Sinai Tapestry jq-1

by Edward Whittemore

  Before long an old couple had come to him with their son, an imbecile. The boy couldn't tell night from day or summer from winter, but while he was still young his parents had discovered he drew shapes in the sand very well. An idea had come to them. Why not see if the boy could memorize the alphabet?

  Very few people could write. If the boy learned to do so he could become a scribe and copy down the documents others dictated to him. The advantage, of course, was that he wouldn't have to understand what he was writing.

  It took many years and all their money but the task was accomplished. Their son could write beautifully, his teachers said so. When a reed was placed in his hand he wrote down exactly what was said, no more and no less.

  The problem was that the other difficulties still remained. Now the parents were both ill and wanted to make some provision for their son's future. They thought of the blind storyteller. What if the boy accompanied the blind man on his travels and wrote down his words, in exchange for which the blind man could show their son when to sleep and eat and wear more or fewer clothes? Wouldn't it be a fair and useful partnership"?

  Well it had seemed a good arrangement, said the blind man, and from that day forward they had proceeded from dusty wayside to dusty wayside making a meager living. Affection had grown into love and they had become like father and son. All had worked out for the best in the dusty waysides of Canaan.

  But here the blind man had to make a confession. The histories his adopted son had faithfully copied down weren't histories at all, for several reasons.

  For one, because the blind man only knew what he heard, having no eyes to verify anything.

  For another, because his position in life was lowly and he knew little about great events, having never heard more than bits and pieces of rumors.

  Thirdly, because the din beside a dusty wayside was often deafening, and how could one old man be expected to extract a coherent theme from so much noise?

  And lastly, perhaps because he felt the truth could be rendered more accurately anyway when dealing with the open spaces of the future rather than the murky depths of the past. In the future anything might happen, so he could be flawlessly correct in reporting it. Whereas in the past, although some events were known and others suspected, many more were neither known nor suspected.

  Furthermore, why belabor his poor listeners with the past? These wretches longed for new worlds, not old. Between them they had only a few coppers to hear hopefully where they might be going, knowing full well where they had already miserably been.

  In any case, the blind man humbly noted, men tend to become fables and fables tend to become men, so in the end it probably didn't matter whether he was dealing with the past or the future. In the end it must all be the same.

  And wasn't it also possible that all prophecies were really histories misplaced by tricks of time?

  Memories in disguise? Pains and torments spilled out in weariness when memory no longer could bear its heavy burdens? When it lightened itself by taking a part of the past and putting it in the future?

  He thought so, but even if he was confused he had still taken care not to cheat his listeners, by varying his accounts so there would always be new matters for them to consider. Occasionally he chanted about mighty wars and migrations and who begat whom, and although he sometimes presented the solemn side of life he also included the sensuous and sacrificing, all the while enlivening his chants with anecdotes and sayings and reports, curious inventions, every manner of adventure and experience that might come to mind.

  And so the entertainment had gone on for years in dusty waysides, the blind man giving his recitals and his imbecile son recording them word for word.

  Until with increasing age a time had come when they had both grown stiff in the joints. Then they had sought a warm place to assuage their aches and gone south into the desert, to the foot of a mountain called Sinai, where they were sitting at the very moment this last chapter was being dictated.

  Having already been in the desert for some time, the blind man could not be sure what era was current in Canaan. But not too long ago a traveler had passed their way and he had asked him what news there was in Canaan, and the man had replied that a great temple was being built on a great mountain by a great king called Solomon, which of course meant little enough to the blind man since as long as he could remember great temples were always being built in Canaan on great mountains by great kings who all had one name or another.

  So here the dictation was coming to an end. Unfortunately he couldn't add his own name to these recitations because in his blindness and poverty, being no one of importance, he quite simply had never had a name.

  And finally, in conclusion, he advised that the verses had their best effect when chanted to the accompaniment of a lyre and a flute and a ram's horn, these pleasing sounds tending to alert passersby that something of interest was taking place beside the road.

  But gentle blind man doth not will not shalt not knowing [it was written after that, the lines indented to set them apart from the previous text, the words formed in a particularly proud and elegant script], saith imbecile of imbeciles adding few some several own thoughts first Abraham last Jesus last Isaiah first Mohammed thought of thoughts adding over years of years saith wanting hoping hope of hopes here Matthew Mark Luke John sharing work here Prophet love of loves here Lord never adding much Gabriel doth not will not shalt not adding much adding little Ruth little Mary little Fatima here Elijah there Kings here Judges there Melchizedek word of words Lord of Lords saith soon doth not will not shalt not winter summer day night ending imbecile of imbeciles ending desert end gentle end blind end no name man end doth not will not shalt not too cold too hot too hungry tired saith sleepless saith starving saith holding hands ending father of fathers son of sons no name ending kingdom come ending amen ending be with you ending saith end ending of endings end.

  Brother Anthony closed the book and groaned. He had read the last pages in horror. The mere thought of it paralyzed him.

  A nameless blind beggar chanting whatever came into his head? His mutterings recorded by an imbecile who saw fit to insert a few shadowy thoughts of his own? The two of them moving their shabby act from wayside to wayside with no other purpose than to make a meager living?

  Drifting away to the desert while Solomon was building his temple? Coming to rest at the foot of Moses'

  mountain for no other reason than to ease their arthritis? Lunatic prophecy and moronic fancy collaborating to produce original Holy Scripture fully seven hundred years before the first appearance of the Old Testament? More than eleven hundred years before the first tiny fragments of the New Testament?

  Chants by dusty waysides varied to vary the entertainment? Lyres and flutes and ram's horns squeaking and rumbling to attract attention? Roadside gossip overheard and repeated? Men begatting in Canaan?

  Curious inventions in Canaan? These and other odd bits of rumors twisted and retold for a copper coin?

  Then on to another dusty wayside? Eventually to retirement in a warm place good for the joints? The divine source of inspired religion, these whimsies concocted by two rambling anonymous tramps in 930

  B.C.?

  Brother Anthony went down on his knees and prayed for enlightenment Night came. He wrapped the manuscript in its swaddling cloth and reburied it in the storeroom cellar. On the way to his cell he made signs that God had instructed him to remain in seclusion until he found the solution to a personal problem.

  For the next week he fasted in his cell, drinking one small cup of water at sunrise and another at sunset, and at the end of those seven days he decided what had to be done.

  Melchizedek must have his City of Peace, men must have their Jerusalem. There had to be faith in the world and if the cause for it wasn't there, he would provide it. If the Father of the real Bible was an aging blind beggar and the Son was an imbecilic scribe, then Wallenstein would become the Holy Ghost and rewrite Scripture the way it ought to be written. />
  The decision he had made in his cell was to forge the original Bible.

  Of course he couldn't place his forgery in the tenth century B.C., when the imbecile had recorded the blind man's recitations. His Bible had to be a genuine work of revealed history, not a jumble of capricious tales assembled by two stray tramps. Thus it had to come sometime well after Christ, which meant writing it in Greek.

  But when?

  In prayer he turned to his namesake for guidance and at once the question was answered. The great St Anthony had gone into the desert in the fourth century, so that would be the date of his forgery. Time enough after Christ for all the truths to have been gathered, yet still earlier than any complete Bible in existence.

  Secretly he revisited the storeroom cellar and buried the real Sinai Bible more deeply in the clay so that it would not be discovered in his absence. Then without warning he left the monastery and returned to Jerusalem, to the quarters of his order, where his unauthorized arrival during the morning meal caused worried looks from his brothers.

  Immediately he shattered the silence by announcing he had learned something at St Catherine's that transcended his vows of obedience, silence and poverty. He must be allowed to go his own way for a number of years or he would be forced to abandon the Trappists.

  The monks in the refectory were stupefied. When his shocked superior warned in a quavering voice that merely suggesting such blasphemy constituted a fatal nakedness before God, the former Brother Anthony at once removed not only his cassock but his loincloth, exposing even his genitals, and left the room without an explanation of any kind. Behind him his weeping former brothers stayed on their knees for hours praying beside their bowls of gruel.

  Wallenstein meanwhile, penniless and naked and shivering violently in the cold winter wind, limped through the narrow alleys of Jerusalem abjectly begging coins. And although soon starving and frostbitten, his first coins went not for a crust of bread or a loincloth but for a stamp and an envelope. In this letter to Albania he directed that a huge sum of family money, his by right as the Skanderbeg of his generation, be sent to him.

  While waiting for the money he continued to beg in the streets but also found time to begin his special studies, the cumbersome process of teaching himself the secrets of ink, more specifically the techniques of making ancient inks from dyes and crude chemicals. He also began teaching himself to analyze ancient parchments by feel and taste and smell in order to determine their exact age. Lastly he applied himself to the eccentricities of writing styles.

  Throughout this period of second initiation he wore only a loincloth and lived in a miserable basement hole in the Armenian Quarter, supporting himself by begging.

  When the money finally arrived Wallenstein equipped himself as a wealthy and erudite Armenian dealer in antiquities and journeyed to Egypt seeking a large supply of blank parchment produced in the fourth century, neither weathered nor well cared for during its fifteen hundred years, parchment that had been quietly resting in some dry dark grave for all that time.

  In Egypt he was unsuccessful and returned to Jerusalem nearly insane with despair only to discover the parchment he sought was already there in the Old City, apparently buried at the bottom of an antique Turkish safe in a cluttered shop owned by an obscure antiquities dealer named Haj Harun, an Arab so destitute and bewildered he readily parted with the treasure as if unaware of its immense value.

  Wallenstein rejoiced. Undoubtedly a man less fanatical could never even have conceived of such a forgery, for the task he had set for himself was no less than to deceive all scholars and chemists and holy men in his own era and also forever.

  But Wallenstein was fixed in his love for God, and in the end he did succeed.

  It took him seven years to assemble his materials. Another five years were spent in the basement hole mastering the precise style of writing he would need for the forgery. During this time he assumed many disguises so that every step of his work would always remain untraceable. And he had to spend the entire Wallenstein fortune, selling off farms and villages in Albania, to maintain his disguises and buy what he needed.

  At last when all was ready he traveled once more to St Catherine's and presented himself as a ragged lay pilgrim of the Armenian church, requesting and being given a tiny cell in which to meditate. That night, as planned, while the moon waned to nothing Wallenstein crept into the storeroom cellar he remembered and stole the real Sinai Bible from its hiding place.

  The next morning the shabby Armenian confessed he needed an even more lonely retreat and said he would seek a cave near the summit of the mountain. The Greek monks tried to deter him, knowing him to be mad, but when they saw he couldn't be swayed they blessed him and prayed he would find relief in the examination of his soul.

  Once in the cave Wallenstein unpacked the supplies he had cached there, the chemicals and stacks of precious fourth-century parchment. Then he knelt and embraced the sensuous gloom of his martyrdom.

  -3-

  Cairo 1840

  Dropping from sight with a whoop precisely as the clocks chimed midnight and announced the arrival of the Queen's birthday.

  When last seen and recognized as himself, in Cairo at the age of twenty-one, Strongbow was described as a thin broad-shouldered man with straight Arab features and an enormous black moustache. Summer and winter, no matter how hot the weather, he wore a massive greasy black turban and a shaggy short black coat made from unwashed and uncombed goats' hair, these barbaric garments said to be gifts from some wild mountain tribe in outer Persia. His face was proud and fierce and melancholy, and when he smiled it was as if the smile hurt him.

  In the streets of Cairo, even in the most elegant European districts, he carried a thick heavy club under his arm as if on guard, some kind of polished twisted root. But by far his most striking characteristic was his piercing stare, which seemed to look through a man and see something beyond.

  It was said he slept only two hours a day beginning at noon. One of his pleasures in those days was floating down rivers on his back, naked, at night. In this solitary nocturnal manner he had explored all the great rivers of the Middle East and he was fond of repeating that no single experience could compare to arriving in Baghdad under the stars after long hours drifting on the dark languid waters of the Tigris.

  His professional work, which was still assumed to be botany, occupied only three hours of his day.

  Specimens were examined and catalogued from eight to nine-thirty in the morning and again from ten-thirty until noon, the rest of his time being given to thinking and walking or floating.

  He seldom spoke to Europeans and if one of them said something irrelevant to his needs he either turned his back or menacingly raised his polished twisted club. Yet he would tarry for hours in the bazaars with the poorest beggars and charlatans if he thought they had something interesting to tell him.

  It was claimed he ate almost nothing, restricting himself to a small raw salad at sunset.

  His drinking habits were even more abstemious. Alcohol in any form was out of the question, as were Bovril and dandelion brews, milk, coffee and orange presses and mild malt mixtures. But what was most disgusting to his countrymen, he absolutely refused to drink tea.

  Instead, at teatime, he sipped mare's milk warm from the animal, a cup then and another at sunrise.

  When last seen and recognized as himself, Strongbow had also begun to acquire scars from his travels.

  A javelin thrown by a tribesman in the Yemen transfixed his jaw, destroying four back teeth and part of his palate. With the weapon still in his head Strongbow fought off the tribesmen with his club and spent the rest of the night walking to a coastal village where there was an Arab with sufficient understanding of anatomy to remove the javelin without taking his jaw with it.

  The work was done but the jagged mark down the side of his face remained.

  While swimming across the Red Sea under a full moon he fell victim to a fever that blistered his tongue with u
lcers and made it impossible for him to speak for a month.

  Near Aden, after secretly penetrating the holy sites of both Medina and Mecca disguised as an Arab, only the second European to have done so, he was stricken with another fever that he treated with opium. While largely unconscious he barely escaped being bled to death by a local midwife who solicitously shaved his body and plastered his groin with a thick mass of leeches.

  Groin and palate and tongue, Strongbow early acquired scar tissue from his strenuous explorations. But it wasn't these Levantine wounds that were to determine his future course in the Middle East. Rather it was certain unsuspected conversations he had on both love and a haj in Timbuktu, and not long after that, love itself in Persia.

  Strongbow first learned of the man known as the White Monk of the Sahara in Tripoli, where the former peasant priest from Normandy had been an insignificant White Father missionary for some years before abruptly deciding one evening, after a long lonely afternoon spent lying in the dust under a palm tree, that the Christian dictum to love thy neighbor meant what it said. Abandoning his order and traveling south, he eventually crossed the wastes to Timbuktu.

  There Father Yakouba, as the renegade peasant priest now called himself, became a nefarious legend throughout the desert because of his heretical message that love should be all-encompassing, so complete as to include sexual relations between large numbers of people all at once, strangers and families and whole neighborhoods tumbling together whenever they chanced to meet.

  When many bodies are pressed together, preached the White Monk, the need for vanity vanishes. The alpha and the omega are one, coming and going are one, the spirit is triumphant and all souls enter holy communion. So God is best served when as many people as possible are making love day and night.

  It is especially important, preached the White Monk, that no one should ever find himself alone and unoccupied and feeling excluded on a hot afternoon, gazing longingly at passing groups of people. Nor should passing groups of people stare defiantly at a solitary outsider. Instead both sides should mix at once in the love of God.