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

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.

It was the ebbing life-blood first that failed

The weary arms; the stout hearts never quailed.

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.”

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

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

Sonnet
“Up from this wasted soil, this shattered shell,

Whose walls and towers here in ruin lie,

Three thousand soldier souls took wing on high,

In the bright mansions of the blest to dwell.

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.

And this same arid soil hath ever been

A haunt of countless mournful memories,

As well in our day as in days of yore.

But never yet to Heaven it sent, I ween,

From its hard bosom purer souls than these,

Or braver bodies on its surface bore.”

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:

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.

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.

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.

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.

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.

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.

I knew that he understood Arabic very well, and could not only speak but also write it; but before I disclo............