Oriental Encounters Part 21

The price of building appeared fixed in all that countryside at forty pounds a vault, which in ordinary buildings means a room, since every room is vaulted.

The trouble was to see just where to put the house without encroaching upon profitable land. At last I hit on a position in the middle of the highest terrace on which grew olive trees so very old that they could well be sacrificed. Having arrived at this decision I sat down among those trees and gazed in rapture at the view across the valley. It was indeed a grand position for a house.

Rashid exclaimed: 'Our dwelling will be seen afar. The traveller on distant roads will see its windows flashing, and will certainly inquire the owner's name. Yet would I rather it had faced the evening sun, because more people are abroad at sunset than at dawn.'

'The morning sun is better for the growth of plants, and it comports the evening shadow, which is most agreeable,' murmured Suleyman, who stretched his length upon the ground before us, chewing a flower-stem with an air of wisdom.

As we were there conversing lazily, one of the peasant-partners in the land came through the trees, bringing a tray with cups of coffee, which he had prepared for our refreshment.

'The Lord preserve thy hands, O Casim,' sighed Suleyman. 'Thou comest at the very moment when my soul said "coffee."'

The peasant Casim beamed with pleasure at the thanks we showered on him, and, squatting down, inquired if we had yet decided anything.

'Aye,' I replied. 'In sh'Allah we shall cut down these three olive trees and put the house instead of them.'

At that his smile gave place to grave concern.

He said: 'That may not be.'

'Why not?' I asked.

'Because we have no right to touch these trees.'

'But the Sheykh Ali told me that this terrace was his property.'

'That is so, as to the land. The trees are different.'

'To whom, then, do these trees belong?'

'To different people.'

'How can I know which trees are ours, which theirs?'

'Your Honour need not trouble. They are able to distinguish.'

'But they must walk upon our land to reach their trees!'

'Without a doubt.'

'But it is unheard of!'

'Perhaps; but it has been the way since Noah's flood.'

'If your Honour condescends to read the Bible he will notice that, in the bargain which our lord Abraham made for the cave of Machpelah, the trees upon the land are mentioned separately,' put in Suleyman, who had a well-stored mind.

I took no notice, but continued my alarmed inquiries.

'How many people own these trees?'

'Twenty or thirty.'

'And they trample on our land?'

'The case is so.'

'Who is their chief?'

'I know not; but the largest share, they say, is vested in Muhammad abu Hasan. His share of all the trees is twelve kirats, as much as all the others put together. They say so. Only Allah knows the truth!'

'I should like to speak to this Muhammad abu Hasan.'

'Upon my head; I go to fetch him,' answered Casim, touching his brow in token of obedience.

When he was gone, Suleyman observed significantly:

'Have naught to do with all these fathers of kirats. When once the word "kirat" is mentioned, flee the place, for you may be a.s.sured that it is the abode of all bedevilment. When once a man is father of but one or two kirats, he has the power of forty thousand for unreasoning annoyance.'

'And what, in mercy's name, is a kirat?' I questioned.

'A kirat,' replied Rashid, as usual eager to explain, 'is that term into which all things visible and invisible are resolved and subdivided secretly, or may be subdivided at a person's pleasure. A kirat is that which has no real existence unless a group of men agree together saying: "It is here or there." A kirat----'

Suleyman cut short his explanation, saying simply: 'A kirat is the twenty-fourth part of anything. If my soul is sick, I ask the doctor: "How many kirats of hope?" and according to his answer "four" or "twenty" I feel gladness or despair. To own but one kirat, in this concern of property, is sometimes better than to own all the remaining three-and-twenty, as witness the affair of Johha, the greatest wiseacre this country has produced. Johha owned a house, consisting of a single room. Wishing to make a little money, he let his house to people for a yearly rent (which they paid in advance), reserving to himself the use of only one kirat of it. To show where his kirat was situated Johha drove a peg into the wall inside. After the tenants had been in a week he brought a bag of beans and hung it on his peg. No one objected; he was exercising his free right. A few days later he removed the bag of beans and hung up garlic in its place. Again a few days and he came with an old cat which had been some time dead; and so on, bringing ever more offensive things, until the tenants were obliged to leave the house and forfeit their year's rent, without redress, since Johha was within his rights. Therefore I say to you, beware. These fathers of kirats will spoil the property.'

Rashid gave an appreciative chuckle, and was going to relate some story of his own; but just then Casim reappeared, attended not by one man only but a score of men--the owners of the trees, as it immediately appeared, for they cried out, as they came up, that it would be a sin for us to cut them down.

I asked them to elect a spokesman, as I could not deal with all at once, and Muhammad abu Hasan was pushed forward. He squatted, facing me, upon the ground, his men behind him. The twigs and leaves of olives overhead spread a filigree of moving shade upon their puckered faces. They were evidently much perturbed in mind.

I asked them for how much they would consent to sell those trees--showing the three I wished to fell to clear a s.p.a.ce for building.

'The freehold, meanest thou?' inquired their spokesman anxiously. 'Not for five hundred pounds. But we would sell a share.'

'I want no share. I want to cut them down.'

At that there was a general outcry that it must not be.

'The trees would remain yours until the end,' I told them, 'for I would let you have the wood for your own purposes, and, in addition, you would have a pretty sum of money.'

There ensued a long and whispered consultation before Muhammad abu Hasan answered me. At length he said:

'It may not be. Behold, we all are the descendants of one man who owned these trees in ancient days. But we are not brothers, nor yet uncles' children, and there is jealousy among us. We quarrel near to fighting every year about the produce of these trees, each man perceiving that he has been cheated of his proper share. But that is not so very serious, for each man hopes that next year he will get a larger share in compensation. Suppose, instead of trees which bear fruit every year, we had a sum of money. In that case the division would admit of no redress, and those who thought themselves defrauded would bear lifelong malice. Therefore I say: We will not have those trees cut down; but we are prepared, upon the other hand, to sell you all our trees upon this terrace if you, on your side, will a.s.sign to us but two kirats of all your trees, these trees included.'

'Allah destroy the dwelling of your two kirats,' I cried out angrily.

'I will have none of them. Nor will I make my dwelling in the neighbourhood of men so foolish. I shall seek elsewhere.'

The peasants chuckled at my curse on the kirats. They murmured an apology, but seemed relieved, as they went off.

Suleyman, who had to leave us on the following day, then gave me good advice.