Being God’s postman is no fun, yaar.
Butbutbut: God isn’t in this picture.
God knows whose postman I’ve been.
In Jahilia they are waiting for Mahound by the well. Khalid the water-carrier, as ever the most impatient, runs off to the city gate to keep a look-out. Hamza, like all old soldiers accustomed to keeping his own company, squats down in the dust and plays a game with pebbles. There is no sense of urgency; sometimes he is away for days, even weeks. And today the city is all but deserted; everybody has gone to the great tents at the fairground to hear the poets compete. In the silence, there is only the noise of Hamza’s pebbles, and the gurgles of a pair of rock-doves, visitors from Mount Cone. Then they hear the running feet.
Khalid arrives, out of breath, looking unhappy. The Messenger has returned, but he isn’t coming to Zamzam. Now they are all on their feet, perplexed by this departure from established practice. Those who have been waiting with palm-fronds and steles ask Hamza: Then there will be no Message? But Khalid, still catching his breath, shakes his head. ‘I think there will be. He looks the way he does when the Word has been given. But he didn’t speak to me and walked towards the fairground instead.’
Hamza takes command, forestalling discussion, and leads the way. The disciples – about twenty have gathered – follow him to the fleshpots of the city, wearing expressions of pious disgust. Hamza alone seems to be looking forward to the fair.
Outside the tents of the Owners of the Dappled Camels they find Mahound, standing with his eyes closed, steeling himself to the task. They ask anxious questions; he doesn’t answer. After a few moments, he enters the poetry tent.
Inside the tent, the audience reacts to the arrival of the unpopular Prophet and his wretched followers with derision. But as Mahound walks forward, his eyes firmly closed, the boos and catcalls die away and a silence falls. Mahound does not open his eyes for an instant, but his steps are sure, and he reaches the stage without stumblings or collisions. He climbs the few steps up into the light; still his eyes stay shut. The assembled lyric poets, composers of assassination eulogies, narrative versifiers and satirists – Baal is here, of course – gaze with amusement, but also with a little unease, at the sleepwalking Mahound. In the crowd his disciples jostle for room. The scribes fight to be near him, to take down whatever he might say.
The Grandee Abu Simbel rests against bolsters on a silken carpet positioned beside the stage. With him, resplendent in golden Egyptian neckwear, is his wife Hind, that famous Grecian profile with the black hair that is as long as her body. Abu Simbel rises and calls to Mahound, ‘Welcome.’ He is all urbanity. ‘Welcome, Mahound, the seer, the kahin.’ It’s a public declaration of respect, and it impresses the assembled crowd. The Prophet’s disciples are no longer shoved aside, but allowed to pass. Bewildered, half-pleased, they come to the front. Mahound speaks without opening his eyes.
‘This is a gathering of many poets,’ he says clearly, ‘and I cannot claim to be one of them. But I am the Messenger, and I bring verses from a greater One than any here assembled.’
The audience is losing patience. Religion is for the temple; Jahilians and pilgrims alike are here for entertainment. Silence the fellow! Throw him out! – But Abu Simbel speaks again. ‘If your God has really spoken to you,’ he says, ‘then all the world must hear it.’ And in an instant the silence in the great tent is complete.
‘The Star,’ Mahound cries out, and the scribes begin to write.
‘In the name of Allah, the Compassionate, the Merciful!
‘By the Pleiades when they set: Your companion is not in error; neither is he deviating.
‘Nor does he speak from his own desires. It is a revelation that has been revealed: one mighty in power has taught him.
‘He stood on the high horizon: the lord of strength. Then he came close, closer than the length of two bows, and revealed to his servant that which is revealed.
‘The servant’s heart was true when seeing what he saw. Do you, then, dare to question what was seen?
“I saw him also at the lote-tree of the uttermost end, near which lies the Garden of Repose. When that tree was covered by its covering, my eye was not averted, neither did my gaze wander; and I saw some of the greatest signs of the Lord.’
At this point, without any trace of hesitation or doubt, he recites two further verses.
‘Have you thought upon Lat and Uzza, and Manat, the third, the other?’ – After the first verse, Hind gets to her feet; the Grandee of Jahilia is already standing very straight. And Mahound, with silenced eyes, recites: ‘They are the exalted birds, and their intercession is desired indeed.’
As the noise – shouts, cheers, scandal, cries of devotion to the goddess Al-Lat – swells and bursts within the marquee, the already astonished congregation beholds the doubly sensational spectacle of the Grandee Abu Simbel placing his thumbs upon the lobes of his ears, fanning out the fingers of both hands and uttering in a loud voice the formula: ‘Allahu Akbar.’ After which he falls to his knees and presses a deliberate forehead to the ground. His wife, Hind, immediately follows his lead.
The water-carrier Khalid has remained by the open tent-flap throughout these events. Now he stares in horror as everyone gathered there, both the crowd in the tent and the overflow of men and women outside it, begins to kneel, row by row, the movement rippling outwards from Hind and the Grandee as though they were pebbles thrown into a lake; until the entire gathering, outside the tent as well as in, kneels bottom-in-air before the shuteye Prophet who has recognized the patron deities of the town. The Messenger himself remains standing, as if loth to join the assembly in its devotions. Bursting into tears, the water-carrier flees into the empty heart of the city of the sands. His teardrops, as he runs, burn holes in the earth, as if they contain some harsh corrosive acid.
Mahound remains motionless. No trace of moisture can be detected on the lashes of his unopened eyes.
On that night of the desolating triumph of the businessman in the tent of the unbelievers, there take place certain murders for which the first lady of Jahilia will wait years to take her terrible revenge.
The Prophet’s uncle Hamza has been walking home alone, his head bowed and grey in the twilight of that melancholy victory, when he hears a roar and looks up, to see a gigantic scarlet lion poised to leap at him from the high battlements of the city. He knows this beast, this fable. The iridescence of its scarlet hide blends into the shimmering brightness of the desert sands. Through its nostrils it exhales the horror of the lonely places of the earth. It spits out pestilence, and when armies venture into the desert, it consumes them utterly. Through the blue last light of evening he shouts at the beast, preparing, unarmed as he is, to meet his death. ‘Jump, you bastard, manticore. I’ve strangled big cats with my bare hands, in my time.’ When I was younger. When I was young.
There is laughter behind him, and distant laughter echoing, or so it seems, from the battlements. He looks around him; the manticore has vanished from the ramparts. He is surrounded by a group of Jahilians in fancy dress, returning from the fair and giggling. ‘Now that these mystics have embraced our Lat, they are seeing new gods round every corner, no?’ Hamza, understanding that the night will be full of terrors, returns home and calls for his battle sword. ‘More than anything in the world,’ he growls at the papery valet who has served him in war and peace for forty-four years, ‘I hate admitting that my enemies have a point. Damn sight better to kill the bastards, I’ve always thought. Neatest bloody solution.’ The sword has remained sheathed in its leather scabbard since the day of his conversion by his nephew, but tonight, he confides to the valet, ‘The lion is loose. Peace will have to wait.’
It is the last night of the festival of Ibrahim. Jahilia is masquerade and madness. The oiled fatty bodies of the wrestlers have completed their writhings and the seven poems have been nailed to the walls of the House of the Black Stone. Now singing whores replace the poets, and dancing whores, also with oiled bodies, a
re at work as well; night-wrestling replaces the daytime variety. The courtesans dance and sing in golden, bird-beaked masks, and the gold is reflected in their clients’ shining eyes. Gold, gold everywhere, in the palms of the profiteering Jahilians and their libidinous guests, in the flaming sand-braziers, in the glowing walls of the night city. Hamza walks dolorously through the streets of gold, past pilgrims who lie unconscious while cutpurses earn their living. He hears the wine-blurred carousing through every golden-gleaming doorway, and feels the song and howling laughter and coin-chinkings hurting him like mortal insults. But he doesn’t find what he’s looking for, not here, so he moves away from the illuminated revelry of gold and begins to stalk the shadows, hunting the apparition of the lion.
And finds, after hours of searching, what he knew would be waiting, in a dark corner of the city’s outer walls, the thing of his vision, the red manticore with the triple row of teeth. The manticore has blue eyes and a mannish face and its voice is half-trumpet and half-flute. It is fast as the wind, its nails are corkscrew talons and its tail hurls poisoned quills. It loves to feed on human flesh … a brawl is taking place. Knives hissing in the silence, at times the clash of metal against metal. Hamza recognizes the men under attack: Khalid, Salman, Bilal. A lion himself now, Hamza draws his sword, roars the silence into shreds, runs forward as fast as sixty-year-old legs will go. His friends’ assailants are unrecognizable behind their masks.
It has been a night of masks. Walking the debauched Jahilian streets, his heart full of bile, Hamza has seen men and women in the guise of eagles, jackals, horses, gryphons, salamanders, wart-hogs, rocs; welling up from the murk of the alleys have come two-headed amphisbaenae and the winged bulls known as Assyrian sphinxes. Djinns, houris, demons populate the city on this night of phantasmagoria and lust. But only now, in this dark place, does he see the red masks he’s been looking for. The manlion masks: he rushes towards his fate.
In the grip of a self-destructive unhappiness the three disciples had started drinking, and owing to their unfamiliarity with alcohol they were soon not just intoxicated but stupid-drunk. They stood in a small piazza and started abusing the passers-by, and after a while the water-carrier Khalid brandished his waterskin, boasting. He could destroy the city, he carried the ultimate weapon. Water: it would cleanse Jahilia the filthy, wash it away, so that a new start could be made from the purified white sand. That was when the lion-men started chasing them, and after a long pursuit they were cornered, the booziness draining out of them on account of their fear, they were staring into the red masks of death when Hamza arrived just in time.
… Gibreel floats above the city watching the fight. It’s quickly over once Hamza gets to the scene. Two masked assailants run away, two lie dead. Bilal, Khalid and Salman have been cut, but not too badly. Graver than their wounds is the news behind the lion-masks of the dead. ‘Hind’s brothers,’ Hamza recognizes. ‘Things are finishing for us now.’
Slayers of manticores, water-terrorists, the followers of Mahound sit and weep in the shadow of the city wall.
As for him, Prophet Messenger Businessman: his eyes are open now. He paces the inner courtyard of his house, his wife’s house, and will not go in to her. She is almost seventy and feels these days more like a mother than a. She, the rich woman, who employed him to manage her caravans long ago. His management skills were the first things she liked about him. And after a time, they were in love. It isn’t easy to be a brilliant, successful woman in a city where the gods are female but the females are merely goods. Men had either been afraid of her, or had thought her so strong that she didn’t need their consideration. He hadn’t been afraid, and had given her the feeling of constancy she needed. While he, the orphan, found in her many women in one: mother sister lover sibyl friend. When he thought himself crazy she was the one who believed in his visions. ‘It is the archangel,’ she told him, ‘not some fog out of your head. It is Gibreel, and you are the Messenger of God.’
He can’t won’t see her now. She watches him through a stone-latticed window. He can’t stop walking, moves around the courtyard in a random sequence of unconscious geometries, his footsteps tracing out a series of ellipses, trapeziums, rhomboids, ovals, rings. While she remembers how he would return from the caravan trails full of stories heard at wayside oases. A prophet, Isa, born to a woman named Maryam, born of no man under a palm-tree in the desert. Stories that made his eyes shine, then fade into a distantness. She recalls his excitability: the passion with which he’d argue, all night if necessary, that the old nomadic times had been better than this city of gold where people exposed their baby daughters in the wilderness. In the old tribes even the poorest orphan would be cared for. God is in the desert, he’d say, not here in this miscarriage of a place. And she’d reply, Nobody’s arguing, my love, it’s late, and tomorrow there are the accounts.
She has long ears; has already heard what he said about Lat, Uzza, Manat. So what? In the old days he wanted to protect the baby daughters of Jahilia; why shouldn’t he take the daughters of Allah under his wing as well? But after asking herself this question she shakes her head and leans heavily on the cool wall beside her stone-screened window. While below her, her husband walks in pentagons, parallelograms, six-pointed stars, and then in abstract and increasingly labyrinthine patterns for which there are no names, as though unable to find a simple line.
When she looks into the courtyard some moments later, however, he has gone.
The Prophet wakes between silk sheets, with a bursting headache, in a room he has never seen. Outside the window the sun is near its savage zenith, and silhouetted against the whiteness is a tall figure in a black hooded cloak, singing softly in a strong, low voice. The song is one that the women of Jahilia chorus as they drum the men to war.
Advance and we embrace you,
embrace you, embrace you,
advance and we embrace you
and soft carpets spread.
Turn back and we desert you,
we leave you, desert you,
retreat and we’ll not love you,
not in love’s bed.
He recognizes Hind’s voice, sits up, and finds himself naked beneath the creamy sheet. He calls to her: ‘Was I attacked?’ Hind turns to him, smiling her Hind smile. ‘Attacked?’ she mimics him, and claps her hands for breakfast. Minions enter, bring, serve, remove, scurry off. Mahound is helped into a silken robe of black and gold; Hind, exaggeratedly, averts her eyes. ‘My head,’ he asks again. ‘Was I struck?’ She stands at the window, her head hung low, playing the demure maid. ‘Oh, Messenger, Messenger,’ she mocks him. ‘What an ungallant Messenger it is. Couldn’t you have come to my room consciously, of your own will? No, of course not, I repel you, I’m sure.’ He will not play her game. ‘Am I a prisoner?’ he asks, and again she laughs at him. ‘Don’t be a fool.’ And then, shrugging, relents: ‘I was walking the city streets last night, masked, to see the festivities, and what should I stumble over but your unconscious body? Like a drunk in the gutter, Mahound. I sent my servants for a litter and brought you home. Say thank you.’
‘Thank you.’
‘I don’t think you were recognized,’ she says. ‘Or you’d be dead, maybe. You know how the city was last night. People overdo it. My own brothers haven’t come home yet.’
It comes back to him now, his wild anguished walk in the corrupt city, staring at the souls he had supposedly saved, looking at the simurgh-effigies, the devil-masks, the behemoths and hippogriffs. The fatigue of that long day on which he climbed down from Mount Cone, walked to the town, underwent the strain of the events in the poetry marquee, – and afterwards, the anger of the disciples, the doubt, – the whole of it had overwhelmed him. ‘I fainted,’ he remembers.
She comes and sits close to him on the bed, extends a finger, finds the gap in his robe, strokes his chest. ‘Fainted,’ she murmurs. ‘That’s weakness, Mahound. Are you becoming weak?’
She places the stroking finger over his lips before he can repl
y. ‘Don’t say anything, Mahound. I am the Grandee’s wife, and neither of us is your friend. My husband, however, is a weak man. In Jahilia they think he’s cunning, but I know better. He knows I take lovers and he does nothing about it, because the temples are in my family’s care. Lat’s, Uzza’s, Manat’s. The – shall I call them mosques? – of your new angels.’ She offers him melon cubes from a dish, tries to feed him with her fingers. He will not let her put the fruit into his mouth, takes the pieces with his own hand, eats. She goes on. ‘My last lover was the boy, Baal.’ She sees the rage on his face. ‘Yes,’ she says contentedly. ‘I heard he had got under your skin. But he doesn’t matter. Neither he nor Abu Simbel is your equal. But I am.’
‘I must go,’ he says. ‘Soon enough,’ she replies, returning to the window. At the perimeter of the city they are packing away the tents, the long camel-trains are preparing to depart, convoys of carts are already heading away across the desert; the carnival is over. She turns to him again.
‘I am your equal,’ she repeats, ‘and also your opposite. I don’t want you to become weak. You shouldn’t have done what you did.’
‘But you will profit,’ Mahound replies bitterly. ‘There’s no threat now to your temple revenues.’
‘You miss the point,’ she says softly, coming closer to him, bringing her face very close to his. ‘If you are for Allah, I am for Al-Lat. And she doesn’t believe your God when he recognizes her. Her opposition to him is implacable, irrevocable, engulfing. The war between us cannot end in truce. And what a truce! Yours is a patronizing, condescending lord. Al-Lat hasn’t the slightest wish to be his daughter. She is his equal, as I am yours. Ask Baal: he knows her. As he knows me.’