by Rafik Schami
But one of the bitterest defeats ever suffered by George, as founder of the Mushtak clan, was the work not of a Shahin but of his own son Elias, Farid’s father. Or perhaps old Mushtak inflicted that defeat on himself, and his son was only the involuntary means to the end.
23. Elias Leaves
The Mushtak clan might be small in numbers, but to the peasants of Mala it seemed infinitely powerful. Its power came not only from its wealth but from its bold determination. Peasants hesitate. The Mushtaks made decisions swiftly and without fear of losses. They always acted with discretion, unlike their arch-enemies the Shahins, who were constantly letting the village know which government minister or high-ranking army officer was now friends with them. It was merely suspected that the Mushtaks had secret links with the men in power in Damascus.
They owned many houses in the capital, but however much those buildings were worth, what mattered to the people of Mala was that they owned the biggest farm in the village and the finest houses on the village square. The most handsome building of all, indisputably, was Elias’s summer residence. Farid’s father built it in 1950, three years after the death of George Mushtak, founder of the clan, as if to show the village that he had returned victorious. Fifteen years earlier his father had disowned him and disinherited him, for Elias had married not the village elder’s daughter Samira Mobate, in line with the patriarch’s plans, but Claire Surur from Damascus. However, that was only the official explanation of the war between them, and as in all wars there was another story behind their bitter struggle.
It was long assumed that the striking likeness between them had led to their mutual dislike. Elias was the image of his father, wiry, small, and dashing, like George. But in one thing he was very different.
George, the founder of the clan, had felt sick with envy when he first set eyes on his newborn youngest son. The midwife Sofia said that even at his birth Elias had an erect penis as long as her middle finger. And whenever she told the story, at this point in it she would always spread her large hand and show that impressive finger.
The founder of the clan had slept with half the women in the village, but all his life he fretted because his penis was so small. The women simply called it “Mushtak’s olive”, which tells us all we need to know about that insatiable skirt-chaser’s shame. So on the day of Elias’s birth he just looked at the boy with revulsion and left the room, cursing, without a single kind word to his wife.
The boy’s prick always horrified his father. At the time, most of the children in Mala used to run about naked or at the most very sparsely clad. Not so Elias. George Mushtak had ordered first Sarka, and after her death the housekeeper, never to let his son go out without trousers and a stout bandage worn under them.
Sarka didn’t particularly like Elias either. She felt sorry for him, but quite often she was afraid of him too, because whenever she suckled him that alarmingly erect penis would stick up from his frail little body, to macabre effect. It was hard as a rock and had a strangely penetrating tarry smell, even when she had bathed the baby three times with soap and massaged his penis with pure rosewater.
But obtrusive as Elias’s prick appeared, he himself grew to be a handsome, delicately built boy who showed a great gift for languages, even in first grade. Yet he never went to school without feeling apprehensive. In those days, children were beaten daily by their teachers, and indeed parents would encourage the schoolmasters with the proverbial saying: “His flesh and skin are yours, just leave us the bones.”
George Mushtak handed Elias over to Father Philippus with those very words. But the boy gave no one much of an opportunity to punish him. He was industrious and obedient, clean and courteous. After less than six months he was teacher’s pet, which annoyed his fellow pupils. They took him behind a bush at break and beat him up. The boy trembled at the prospect every morning. He saw the peasants mercilessly beating their little donkeys, and often thought he might be related to those animals. Indeed, the schoolboys who saw his prick shouted, “You’re not a boy, you’re a donkey!” Elias felt immense love for the donkeys.
In the summer of 1924 Father Julian Baston turned up in Mala, looking for talented boys to join the Jesuit order. Baston was tall and athletically built. A Frenchman by birth, he had thick grey hair and clever little eyes. He was around forty, but looked much older.
Father Julian spotted the ten-year-old on a visit to St. Giorgios elementary school, which all the Catholic village children attended. Elias’s bright face in itself was a pleasure to see, among the other scarred and dirty countenances. After talking to the delicate boy, the Jesuit visited Mushtak’s house. George received him with great dignity, and was delighted to find that Father Julian spoke perfect Arabic.
Julian Baston was frank. He confided his secret to Elias’s father: the country needed more trained priests than the wretched handful left behind by the now defunct Ottoman Empire. “They’re not priests, they’re Antichrists,” said the Jesuit, “they’ve let our Christian faith degenerate into an Oriental orgy of eating and drinking shrouded by incense fumes. They don’t understand a word of the sacred texts they parrot, so anyone who hears the word of Islam won’t hold out against it for long.”
Father Julian explained his thinking at length. The region was awash with mineral oil, and one day it would be a major centre of the international economy. But Islam was not in any position to manage such wealth. To that end, it was time to begin setting up elite Christian schools. And such schools called for intelligent, well-educated priests.
“We have renovated and reopened several tumbledown monasteries. There’s a beautiful Dominican institution that we’ve refurbished in Damascus. If you agree, that’s where Elias would live,” the Jesuit went on, in friendly tones.
“But don’t the Muslims give you any problems?” asked George Mushtak, sceptically.
“No, we have good relations with several Sunni families who help us get access to the important decision-makers. Our only problems are with the Orthodox Christians, because they realize that Catholicism is gaining ground.”
“Ah, they’re worse than the Muslims. Here in Mala we have those crafty devils the Shahins to deal with. The man Shahin is a Judas who ruled the whole village before I arrived, and was in league with the local Muslims to enslave good Catholics. Now he can’t live with the fact that I, a Catholic, have taken over as leader here. Have you seen our church?”
“Yes, yes, indeed, and I know that your donations and your determination alone made all those repairs possible, all those wonderful frescos. But we in Damascus need your help too, we need your generosity so that our students can get the teaching they need to become good priests. For with all due respect to Islam …”
George Mushtak hated Islam. He was glad to hear that educated Europeans shared his views. So he interrupted his guest. “I can feel no respect for a gang who murdered my mother and my sister! For cowardly reasons of revenge! Just because a Muslim woman threw in her lot with a Christian man.”
“I’m sorry, I don’t understand,” said the Jesuit quietly.
“No one can understand it,” replied Mushtak, and his eyes grew damp.
The visitor, a clever man, sensed that his host was struggling with a bitter memory and trying to keep his composure. All was suddenly still in the large drawing room where cool twilight reigned behind the drawn curtains. George rose to his feet, opened the door, and called to his housekeeper to make some good coffee flavoured with cardamom for his distinguished visitor. Then he closed the door again and returned to the guest, forcing himself to smile.
“Forgive the strength of my reaction, but some memories keep coming up again, like undigested food repeating.”
“We must learn to forgive, however,” said the priest.
“I can forgive anything but the murder of my mother and my sister.”
During his training, the Jesuit had read a great deal about guilt and atonement, revenge and clan feeling among the Arabs, and he knew there were subjects be
tter not discussed with an Arab if you were or wanted to be his friend.
“I understand you,” replied the experienced priest. Mushtak felt that he had triumphed. One of the greatest miracles on earth, as he saw it, was to make a European who was also a scholar and a churchman understand well-justified hatred.
Soon after this the fragrant coffee was brought in. The housekeeper had added a plate of butter cookies.
“Elias is a rose who cannot flower among the thistles of Mala,” said the priest, returning to his request.
“A rose maybe,” replied Mushtak, “but with a huge thorn of a prick. I’ll give you the boy and a hundred gold lira.”
The priest’s wish was like manna from heaven to George. For more than seven years to come he would sleep more easily than ever before, since he wasn’t at all interested in what his son did behind the high monastery walls.
Elias didn’t mind parting from his family either. He was sorry only for his sister Malake, who shed tears whenever she mentioned his imminent departure. When it was time to say goodbye, his father reluctantly gave the boy his hand. Elias kissed it and pressed it to his forehead, as custom ordained, but George did not return the kiss. The proffered hand was not a bridge, but acted like a barrier keeping his son at a distance. The boy’s father went no further than the front gate.
That made Elias feel deeply humiliated. Accompanied by his big brother he reached the bus, gave his case to the conductor, and found a window seat.
“Don’t let it bother you. He’s not in a good mood today,” Salman consoled him. But Elias felt angry with his father, who had given such threadbare reasons to explain why he couldn’t take him to the monastery in Damascus himself.
“That’s all right,” he said, close to tears. He looked over his brother’s head, and at that moment he saw his sister, who was four years older than him. She was trying to reach him to say goodbye. But their father slapped her face, pushed her back into the courtyard and quickly closed the door so that she couldn’t get out again.
“Look after Malake. Our father will kill her yet,” Elias said quietly to his brother. Salman glanced at their father, standing stiffly in front of the gate of his property, and smiled.
“Father wouldn’t kill anyone, but Malake is a stubborn goat,” he replied.
Their father had never liked Malake either. There had been frequent beatings, but only for the two of them. Just two days ago he had hit Malake during a meal for secretly taking a bite of his own piece of bread. Mushtak had strictly forbidden that kind of thing. Everyone’s share of bread was handed out. Not that there was any shortage of food, but Malake’s father believed you took years off another person’s life if you bit into his bread. Elias thought this superstition was ridiculous, but Malake didn’t. “It’s not superstition. I’m always eating his bread in secret. Sometimes he catches me at it, that’s all.”
The bus driver, who had hooted five minutes ago and was now roaring his engine, switched it off and went to have another cup of tea with the barber.
“This could go on for ever,” said Salman.
“You don’t have to stick around,” replied Elias, who was finding his brother’s presence more and more of a nuisance, and as if Salman had just been waiting for him to say so he shook hands and hurried back home.
Just then Elias saw his sister running out of a side street. He admired her for her dauntless courage. Malake was beaming all over her face when she came up to him. Old Mushtak, however, gave a start of surprise on seeing her and spoke to Salman, who had just that moment reached him. His eldest son turned briefly, then took his father’s arm and led him into the house.
Breathless, Malake flung her arms around Elias’s neck and wept. “He didn’t want to let me say goodbye properly. But you’re my own dear brother.” And she sobbed out loud. He began to weep too, not with emotion, not because they were parting, but with the fury of desperation because he couldn’t protect his sister. Elias knew that when Malake was home again all hell would be let loose. She had defied her father’s orders to stay indoors and climbed over the wall. Several men had certainly seen her do it, and would have laughed at Mushtak. If a girl made her father look ridiculous, that was reason enough to kill her.
Malake seemed to guess what he was thinking. “Oh, my dear brother,” she said. “‘I don’t feel the blows. I pray while he’s beating me.”
“You pray?” asked Elias, surprised.
“Yes, I pray, I beg the Virgin Mary to make his hand decay and drop off while he’s still alive. And then, while he’s hitting me, I think how miserable he’ll look sitting there and begging me for a sip of water.”
The engine of the bus was revving up as she kissed him for the last time. Then she jumped out of it, and for the first time he saw that she was barefoot.
24. A Reception
There was unrest throughout the country, and uncertainty everywhere. The French and the British had taken the Arabs for a ride. In the secret Sykes-Picot agreement of 1916 they had divided up the Middle East between them, even before the Arabs could enjoy the fruits of their revolt against the Ottoman Empire. The countries were recolonized, with Arabia chopped up on the negotiating table in the interests of the two great powers.
One dusty July day in 1920, French troops marched into Damascus, and they stayed until 1946 – a quarter of a century of uprisings, banditry, and fighting between powerful clans.
A week after the French arrived, their High Commissioner, General Gouraud, invited all the important sheikhs and clan chiefs to a reception. And they all came, for it made no difference to them whether the ruler in Damascus spoke Turkish, Arabic, or French. What mattered was that their own clans were not enfeebled and passed over in favour of others. They suspiciously scrutinized the seating order and the presents that the general gave them. They understood not a word of his brief address, and still less could they get their heads around the fact that all the French officers had brought their wives to the reception, as if to give the ladies a look at the defeated natives. Gouraud even had his daughter with him too. The women were pretty and silent, like little Chinese porcelain figures.
The general gave each clan chief a new French sporting gun and a compass, and his guests were as delighted as children with these amazing little clocks that always pointed north. Many of them were playing with their magical devices even during the reception, turning them around and around and roaring with laughter.
It was high summer, and the big table groaned under the weight of the delicacies prepared by Arab cooks. To the horror of the Frenchwomen, the Arabs ate with their bare hands. They slurped and smacked their lips, and soon the tables had grains of rice, pieces of bread and food stains all over them. But none of the Arabs touched the red Bordeaux that was served with the meal.
“Why do you drink only water?” General Gouraud asked the man next to him, Sheikh Yassin Hamdan, head imam of the Ummayad Mosque. He himself raised his glass and drank with relish.
The question surprised Sheikh Yassin. He wondered for a moment if the general could really be as ignorant as he sounded.
“Because the Koran forbids us to drink wine,” he replied through his interpreter.
The general grinned, and pointed to the red grapes that the sheikh was eating.
“It is His Excellency’s opinion,” said the interpreter, “that you eat grapes, yet wine comes from grapes.”
The sheikh glanced at the general, who was looking at him blurry-eyed after his eighth glass.
‘True, wine comes from grapes. But his daughter comes from his wife. Does he therefore sleep with his daughter?”
This bon mot later went the rounds of Damascus as if the sheikh’s answer had crushed Gouraud. However, the general remembered nothing of what was said that evening. He was too drunk.
His mission had been to win over the clan chiefs to accept French rule, for if they were well disposed then their subjects would make no more trouble. So he told his adjutant to telegraph Paris, saying: “Mission completed.
Clan chiefs well disposed to France. Said not a word about their dead.”
25. The Novice
It was late in the evening when Elias finally reached Damascus. The bus had had problems all the way, and its inexperienced driver had been unable to do anything but swear at the engine. About twenty kilometres outside Damascus the bus finally broke down. Beside himself with fury, the driver began throwing stones at his own vehicle and cursing his mother.
Finally, all the passengers had moved to the load area of a truck where twenty sheep had to make room for them. Elias was disgusted because one of the animals had diarrhoea, and the stinking floor of the truck was filthy with it.
The truck driver had to deliver the sheep to various different destinations, disappearing into the house each time for a tea, while his passengers waited in the hot truck.
Elias was drenched with sweat and tired when he finally knocked at the monastery gate. An inscription in Latin letters over the entrance said: Omnia ad maiorem Dei gloriam. He didn’t understand a word of it. While he waited he thought of his sister Malake and prayed for her.
A monk opened the gate. He smiled at Elias. “We were worrying about you. I hope you didn’t have an accident?’ he said in a gentle voice, and introduced himself as Brother Andreas.
With those words a time began for the boy that Elias was to describe, later, as “the happiest days of my life.” In the monastery all was peace and calm, discipline and cleanliness. No one beat him, no one called him names. Above all, no one told tales of him to the man who had been less of a father to him than prosecutor and prison warder combined. He had enough to eat, and he was taken seriously, although he was still little more than a child. Elias worked hard, and here too he was top of the class in most subjects, but he wasn’t teased or beaten up for it. He showed particular talent for maths. After two years Father Samuel Sibate, a mathematical genius himself, let him join his higher mathematics study group. About ten of his students met every Thursday and tried, with Father Samuel himself, to solve those great mathematical problems that still baffled the world. Elias was the only one in the group who was still of school age.
