Leo Africanus (17 page)

These were the porters of Fez. Three hundred men, simple, poor, almost all of them illiterate, but who had nevertheless managed to become the most respected, most fraternal and best organized of all the guilds of the city.

Each year, until today, they appoint a leader, a consul, who regulates their activities down to the minutest detail. Each week he decides which of them will work and which will rest, according to the arrival of the caravans, the situation in the suqs, and the availability of his fellows. That which a porter earns for his day's work he does not take home, but deposits the whole of it in a communal chest. At the end of the week the money is divided out equally among those who have worked, except for a part which is kept aside for the good works of the guild, which are both manifold and munificent; when any of their number dies, they take over the responsibility for his family, help his widow to find a new husband and take care of his children until they are of an age to have a profession. The son of one is the son of all. The money from the fund is also used for those who marry; all the members contribute to assure them of a sum which will enable them to set up house.

The consul of the porters negotiates on their behalf with the sultan and his advisers. In this way he has managed to secure their immunity both from tribute and the salt tax, and to ensure that their bread is baked for them free of charge in the municipal ovens. Furthermore, if any of them should by some misfortune commit a murder punishable by death, he is not executed in public like other criminals, in order not to bring the guild into disrepute. In exchange, the consul must make a rigorous and unbiased examination of the probity of each new candidate, to exclude anyone who might be suspect. In this way the reputation of the porters has become so high that the merchants are obliged to have recourse to them to clear their stock. Thus the vendors of oil, who arrive in the suqs from the countryside with containers of all sizes, resort to special porters who will themselves confirm the capacity of the containers as well as the quality of the contents, and even give guarantees for the purchasers. In the same way, when a merchant imports a new kind of cloth, he asks the criers among the porters to proclaim the high quality of the merchandise. The porters charge a fixed sum for each of these functions, according to a scale fixed by the consul.

No man, be he even a prince, ever dares to lay hands on any of
their number, because he knows that he would have to fight against the entire company. Their motto is a sentence of the Prophet's: ‘Assist your brother, whether he is the oppressor or the oppressed,' but they interpret these words in the same way as the Messenger himself, when someone said to him, ‘We shall assist the oppressed, that goes without saying. But in what way should we come to the aid of the oppressor?' And he replied: ‘By getting the upper hand over him and by preventing him from doing harm.' Thus it was rare for a porter to start a fight in the suqs of Fez, and there was always a wise man among his brothers to reason with him.

Such were these men. Humble, yet proud, impoverished, yet generous. So far from palaces and citadels, yet so capable of running their affairs. Yes, this was the stock from which my best friend sprang.

Every day at first light Harun the Ferret would call for me to walk at my side the few hundred paces which separated Khali's house from the school. Sometimes we told each other tall stories, sometimes we repeated the verses we had studied the previous evening. Often we said nothing at all, walking in companionable silence.

Opening my eyes one morning I saw him in my bedroom, sitting at the foot of the box bed on which I slept. Fearing that I was late for school, I jumped up, already thinking of the teacher's cane about to whistle down across my calves. Harun reassured me with a smile.

‘It's Friday, the school is closed, but the streets are open and the gardens too. Take a piece of bread and a banana and meet me on the corner.'

God alone knows the number of expeditions we made together after that. We often began our walks at the Square of Wonders. I do not know if that was its real name, but that was what Harun used to call it. There was nothing for us to buy there, or pick, or eat. We could only look around us, breathe in the air, and listen.

In particular, there were those pretending to be ill. Some pretended to be affected by epilepsy, holding their head in both hands and shaking it vigorously, letting their lips and jaws hang down, and then rolling around on the ground in such a practised fashion that they never even scratched themselves or upset the begging bowl by their side. Others pretended to be plagued with stones, and moaned incessantly, apparently in the most fearful pain, unless Harun and I were the only spectators. Still others displayed
wounds and sores. From these I swiftly turned away, for I had been told that the mere sight of them was enough to become similarly afflicted oneself.

There were numerous tumblers on the square, who sang silly romances and sold little pieces of paper to the credulous, on which were written, so they claimed, magic spells to cure all manner of illnesses. There were itinerant quacks, who boasted of their miraculous medicines and took care not to appear twice in the same town. There were also monkey-keepers, who delighted in frightening pregnant women, and snake charmers who wound their creatures around their necks. Harun was not afraid to go up to them. But for my part I was as much frightened as disgusted.

On the feast days, there were story-tellers. I particularly remember a blind man whose stick danced to the rhythm of the adventures of Hallul, the hero of the wars of Andalus, and the renowned An tar ibn Shaddad, the most valorous of the Arabs. On one occasion, when he was telling the tale of the loves of black Antar and the fair Abla, he stopped to ask whether there were any women or children in the audience. Greatly disappointed, the women and children withdrew. I waited several moments to soothe my dignity. A hundred disapproving eyes were turned towards me. Unable to brazen it out, I was about to leave, when, with a glare, Harun signalled that there was no question of our doing so. He put one hand on my shoulder and the other on his hip and did not move an inch. The story-teller continued his tale, and we listened until the last embrace. Only after the crowd dispersed did we resume our walk.

The Square of Wonders was the crossroads of a number of busy streets. One of them, which was cluttered with the stalls of booksellers and public letter-writers, led to the entrance of the Great Mosque; another accommodated boot and shoe shops, a third the vendors of bridles, saddles and stirrups, but the fourth at last was the one we always had to take. Here were the milk sellers, whose shops were decked out with majolica vases far more valuable than the goods they sold. But we did not go to these shops but to those who would buy up unsold milk each evening at a low price at their doors, take it home, let it curdle overnight, and sell it the next day, chilled and diluted with water. A thirst-quenching and satisfying drink which strained neither the pockets nor the consciences of the Believers.

For Harun and I the discovery of Fez was just beginning. We would uncover its layers veil by veil, like a bride in her marriage chamber. I have kept a thousand memories of that year, which take me back to the carefree candour of my nine years each time I evoke them. But it is the most painful of them all that I feel obliged to relate here, since, if I did not mention it, I would be failing in my role of faithful witness.

That day, the walk had begun like any other; Harun wanted to nose around, and I was no less curious. We knew that there was a little suburb called al-Mars lying to the west of the city, the mention of which always brought a troubled look to our schoolmaster's face. Was it far off? Was it dangerous? Others would have asked no further; we were happy to set out.

When we arrived at this suburb around midday, we immediately understood its function. In the streets, women were lounging against the shopfronts, or by the open doors of establishments which could only be taverns. Harun mimicked the beckoning stance of a prostitute. I laughed and imitated the swaying gait of a stout matron.

And what if we went to see what went on in the taverns? We knew that it would be impossible for us to go inside, but we could always have a quick look.

So we go towards the first one. The door is half open, and we poke our two little heads inside. It's dark, and we can only see a crowd of customers. In the midst of them a shock of flaming red hair stands out. We see nothing else, because someone has already spotted us, and we quickly take to our heels, straight towards the tavern on the adjoining street. It's no lighter, but our eyes adjust more quickly. We count four heads of hair, about fifteen customers. In the third we have time to make out several faces, a number of gleaming cups, several wine jars. The game continues. Our reckless heads dive into the fourth. It seems lighter. Quite close to the door, we make out a face. That beard, that profile, that stance? I pull back my head and begin to run along the street, fleeing neither the tavern keepers nor their bully boys. The image which I want to leave far behind me is that of my father, seated in the tavern, at a table, with a shock of hair at his side. I have seen him. Harun has certainly recognized him. Has he seen us? I don't think so.

Since then it has happened to me more than once to go into taverns and streets more sordid than those of al-Mars. But that day the earth opened beneath my feet. It might have been the Day of
Judgement. I was ashamed, I was in pain. I did not stop running, the tears pouring down my cheeks, my eyes half closed, my throat hoarse, choking for breath.

Harun followed me, without speaking to me, without touching me, without coming too close. He waited until I was exhausted, until I sat down on the steps of an empty shop. He sat down by my side, still without a word. And then, at the end of an interminable hour, during which I gradually came to myself and calmed down, he stood up, and directed me imperceptibly towards the way home. It was only when we came in sight of Khali's house at dusk that Harun spoke for the first time:

‘All men have always frequented taverns; all men have always loved wine. Otherwise, why should God have needed to forbid it?'

The very next day, I saw Harun the Ferret again without pain; it was meeting my father that I dreaded. By a happy chance he had to leave for the countryside where he was looking for a plot of land to rent. He came back several weeks later, but by then destiny had already drowned my sufferings and his own in even greater miseries.

904 A.H.
19 August 1498 – 7 August 1499

That year, Hasan the deliverer died under torture in one of the dungeons of the Alhambra; he was no less than eighty years old. There was none more skilled than he in obtaining the release of a captive, but when it came to his own liberation his words seem to have lost their weight. He was a devout and pious man, and if he sometimes made errors of judgement, his intentions were as pure as those of a child until his dying day. He died poor; may God now reveal to him the riches of Eden!

Thousands of others were tortured at the same time. For several months the most dreadful news had been reaching us from our former homeland, but few foresaw the calamity which was to engulf the last Muslims of Andalus.

It all began with the arrival at Granada of a party of inquisitors, religious fanatics who immediately issued a proclamation that all Christians who had converted to Islam should return to their original religion. Some of them reluctantly agreed, but the majority refused, pointing to the agreement concluded before the fall of the city, which expressly guaranteed the converts the right to remain Muslims. To no avail. As far as the inquisitors were concerned, this clause was null and void. Any man who had been baptized and who refused to return to Christianity was considered as a traitor and thus liable to be condemned to death. Several pyres were erected to intimidate the recalcitrant, as had been done for the Jews. Several citizens recanted. A lesser number told themselves that it was better to take flight, even at this late stage, before the trap closed on them
again. They were able to take with them only the clothes on their backs.

The inquisitors then decreed that anyone having a Christian ancestor must be compulsorily baptized. One of the first to be affected by this was Hamid, whose grandfather was a Christian captive who had chosen to declare himself for the Witness of Islam. One evening some Castilian soldiers, accompanied by one of the inquisitors, came to his house in our quarter, al-Baisin. Warned in advance, the old man's neighbours went down into the street to try to prevent his arrest. In vain. The next day, a number of people, including two women, were arrested in other parts of the city. Each time, crowds gathered and the soldiers were obliged to draw their swords to force their way through. Most of the incidents took place in al-Baisin. A newly-built church not far from the house where we used to live was set on fire; in return, two mosques were pillaged. Everyone's faith was like a raw nerve.

One day, the news came that Hamid had succumbed in his dungeon as a result of the tortures inflicted upon him by the inquisitors. He had resisted conversion to the end, insisting upon the agreement signed by the Christian kings.

When the news of his death became known, appeals to resist resounded in the streets. Alone of all the notables of al-Baisin, Hamid had stayed where he was, not to make accommodation with the enemy, but to continue the mission to which he had devoted his life, to free the captured Muslims. The noble nature of his activities, the fact of his great age, and the suppressed hatreds coming to the surface combined to provoke an immediate reaction on the part of the Muslims. Barricades were put up; soldiers, civil servants and clergy were massacred. It was an insurrection.

Of course, the citizenry was in no condition to take on the army of occupation. With a few crossbows, swords, lances and clubs they managed to prevent the Castilian troops from getting into al-Baisin, and tried to organize themselves into a small army to wage the holy war. But after two days of fighting they were wiped out, and then the massacre began. The authorities proclaimed that the entire Muslim population would be executed for rebellion against the sovereigns, adding insidiously that only those who would accept conversion to Christianity would be spared. Thus the population of Granada became baptized by whole streets. In some villages in the Alpujarra mountains the peasants struck back; they managed to hold out for
several weeks and even, it was said, killed the seigneur of Granada who led the expedition against them. But even there it was impossible to resist for long. The villagers were forced to seek terms; several hundred families were allowed to leave, and set themselves up in Fez; some took refuge in the mountains, swearing that no one would ever find them; all the others were baptized. The words ‘
Allahu akbar
' could no more be pronounced upon the soil of Andalus, where for eight centuries the voice of the muezzin had called the faithful to prayer. A man could not now say the
Fatiha
over his father's corpse. At least, that is, in public, for the Muslims who had been forcibly converted refused to repudiate their religion.