The Journeyer - Jennings Gary - Страница 52

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In their interiors, the masjid temples differ notably from our Christian churches. In none of them, anywhere, is there ever to be found any statue or painting or other recognizable image. Though Islam recognizes, I think, as many angels and saints and prophets as Christianity does, it will allow no representation of them, or of any other creature alive or which ever has lived. Muslims believe that their Allah, like our Lord God, created all things living. But, unlike us Christians, they maintain that all creation, even in paint or wood or stone imitation of life, must be forever reserved to Allah. Their Quran warns them that on Judgment Day any maker of any such image will be commanded to bring that image to life; if the maker cannot do that, and of course he cannot, he will be damned to Hell for his presumption in having made it. Therefore, although a Muslim masjid—or palace or home—is always rich in decoration, those decorations are never pictures of anything; they consist only of patterns and colors and intricate arabeschi. Sometimes, though, the patterns are discernible as being woven of the Arabic fish-worm letters and spelling out some phrase or verse from the Quran.

(I learned these several uncommonly odd things about Islam—and I learned many other uncommonly odd things besides—because, during my stay in Baghdad, I acquired first one and then another uncommonly odd teacher, and I will tell of them in their turn.)

I was particularly taken with one form of decoration I saw in the interior rooms of every public and private building in Baghdad. I should say that I first saw it there, but afterward I saw it in other palaces, homes and temples throughout Persia and throughout much of the rest of the East. I should think it might be advantageously adopted by any people anywhere which loves a garden, and what people does not love a garden?

What it is, is a way to bring a garden indoors, though never having to tend or weed or water it. Called in Persia a qali, it is a sort of carpet or tapicierie made to lie on a floor or hang on a wall, but it is unlike any such work we know in the West. The qali is colored in all the colors of a bounteous garden, and its figures form the shapes of multitudes of flowers, vines, trellises, leaves—everything to be found in a garden—all disposed in pleasing designs and arrangements. (In keeping with the Quran’s ban on images, however, a Persian qali is made so that the flowers are not recognizable as any known existing flowers.) At first sight of a qali, I thought the garden must be painted or embroidered upon it. But, on examination, I found that all that intricacy was woven into it. I marveled that any tapicier could contrive such a fanciful thing with mere warp and weft of dyed yarns, and it was some while before I learned the marvelous manner in which it is done.

But I have already got ahead of my chronicle.

We three led our five horses across the wobbling and undulating boat bridge which spanned the Dijlah River. At the Baghdad waterfront, teeming with men of all complexions and costumes and languages, we accosted the first one we saw wearing Western clothes. He was a Genoan, but I should remark that, out East, all Westerners get along convivially enough—even Genoans and Venetians, albeit they are rivals in trade and even though their home republics may be embroiled in one of their frequent sea wars. The Genoan merchant amiably told us the name of the incumbent Shah—he gave it as “Shahinshah Zaman Mirza” —and directed us to the palace “in the Karkh quarter, which is the exclusively royal quarter of the city.”

We rode thither, and found the palace in a gated garden, and made ourselves known to the guards at the gate. Those guards wore helmets that seemed to be of solid gold—but could not have been, or their weight would have been intolerable—and, even if only of plated wood or leather, were objects of great value. They were also objects of interest, being fashioned to give their wearers a wealth of curly golden hair and side whiskers. One of the guards went inside the gate and through the garden to the palace. When he returned and beckoned to us, another guard took charge of our horses, and we entered.

We were led to a chamber richly hung and carpeted with brilliant qali, where the Shahinshah half-sat and half-reclined on a heap of daiwan cushions of equally vivid colors and fine fabrics. He himself was not gaudily garbed; from tulband to slippers, his dress was a uniform pale brown. That is the Persian color of mourning, and the Shah always wore pale brown now in mourning for his lost empire. We were somewhat surprised—this being a Muslim household—to see that a woman occupied another heap of pillows beside him, and there were also two other females in the room. We made the proper bows of salaam and, still bowed down, my father greeted the Shahinshah in the Farsi tongue, then raised up upon his two hands the letter of Kubilai Khan. The Shah took it and read aloud its salutation:

“‘Most Serene, most Puissant, most High, Noble, Illustrious, Honorable, Wise and Prudent Emperors, Ilkhani, Shahi, Kings, Lords, Princes, Dukes, Earls, Barons and Knights, as also Magistrates, Officers, Justicians and Regents of all good cities and places, whether ecclesiastic or secular, who shall see these patents or hear them read …’”

When he had perused the whole thing, the Shahinshah bade us welcome, addressing each of us as “Mirza Polo.” That was a little confusing, as I had understood Mirza to be one of his names. But I gradually gathered that he was using the word as a respectful honorific, as the Arabs use Sheikh. And eventually I realized that Mirza before a name means only what Messer does in Venice; when it is appended after the name, it signifies royalty. The Shah’s name was actually and simply Zaman, and his full title of Shahinshah meant Shah of All Shahs, and he introduced the lady beside him as his Royal First Wife, or Shahryar, by the name of Zahd.

That was very nearly all he got to say that day, because, once she was introduced into the conversation, the Shahryar Zahd proved to be effusively and endlessly talkative. First interrupting, then overriding her husband, she gave us her own welcome to Persia and to Baghdad and to the palace, and she sent our accompanying guard back to the gate, and she hammered a little gong at her side to summon a palace maggiordomo whom she told us was called a wazir, and she instructed the wazir to prepare quarters for us in the palace and assign palace servants to us, and she introduced us to the other two females in the room: one her mother, the other the eldest daughter of herself and the Shah Zaman, and she informed us that she herself, Zahd Mirza, was a direct descendant of the fabled Balkis, Queen of Sabaea—and, of course, so were her mother and daughter—and she reminded us that the famous encounter of Queen Balkis with the Padshah Solaiman was recorded in the annals of Islam as well as those of Judaism and Christianity (which remark enabled me to recognize the biblical Queen of Sheba and King Solomon), and she further informed us that the Sabaean Queen Balkis herself was a jinniyeh, descended from a demon named Eblis, who was chief jinni of all the demon jinn, and furthermore …

“Tell us, Mirza Polo,” the Shah said, almost desperately, to my father, “something of your journey thus far.”

My father obligingly began an account of our travels, but he had not even got us out of the Venice lagoon when the Shahryar Zahd pounced in with a lyrical description of some pieces of Murano glass she had recently bought from a Venetian merchant in downtown Baghdad, and that reminded her of an old but little-known Persian tale of a glassblower who, once upon a time, fashioned a horse of blown glass and persuaded a jinni to make some magic by which the horse was enabled to fly like a bird, and …

The tale was interesting enough, but unbelievable, so I let my attention wander to the other two females in the room. The women’s very presence in a meeting of men—not to mention the Shahryar’s unquenchable garrulity—was evidence that the Persians did not shield and sequester and stifle their womenfolk as most other Muslims do. Each woman’s eyes were visible above a mere half-veil of chador, which was diaphanous anyway and did not conceal her nose and mouth and chin. On their upper bodies they wore blouse and waistcoat, and on their lower limbs the voluminous pai-jamah. However, those garments were not thick and many-layered as on Arab women, but gossamer light and translucent, so the shapes of their bodies could be easily discerned and appreciated.

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