‘Behind you,’ he whispered, ‘there are two Sicilian sailors, one young, the other old, who are listening to you with rather too much interest.’
I turned round furtively. The appearance of our neighbours was scarcely reassuring. We changed the subject, and were relieved to see them leave.
An hour later, we left in our turn, gay and satisfied, happy to walk along the beach on the wet sand, under a radiant moon.
We had just passed some fishermen’s huts when some suspicious shadows lengthened in front of us. In an instant we found ourselves surrounded by about ten men, armed with swords and daggers, among whom I easily recognized our neighbours at table. One of them spat out some orders in bad Arabic, but I understood that we should neither speak nor move if we did not want to be stabbed. A moment later we were flung to the ground.
The last image that I can remember is that of the fist which crashed down on ‘Abbad’s neck before my eyes. Then I sank into a long tormented night, stifling, shipwrecked.
Could I have guessed that the most extraordinary of my travels would begin thus?
IV
The Book of Rome
I no longer saw land, nor sea, nor sun, nor the end of the journey. My tongue was salty, my head felt sick, misty and painful. The hold in which I had been thrown smelled of dead rats, mouldy planks and the bodies of the captives who had haunted it before me.
So I was a slave, my son, and my blood felt the shame. I whose ancestors had trodden the soil of Europe as conquerors, would be sold to some prince, some rich merchant from Palermo, Naples or Ragusa, or, even worse, to some Castilian who would make me drink all the humiliation of Granada every minute.
Near me, weighed down by the same chains, the same ball, ‘Abbad the Soussi lay upon the dust, like the most wretched of servants. I looked at him, a mirror of my own decline. Yesterday he was still proudly strutting about on the bridge of his caravel, distributing kicks and laughter, and the entire sea was not broad enough for him, nor the swell sufficiently raging.
I sighed noisily. My companion in misfortune, whom I thought was asleep, replied without even opening his eyes:
‘Al-hamdu l’illah! al-hamdu l’illah! Let us thank God for all his blessings!’
This was hardly the moment for me to blaspheme. So I confined myself to saying:
‘Let us give thanks to Him at all times. But what would you like to thank Him for at this very moment?’
‘For having spared me from rowing like these unfortunate galley slaves whose moaning breath I can hear. I also give thanks to Him for having left me alive, and in good company. Are these not three excellent reasons for saying al-hamdu l’illah!’
He sat up:
‘I never ask from God that He should preserve me from calamities; only that He should keep me from despair. Have faith; when the Most High leaves go of you with one hand, He catches hold of you with the other.’
‘Abbad spoke the truth, my son, more so than he thought. Had I not left the right hand of God at Mecca? At Rome I was going to live in the hollow of His left hand!
The Year of San Angelo
925 A.H.
3 January 1519 – 22 December 1519
My abductor was a man of renown and of pious fears. Pietro Bovadiglia, a venerable Sicilian pirate, already in his sixties, several times a murderer, and fearing to offer up his soul in a state of plunder, had felt the need to make reparation for his crimes through an offering to God. Or rather through a gift to His representative on that side of the Mediterranean, Leo X, sovereign and pontiff of Rome, commander of Christianity.
The gift for the Pope was myself, presented with ceremony on Sunday 14 February for the feast of St Valentine. I had been forewarned of this the previous evening, and I had stayed with my back leaning against the wall of my cell until dawn, unable to sleep, listening to the ordinary noises of the city, the laughter of a watchman, some object falling into the Tiber, the cries of a newborn baby, disproportionate in the dark silence. Since arriving in Rome I often used to suffer from insomnia, and I eventually came to guess what it was that made the hours so oppressive; far worse than the absence of freedom, or the absence of a woman was the absence of the muezzin. I had never previously lived thus, week after week, in a city where the call to prayer did not rise up, punctuating time, filling space, reassuring men and walls.
I must have been shut up in the castle for a good month. After the dreadful sea journey and countless stops, I had been landed, without ‘Abbad, on a quayside in Naples, the most populous of the cities of Italy, and then driven alone to Rome by road. I was only to see my companion three years later, in curious circumstances.
I was still in chains, but, to my great surprise, Bovadiglia thought it well to apologize:
‘We are in Spanish territory. If the soldiers were to see a Moor without chains, they would attack him.’
The respectful tone let me hope that from now on I would be less harshly treated, an impression which was confirmed after my arrival at Castel San Angelo, an imposing cylindrical fortress to which I had been brought up by a spiral ramp. I was put into a little room, furnished with a bed, a chair and a wooden trunk, as if it was a modest hostelry rather than a prison, apart from the heavy door, duly padlocked from the outside.
Ten days later, I received a visitor. Seeing the attentiveness with which the guards welcomed him, I understood that he was a close associate of the Pope. He was a Florentine, Master Francesco Guicciardini, governor of Modena and a diplomat in His Holiness’ service. I gave my own personal particulars, my names, titles and distinguished achievements, not leaving out any of my missions, however compromising, from Timbuktu to Constantinople. He seemed delighted. We spoke to each other in Castilian, a language which I understood well enough but in which I could only express myself with difficulty. So he made himself speak slowly, and when I apologized politely for the inconvenience which my ignorance involved, he replied with great courtesy:
‘I do not myself know Arabic, which is nevertheless spoken all round the Mediterranean. I should also present my excuses.’
Encouraged by his attitude, I uttered several words of vulgar Italian, that is to say Tuscan, as well as I could, at which we both laughed together. After that, I promised him in a tone of friendly defiance:
‘Before the end of the year, I shall speak your language. Not as well as you, but sufficiently to make myself understood.’
He acknowledged this by a motion of his head, while I continued:
‘However, there are some habits which I shall need time to acquire. Particularly the Europeans’ way of addressing the person they are speaking to as “you”, as if there were several people, or “she” as if to a woman who is not there. In Arabic we use the familiar you to everyone, prince or servant.’
The diplomat paused, not so much to think, it seemed to me, but rather to invest the words which were going to come with due solemnity. He was sitting on the only chair in the room, dressed in a red bonnet which outlined the shape of his head, giving him the air of a conspirator. I was sitting on the trunk, a pace away from him. He leaned over, pointing a predatory nose in my direction.
‘Master Hassan, your coming here is important, supremely important. I cannot say more to you about it, because the secret belongs to the Holy Father, and he alone will be able to reveal it to you when he judges it opportune. But do not think that your adventure is due to pure chance, or to the innocent caprice of a corsair.’
He pondered:
‘I am not saying that the good Bovadiglia has crossed the seas in search of you. Not at all. But he knew what sort of Moor should be presented to the Holy Father: a traveller, an educated man. More than this, he has alighted upon a diplomat. We were not hoping for so much.’
Should I have felt flattered to be such a good catch? In any case, I showed neither pleasure nor annoyance. Above all, I was greatly intrigued, and intent on knowing more about it. But Guicciardini was already getting up.
He had scarcely left when an of
ficer of the guard came into my cell to ask me whether I needed anything. Boldly, I asked for clean clothes, a little table, a lamp, and something to write with, which I obtained in the course of the day. That very evening, the character of the meals changed: instead of beans and lentils I had meat and lasagne, with red wine from Trebbiato, which I drank in moderation.
The Florentine did not take long to convey to me the news for which I was hoping: the Pope was going to receive me, from the hands of Pietro Bovadiglia. The pirate and the diplomat arrived together in front of the door of my cell on St Valentine’s day. The Pope was waiting for us in the castle itself, in the library. Bursting with fervour, Bovadiglia threw himself at his feet; Guicciardini helped him to get up, confining himself to a deferential but brief kiss of the hand. I came towards him in my turn. Leo X was motionless on his armchair, his face clean-shaven, all round and pleasant, his chin pierced with a dimple, his lips thick, particularly his lower lip, his eyes at once reassuring and inquiring, his fingers smooth with the smoothness of one who has never worked with his hands. Behind him, standing up, was a priest who turned out to be an interpreter.
The Pope put the palms of both hands on my bowed back, whether as a sign of affection or of taking possession I do not know, before saying a few words of thanks for the pirate’s benefit. I was still kneeling, kept thus deliberately by my new master who only permitted me to get up when the Florentine had led my kidnapper outside. For them, the audience was at an end; for me, it was just beginning. In an Arabic strongly tinged with Castilian turns of phrase, the interpreter conveyed to me:
‘A man of art and learning is always welcome among Us, not as a servant but as a protégé. It is true that your arrival in this place has taken place against your will and through means which We cannot approve. But the world is so made that vice is often the arm of virtue, that the best acts are often undertaken for the worst reasons and the worst acts for the best reasons. Thus Our predecessor, Pope Julius, had recourse to a war of conquest in order to endow our Holy Church with a territory where it can feel itself safe. . . .’
He broke off, realizing that he was going to make reference to a debate of whose basic premises I was entirely ignorant. I took advantage of this to venture a timid opinion:
‘In my view, there is nothing scandalous in that. The caliphs, the successors of the Prophet, have always commanded armies and governed states.’
He listened to the translation with unexpected interest. And hastened to question me:
‘Has it always been thus?’
‘Until the moment when the sultans supplanted them. The caliphs have since then been confined to their palaces.’
‘Was that a good thing?’
The Pope seemed to attach great importance to my opinion. I thought very hard before expressing myself.
‘I do not think that it was. As long as the caliphs were rulers, Islam was radiant with culture. Religion reigned peaceably over the affairs of this world. Since then, it is force which rules, and the faith is often nothing but a sword in the hands of the sultan.’
My interlocutor was so satisfied that he called his interpreter to witness:
‘I have always thought that my glorious predecessor was correct. Without his own army, the pope would only be the chaplain of the most powerful king. One is sometimes forced to make use of the same arms as one’s enemies, to go through the same compromises.’
He pointed his index finger towards me.
‘What you say gives Us comfort. Bovadiglia has been very lucky. Are you ready to serve Us?’
I mumbled some words of acquiescence. He acknowledged this, not without a somewhat ironic grimace:
‘Let us accept with resignation the decrees of Providence!’
Before continuing, speaking faster, with the interpreter barely keeping up with him:
‘Our adviser, Master Guicciardini, has spoken briefly about the importance of that which we expect from you. We shall speak about it to you again when the time comes. Know only that you arrive in this blessed city at the most difficult moment in all its history. Rome is threatened with destruction. Tomorrow, when you walk through this city, you will feel that it is growing and becoming more attractive, just as, on the branch of a majestic old tree which has dried up a few buds burst forth, a few green leaves, a few flowers resplendent with light. Everywhere, the best painters, the best sculptors, writers, musicians, artisans, produce the finest works under Our protection. Spring has just begun, but winter already approaches. Death already lies in wait. It lies in wait for us from all quarters. From which side will it reach us? With which sword will it strike us? God alone knows, unless He wishes to take such a bitter cup from Our lips.’
‘God is great!’ I said spontaneously.
‘God protect us from all the sultans!’ the Pope went further, his expression suddenly joyful.
That day, the interview went no further. Leo X promised to call me again. On returning to my cell, I found that new directives concerning me had been issued: my door would no longer be locked before nightfall, and I could wander as I pleased within the walls of the castle.
When I saw the Pope again a week later he had prepared a serious programme especially for me. Henceforth my time was to be divided between study and teaching. One bishop would teach me Latin, another the catechism, a third the Gospel and the Hebrew tongue; an Armenian priest would give me Turkish lessons every morning. For my part, I had to teach Arabic to seven pupils. For this I would receive a salary of one ducat each month. Without my having expressed the slightest protest, my benefactor admitted with a laugh that it was a refined form of forced labour, adding however that this programme was proof of his own enthusiastic interest in me. I thanked him and promised to do my best to show myself in no way unworthy.
Henceforth, he would summon me each month, alone or with my teachers to test the state of my knowledge, particularly of the catechism. In his mind the date of my baptism was already fixed, as well as the name which I should bear.
My year’s captivity was thus without pain for the body and highly profitable for the mind. From one day to another I felt my knowledge increase, not only in the subjects which I studied but equally from the contact with my teachers, and with my pupils, two Aragonese priests, two Frenchmen, two Venetians, and a German from Saxony. It was the latter who first mentioned in front of me the increasingly bitter quarrel which had set Leo X against the monk Luther, an event which was already threatening to cover the whole of Europe with fire and blood and which was going to bring upon Rome the most heinous of calamities.
The Year of the Heretics
926 A.H.
23 December 1519 – 12 December 1520
‘What is the Pope for? What are the cardinals for? What God is worshipped in this city of Rome, entirely given over to its luxuries and pleasures?’
Such were the words of my German pupil Hans, in religion Brother Augustine, who pursued me right into the antechamber of Leo X to win me over to the doctrines of the monk Luther, while I entreated him to keep silent if he did not wish to end his days at the stake.
Blond, bony, brilliant and obstinate, Hans would take a pamphlet or a brochure out of his bag after each lesson, which he would begin to translate and comment upon, pestering me incessantly to know what I thought about it. My reply was invariably the same:
‘Whatever my feelings might be, I cannot betray my protector.’
Hans seemed upset, but not at all discouraged, and would return to the charge after the next lesson.
He realized that I listened to his words without annoyance. To certain of them at least, which sometimes brought back to my memory a hadith of the Prophet Muhammad, prayers and blessings upon him! Does Luther not commend the removal of all statues from places of worship, considering that they are objects of idolatry? ‘The angels do not enter into a house where there is a dog or a figurative representation,’ the Messenger of God has said in a well-attested hadith. Does Luther not say that Christianity is none other than t
he community of the believers, and ought not to be reduced to a Church hierarchy? Does he not affirm that the Holy Scripture is the sole foundation of the Faith? Does he not hold up the celibacy of the priesthood to ridicule? Does he not teach that no man can escape from that which his Creator has ordained for him? The Prophet has not said otherwise to the Muslims.
In spite of these similarities, it was impossible for me to follow my own rational inclinations on this subject. A ferocious struggle was taking place between Leo X and Luther, and I could not give my support to someone unknown to me at the expense of the man who had taken me under his wing and had treated me thereafter as if he was my progenitor.
Of course I was not the only one to whom the Pope said ‘My son’, but he said it differently to me. He had given me his two first names, John and Leo, as well as the name of his distinguished family, the Medicis, all with pomp and solemnity, on 6 January 1520, a Friday, in the new basilica of St Peter, still unfinished. On that day it was crammed with cardinals, bishops, ambassadors and numerous protégés of Leo X, poets, painters, sculptors, glittering with brocade, pearls and precious stones. Even Raphael of Urbino was there, the divine Raphael as the admirers of his art used to call him, not seeming in any way weakened by the disease which was to carry him off three months later.
The Pope was triumphant beneath his tiara:
‘On this day of Epiphany, when we celebrate the baptism of Christ at the hands of John the Baptist, and when we also celebrate, according to Tradition, the arrival of the three Magi from Arabia to adore Our Lord, what greater happiness could there be for us than to welcome, into the bosom of Our Holy Church, a new Magian King, come from the furthest corners of Barbary to make his offering in the House of Peter!’