I have been very jealous for the LORD, the God of hosts; for the children of Israel have forsaken Thy covenant, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.
Is this perhaps God’s gift and mystery, that he puts the world in and on each one of us as if there is no one else? And perhaps Bohemond, with the whole world in him and on him in a way that I can have no idea of, is without even knowing it jealous for the LORD; perhaps he has been appointed by God to call our attention to something, to the fragility of the temples that we daily destroy perhaps.
I sensed that it was important for me to understand, of the many things in my mind, at least one thing well in order to die properly, to let go of life in the right way. I craved to know what at least one of the important persons in my life was to me: Sophia or the tax-collector or Bohemond, the one in my mind called Questing, the angel of death and messenger of God.
Different people look ahead to different things. There were Jews in Antioch who had no doubt whatever that the Messiah was coming. This brute faith seemed a kind of madness to me; their faces seemed coarse with it, their eyes like stones. ‘What?’ I said to them, ‘What will be when the Messiah comes?’
‘The Temple rebuilt!’ they cried, their stone eyes shining, ‘The glory of Israel restored!’
‘The Temple rebuilt!’ I said to them. Suddenly the absurdity of such a fast day as Tisha b’Av became overwhelming to me. To lament year after year, generation after generation, the toppling of stones! Stones that have no enemy, stones in whom God dances impartially for anyone or for no one, dances under whatever name is given, dances whether there is anyone to know of God’s existence or not! What is the toppling of stones to God? Is God overturned with the stones? My people! ‘If you want the Temple rebuilt then go and rebuild it!’ I said. ‘One doesn’t need a Messiah for that, one only needs carpenters and stonemasons and bricklayers.’
‘Don’t be such a fool,’ they said. ‘You know very well that it isn’t just the sticks and stones and bricks of it we’re talking about. Don’t you want the glory of Israel restored?’
‘The glory of Israel has never been lost,’ I said. ‘When you say, “Hear, O Israel, the Lord our God, the Lord is One”, then with those words and with that thought you speak the glory of Israel. To that perception of Oneness nothing can be added and from it nothing can be taken away.’
‘The ancient glory of the Kingdom of David!’ they said.
‘What kind of glory is that?’ I said. ‘Saul slew his hundreds, David slew his thousands, Bohemond the same. Wait, you’ll see glory when Bohemond comes over the wall.’
Their stone eyes glared into mine. Hearing the words that came out of my mouth I realized that I was not of their world, I was no longer even of my own world, I was well on my way to where I am now.
This Elijah who now presented himself to me as enemy and teacher and messenger of God, this Elijah had long lived in my mind as forerunner; I had always pictured him running ahead as he ran ahead of Ahab’s chariot, an athlete strong in his engoddedness, running like an animal and with his running prophesying the God in him; the beauty of his running makes a shout in the desert, a lightning in the sunlight. Elijah the forerunner of the Messiah, Elijah the warden of the covenant, Elijah for whom a chair is placed at circumcisions, Elijah for whom a place is set at the Seder, for whom a glass of wine is poured, for whom the door is left open, Ay! Elijah! Elijah feeling himself alone the covenant-keeper, Elijah with a silence all around him and a still small voice inside him. Elijah who bows himself to the earth and puts his face between his knees and waits for the rain, Elijah who runs away and throws himself aside until the angel of God calls him to action. Elijah fed by angels, fed by ravens, Elijah the magical, the one of us. His guises are many, one doesn’t always know who he is, one doesn’t always recognize him. One must make connexions, must find the combination that he is a part of. By learning to recognize Elijah one learns to recognize Messiah. Here in Antioch the evening of the fourteenth of Nisan in the Jewish year 4858 which is the nineteenth of March in the Christian year 1098 is the Eve of Passover. A place is set, a glas of wine is poured, the door is opened for Elijah. And I know that in this part of the space called time Bohemond is Elijah and for me the taking of Antioch will be the Messiah and Jerusalem both.
Passover has come and gone and the Franks have not come over the walls. The tower we call Evil Eye and Raymond’s tower and Tancred’s tower stare at us through days and nights as if by observation could be known the time when Antioch must fall to these soldiers of Christ who cannot breach the walls of Justinian.
The towers stare, the Franks await God’s will while Karbuqa masses his armies and the reports of his imminent advance come every day with fresh detail and greater numbers. In Antioch the feeling is that of a very long night almost over and daylight almost here. The walls have not been breached, the Franks for all their engines of war and their will of God have not been able to bring the outside into the inside. Some of the people who have crept away from the city now return to take up life and business where they left off. There are many difficulties, many hardships, there are not enough goods to do much business with, but the people of Antioch wait patiently for the city to outlast its besiegers.
April passes and May. Salzedo was wrong: Shavuoth has come and gone and Antioch has not fallen. Here is the beginning of June in the Christian calendar, the end of Sivan in the Jewish one. The new moon of Tammuz will soon be seen, and some of the more old-fashioned Jews of Antioch will address it in the old-fashioned way:
As I dance towards thee,
but cannot touch thee, So shall none of my evil-inclined enemies
be able to reach me.
It is the night of the last of Sivan. I am asleep and I know that I am asleep. I feel like an instrument, like a compass needle quivering to the pull of the north or like a weathercock—yes, that’s how I feel, like a weathercock high, high up on a steeple in a strong wind, my limbs rigidly extended north, south, east, and west but not fixed and still like the directionals of a weathercock; no, I am spinning, spinning through the space called time, over the miles, over the days, weeks, months to the fall of Jerusalem a year from now. My hands and feet burn as if they are on fire, spinning so high in a purple-blue sky, spinning down to the domes of Jerusalem the golden, down to Yerushalayim in the Christian summer of 1099, down to Yerushalayim with a pall of smoke hanging over it and a stench of fire and blood and death.
It is only a little while since the city has been taken, fires are still burning; the streets are slippery with blood and entrails; bodies of men, women, and children, severed limbs and heads are heaped everywhere. The colours of the clothes on the bodies cannot be distinguished, so steeped in blood are they. Some of the bodies still move a little, and groans can be heard.
Many of the Franks are busy with the dead and the near-dead; they cut them open and pull out the entrails, in this way some of them find gold coins. Screams are heard as well as groans, some of the Franks are active with women whom they have not yet killed while others take their pleasure with the dead.
Over the city circle the vultures while crows, bolder and more nimble, hop and flutter with red beaks and feet, picking and choosing. Dogs go cringing with their ears laid back, they seem stricken with guilt and terror at seeing so many masters slain at once; some are in an ecstasy of blood-frenzy, they snarl and growl and tear at the dead flesh, the corpses flop and jerk as they are pulled this way and that.
Here are the Western Wall and the Temple mound with the Dome of the Rock and the al-Aqsa Mosque. I have never seen these places before but I know them from maps and pictures, from dreams and from the phantom Jerusalem I have seen on Hidden Lion. Blood runs down the stones of the Western Wall and in the heat of the day the air quivers and sways above the dead who are heaped between the Dome of the Rock and the al-Aqsa Mosque. These are mostly Muslims; I can see no Jews here but I can smell the
ir death in the smoke that rises from the synagogue to which they fled and in which they have been burnt alive. I am not walking, I am moving on the air in this waking sleep-travel, this night journey to a day that is coming; if I had to walk I should find little space on the red and slippery stones, I should have to walk on corpses.
Now I see among the blood-soaked bodies one that is like a naked ivory goddess in this butchery-place of the soldiers of Christ. The back of her head is crushed; her flawless limbs are sprawled in dishonour—but I am wrong to say that: her beauty of self and person cannot be dishonoured; she has been violated and murdered but such as she cannot be dishonoured; those who have done this have dishonoured only themselves. Here she lies, my dead and naked pilgrim, her Arab gown torn from her; flinging it over her head was not enough, they had to see all of her. I cannot cover her nor can I more modestly dispose her limbs, I have no corporeal existence in this place to which I have spun with burning hands and feet.
Here is a strange thing: in Sophia’s left hand is a little shoe, a little scarlet slipper worked with gold. A child’s shoe. Now do I seek and search, powerless to move so much as a dead finger of the numberless dead who lie here bearing witness.
I seek, I search; crows flap their black wings and cry their carrion-lust, dogs growl at my strange presence as I look everywhere to see if there will be a live two-year-old child with one foot bare. Have I been brought here to see the end of Sophia and that alone?
The sun goes down; the crows depart; the dogs are bolder now, the smacking and slavering and crunching of their feasting is loud in the twilight. There! Something moves! Fouled with the blood of the corpses he has sheltered under, there crawls out of this midden-heap of history a boy of perhaps two years and a few months. On his left foot is the mate of the slipper in Sophia’s left hand. A fine boy, big for his age and strong-looking, with a face like Sophia’s. It is growing dark, there is no moon to be seen. The little boy is not crying, his eyes are open wide and all his senses are alert as he walks slowly and quietly among the silent dead and the snarling dogs.
I cannot follow. My burning hands and feet, my north and south, east and west are spinning me up into the night and away from Jerusalem. ‘My son!’ I cry, ‘My little son!’ Never shall I know his name. His face was not only like Sophia’s, there was something of me in it as well, also in the way he held his head.
I am in my bed. The last of the darkness is paling towards the dawn. My hands and feet still burn. I am naked. I look away from my mutilation and cover myself. At the foot of my bed stands my young death, naked but complete. For the first time his face is not obscure, and I see that it is like Sophia’s face and yet it is my face too, the face of my child’s soul grown into a better man than I ever was. Still I can’t be such a bad fellow to have a death like this. He points to my hands and feet and I see there, written on the palms of my hands and on the soles of my naked feet, the four characters of the unutterable name of God.
He has done this for me, my young death: by writing on my hands and feet the sacred name he has sent me through the space called time to the taking of Jerusalem and the death of Sophia to show me our son walking alive out of the slaughter. Perhaps he will live only one day more, perhaps only one hour more, but he will begin his journey and will have in his eyes for however little time the same world that burned in the vision of his mother and his father. My son! Never to know his name! As I look at my hands and feet the letters fade with the paling of the sky. My night journey is done.
Now the cool dim tones of light that every morning build afresh the world are building it again this morning; the houses and the domes and minarets, Justinian’s walls and towers all stand up in readiness for their dayward passage. Now appear before me, consubstantial with the light, the dead fellow-travellers of my pilgrimage in the order of their deaths: the tax-collector, headless and naked and writhing with maggots; Udo the relic-gatherer whom I killed in the little wood; the bear shot full of arrows by the man who called him God; Bodwild the sow and Konrad her master; the pilgrim children raped by Bruder Pförtner and his fellows—they must have perished at sea, they are bloated and eyeless, their hair is matted and tangled. My young death, respectful and attentive, stands a little to one side. His lips are moving, they shape the word, ‘Tonight’.
I nod. ‘Tonight!’ I say. I am ready, even eager. As comradely as I am with Bembel Rudzuk, as close as our friendship is, yet am I closer to these dead. As a pilgrim acquires merit by making the journey to Jerusalem, so have these acquired not only merit but magical power by completing the journey to the end of themselves, to the fullness of their action. In death they are intensified, they are more than themselves, they are more than philosophies; they are geographies, histories, they are sciences and guides for a soul sore troubled and perplexed. Where they are, where Sophia is, there would I be.
But Sophia is not standing before me with the other dead. Suddenly I recall that she is not dead. Jerusalem has not yet fallen to the Franks, this is not yet the year 1099, it is still 1098. Sophia is alive! Our little son is not alone among dogs and corpses. There is the delicate crescent of the new moon of Tammuz still in the morning sky. The evil decree is not yet upon us.
Tonight’ is the word shaped by the lips of my young death. This is the last day of my life! Only a moment ago I was eager to join the dead but now everything is different, I am not a dry tree, I have a son, I am needed by my child and the mother of my child, I must find them. Life is calling me now, not death.
I look at my young death, I shake my head and with my mouth I shape the words, ‘Not yet.’
‘Tonight!’ Again the word appears on his lips. I look away, I don’t want to see him now. The tax-collector and the others have gone, I am alone with my young death.
I am on my feet, I pick up my curved Turkish sword, Firouz’s sword that Yaghi-Siyan has given me. My young death looks at me sadly; in his face I see the face of my little son alone among the dogs, among the dead. I raise the sword to strike but it is as if an iron bar has dropped across my arm. This has happened to me once before when I tried to save the life of the bear, and now as then it is the bony arm of Bruder Pförtner that has stopped me.
‘You don’t mean to do that,’ he says, breathing upon me with his breath that is like the fresh salt wind by the sea. ‘It simply isn’t done.’
‘You don’t understand,’ I say. ‘For myself I don’t care, I’m quite ready to die. It’s my son, you see—he’s only a very little fellow and he needs me badly, and his mother, if I can find her perhaps she needn’t die in Jerusalem.’
‘Yes,’ says Bruder Pförtner, ‘I do understand, you’ve no idea how often I hear this sort of thing. So many people are urgently needed elsewhere when the time comes. And what about me, eh? Have you perhaps a little thought for me? I am like a diligent housewife who cleans the house and cooks the meal and lays the table, all is in readiness but the expected guest suddenly can’t be bothered to come. Only in this case I’ve cleaned the house and cooked the meal and laid the table of history, and one can’t take liberties with history; it isn’t possible, the complexity of the energy exchanges is absolutely staggering.’
‘History!’ I say, ‘I’m talking about human lives!’
‘And I’m talking about human deaths,’ says Bruder Pförtner. ‘Tonight is the fall of Antioch and I need all the Jews and Muslims I can lay my hands on. You have no more time for rushing about, this must be the whole world for you in the time you have left.’ With that he disappears. When I turn back to my young death he also is gone.
I dress and go to Bembel Rudzuk’s room but he isn’t there. I go to the roof: not there. Should I run to Yaghi-Siyan and tell him that I have been told by Bruder Pförtner that Antioch will fall to the Franks tonight? I think that he will believe me but he may well have my head cut off as his first act of preparation for the attack. Should I tell Firouz? Ever since Yaghi-Siyan gave me his sword he looks at me as if he wishes me dead; he would probably accuse me and Br
uder Pförtner of being spies. To whom can I give this news? To whom can I say that Death has told me that Antioch will fall tonight? Meanwhile Sophia and our son are either on their way to Jerusalem or are already there. I must find them, I must get out of Antioch.
Seeking Bembel Rudzuk I go to Hidden Lion. It is desolate in the summer dawn. Here are gathered Bruder Pförtner and his fellows. No more do they present themselves as loutish creatures of lust; now they are serious, respectable, they wear breastplates, helmets, cloaks. They are grouped like generals around a huge map that Pförtner has spread out on the tiles. With a baton he points here and there, the others nod. People and movement flow around Hidden Lion as water flows around an island, no one takes any notice. These bony generals stand out with startling clarity in the foreground of the picture in my eyes, they are sharply defined by the space between them and the houses, domes, and minarets and by the particles of colour on the morning air that in the eye combine to form Mount Silpius tawny and empurpled. The mu’addhin has long since sounded the call to prayer and the prayers have risen in the dawnlight, in the freshness of those cool dim tones with which the world is first sketched in each day. As the sun ascends the morning shadow of the eastern slopes of Silpius withdraws from the city like a transparent purple robe trailed across a floor.
There on the mountain climb Justinian’s walls of the four hundred towers, each correctly casting its morning shadow; there on the mountain is the citadel with its tawny stone catching the light of the sun, its green-and-gold banner rippling in the morning breeze; there in the cleft of Silpius is the Bab el-Hadid, the Iron Gate where in the winter runs Onopniktes the donkey-drowner, roaring, bellowing, grinding its stones in its caverns under the city.
This, under the inescapable reality of Mount Silpius, is the first of Tammuz, the month named for the Babylonian god who is also the Sumerian Dumuzi. Down, down under the earth into the nether world goes he in the winter for he is the corn god. For him does the Goddess Inanna make her famous descent, anointing her eyes with the ointment ‘Let him come, let him come’: