them only four surnames belonging to families tracing their descent from the Ottoman house, and the others, as I have said, take their names and surnames either from bodily blemishes or moral qualities. This “scabby one” rowed at the oar as a slave of the Grand Signor’s for fourteen years, and when over thirty-four years of age, in resentment at having been struck by a Turk while at the oar, turned renegade and renounced his faith in order to be able to revenge himself; and such was his valour that, without owing his advancement to the base ways and means by which most favourites of the Grand Signor rise to power, he came to be king of Algiers, and afterwards general-on-sea, which is the third place of trust in the realm. He was a Calabrian by birth, and a worthy man morally, and he treated his slaves with great humanity. He had three thousand of them, and after his death they were divided, as he directed by his will, between the Grand Signor (who is heir of all who die and shares with the children of the deceased) and his renegades. I fell to the lot of a Venetian renegade who, when a cabin boy on board a ship, had been taken by Uchali and was so much beloved by him that he became one of his most favoured youths. He came to be the most cruel renegade I ever saw: his name was Hassan Aga, and he grew very rich and became king of Algiers. With him I went there from Constantinople, rather glad to be so near Spain, not that I intended to write to anyone about my unhappy lot, but to try if fortune would be kinder to me in Algiers than in Constantinople, where I had attempted in a thousand ways to escape without ever finding a favourable time or chance; but in Algiers I resolved to seek for other means of effecting the purpose I cherished so dearly; for the hope of obtaining my liberty never deserted me; and when in my plots and schemes and attempts the result did not answer my expectations, without giving way to despair I immediately began to look out for or conjure up some new hope to support me, however faint or feeble it might be.

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In this way I lived on immured in a building or prison called by the Turks a bano in which they confine the Christian captives, as well those that are the king’s as those belonging to private individuals, and also what they call those of the Almacen, which is as much as to say the slaves of the municipality, who serve the city in the public works and other employments; but captives of this kind recover their liberty with great difficulty, for, as they are public property and have no particular master, there is no one with whom to treat for their ransom, even though they may have the means. To these banos, as I have said, some private individuals of the town are in the habit of bringing their captives, especially when they are to be ransomed; because there they can keep them in safety and comfort until their ransom arrives. The king’s captives also, that are on ransom, do not go out to work with the rest of the crew, unless when their ransom is delayed; for then, to make them write for it more pressingly, they compel them to work and go for wood, which is no light labour.

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I, however, was one of those on ransom, for when it was discovered that I was a captain, although I declared my scanty means and want of fortune, nothing could dissuade them from including me among the gentlemen and those waiting to be ransomed. They put a chain on me, more as a mark of this than to keep me safe, and so I passed my life in that bano with several other gentlemen and persons of quality marked out as held to ransom; but though at times, or rather almost always, we suffered from hunger and scanty clothing, nothing distressed us so much as hearing and seeing at every turn the unexampled and unheard-of cruelties my master inflicted upon the Christians. Every day he hanged a man, impaled one, cut off the ears of another; and all with so little provocation, or so entirely without any, that the Turks acknowledged he did it merely for the sake of doing it, and because he was by nature murderously disposed towards the whole human race. The only one that fared at all well with him was a Spanish soldier, something de Saavedra by name, to whom he never gave a blow himself, or ordered a blow to be given, or addressed a hard word, although he had done things that will dwell in the memory of the people there for many a year, and all to recover his liberty; and for the least of the many things he did we all dreaded that he would be impaled, and he himself was in fear of it more than once; and only that time does not allow, I could tell you now something of what that soldier did, that would interest and astonish you much more than the narration of my own tale.

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To go on with my story; the courtyard of our prison was overlooked by the windows of the house belonging to a wealthy Moor of high position; and these, as is usual in Moorish houses, were rather loopholes than windows, and besides were covered with thick and close lattice-work. It so happened, then, that as I was one day on the terrace of our prison with three other comrades, trying, to pass away the time, how far we could leap with our chains, we being alone, for all the other Christians had gone out to work, I chanced to raise my eyes, and from one of these little closed windows I saw a reed appear with a cloth attached to the end of it, and it kept waving to and fro, and moving as if making signs to us to come and take it. We watched it, and one of those who were with me went and stood under the reed to see whether they would let it drop, or what they would do, but as he did so the reed was raised and moved from side to side, as if they meant to say “no” by a shake of the head. The Christian came back, and it was again lowered, making the same movements as before. Another of my comrades went, and with him the same happened as with the first, and then the third went forward, but with the same result as the first and second. Seeing this I did not like not to try my luck, and as soon as I came under the reed it was dropped and fell inside the bano at my feet. I hastened to untie the cloth, in which I perceived a knot, and in this were ten cianis, which are coins of base gold, current among the Moors, and each worth ten reals of our money.

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It is needless to say I rejoiced over this godsend, and my joy was not less than my wonder as I strove to imagine how this good fortune could have come to us, but to me specially; for the evident unwillingness to drop the reed for any but me showed that it was for me the favour was intended. I took my welcome money, broke the reed, and returned to the terrace, and looking up at the window, I saw a very white hand put out that opened and shut very quickly. From this we gathered or fancied that it must be some woman living in that house that had done us this kindness, and to show that we were grateful for it, we made salaams after the fashion of the Moors, bowing the head, bending the body, and crossing the arms on the breast. Shortly afterwards at the same window a small cross made of reeds was put out and immediately withdrawn. This sign led us to believe that some Christian woman was a captive in the house, and that it was she who had been so good to us; but the whiteness of the hand and the bracelets we had perceived made us dismiss that idea, though we thought it might be one of the Christian renegades whom their masters very often take as lawful wives, and gladly, for they prefer them to the women of their own nation. In all our conjectures we were wide of the truth; so from that time forward our sole occupation was watching and gazing at the window where the cross had appeared to us, as if it were our pole-star; but at least fifteen days passed without our seeing either it or the hand, or any other sign and though meanwhile we endeavoured with the utmost pains to ascertain who it was that lived in the house, and whether there were any Christian renegade in it, nobody could ever tell us anything more than that he who lived there was a rich Moor of high position, Hadji Morato by name, formerly alcaide of La Pata, an office of high dignity among them. But when we least thought it was going to rain any more cianis from that quarter, we saw the reed suddenly appear with another cloth tied in a larger knot attached to it, and this at a time when, as on the former occasion, the bano was deserted and unoccupied.

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We made trial as before, each of the same three going forward before I did; but the reed was delivered to none but me, and on my approach it was let drop. I untied the knot and I found forty Spanish gold crowns with a paper written in Arabic, and at the end of the writing there was a large cross drawn. I kissed the cross, took the crowns and returned to the terrace, and we all made our salaams; again the hand appeared, I made signs that I would read the paper, and then the window was closed. We were all puzzled, though filled with joy at what had taken place; and as none of us understood Arabic, great was our curiosity to know what the paper contained, and still greater the difficulty of finding some one to read it. At last I resolved to confide in a renegade, a native of Murcia, who professed a very great friendship for me, and had given pledges that bound him to keep any secret I might entrust to him; for it is the custom with some renegades, when they intend to return to Christian territory, to carry about them certificates from captives of mark testifying, in whatever form they can, that such and such a renegade is a worthy man who has always shown kindness to Christians, and is anxious to escape on the first opportunity that may present itself. Some obtain these testimonials with good intentions, others put them to a cunning use; for when they go to pillage on Christian territory, if they chance to be cast away, or taken prisoners, they produce their certificates and say that from these papers may be seen the object they came for, which was to remain on Christian ground, and that it was to this end they joined the Turks in their foray. In this way they escape the consequences of the first outburst and make their peace with the Church before it does them any harm, and then when they have the chance they return to Barbary to become what they were before. Others, however, there are who procure these papers and make use of them honestly, and remain on Christian soil. This friend of mine, then, was one of these renegades that I have described; he had certificates from all our comrades, in which we testified in his favour as strongly as we could; and if the Moors had found the papers they would have burned him alive.

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I knew that he understood Arabic very well, and could not only speak but also write it; but before I disclosed the whole matter to him, I asked him to read for me this paper which I had found by accident in a hole in my cell. He opened it and remained some time examining it and muttering to himself as he translated it. I asked him if he understood it, and he told me he did perfectly well, and that if I wished him to tell me its meaning word for word, I must give him pen and ink that he might do it more satisfactorily. We at once gave him what he required, and he set about translating it bit by bit, and when he had done he said:

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“All that is here in Spanish is what the Moorish paper contains, and you must bear in mind that when it says ‘Lela Marien’ it means ‘Our Lady the Virgin Mary.’”

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We read the paper and it ran thus:

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“When I was a child my father had a slave who taught me to pray the Christian prayer in my own language, and told me many things about Lela Marien. The Christian died, and I know that she did not go to the fire, but to Allah, because since then I have seen her twice, and she told me to go to the land of the Christians to see Lela Marien, who had great love for me. I know not how to go. I have seen many Christians, but except thyself none has seemed to me to be a gentleman. I am young and beautiful, and have plenty of money to take with me. See if thou canst contrive how we may go, and if thou wilt thou shalt be my husband there, and if thou wilt not it will not distress me, for Lela Marien will find me some one to marry me. I myself have written this: have a care to whom thou givest it to read: trust no Moor, for they are all perfidious. I am greatly troubled on this account, for I would not have thee confide in anyone, because if my father knew it he would at once fling me down a well and cover me with stones. I will put a thread to the reed; tie the answer to it, and if thou hast no one to write for thee in Arabic, tell it to me by signs, for Lela Marien will make me understand thee. She and Allah and this cross, which I often kiss as the captive bade me, protect thee.”

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Judge, sirs, whether we had reason for surprise and joy at the words of this paper; and both one and the other were so great, that the renegade perceived that the paper had not been found by chance, but had been in reality addressed to some one of us, and he begged us, if what he suspected were the truth, to trust him and tell him all, for he would risk his life for our freedom; and so saying he took out from his breast a metal crucifix, and with many tears swore by the God the image represented, in whom, sinful and wicked as he was, he truly and faithfully believed, to be loyal to us and keep secret whatever we chose to reveal to him; for he thought and almost foresaw that by means of her who had written that paper, he and all of us would obtain our liberty, and he himself obtain the object he so much desired, his restoration to the bosom of the Holy Mother Church, from which by his own sin and ignorance he was now severed like a corrupt limb. The renegade said this with so many tears and such signs of repentance, that with one consent we all agreed to tell him the whole truth of the matter, and so we gave him a full account of all, without hiding anything from him. We pointed out to him the window at which the reed appeared, and he by that means took note of the house, and resolved to ascertain with particular care who lived in it. We agreed also that it would be advisable to answer the Moorish lady’s letter, and the renegade without a moment’s delay took down the words I dictated to him, which were exactly what I shall tell you, for nothing of importance that took place in this affair has escaped my memory, or ever will while life lasts. This, then, was the answer returned to the Moorish lady:

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“The true Allah protect thee, Lady, and that blessed Marien who is the true mother of God, and who has put it into thy heart to go to the land of the Christians, because she loves thee. Entreat her that she be pleased to show thee how thou canst execute the command she gives thee, for she will, such is her goodness. On my own part, and on that of all these Christians who are with me, I promise to do all that we can for thee, even to death. Fail not to write to me and inform me what thou dost mean to do, and I will always answer thee; for the great Allah has given us a Christian captive who can speak and write thy language well, as thou mayest see by this paper; without fear, therefore, thou canst inform us of all thou wouldst. As to what thou sayest, that if thou dost reach the land of the Christians thou wilt be my wife, I give thee my promise upon it as a good Christian; and know that the Christians keep their promises better than the Moors. Allah and Marien his mother watch over thee, my Lady.”

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The paper being written and folded I waited two days until the bano was empty as before, and immediately repaired to the usual walk on the terrace to see if there were any sign of the reed, which was not long in making its appearance. As soon as I saw it, although I could not distinguish who put it out, I showed the paper as a sign to attach the thread, but it was already fixed to the reed, and to it I tied the paper; and shortly afterwards our star once more made its appearance with the white flag of peace, the little bundle. It was dropped, and I picked it up, and found in the cloth, in gold and silver coins of all sorts, more than fifty crowns, which fifty times more strengthened our joy and doubled our hope of gaining our liberty. That very night our renegade returned and said he had learned that the Moor we had been told of lived in that house, that his name was Hadji Morato, that he was enormously rich, that he had one only daughter the heiress of all his wealth, and that it was the general opinion throughout the city that she was the most beautiful woman in Barbary, and that several of the viceroys who came there had sought her for a wife, but that she had been always unwilling to marry; and he had learned, moreover, that she had a Christian slave who was now dead; all which agreed with the contents of the paper. We immediately took counsel with the renegade as to what means would have to be adopted in order to carry off the Moorish lady and bring us all to Christian territory; and in the end it was agreed that for the present we should wait for a second communication from Zoraida (for that was the name of her who now desires to be called Maria), because we saw clearly that she and no one else could find a way out of all these difficulties. When we had decided upon this the renegade told us not to be uneasy, for he would lose his life or restore us to liberty. For four days the bano was filled with people, for which reason the reed delayed its appearance for four days, but at the end of that time, when the bano was, as it generally was, empty, it appeared with the cloth so bulky that it promised a happy birth. Reed and cloth came down to me, and I found another paper and a hundred crowns in gold, without any other coin. The renegade was present, and in our cell we gave him the paper to read, which was to this effect:

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“I cannot think of a plan, senor, for our going to Spain, nor has Lela Marien shown me one, though I have asked her. All that can be done is for me to give you plenty of money in gold from this window. With it ransom yourself and your friends, and let one of you go to the land of the Christians, and there buy a vessel and come back for the others; and he will find me in my father’s garden, which is at the Babazon gate near the seashore, where I shall be all this summer with my father and my servants. You can carry me away from there by night without any danger, and bring me to the vessel. And remember thou art to be my husband, else I will pray to Marien to punish thee. If thou canst not trust anyone to go for the vessel, ransom thyself and do thou go, for I know thou wilt return more surely than any other, as thou art a gentleman and a Christian. Endeavour to make thyself acquainted with the garden; and when I see thee walking yonder I shall know that the bano is empty and I will give thee abundance of money. Allah protect thee, senor.”

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These were the words and contents of the second paper, and on hearing them, each declared himself willing to be the ransomed one, and promised to go and return with scrupulous good faith; and I too made the same offer; but to all this the renegade objected, saying that he would not on any account consent to one being set free before all went together, as experience had taught him how ill those who have been set free keep promises which they made in captivity; for captives of distinction frequently had recourse to this plan, paying the ransom of one who was to go to Valencia or Majorca with money to enable him to arm a bark and return for the others who had ransomed him, but who never came back; for recovered liberty and the dread of losing it again efface from the memory all the obligations in the world. And to prove the truth of what he said, he told us briefly what had happened to a certain Christian gentleman almost at that very time, the strangest case that had ever occurred even there, where astonishing and marvellous things are happening every instant. In short, he ended by saying that what could and ought to be done was to give the money intended for the ransom of one of us Christians to him, so that he might with it buy a vessel there in Algiers under the pretence of becoming a merchant and trader at Tetuan and along the coast; and when master of the vessel, it would be easy for him to hit on some way of getting us all out of the bano and putting us on board; especially if the Moorish lady gave, as she said, money enough to ransom all, because once free it would be the easiest thing in the world for us to embark even in open day; but the greatest difficulty was that the Moors do not allow any renegade to buy or own any craft, unless it be a large vessel for going on roving expeditions, because they are afraid that anyone who buys a small vessel, especially if he be a Spaniard, only wants it for the purpose of escaping to Christian territory. This however he could get over by arranging with a Tagarin Moor to go shares with him in the purchase of the vessel, and in the profit on the cargo; and under cover of this he could become master of the vessel, in which case he looked upon all the rest as accomplished. But though to me and my comrades it had seemed a better plan to send to Majorca for the vessel, as the Moorish lady suggested, we did not dare to oppose him, fearing that if we did not do as he said he would denounce us, and place us in danger of losing all our lives if he were to disclose our dealings with Zoraida, for whose life we would have all given our own. We therefore resolved to put ourselves in the hands of God and in the renegade’s ; and at the same time an answer was given to Zoraida, telling her that we would do all she recommended, for she had given as good advice as if Lela Marien had delivered it, and that it depended on her alone whether we were to defer the business or put it in execution at once. I renewed my promise to be her husband; and thus the next day that the bano chanced to be empty she at different times gave us by means of the reed and cloth two thousand gold crowns and a paper in which she said that the next Juma, that is to say Friday, she was going to her father’s garden, but that before she went she would give us more money; and if it were not enough we were to let her know, as she would give us as much as we asked, for her father had so much he would not miss it, and besides she kept all the keys.

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We at once gave the renegade five hundred crowns to buy the vessel, and with eight hundred I ransomed myself, giving the money to a Valencian merchant who happened to be in Algiers at the time, and who had me released on his word, pledging it that on the arrival of the first ship from Valencia he would pay my ransom; for if he had given the money at once it would have made the king suspect that my ransom money had been for a long time in Algiers, and that the merchant had for his own advantage kept it secret. In fact my master was so difficult to deal with that I dared not on any account pay down the money at once. The Thursday before the Friday on which the fair Zoraida was to go to the garden she gave us a thousand crowns more, and warned us of her departure, begging me, if I were ransomed, to find out her father’s garden at once, and by all means to seek an opportunity of going there to see her. I answered in a few words that I would do so, and that she must remember to commend us to Lela Marien with all the prayers the captive had taught her. This having been done, steps were taken to ransom our three comrades, so as to enable them to quit the bano, and lest, seeing me ransomed and themselves not, though the money was forthcoming, they should make a disturbance about it and the devil should prompt them to do something that might injure Zoraida; for though their position might be sufficient to relieve me from this apprehension, nevertheless I was unwilling to run any risk in the matter; and so I had them ransomed in the same way as I was, handing over all the money to the merchant so that he might with safety and confidence give security; without, however, confiding our arrangement and secret to him, which might have been dangerous.

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