We Others

by Steven Millhauser

  There is peace in Sinbad’s garden. Sunlight falls on the date trees and orange trees; in sun and shade, the waters of marble fountains fall. A hidden fountain stands in a walnut grove; a pomegranate tree burns in the sun. Sinbad can distinguish the songs of blackbirds, ringdoves, and nightingales. He listens for turtledoves and mockingbirds. He has even purchased twelve parrots, which reveal themselves from time to time among the dark leaves as vivid flashes of orange and yellow. At this moment, in the warm shade of the orange tree, the voyages are bereft of enchantment. The flight through the air, the giant’s eyeteeth like boar’s tusks, the old man clinging to his back, the serpents the size of palm trees in the Valley of Diamonds, all are banal and boring images, of no more interest than someone else’s dream or the fantasies of young children, and tainted by suspicious resemblances to the commonplace reports of all voyagers. They cannot compare with the cry of the blackbird, the sunstruck dome of a mosque, the creak of rigging in the harbor ships, the miraculous structure of a pomegranate or a camel, the shouts of the sellers of dried fruits, the beating out of copper basins in the market of the coppersmiths, the trembling blue shadow cast by falling water on a marble fountain’s rim, the immense collection of precise details that compose the city of Baghdad at this moment.

  The story of Sinbad is set during the reign of the Caliph Haroun al Raschid, who himself is the hero of a cycle of stories in The Arabian Nights. In the third chapter of Ulysses, Stephen Dedalus walks along the beach at Sandymount and thinks:

  After he woke me up last night same dream or was it? Wait. Open hallway. Street of harlots. Remember. Haroun al Raschid.

  Leopold Bloom, falling asleep beside his wife, thinks of Sinbad and the roc’s egg. Earlier we learn that Bloom once attempted to write a song called If Brian Boru could but come back and see old Dublin now, to be “introduced into the sixth scene, the valley of diamonds, of the second edition (30 January 1893) of the grand annual Christmas pantomime Sinbad the Sailor.” If Bloom is Ulysses, he is also Sinbad, setting forth on a voyage through the perilous seas of Dublin. During a single day in June 1904, both Bloom and Stephen think of characters in The Arabian Nights; it is another of the spiritual habits that secretly unite them. Molly Bloom, toward the end of her immortal monologue, remembers her girlhood in Gibraltar: the handsome Moors with turbans, the sailors playing “All Birds Fly,” the Arabs, the Moorish wall. These memories, which seem to carry her away from the husband sleeping beside her, secretly unite her with Bloom-Sinbad, the returned voyager, the sailor home from the sea.

  Then I directed my carpet upward toward the gleam, but though I flew higher and higher I could not reach that height. And I could have cried out for weariness and heart-sorrow, when suddenly I drew near the light, which was an opening in the rock; and I flew out through a cave into blue sky above the salt sea. Then I rejoiced that I had escaped from the land beneath the sea, and gave thanks to Allah Almighty for my deliverance. Yet was I sore dismayed to see the empty ocean reaching away, and to feel my precarious mount under me; whereupon I directed my carpet down to the shore of the sea, there to rest me and take counsel with myself. But so eager was I to set my feet on earth, that I took no care to secure the carpet, which rose into the air without me and returned into the opening in the cliff. So I blamed myself for my folly, yet could do naught but abide there till it should please Almighty Allah to send me relief by means of some passing ship. Thus I abode for many days and nights, feeding on wild berries that grew on bushes at the base of the cliff, till one day I caught sight of a ship; and removing my turban and placing it on the end of a branch I waved it to and fro till they espied me, and sent a boat to fetch me to them.

  Beyond the warm shade of the orange tree, the late afternoon sun burns on the garden grass. The shadow of the sundial extends to the rim of the hexagon of red sand. With half-closed eyes Sinbad broods over his half-remembered voyages. If all the voyages taken together are defined as a single vast collection of sensations, is it necessary to order them chronologically? Are not other arrangements possible? Sinbad imagines the telling of other tales: a tale of shipwrecks, a tale of odors, a tale of monsters, a tale of clouds, a tale of breakfasts, a tale of murders, a tale of jewels, a tale of wives, a tale of despairs, a tale of Mondays, a tale of fauna and flora, a tale of eyes (eyes of the roc, eyes of wives, eyes of the giant, merchants’ eyes).

  Sinbad recites each of his voyages from start to finish in an unbroken monologue during a single day. It is not clear at what time Sinbad the porter enters his house on the first day, but starting with the second day he arrives early in the morning and sits with Sinbad the merchant until the company of friends arrives. All are served breakfast, and the entire gathering listens to the recital of a complete voyage, after which they eat dinner and depart. Sinbad’s recital of the voyages therefore takes seven full days, from breakfast to dinner. But there is a second narrative movement that intersects this one. The story of Sinbad, who recites his story by day, is told by Scheherazade, who recites her story at night. There is something deeply pleasing about this scheme, which seems to permit the voyages to take place simultaneously during the day and night. But Scheherazade’s recital takes much longer than Sinbad’s: she begins the story at the very end of Night 536 and completes it toward the end of Night 566. It therefore takes Scheherazade thirty nights, from evening to dawn, to recite the seven voyages of Sinbad, who himself requires only seven days, from breakfast to dinner. This curious asymmetry provokes conjecture. Are we to imagine a number of unreported interruptions in Scheherazade’s story—for example, bouts of lovemaking—that account for the much greater time required for her story than for Sinbad’s identical one? Are we to imagine that Scheherazade speaks much more slowly than Sinbad, whose voice she adopts? Does Scheherazade perhaps begin very late at night, so that the total number of hours spent reciting the story of Sinbad is not more than the number of hours he himself requires? Are we to imagine that Scheherazade recites a much longer version of the voyages, which only the King is permitted to hear, and that we have been allowed to overhear only selected portions of those longer tales? However we account for the discrepancy, it remains true that the seven voyages narrated by Scheherazade are interrupted thirty times by the words: “And Shahrazad perceived the dawn of day and ceased saying her permitted say” (Burton). The break never comes at the end of a voyage. In the second voyage, for example, the first break comes in the middle of the opening sentence; in the third voyage, the first break comes several pages into the narrative, after the description of the frightful giant. There are thus two distinct narrative movements: that of the seven voyages, each of which forms a single narrative unit and takes a single day for Sinbad to recite, and that of Scheherazade’s recital, which breaks the voyages into thirty units that never coincide with the beginning or end of a voyage. There is also a third movement to be considered. The reader may complete the entire story of Sinbad at a sitting, or he may divide his reading into smaller units, which will not necessarily coincide with the narratives of Sinbad or Scheherazade, and which will change from one reading to another.

  The captain of the ship was a merchant, who heard my tale with wonder and amazement and promised me passage to the Isle of Kullah, from whence I might take ship to Baghdad-city. So we pursued our voyage from island to island and sea to sea, till one day a great serpent rose from the waves and struck at our ship, cracking the mainmast in twain and turning the sails to tatters and staving in the ship sides. We were thrown into the sea, where some drowned and others were devoured by the serpent; but by permission of the Most High I seized a plank of the ship, whereon I climbed, bestriding it as I would a horse and paddling with my feet. I clung thus two days and two nights, helped on by a wind, and on the third day shortly after sunrise the waves cast me upon dry land, where I crawled onto high ground and lay as one dead. When I woke I fed on some herbs that grew on the shore, and at once fell into a deep sleep that lasted for a day and a night; and my strength returning little by little
, I soon set out to explore the place whither Destiny had directed me. I came to a wood of high trees, of which many stood without tops, or lay fallen with their roots raised high, whereat I wondered greatly, till climbing a hill I saw below me a city on the shore of the sea. But a great calamity had befallen the city, for the houses stood without roofs to cover them, great ships lay half-sunk in the harbor, and carts lay overturned in the streets; and everywhere came a sound of lamenting from the inhabitants of that town.

  The trunks of the date palms in the southwest corner of the garden are enclosed from root to top in carved teakwood, encircled with gilt copper rings. Sunlight flashes on the rings of the palm trees, on the white rim of the fountain, on the hexagon’s red sand. In the warm shade of the orange tree, in the northeast corner of the courtyard, it occurs to Sinbad that his voyages are nothing but illusions. He is attracted by the idea, which has come to him before. The fantastic creatures, such as the roc, the black giant, the serpents the size of palm trees, the Old Man of the Sea, are clearly the stuff of dream or legend, and dissolve into mist when set beside the sharp realities of a merchant’s life in Baghdad. True, travelers have often reported strange sights, but it is well known that such accounts tend toward exaggeration and invention. As if the implausible creatures themselves were not proof enough, there is the repeated pattern of shipwreck and rescue, of hairbreadth escapes, of relentless and improbable good fortune. And then there is the suspect number of voyages: seven, that mysterious and magical number, which belongs to the planets, the metals, the colors, the precious stones, the parts of the body, the days of the week. No, the evidence points clearly to illusion, and the explanation is not far to seek: the tedium of a merchant’s life, the long hours in the countinghouse, the breeding images of release. Impossible to say whether he imagined the voyages in his youth, and now remembers them as if they had actually taken place, or whether he imagined them in his old age and placed them back, far back, in a youth barely remembered. Does it matter? Sinbad is weary. On the rings of the palm trees, sunlight flashing.

  There is one major difference between the A and B versions of “Sinbad the Sailor”: the seventh voyage. In the seventh voyage of A, Sinbad is captured by pirates and sold to a master for whom he hunts elephants. In the seventh voyage of B, Sinbad is shipwrecked and comes to an island where he finds, under a mountain, a city whose inhabitants grow wings once a month and fly. In A, Sinbad returns alone to Baghdad; in B, he returns with a wife, and learns that he has been away for twenty-seven years. Burton, stating in a note that “All respecting Sinbad the Seaman has an especial interest,” offers the reader translations of each of the seventh voyages, first B and then A. His readers have the curious privilege of reading a brief report of Sinbad’s death and, immediately after it, Sinbad’s account of another voyage—the voyage beyond the final voyage.

  So I descended into the ruined city and asked one whom I found there what had befallen that place. Answered he, “Know, stranger, that our King hath incurred the wrath of a great Rukh, who once a year lays waste our city. Now I desire that thou tell me who thou art; for none comes hither willingly.” Thereupon I acquainted him with my story, and he taking pity on me brought me food and drink from the ruins of his home; and when I was refreshed and satisfied he offered to lead me to his King, that I might acquaint him with my case; for it was a custom of that island, that strangers be brought before the King. Then I set forth with him and fared on without ceasing till we came to a great palace all in ruins, so that pillars of white marble lay scattered about the gardens, and many rooms and apartments stood without walls, and were exposed to view. We came to a garden where a great boulder lay beside a shattered fountain, and in the shadow of the boulder sat the King, who gave me a cordial welcome and bade me tell my tale. So I related to him all that I had seen and all that had befallen me from first to last, whereupon he wondered with great wonder at my adventures, and bade me sit beside him; and he called for food and drink, and I ate with him and drank with him and returned thanks to Allah Almighty, glorifying his name. Then when we had done eating I asked whether I might take ship from that port; but he sighed a sigh of deep sorrow, saying that all his ships lay sunk in the harbor; and he said no ship dared approach his isle for fear of the Rukh that was his enemy. Then the King fell into grievous silence. And I seeing the case he was in, and fearing to live out my days far from my native place, took counsel with myself, saying in my mind, “Peradventure this King will deal kindly with me, and reward me, if by permission of Allah the Glorious I rid him of his enemy the Rukh.”

  In the warm shade of the orange tree, Sinbad imagines another Sinbad from across the sea. He is a Sinbad who lives in a land of rocs, giants, ape-folk, immense serpents, streams strewn with pearls and rubies, valleys of diamonds. One day, intending to do business on a neighboring island, Sinbad mounts the back of a roc and sets forth through the sky. A sudden storm blows the roc off course; in the wind and rain Sinbad loses his grip and falls through the air. He splashes into a river, swims to shore, and finds himself in Baghdad. The palm trees astonish him; he has never seen a silk pillow or a camel; he is enchanted by the miraculous birds no bigger than a man’s hand. He walks in wonder, entranced by a porter bent under a bundle, frightened by a ship with sails gliding magically along the river, amazed by a stone bench, a sticky date, a turban. One day he takes passage on a ship and arrives back in the land of rocs and giants. He tells his tale of wonders to a group of friends who listen in attitudes of astonishment, while beyond the open doorway rocs glide in the blue sky, serpents the size of palm trees glisten in the sun, somewhere a giant lies down and shuts his weary eyes.

  Sinbad inhabits two Baghdads. The first Baghdad is a place of “ease and comfort and repose,” where he lives in a great house among servants, slaves, musicians, concubines, and a rather vague “family,” and where he continually entertains many friends, all of whom are lords and noblemen. It is the familiar and well-loved place, the place to which he longs to return in the midst of his perilous voyages. The second Baghdad is never described but is no less present. It is the hellish place of all that is known, the place of boredom and despair, the place that banishes surprise. In the second Baghdad he is continually assaulted by a longing to travel, a longing so fierce, irrational, and destructive that more than once he refers to it as an evil desire: “the carnal man was once more seized with longing for travel and diversion and adventure” (Burton, third voyage). The voyages, in relation to the first Baghdad, are dangerous temptations, succumbed to in moments of weakness; in relation to the second Baghdad, they are release and deliverance. Or perhaps it is more accurate to say that hellish Baghdad creates the voyages, which in turn create heavenly Baghdad. In this sense the two Baghdads may be seen as spiritual states between which Sinbad continually oscillates. The restlessness of Sinbad, as he alternately seeks rupture and repose, is so much the secret rhythm of the story that it is difficult for us to believe in a Sinbad who chooses one Baghdad over the other, difficult for us to believe in a contented Sinbad who settles down peacefully with paunch and pantofles among his friends and concubines, a Sinbad who severs himself from the unknown, a Sinbad who does not set forth on an eighth voyage.

  Then when I had taken counsel with myself I said to the King, “Know, O my lord, that I have a plan whereby to catch the Rukh; which if it succeed, I ask only passage from your port.” Now when the King heard this, he said that if I spake true, he would have me a great ship builded, and filled with pieces of gold; but if I lied, then he would command that I be buried alive. Then did my flesh quake, but I solaced myself, saying within, “Better it is to be buried alive than to live out my days in a strange land, far from my native place.” Then I bethought me of the frog folk that live under the ocean and conceal themselves in hollow dwellings when they would catch fish. And I instructed that a great egg be fashioned of marble, fifty paces in circumference, and left hollow within, and set in the meadowlands without the town. So the King gathered about him his engin
eers, his miners of marble, his sculptors and his palace architect, and devised how they should bring the stone to the field and fashion the egg therefrom. And when the work was accomplished, the people of the city gathered round it in wonder. Then I instructed that twenty great boulders be brought to the field and laid about the egg, and thick ropes fashioned by the ropemakers. Then the ropes were fastened about the boulders and the ends left in the grass. And a cunning door was in the egg, so that when the door was shut the egg was smooth. Then forty of the King’s chosen soldiers entered the egg, and the door was shut behind them.

  The white column of the marble sundial shimmers in the sun. It stands in the center of the garden, far beyond the leaves that shade Sinbad and allow only small spaces of light to fall on his hands and lap. The sun beats down on the white sundial and the warm shade presses against Sinbad’s eyelids. In the intense light the sundial in its hexagon of red sand seems to tremble. It shimmers, it trembles, slowly it becomes a white roc’s egg in the sand. The egg begins to turn slowly and unwind. It is a white turban, unwinding. Sinbad grasps an end of the turban and ties himself to the leg of a roc. He feels himself lifted high in the air and sees that he has tied himself to a serpent. He undoes the turban and falls into a dark cavern where a giant with eyeteeth like boar’s tusks seizes the captain and thrusts a long spit up his backside, bringing it forth with a gush of blood at the crown of his head. Sinbad plunges the red-hot iron into the giant’s eye and sees his wife lying dead at his feet. He lies down beside her and touches her cheek with his hand. Her eyes open. Tears flow from her eyes and become red and green jewels. Sinbad gathers the jewels faster and faster and runs through the cavern of corpses with jewels in his arms. He stops to drink at the side of a stream and when he lifts his head an old man asks him to carry him across on his back. Sinbad feels oppressed. The old man begins to shimmer and tremble.