What interests me about the story of Prince Camaralzaman, said Orhan, is the activity of the djinn in bringing about a satisfactory adjustment to the normal human destiny in the recalcitrant prince. Camaralzaman was the beloved only son of Sultan Shahriman of Khalidan. He was the child of his father’s old age, born of a virgin concubine with ample proportions, and he was very beautiful, like the moon, like new anemones in spring, like the children of angels. He was amiable but full of himself, and when his father urged him to marry to perpetuate his line, he cited the books of the wise, and their accounts of the wickedness and perfidy of women, as a reason for refraining. ‘I would rather die than allow a woman to come near me,’ said Prince Camaralzaman. ‘Indeed,’ he said grandly, ‘I would not hesitate to kill myself if you wished to force me into marriage.’ So his father left the topic for a year, during which Camaralzaman grew even more beautiful, and then asked again, and was told that the boy had done even more reading, which had simply convinced him that women were immoral, foolish and disgusting, and that death was preferable to dealing with them. And after another year, on the advice of his vizir, the king approached the prince formally in front of his court and was answered with insolence. So, on the advice of the vizir, the king confined his son to a ruined Roman tower, where he left him to fend for himself until he became more amenable.
Now, in the water-tank of the tower lived a djinniyah, a female djinn, who was a Believer, a servant of Suleyman, and full of energy. Djinns, as you may or may not know, are one of the three orders of created intelligences under Allah – the angels, formed of light, the djinns, formed of subtle fire, and man, created from the dust of the earth. There are three orders of djinns-flyers, walkers and divers; they are shape-shifters, and like human beings, divided into servants of God and servants of Iblis, the demon lord. The Koran often exhorts the djinns and men equally to repentance and belief, and there do exist legal structures governing the marriage and sexual relations of humans and djinns. They are creatures of this world, sometimes visible, sometimes invisible; they haunt bathrooms and lavatories, and they fly through the heavens. They have their own complex social system and hierarchies, into which I will not divagate. The djinniyah in question, Maimunah, was a flyer, and flew past the window of Camaralzaman’s tower, where she saw the young man, beautiful as ever in his sleep, flew in and spent some time admiring him. Out again in the night sky she met another flying afrit, a lewd unbeliever called Dahnash who told her excitedly of a beautiful Chinese Princess, the lady Budoor, confined to her quarters by her old women, for fear she should stab herself, as she had sworn to do when threatened with a husband, asking, ‘How shall my body, which can hardly bear the touch of silks, tolerate the rough approaches of a man?’ And the two djinns began to dispute, circling on leathery wings in the middle air, as to which human creature, the male or the female, was the most beautiful. And the djinniyah commanded Dahnash to fetch the sleeping princess from China and lay her beside Prince Camaralzaman for comparison, which was performed, within an hour. The two genies, male and female, disputed hotly-and in formal verse-without coming to any conclusions as to the prize for beauty. So they summoned up a third being – a huge earth-spirit, with six horns, three forked tails, a hump, a limp, one immense and one pygmy arm, with claws and hooves, and monstrously lengthy masculinity. And this being performed a triumphal dance about the bed, and announced that the only way to test the relative power of these perfect beauties was to wake each in turn and see which showed the greater passion for the other, and the one who aroused the greatest lust would be the winner. So this was done; the prince was woken, swooning with desire and respect, and put to sleep with his desire unconsummated, and the princess was then woken, whose consuming need aroused power and reciprocating desire in the sleeping prince, and ‘that happened which did happen’. And before I go on to recount and analyse the separation and madness of Camaralzaman and Budoor, the prince’s long search, disguised as a geomancer, for his lost love, their marriage, their subsequent separation, owing to the theft of a talisman from the princess’s drawers by a hawk, Princess Budoor’s resourceful disguise as her husband, her wooing of a princess, her wooing of her own husband to what he thought were unnatural acts-before I tell all this I would like to comment on the presence of the djinns at this defloration of Budoor by Camaralzaman, their unseen delight in the human bodies, the strangeness of the apprehension of the secret consummation of first love as in fact the narrative contrivance of a group of bizarre and deeply involved onlookers, somewhere between gentlemen betting at a horse-race, entremetteurs, metteurs-en-scène or storytellers and gentlemen and ladies of the bedchamber. This moment of narrative, said Orhan, has always puzzled and pleased me because it is told from the point of view of these three magical beings, the prime instigator female, the subordinate ones male. What is the most private moment of choice in a human life – the loss of virginity, the mutual loss of virginity indeed, in total mutual satisfaction and bliss-takes place as a function of the desire and curiosity and competitive urgings of fire-creatures from sky and earth and cistern. Camaralzaman and Budoor – here also like Count Walter-have tried to preserve their freedom and their will, have rejected the opposite sex as ugly and disgusting and oppressive-and here in deepest dream they give way to their destiny, which is conducted somewhere between comedy and sentimentality by this bizarre unseen trio-of whom the most redundant, from the point of view of the narrative, is also the largest, the most obtrusive, the most memorable, the horned, fork-tailed appallingly disproportioned solid earth-troll who capers in glee over the perfectly proportioned shapes of the two sleeping beauties. It is as though our dreams were watching us and directing our lives with external vigour whilst we simply enact their pleasures passively, in a swoon. Except that the djinns are more solid than dreams and have all sorts of other interests and preoccupations besides the young prince and princess …
The soldiers were writing busily; the scarved women stared ahead motionlessly, holding their heads high and proud. Gillian Perholt listened with pleasure to Orhan Rifat, who had gone on to talk more technically about the narrative imagination and its construction of reality in tales within tales within tales. She was tired; she had a slight temperature; the air of Ankara was full of fumes from brown coal, calling up her childhood days in a Yorkshire industrial city, where sulphur took her breath from her and kept her in bed with asthma, day after long day, reading fairy-tales and seeing the stories pass before her eyes. And they had gone to see The Thief of Baghdad when she was little; they had snuffed the sulphur as the enchanted horse swooped across the screen and the genie swelled from a speck to a cloud filling the whole sea-shore. There had been an air-raid whilst they were in the cinema: the screen had flickered and jumped, and electric flashes had disturbed the magician’s dark glare; small distant explosions had accompanied the princess’s wanderings in the garden; they had all had to file out and hide in the cellars, she remembered, and she had wheezed, and imagined wings and fire in the evening air. What did I think my life was to be, then? Gillian Perholt asked herself, no longer listening to Orhan Rifat as he tried to define some boundary of credulity between fictive persons in the fictions of fictive persons in the fiction of real persons, in the reader and the writer. I had this idea of a woman I was going to be, and I think it was before I knew what sex was (she had been thinking with her body about the swooning delight of Camaralzaman and Princess Bu-door) but I imagined I would be married, a married woman, I would have a veil and a wedding and a house and Someone-someone devoted, like the thief of Baghdad, and a dog. I wanted – but not by any stretch of the imagination to be a narratologist in Ankara, which is so much more interesting and surprising, she told herself, trying to listen to what Orhan Rifat was saying about thresholds and veils.
The next day she had half a day to herself and went to the Museum of Anatolian Civilisations, which all her Turkish friends assured her she should not miss, and met an Ancient Mariner. The British Council car left her at the entr
ance to the museum, which is a modern building, cut into the hillside, made unobtrusively of wood and glass, a quiet, reflective, thoughtful, elegant place, in which she had looked forward to being alone for an hour or two, and savouring her delightful redundancy. The ancient person in question emerged soundlessly from behind a pillar or statue and took her by the elbow. American? he said, and she replied indignantly, No, English, thus embarking willy-nilly on a conversation. I am the official guide, this person claimed. I fought with the English soldiers in Korea, good soldiers, the Turks and the English are both good soldiers. He was a heavy, squat, hairless man, with rolling folds between his cranium and his shoulders, and a polished gleam to his broad naked head, like marble. He wore a sheepskin jacket, a military medal, and a homemade-looking badge that said GUIDE. His forehead was low over his eye-sockets – he had neither brows nor lashes – and his wide mouth opened on a whitely gleaming row of large false teeth. I can show you everything, he said to Gillian Perholt, gripping her elbow, I know things you will never find out for yourself. She said neither yes nor no, but went down into the hall of the museum, with the muscular body of the ex-soldier shambling after her. Look, he said, as she stared into a reconstructed earth-dwelling, look how they lived in those days, the first people, they dug holes like the animals, but they made them comfortable for themselves. Look here at the goddess. One day, think, they found themselves turning the bits of clay in their hands, and they saw a head and a body, see, in the clay, they saw a leg and an arm, they pushed a bit and pinched bit here and there and there She was, look at her, the little fat woman. They loved fat, it meant strength and good prospects of children and living through the winter, to those naked people, they were probably thin and half-starved with hunting and hiding in holes, so they made her fat, fat, fat was life to them. And who knows why they made the first little woman, a doll, an image, a little offering to the goddess, to propitiate her-what came first, the doll or the goddess, we cannot know-but we think they worshipped her, the fat woman, we think they thought everything came out of her hole, as they came out of their underground houses, as the plants and trees come out in the spring after the dark. Look at her here, here she is very old, eight thousand years, nine thousand years before your Christian time-counting, here she is only the essential, a head, and arms, and legs and lovely fat belly, breasts to feed, no need even for hands or feet, here, see no face. Look at her, made out of the dust of the earth by human fingers so old, so old you can’t really imagine.
And Gillian Perholt looked at the little fat dolls with their bellies and breasts, and pulled in her stomach muscles, and felt the fear of death in the muscles of her heart, thinking of these centuries’-old fingers fashioning flesh of clay.
And later, he said, guiding her from figure to figure, she became powerful, she became the goddess in the lion throne, see here she sits, she is the ruler of the world now, she sits in her throne with her arms on the lion-heads, and see there, the head of the child coming out between her legs, see how well those old people knew how to show the little skull of the baby as it turns to be born.
There were rows of the little baked figurines; all generically related, all different also. The woman in rolls of fat on the squat throne, crowned with a circlet of clay, and the arms of the throne were standing lions and her buttocks protruded behind her, and her breasts fell heavy and splayed, and her emptying belly sagged realistically between her huge fat knees. She was one with her throne, the power of the flesh. Her hands were lion-heads, her head bald as the ancient soldier’s and square down the back of the fat neck as his was.
We don’t like our girls fat now, said the ancient one, regretfully. We like them to look like young boys, the boys out of the Greek gymnasium round the corner. Look at her, though, you can see how powerful she was, how they touched her power, scratching the shape into her breasts there, full of goodness they thought and hoped.
Gillian Perholt did not look at the old soldier whose voice was full of passion; she had not exactly consented to his accompanying narrative, and the upper layer of her consciousness was full of embarrassed calculations about how much Turkish cash she was carrying and how that would convert into pounds sterling, and how much such a guide might require at the end of his tale, if she could not shed him. So they trod on, one behind the other, she never turning her head or meeting his eye, and he never ceasing to speak into her ear, into the back of her studious head, as he darted from glass case to glass case, manoeuvring his bulk lightly and silently, as though shod with felt. And in the cases the clay women were replaced by metal stags and sun-discs, and the tales behind her were tales of kings and armies, of sacrifice and slaughter, of bride-sacrifice and sun-offerings, and she was helplessly complicit, for here was the best, the most assured raconteur she could hope to meet. She knew nothing of the Hittites or the Mesopotamians or the Babylonians or the Sumerians, and not much of the Egyptians and the Romans in this context, but the soldier did, and made a whole wedding from a two-spouted wine-jar in the form of ducks, or from a necklace of silver and turquoise, and a centuries-old pot of kohl he made a nervous bride, looking in a bronze mirror – his whisper called up her black hair, her huge eyes, her hand steadying the brush, her maid, her dress of pleated linen. He talked too, between centuries and between cases, of the efficiency of the British and Turkish soldiers fighting side by side on the Korean hillsides, and Gillian remembered her husband saying that the Turks’ punishments for pilfering and desertion had been so dreadful that they were bothered by neither. And she thought of Orhan saying, ‘People who think of Turks think of killing and lasciviousness, which is sad, for we are complicated and have many natures. Including a certain ferocity. And a certain pleasure in good living.’
The lions of the desert were death to the peoples of Anatolia, said the old guide, as they neared the end of their journey, which had begun with the earth-dwellers and moved through the civilisations that built the sunbaked ziggurats, towards the lion-gates of Nineveh and Assyria. That old goddess, she sat on the lion-throne, the lions were a part of her power, she was the earth and the lions. And later the kings and the warriors tamed the lions and took on their strength, wore their skins and made statues of them as guardians against the wild. Here are the Persian lions, the word is Asian, they are strength and death, you can walk through that carved lion-gate into the world of the dead, as Gilgamesh did in search of Enkidu his friend who was dead. Do you know the story of Gilgamesh, the old man asked the woman, as they went through the lion-gates together, she always in front and with averted eyes. The museum had arranged various real carved walls and gates into imaginary passages and courtyards, like a minor maze in a cool light. They were now, in the late afternoon, the only two people in the museum, and the old soldier’s voice was hushed, out of awe perhaps, of the works of the dead, out of respect perhaps, for the silence of the place, where the glass cases gleamed in the shadows.
See here, he said, with momentary excitement, see here is the story of Gilgamesh carved in stone if you know how to read it. See here is the hero clothed in skins and here is his friend the wild man with his club-here is their meeting, here they wrestle and make friends on the threshold of the king’s palace. Do you know Enkidu? He was huge and hairy, he lived with the beasts in the woods and fields, he helped them escape the trappers and hunters. But the trappers asked Gilgamesh the king to send a woman, a whore, who tempted Enkidu to leave the world of the gazelles and the herds and come to the king, who fought him and loved him. And they were inseparable, and together they killed the giant Humbaba-tricked and killed him in the forest. They trick and kill him, they are young and strong, there is nothing they cannot do. But then Gilgamesh’s youth and strength attract the attention of the goddess Ishtar – she was the goddess of Love, and also of War – she is the same goddess you know, ma’am, as Cybele and Astarte-and when the Romans came with their Diana she was the same goddess-terrible and beautiful-whose temples were surrounded by whores – holy whores – whose desires could not be de
nied. And Ishtar wanted to marry Gilgamesh but he repelled her-he thought she would trick him and destroy him, and he made the mistake of telling her so, telling her he didn’t want her, he wanted to remain free-for she had destroyed Tammuz, he said, whom the women wailed for, and she had turned shepherds into wolves and rejected lovers into blind moles, and she had destroyed the lions in pits and the horses in battle, although she loved their fierceness. And this made Ishtar angry – and she sent a great bull from heaven to destroy the kingdom, but the heroes killed the bull-see here in the stone they drive their sword behind his horns-and Enkidu ripped off the bull’s thigh and threw it in the face of Ishtar. And she called the temple whores to weep for the bull and decided Enkidu must die. See here, he lies sick on his bed and dreams of death. For young men, you know, they do not know death, or they think of it as a lion or a bull to be wrestled and conquered. But sick men know death, and Enkidu dreamed of His coming-a bird-man with a ghoul-face and claws and feathers – for the loathsome picture of death, you see, is from the vulture-and Enkidu dreamed that this Death was smothering him and turning him into the bird-man and that he was going to the Palace of the gods of the underworld-and there, Enkidu saw in his dream, there was no light at all and no joy and the people ate dust and fed on clay. There is a goddess down there too-here she is-Ereshkigal the Queen of the underworld. And both Gilgamesh and Enkidu wept at this dream-it terrified them-it took away all their strength-and then Enkidu died, in terrible pain, and Gilgamesh could not be comforted. He would not accept that his friend was gone and would never come back. He was young and strong, he would not accept that there was death walking in the world. Young men are like that, you know, it’s a truth – they think they can defy what’s coming because their blood is hot and their bodies are strong.
And Gilgamesh remembered his ancestor Uta-Napishtim, who was the only man who had survived when the earth was flooded; they said he lived in the underworld and had the secret of living forever. So Gilgamesh travelled on and travelled on, and came to a mountain called Mashu, and at the mountain’s gate were the man-scorpions, demons, you know, like dragons. We can pretend that this gate is the gate of the underworld-the Sumerian people, the Babylonian people, they made great solid gates to their buildings and built guardians into the gates. See here are lions, and here, at this gate, are genies – you say genies?-yes, genies-there were good genies and bad genies in Babylon, they were called utukku and some were good and some were evil – the good ones were like these guardians here who are bulls with wings and wise faces of men – they are called shedu or lamassu – they stand here as guardians, but they could take other shapes, they walked invisibly behind men in the streets; every one had his genie, some people say, and they protected them – there is an old saying ‘he who has no genie when he walks in the streets wears a headache like a garment’. That’s interesting, don’t you think?