men were guilty. They even wrote ambiguous verses about the laws of the Koran. The Persian art of versifying they held to be supreme and many of them were diligent in translating Persian poems into the Turkish language. They trimmed and polished their works as a jeweler polishes stones, and when they hit on some new or startling piece of imagery they rejoiced as if they had found a treasure. Yet I could not take their skilled game as seriously as they did. To them the composition of a poem seemed as admirable and important as the conquest of a kingdom or a voyage into the unknown world; they even claimed that in the golden pages of history the names of bards would outlive those of eminent generals and learned interpreters of the Koran.
Their chief merit was never to be wearisome. Caring little for this world’s goods they could sprinkle their ragged cloaks with the gold dust of fantasy, and though ever willing to compose eulogies to order for the rich and powerful, yet the pleasure of the work was of greater value to them than rich reward, and if they hit upon some happy witticism at their patron’s expense they would rather forfeit his fee than omit the jest.
The friendship of these curiously free men came to me at a fortunate moment, for I was still unduly complacent over my position, my house, my riches, and my worldly success. It was good for me to hear their acid comments on jeweled girdles, plumed turbans, and silver-mounted saddles. A bright flower or a scarlet fish swimming through crystal water was for them as breath taking a sight as any diamond. When I attempted to explain that diamonds had other merits besides beauty, the poet Baki, who neglected both ablution and prayer, drew the corner of his mantle over his dusty feet and said, “Man possesses nothing. In the end it is rather things that possess man. The only true value of a diamond is the beauty hidden within it, and beautiful things can enslave as easily as ugly ones. Wiser therefore to love a tulip-cheeked girl from a distance, for to possess her may be to become her slave and lose one’s freedom, and loss of freedom is a slow death.”
Giulia could not understand what pleasure I could take in the company of these disreputable men, from among whom I very carefully chose a few whom I could count on as my friends. She spent many of her days and nights at the Seraglio and I was not inquisitive. Unknown to her I was preparing for the hour when the Sultan and the Grand Vizier would visit my house in disguise to pass the evening in the company of poets and wits, as they had been wont to do in Master Gritti’s house.
Sometime after this the Sultan was assailed by one of his heavy fits of melancholy, and the Grand Vizier sent me an agreed signal. Late the same evening there came a sound of knocking at my gate and two slightly inebriated men, their faces hidden under a fold of their kaftans, stepped inside declaiming verses to the porter. They were of course attended by a number of guards, but these together with two deaf-mutes remained outside the house. No greater proof of Ibrahim’s confidence could have been given me. I led my visitors into the house, where they sat down somewhat apart to sip wine and listen to a learned dervish who was just then reading aloud his translation of a Persian poem.
But the others were too shrewd to be taken in by the newcomers and soon perceived that these were no ordinary guests. It would have been insulting if they had not, for Ibrahim rightly considered himself the finest- looking man in the Ottoman Empire, while Sultan Suleiman was equally assured that his own demeanor betrayed him for the nobleman he was, despite the mask he held before his face. But my guests had sense enough to feign ignorance. At his request they addressed the Sultan as Muhub the poet, and pressed him eagerly to read aloud his verses. He demurred for some time, but at length drew out a roll of paper covered with beautiful script and read from it in a musical voice. His hands shook as he did so, for he believed himself unrecognized and knew that he was in the presence of the foremost experts in the city. It was evident that he feared their candid criticism. So far as I could judge his work had no other fault than a slight verbosity, a slight monotony, and a slight touch of the commonplace, at least in comparison with Baki’s allusive, whimsical style.
His hearers expressed courteous appreciation, but no more, their self- respect as poets not permitting them to fawn even on the Sultan where their art was concerned. They raised their goblets to Muhub and praised him until a frank smile of delight overspread the Sultan’s pallid face. But Baki, the young and unabashed, added, “With a liberal hand Muhub the poet has cast pearls and gold before us, and to listen now to anything inferior would be most unbecoming. But if anyone of us can play an instrument we might in that manner venture to compete further with the incomparable Muhub.”
I fancy that all he meant by this flowery speech was that he could bear no more of the Sultan’s stilted poems and hoped that Ibrahim would pick up his famous violin. It was not to be expected, however, that Suleiman should catch the fine irony of Baki’s remark. He eagerly assented and begged Ibrahim to play. None of us had reason to regret it, for when Ibrahim, having first drunk a little wine, filled the room with his marvelous music, all the passion, joy, and longing of our fleeting lives sang to us in every cadence, until I trembled and could not restrain my tears. Even Baki wept aloud.
I need speak no more of that night. It passed away in a sedate and seemly manner, and when the guests became unduly drunk the Grand Vizier took his violin again to quieten them with his playing. No one fell asleep but
But now in the gray light of dawn the mutes grew uneasy at their lord’s long absence and knocked upon the door. At the sight of these two dark-skinned giants we turned suddenly very sober, as if under a cold shower. Still breathless from the chase and soiled with earth from the flower beds, Muhub the poet scrambled into his carrying chair, and with great difficulty dragged the Grand Vizier in beside him.
Sultan Suleiman visited my home about a dozen times, and met there not only poets and wise dervishes but also French and Spanish sea captains and well-informed adventurers, most of whom had not the slightest idea who he was. In the presence of foreigners and unbelievers he remained silently in the shadows and was content to listen carefully to what they had to say, putting in a question from time to time about life and conditions in European countries.
Thus it was that I came to know Sultan Suleiman, called by Christians the Magnificent, though his own people named him merely the Lawgiver. No one is a prophet in his own country. And the better I knew him, the less he charmed me; the melancholy that held him prisoner made him wearisome company. With all his faults Ibrahim remained a man among men, whereas the Sultan withdrew himself into his secret solitude, seemingly as remote from his fellow creatures as heaven is from earth.
Perhaps it was this that caused him suffering and overwhelmed him at times with that restless, gnawing fear. Because of the suspicions of his father he had lived for much of his youth in the shadow of a lurking death, when every night he lay tensely awaiting the coming of the mutes. It seemed to me that this unnaturally passionate friendship for the Grand Vizier had something in it of compulsion, as if by showering favors upon Ibrahim and investing him with limitless power he sought to convince himself that there was at least one man in the world whom he could trust.
The longer I think about Sultan Suleiman the more clearly do I perceive how little I know of his inner nature and thoughts. As lawgiver he made life easier and pleasanter for his subjects than it had formerly been-certainly better than it was in Christendom. His own slaves were the exception, for although they were free to essay the steep ladder to power they never knew whether a horsehair switch or a silken noose awaited them at the top.
My own position as the Grand Vizier’s confidant was singular. As a rule I would visit him after dark, entering the palace by a side door or through the servants’ entrance. Yet it was common knowledge in the Seraglio that petitions and reports could be most rapidly conveyed to the Grand Vizier through me. It was a mystery to everyone therefore how my wife Giulia could come and go in the harem as freely as if she lived there, how she could enjoy the Sultana’s favor, foretell the future for her and her ladies, make purchases for them in the bazaar, and-no doubt for a handsome consideration-obtain audiences with the Sultana for certain wealthy Greek and Jewish women.
Little wonder that the strangest stories about me began circulating in the Seraglio and the foreign quarter. Sometimes my influence was exaggerated, sometimes I was said to be harmless because I frequented poets and learned dervishes. When I began to receive Christian adventurers in my house my fame spread to the West and even as far as the Imperial Court. The Christians who visited me came either on secret missions, or to investigate the chances of entering the Sultan’s service, or again to establish profitable business connections in Istanbul. More than once 1 was able to do these men substantial services, and it was told of me that although I accepted presents the information I gave was strictly accurate.
