My Name is Red (8 page)

In the first picture placed before me, fixed in the royal enclosure of late Ibrahim Pasha’s palace, Our Sultan, the Refuge of the World, gazed upon the festivities in the Hippodrome below with a look that bespoke His satisfaction. His face, even though not so detailed as to permit one to distinguish Him from others by features alone, was drawn adeptly and with reverence. As for the right side of the double-leaf picture showing Our Sultan on the left, there were viziers, pashas, Persian, Tatar, Frankish and Venetian ambassadors standing in the arched colonnades and windows. Because they were not sultans, their eyes were drawn hastily and carelessly and focused on nothing in particular besides the general commotion in the square. Later, I noticed in other pictures that the same arrangement and page composition repeated-even though the wall ornamentation, the trees and terra-cotta shingles were depicted in different styles and colors. Once the text was written out by scribes, the illustrations completed and the book bound; the reader, turning pages, would each time see completely different activities in completely different colors in the Hippodrome which remained under the same watchful gazes of the Sultan and His crowd of guests-who always stood identically, forever gazing at the same area below.

There before me I saw people scrambling for hundreds of bowls of pilaf that were placed in the Hippodrome; I saw the live rabbits and birds emerge out of the roast ox and startle the crowd that had descended upon it. I saw the master coppersmiths’ guild riding in a wheeled cart before Our Sultan, its members hammering away at copper but never striking the one among them lying in the cart with the anvil balanced on his bare chest. I saw glaziers embellishing glass with carnations and cypresses as they paraded before Our Sultan in a wagon; confectioners reciting sweet poems as they drove camels laden with sacks of sugar and displayed cages holding sugar-parrots; and aged locksmiths who showed off a variety of hanging locks, padlocks, dead bolts and gearlocks as they complained of the evils of new times and new doors. Butterfly, Stork and Olive had worked on the picture that depicted the magicians: One of them was causing eggs to march down a pole without dropping them-as if on a broad slab of marble-to the beat of a tambourine played by another. In one wagon I saw precisely how Sea-Captain Kılıç Ali Pasha had forced the infidels he’d captured at sea to make an “infidels’ mountain” out of clay; he’d then loaded all the slaves into the cart, and when he was right before the Sultan, he exploded the powder within the “mountain” to demonstrate how he’d made infidel lands wail and moan with cannon fire. I saw clean-shaven butchers wielding cleavers, wearing rose- and purple-colored uniforms and smiling at the pink carcasses of skinned sheep hanging from hooks. The spectators applauded lion tamers who’d brought a chained lion before Our Sultan, provoking and enraging it until its eyes shone bloodred with rage; and on the next page, I saw the lion, representing Islam, chase away a gray-and-pink pig, symbolizing the cunning Christian infidel. I indulged my eyes at length on a picture of a barber suspended upside down from the ceiling of a shop built onto a cart, as he shaved a customer while his assistant, dressed in red, held a mirror and a silver bowl containing fragrant soap, waiting for baksheesh; I inquired after the identity of the magnificent miniaturist responsible for the piece.

“It is indeed important that a painting, through its beauty, summon us toward life’s abundance, toward compassion, toward respect for the colors of the realm which God created, and toward reflection and faith. The identity of the miniaturist is not important.”

Was Nuri the Miniaturist, who was much more subtle in thought than I’d assumed, being reserved because he understood that my Enishte sent me here to investigate, or was he merely parroting Head Illuminator Master Osman?

“Is Elegant the one responsible for all this gilding work?” I asked. “Who’s doing the gilding now, in his stead?”

The shouts and screams of children could now be heard through the open door that faced the inner courtyard. Below, one of the division heads had started administering the bastinado to apprentices who’d most likely been caught with red ink powder in their pockets or gold leaf hidden away in a fold of paper; probably the two whom I’d seen trembling as they waited in the cold. Young painters, seizing an opportunity to mock them, ran to the door to watch.

“By the time the apprentices paint the ground of the Hippodrome here a rose color, finishing it off as our Master Osman has dictated,” said Nuri Effendi cautiously, “our brother Elegant Effendi, God willing, will have returned from wherever he’s gone and will complete the gilding on these two pages. Our master, Osman the Miniaturist, wanted Elegant Effendi to color the dirt floor of the Hippodrome differently in each scene. Rose pink, Indian green, saffron yellow or the color of goose shit. Whosoever beholds the picture will realize in the first rendering this is a dirt square and should be earth-colored, but in the second and third pictures, he’ll want other colors to keep himself amused. Embellishing ought to bring merriment to the page.”

I noticed some pictures on a sheet of paper that an assistant left in a corner. He was working on a single-leaf picture for a
Book of Victories
, the depiction of a naval fleet heading off to battle, but it was obvious that the screams of his friends whose soles were being severely beaten, provoked the illustrator to run off and watch. The fleet he made by repeatedly tracing identical ships with a block pattern didn’t even seem to float in the sea; yet, this artificiality, the lack of wind in the sails, had less to do with the block pattern than the young painter’s lack of skill. I saw with sorrow that the pattern had been cut violently out of an old book which I couldn’t identify, perhaps a collage album. Obviously, Master Osman was overlooking quite a lot.

When we came to his own worktable, Nuri Effendi proudly stated that he finished a gilded royal insignia for Our Sultan, which he’d been working on for three weeks. I respectfully admired Nuri Effendi’s gold inlay and the insignia, which had been made on an empty sheet to ensure that its recipient and the reason for its being sent would remain secret. I knew well enough that many impetuous pashas in the East had refrained from rebellion upon seeing the noble and potent splendor of the Sultan’s royal insignia.

Next, we saw the last masterpieces that Jemal the Calligrapher had transcribed, completed and left behind; but we passed over them hastily to avoid giving credence to opponents of color and decoration who maintained that true art consisted of calligraphy alone and that decorative illumination was simply a secondary means of adding emphasis.

Nasır the Limner was making a mess of a plate he intended to repair from a version of the
Quintet
of Nizami dating back to the era of Tamerlane’s sons; the picture depicted Hüsrev looking at a naked Shirin as she bathed.

A ninety-two-year-old former master who was half blind and had nothing to say besides claiming that sixty years ago he kissed Master Bizhad’s hand in Tabriz and that the great master of legend was blind and drunk at the time, showed us with trembling hands the ornamentation on the pen box he would present as a holiday gift to Our Sultan when it was completed three months hence.

Shortly a silence enveloped the whole workshop where close to eighty painters, students and apprentices worked in the small cells which constituted the lower floor. This was a postbeating silence, the likes of which I’d experienced many times; a silence which would be broken at times by a nerve-wracking chuckle or a witticism, at times by a few sobs or the suppressed moan of the beaten boy before his crying fit would remind the master miniaturists of the beatings they themselves received as apprentices. But the half-blind ninety-two-year-old master caused me to sense something deeper for a moment, here, far from all the battles and turmoil: the feeling that everything was coming to an end. Immediately before the end of the world, there would also be such silence.

Painting is the silence of thought and the music of sight.

As I kissed Master Osman’s hand to bid him farewell, I felt not only great respect toward him, but a sentiment that plunged my soul into turmoil: pity mixed with the adoration befitting a saint, a peculiar feeling of guilt. This, perhaps, because my Enishte-who wanted painters, openly or secretly, to imitate the methods of the Frankish masters-was his rival.

I suddenly sensed, as well, that I was perhaps seeing the great master alive for the last time, and in the fluster of wanting to please and hearten him, I asked a question:

“My great master, my dear sir, what separates the genuine miniaturist from the ordinary?” I assumed the Head Illuminator, who was accustomed to such fawning questions, would give me a dismissive response, and that he was presently in the midst of forgetting who I was altogether.

“There is no single measure that can distinguish the great miniaturist from the unskilled and faithless one,” he said in all seriousness. “This changes with time. Yet the skills and morality with which he would face the evils that threaten our art are of significance. Today, in order to determine just how genuine a young painter is, I’d ask him three questions.”

“And what would they be?”

“Has he come to believe, under the sway of recent custom as well as the influence of the Chinese and the European Franks, that he ought to have an individual painting technique, his own style? As an illustrator, does he want to have a manner, an aspect distinct from others, and does he attempt to prove this by signing his name somewhere in his work like the Frankish masters? To determine precisely these things, I’d first ask him a question about ”style“ and ”signature.“”

“And then?” I asked respectfully.

“Then, I’d want to learn how this illustrator felt about volumes changing hands, being unbound, and our pictures being used in other books and in other eras after the shahs and sultans who’d commissioned them have died. This is a subtle issue demanding a response beyond one’s being simply upset or pleased by it. Thus, I’d ask the illustrator a question about ”time“-an illustrator’s time and Allah’s time. Do you follow me, my child?”

Nay. But that’s not what I said. Instead, I asked, “And the third question?”

“The third would be ”blindness“!” said the great master Head Illuminator Osman, who then fell silent as if this required no explication.

“What is it about ”blindness“?” I said with embarrassment.

“Blindness is silence. If you combine what I’ve just now said, the first and the second questions, ”blindness’ will emerge. It’s the farthest one can go in illustrating; it is seeing what appears out of Allah’s own blackness.“

I said no more. I walked outside. I descended the icy stairs without hurrying. I knew that I would ask the great master’s three great questions of Butterfly, Olive and Stork, not only for the sake of conversation, but to better understand these living legends who were contemporaries of mine.

I did not, however, go to the master illuminators’ houses immediately. I met with Esther near the Jewish quarter at a new bazaar that had an elevated view of the confluence of the Golden Horn and the Bosphorus. Esther was all atwitter in the pink dress she was forced to wear as a Jew, with her large and lively body, her mouth which never stopped moving, and her eyebrows and eyes which twitched madly and signaled to me; indeed, this is how she was among the shopping slave women, the women wearing the faded and loose caftans of poor neighborhoods and among the crowds that had lost themselves amid carrots, quinces and small bundles of onions and turnips.

She stuffed the letter I gave her into her shalwar pants with an adept and mysterious gesture, as if the whole market were spying upon us. She told me that Shekure was thinking of me. She took her baksheesh and when I said, “Please, make haste and deliver it straightaway,” she indicated that she still had quite a lot of work to do by gesturing toward her bundle and said that she only could deliver the letter to Shekure toward midday. I asked her to tell Shekure that I’d gone to pay visits to the three young and renowned master miniaturists.

The midday prayers had yet to be called. A knock at the door: I opened it to find Black Effendi, who was among us for a while during our apprenticeships. We embraced and kissed on the cheeks. I was wondering whether he’d brought some word from his Enishte, when he said that he wanted to look at the pages I’d been illustrating and at my paintings, that he’d called in friendship, and was going to direct a question to me in the name of Our Sultan. “Very well,” I said, “what’s the question I’m to answer?”

He told me. Very well, then!

“As long as the number of worthless artists motivated by money and fame instead of the pleasure of seeing and a belief in their craft increases,” I said, “we will continue to witness much more vulgarity and greed akin to this preoccupation with ”style“ and ”signature.“” I made this introduction because this was the way it is done, not because I believed what I said. True ability and talent couldn’t be corrupted even by the love of gold or fame. Furthermore, if truth be told, money and fame are the inalienable rights of the talented, as in my case, and only inspire us to greater feats. But if I were to say this openly, the mediocre illustrators in the miniaturists’ division, rabid with envy, would pounce upon me, so, to prove that I love this work more than they themselves do, I’ll paint the picture of a tree on a grain of rice. I’m well aware that this lust for “style,” “signature‘ and ”character“ has come to us all the way from the East by way of certain unfortunate Chinese masters who’ve been led astray under the influence of the Europeans, by pictures brought there from the West by Jesuit priests. Nevertheless, let me tell you three parables that comprise a recital on this topic.”

Once upon a time, to the North of Herat, in a mountain castle, there lived a young Khan who was fascinated with illuminating and painting. This Khan loved only one of the women in his harem, and this striking Tatar woman, whom he loved madly, loved him in return. They engaged in such bouts of lovemaking, sweating until morning, and lived in such ecstasy that their only wish was to live eternally. They soon discovered the best way to realize their wish was by opening books and gazing, for hours and hours and days on end, upon the astounding and flawless pictures of the old masters. As they stared at these perfect renderings, unfalteringly reproduced, they felt as though time would stop and their own felicity would mingle with the bliss of the golden age revealed in the stories. In the royal bookmaker’s workshop, there was a miniaturist, a master of masters, who made the same flawless pieces over and over for the same pages of the same books. As was his custom, the master depicted the anguish of Ferhad’s love for Shirin, or the loving and desirous glances between Leyla and Mejnun, or the duplicitous, suggestive looks Hüsrev and Shirin exchanged in that fabled heavenly garden-with one slight alteration however: In place of these legendary lovers, the artist would paint the Khan and his Tatar beauty. Beholding these pages, the Khan and his beloved were thoroughly convinced that their rapture would never end, and they showered the master miniaturist with praises and gold. Eventually, however, this adulation caused the miniaturist to stray from good sense; incited by the Devil, he dismissed the fact that he was beholden to the old masters for the perfection of his pictures, and haughtily assumed that a touch of his own genius would make his work even more appealing. The Khan and his beloved, considering these innovations-the personal stylistic touches of the master miniaturist-nothing but imperfections, were deeply disturbed by them. In the paintings, which the Khan observed at length, he felt that his former bliss had been disrupted in numerous ways, and he grew increasingly jealous of his Tatar beauty who was depicted with the individual touch of the painter. So, with the intention of making his pretty Tatar jealous, he made love with another concubine. His beloved was so bereft upon learning of this betrayal from the harem gossips that she silently hanged herself from a cedar tree in the harem courtyard. The Khan, understanding the mistake he’d made and realizing that the miniaturist’s own fascination with style lay behind this terrible incident, immediately blinded this master artist whom the Devil had tempted.

Once upon a time in a country in the East there was an elderly Sultan, a lover of illustrations, illuminations and miniatures, who lived happily with his Chinese wife of unsurpassed beauty. Alas, it soon happened that the Sultan’s handsome son from a previous marriage and the Sultan’s young wife had become enamored of each other. The son, who lived in terror of his treachery against his father, and ashamed of his forbidden love, sequestered himself in the bookmaker’s workshop and gave himself over to painting. Since he painted out of the sorrow and strength of his love, each of his paintings was so magnificent that admirers couldn’t distinguish them from the work of the old masters. The Sultan took great pride in his son, and his young Chinese wife would say, “Yes, magnificent!” as she looked upon the paintings. “Yet, time will surely pass, and if he doesn’t sign his work, no one will know that he was the one responsible for this majesty.” The Sultan responded, “If my son signs his paintings, won’t he be unjustly taking credit for the techniques and styles of the old masters, which he has imitated? Moreover, if he signs his work, won’t he be saying ”My paintings bear my imperfections“?” The Chinese wife, seeing that she wouldn’t be able to convince her elderly husband on this issue of signature, was, however, eventually successful in persuading his young son, confined, as always, in the bookmaker’s workshop. Humiliated at having to conceal his love, persuaded by his pretty young stepmother’s ideas and with the Devil’s coercion, the son signed his name in a corner of a painting, between wall and grass, in a spot he assumed was beyond notice. This, the first picture he signed, was a scene from
Hüsrev and Shirin
. You know the one: After Hüsrev and Shirin are wed, Shiruye, Hüsrev’s son from his first marriage, falls in love with Shirin. One night, entering their bedchamber through the window, Shiruye swiftly sinks his dagger into his father’s chest. When the Sultan saw his son’s depiction of this scene, he was overcome with the sense that the painting embodied some flaw; he’d seen the signature, but wasn’t consciously aware of it, and he simply reacted to the picture with the thought, “This painting bears a flaw.” And since one would never expect any such thing from the old masters, the Sultan was seized by a kind of panic, suspecting that this volume he was reading recounted not a story or a legend, but what was most unbefitting a book: reality itself. When the elderly man sensed this, he was overcome with terror. His illustrator son had entered through the window, as in the painting, and without even looking twice at his father’s bulging eyes, swiftly drove his dagger-as large as the one in the painting-into his father’s chest.

In his
History
, Rashiduddin of Kazvin merrily writes that 250 years ago in Kazvin, manuscript illumination, calligraphy and illustration were the most esteemed and beloved arts. The reigning Shah in Kazvin at that time ruled over forty countries from Byzantium to China-perhaps the love of book arts was the secret of this great power-but alas, he had no male heir. To prevent the lands he’d conquered from being divided up after his death, the Shah decided to find a bright miniaturist husband for his beautiful daughter, and toward this end, arranged a competition among the three great young masters of his atelier, all of whom were bachelors. According to Rashiduddin’s
History
, the object of the competition was very simple: Whoever made the most remarkable painting would be the victor! Like Rashiduddin himself, the young miniaturists knew that this meant painting in the manner of the old masters, and thus, each of the three made a rendition of the most widely liked scene: In a garden reminiscent of Heaven itself, a young and beautiful maiden stood amid cypress and cedar trees, among timid rabbits and anxious swallows, immersed in lovelorn grief, staring at the ground. Unknowingly, the three miniaturists had rendered the same scene exactly as the old masters would have; yet, the one who wanted to distinguish himself and thereby take responsibility for the painting’s beauty had hidden his signature among the narcissus flowers in the most secluded spot in the garden. And on account of this brazen act, by which the artist broke with the humility of the old virtuosos, he was immediately exiled from Kazvin to China. Thus, the competition was begun anew between the two remaining miniaturists. This time, both painted a picture lovely as a poem, depicting a beautiful maiden mounted on her horse in a magnificent garden. But one of the miniaturists-whether by a slip of his brush or by intent, no one knew-had depicted strangely the nostrils of the white horse belonging to the maiden with Chinese eyes and high cheekbones, and this was straightaway perceived as a flaw by the Shah and his daughter. True, this miniaturist hadn’t signed his name, but in his splendid painting, he’d apparently included a masterful variation in the horse’s nostrils to distinguish the work. The Shah, declaring that “Imperfection is the mother of style,” exiled this illustrator to Byzantium. Yet there was one last significant event according to the weighty
History
by Rashiduddin of Kazvin, which occurred when preparations were being made for the wedding between the Shah’s daughter and the talented miniaturist, who painted exactly like the old masters without any signature or variation: For the entire day before the wedding, the Shah’s daughter gazed grief-stricken at the painting made by the young and handsome great master who was to become her husband on the morrow. As darkness fell that evening, she presented herself to her father: “It is true, yes, that the old masters, in their exquisite paintings, would depict beautiful maidens as Chinese, and this is an unalterable rule come to us from the East,” she said. “But when they loved someone, the painters would include an aspect of their beloved in the rendering of the beautiful maiden’s brow, eye, lip, hair, smile, or even eyelash. This secret variation in their illustrations would be a sign that could be read by the lovers and the lovers alone. I’ve stared at the beautiful maiden mounted on her horse for the whole day, my dear father, and there’s no trace of me in her! This miniaturist is perhaps a great master, he’s young and handsome, but he does not love me.” Thereupon, the Shah canceled the wedding at once, and father and daughter lived out the remainder of their lives together.

“Thus, according to this third parable, imperfection gives rise to what we call ”style,“” said Black quite politely and respectfully. “And does the fact that the miniaturist is in love become apparent from the hidden ”sign“ in the image of the beauty’s face, eye or smile?”

“Nay,” I said in a manner that bespoke my confidence and pride. “What passes from the maiden, the focus of the master miniaturist’s love, to his picture is not ultimately imperfection or flaw but a new artistic rule. Because, after a time and through imitation, everyone will begin to depict the faces of maidens just like that particular beautiful maiden’s face.”

We fell silent. I saw that Black, who’d listened intently to the three parables I recounted, had now focused his attentions upon the sounds my attractive wife made as she roamed the hallway and the next room. I glared at him menacingly.

“The first story established that ”style“ is imperfection,” I said. “The second story established that a perfect picture needs no signature, and the third marries the ideas of the first and the second, and thus demonstrates that ”signature‘ and “style” are but means of being brazenly and stupidly self-congratulatory about flawed work.“

How much did this man, to whom I’d just given an invaluable lesson, understand of painting? I said: “Have you understood who I am from my stories?”

“Certainly,” he said, without conviction.

So you don’t try to discern who I am through his eyes and perceptions, allow me to tell you directly. I can do anything. Like the old masters of Kazvin, I can draw and color with pleasure and glee. I say this with a smile: I’m better than everybody. I have nothing whatsoever to do with the reason for Black’s visit, which-if perchance my intuition serves me correctly-is the disappearance of Elegant Effendi the Gilder.

Black asked me about the mixing of marriage and art.

I work a lot and I enjoy my work. I recently married the most beautiful maiden in the neighborhood. When I’m not illuminating, we make love like mad. Then I set to working again. That’s not how I answered. “It’s a serious issue,” I said. “If masterpieces issue from the brush of a miniaturist, when it comes to issuing it to his wife, he’ll be at a loss to bestir the same joy,” I said. “The opposite holds true as well: If a man’s reed satisfies the wife, his reed of artistry will pale in comparison,” I added. Like everyone who envies the talent of the miniaturist, Black, too, believed these lies and was heartened.

He said he wanted to see the last pages I’d illustrated. I seated him at my worktable, among the paints, inkwells, burnishing stones, brushes, pens and reed-cutting boards. Black was examining the double-leaf painting I was in the process of completing for the
Book of Festivities
, which portrayed Our Prince’s circumcision ceremony, and I sat beside him on the red cushion whose warmth reminded me that my beautiful wife with her gorgeous thighs had been sitting here recently; indeed, I had used my reed pen to draw the sorrow of the unfortunate prisoners before Our Sultan, as my intelligent wife clung to the reed of my manhood.

The two-page scene I was painting depicted the deliverance of condemned and imprisoned debtors and their families by the grace of Our Sultan. I’d situated the Sultan on the corner of a carpet covered in bags full of silver coins, as I’d personally witnessed during such ceremonies. Behind Him, I’d located the Head Treasurer holding and reading out of the debt ledger. I’d portrayed the condemned debtors, chained to each other by the iron shackles around their necks, in their misery and pain with knit brows, long faces and some with teary eyes. I’d painted the lute players in shades of red with beatific faces as they accompanied the joyous prayers and poems that followed the Sultan’s presentation of His benevolent gift: sparing the condemned from prison. To emphasize deliverance from the pain and embarrassment of debt-though I had no such plan at the outset-beside the last of the miserable prisoners, I’d included his wife, wearing a purple dress in the wretchedness of destitution, along with his longhaired daughter, sorrowful yet beautiful, clad in a crimson mantle. So that this man Black, with his furrowed brows, might understand how illustrating equaled love-of-life, I was going to explain why the chained gang of debtors was extended across two pages; I was going to tell him about the hidden logic of red within the picture; I was going to elucidate the things my wife and I had laughingly discussed while admiring the piece, such as how I’d lovingly colored-something the old masters never did-the dog resting off to the side in precisely the same hue as the Sultan’s caftan of atlas silk, but he asked me a very rude, discourteous question: