The Sea Hawk and Captain Blood - Rafael Sabatini

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he were a True-Believer.

      Yusuf-ben-Moktar was discovered as a person of great consequence, the nephew of Asad-ed-Din, and a favourite with that Exalted of Allah the Sublime Portal himself, a man whose capture by Christians had been a thing profoundly deplored. Accordingly his delivery from that thraldom was matter for rejoicing. Being delivered, he bethought him of his oar-mate, concerning whom indeed Asad-ed-Din manifested the greatest curiosity, for in all this world there was nothing the old corsair loved so much as a fighter, and in all his days, he vowed, never had he seen the equal of that stalwart galley-slave, never the like of his performance with that murderous chain. Yusuf had informed him that the man was a fruit ripe for the Prophet’s plucking, that the grace of Allah was upon him, and in spirit already he must be accounted a good Muslim.

      When Sir Oliver, washed, perfumed, and arrayed in white caftan and turban, which gave him the air of being even taller than he was, came into the presence of Asad-ed-Din, it was conveyed to him that if he would enter the ranks of the Faithful of the Prophet’s House and devote the strength and courage with which Allah the One had endowed him to the upholding of the true Faith and to the chastening of the enemies of Islam, great honour, wealth and dignity were in store for him.

      Of all that proposal, made at prodigious length and with great wealth of Eastern circumlocution, the only phrase that took root in his rather bewildered mind was that which concerned the chastening of the enemies of Islam. The enemies of Islam he conceived, were his own enemies; and he further conceived that they stood in great need of chastening, and that to take a hand in that chastening would be a singularly grateful task. So he considered the proposals made him. He considered, too, that the alternative—in the event of his refusing to make the protestations of Faith required of him—was that he must return to the oar of a galley, of a Muslim galley now. Now that was an occupation of which he had had more than his fill, and since he had been washed and restored to the normal sensations of a clean human being he found that whatever might be within the scope of his courage he could not envisage returning to the oar. We have seen the ease with which he had abandoned the religion in which he was reared for the Roman faith, and how utterly deluded he had found himself. With the same degree of ease did he now go over to Islam and with much greater profit. Moreover, he embraced the Religion of Mahomet with a measure of fierce conviction that had been entirely lacking from his earlier apostasy.

      He had arrived at the conclusion whilst aboard the galley of Spain, as we have seen, that Christianity as practised in his day was a grim mockery of which the world were better rid. It is not to be supposed that his convictions that Christianity was at fault went the length of making him suppose that Islam was right, or that his conversion to the Faith of Mahomet was anything more than superficial. But forced as he was to choose between the rower’s bench and the poop-deck, the oar and the scimitar, he boldly and resolutely made the only choice that in his case could lead to liberty and life.

      Thus he was received into the ranks of the Faithful whose pavilions wait them in Paradise, set in an orchard of never-failing fruit, among rivers of milk, of wine, and of clarified honey. He became the Kayia or lieutenant to Yusuf on the galley of that corsair’s command and seconded him in half a score of engagements with an ability and a conspicuity that made him swiftly famous throughout the ranks of the Mediterranean rovers. Some six months later in a fight off the coast of Sicily with one of the galleys of the Religion—as the vessels of the Knights of Malta were called—Yusuf was mortally wounded in the very moment of the victory. He died an hour later in the arms of Sir Oliver, naming the latter his successor in the command of the galley, and enjoining upon all implicit obedience to him until they should be returned to Algiers and the Basha should make known his further will in the matter.

      The Basha’s will was to confirm his nephew’s dying appointment of a successor, and Sir Oliver found himself in full command of a galley. From that hour he became Oliver-Reis, but very soon his valour and fury earned him the by-name of Sakr-el-Bahr, the Hawk of the Sea. His fame grew rapidly, and it spread across the tideless sea to the very shores of Christendom. Soon he became Asad’s lieutenant, the second in command of all the Algerine galleys, which meant in fact that he was the commander-in-chief, for Asad was growing old and took the sea more and more rarely now. Sakr-el-Bahr sallied forth in his name and his stead, and such was his courage, his address, and his good fortune that never did he go forth to return empty-handed.

      It was clear to all that the favour of Allah was upon him, that he had been singled out by Allah to be the very glory of Islam. Asad, who had ever esteemed him, grew to love him. An intensely devout man, could he have done less in the case of one for whom the Pitying the Pitiful showed so marked a predilection? It was freely accepted that when the destiny of Asad-ed-Din should come to be fulfilled, Sakr-el-Bahr must succeed him in the Bashalik of Algiers, and that thus Oliver-Reis would follow in the footsteps of Barbarossa, Ochiali, and other Christian renegades who had become corsair-princes of Islam.

      In spite of certain hostilities which his rapid advancement begot, and of which we shall hear more presently, once only did his power stand in danger of suffering a check. Coming one morning into the reeking bagnio at Algiers, some six months after he had been raised to his captaincy, he found there a score of countrymen of his own, and he gave orders that their letters should instantly be struck off and their liberty restored them.

      Called to account by the Basha for this action he took a high-handed way, since no other was possible. He swore by the beard of the Prophet that if he were to draw the sword of Mahomet and to serve Islam upon the seas, he would serve it in his own way, and one of his ways was that his own countrymen were to have immunity from the edge of that same sword. Islam, he swore, should not be the loser, since for every Englishman he restored to liberty he would bring two Spaniards, Frenchmen, Greeks, or Italians into bondage.

      He prevailed, but only upon condition that since captured slaves were the property of the state, if he desired to abstract them from the state he must first purchase them for himself. Since they would then be his own property he could dispose of them at his good pleasure. Thus did the wise and just Asad resolve the difficulty which had arisen, and Oliver-Reis bowed wisely to that decision.

      Thereafter what English slaves were brought to Algiers he purchased, manumitted, and found means to send home again. True, it cost him a fine price yearly, but he was fast amassing such wealth as could easily support this tax.

      As you read Lord Henry Goade’s chronicles you might come to the conclusion that in the whorl of that new life of his Sir Oliver had entirely forgotten the happenings in his Cornish home and the woman he had loved, who so readily had believed him guilty of the slaying of her brother. You might believe this until you come upon the relation of how he found one day among some English seamen brought captive to Algiers by Biskaine-el-Borak—who was become his own second in command—a young Cornish lad from Helston named Pitt, whose father he had known.

      He took this lad home with him to the fine palace which he inhabited near the Bab-el-Oueb, treated him as an honoured guest, and sat through a whole summer night in talk with him, questioning him upon this person and that person, and thus gradually drawing from him all the little history of his native place during the two years that were sped since he had left it. In this we gather an impression of the wistful longings the fierce nostalgia that must have overcome the renegade and his endeavours to allay it by his endless questions. The Cornish lad had brought him up sharply and agonizingly with that past of his upon which he had closed the door when he became a Muslim and a corsair. The only possible inference is that in those hours of that summer’s night repentance stirred in him, and a wild longing to return. Rosamund should reopen for him that door which, hard-driven by misfortune, he had slammed. That she would do so when once she knew the truth he had no faintest doubt. And there was now no reason why he should conceal the truth, why he should continue to shield that dastardly half-brother of his, whom he had come to hate as fiercely as he had erstwhile loved him.

      In secret he composed a long letter giving the history of all that had happened to him since his kidnapping, and setting forth the entire truth of that and of the deed that had led to it. His chronicler opines that it was a letter that must have moved a stone to tears. And, moreover, it was not a mere matter of passionate protestations of innocence, or of unsupported accusation of his brother. It told her of the existence of proofs that must dispel

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