I got up and dressed, and Princess Moth slipped into a scanty little tunic that did nothing really to cover her nakedness, and she led me again through the anderun corridors and out into the gardens. From a manaret somewhere, the day’s first muedhdhin was warbling the call to the hour-before-sunrise prayer. Still unchallenged by any guards, I found my own way through the gardens to the palace wing where my chamber was. The servant Karim was conscientiously waiting awake for me. He helped me undress for bed, and he made some awed exclamations when he saw my extremely spent condition.
“So the young Mirza’s lance found its target,” he said, but he did not ask any audacious questions. He only sniffled a bit, seeming aggrieved that I would not be having further need for his small ministrations, and he went to his own bed.
My father and uncle were absent from Baghdad for three weeks or more. During that time, I spent almost every day being escorted about and shown interesting things by the Shahzrad Magas, with her grandmother trailing, and almost every night I spent indulging in zina with both of the royal sisters, Moth and Sunlight.
In the daytime, the Princess and I did such things as going to the House of Delusion, that building which combined a hospital and a prison. We went there on a Friday, the day of rest when the place was much frequented by citizens at leisure, and also by foreign visitors from elsewhere, as one of the chief amusements of Baghdad. People came in families and in groups shepherded by guides, and at the door everyone was given by the doorkeeper a large smock to cover his clothes. Then all would stroll through the building, being lectured by the guides on the several kinds of madness exhibited by the men and women inmates, all of us laughing at their antics or commenting on them. Some of those antics were truly risible, and some were pitiable, and others were entertainingly lewd, but other doings were merely dirty. For example, a number of the deranged men and women appeared to resent us visitors, and pelted us with anything that came to their hand. Since all those inmates were sensibly kept naked and empty-handed, their only available missiles were their own body wastes. That was the reason for the doorman’s distribution of smocks, and we were glad to be wearing them.
Sometimes in the nights in the Princess’s chamber, I felt like some kind of inmate myself, subjected to supervision and exhortation. On perhaps the third or fourth of those occasions, early in the night’s proceedings, before the sister crept in, when Moth and I had just disrobed and were enjoying our preliminary play, she stopped her roving hands to hold my roving own, and said:
“My sister Shams would beg a favor of you, Marco.”
“I was afraid of this,” I said. “She wishes to dispense with you as intermediary, and take your place up front.”
“No, no. She would never. She and I are both happy with the arrangement as it is. Except for one small detail.”
I only grunted, being wary.
“I told you, Marco, that Sunlight has had zina often and often. So often and so vigorously that, well, the poor girl’s mihrab opening has been quite enlarged by that indulgence. To speak frankly, she is as open down there as a woman who has borne many children. Her pleasure in our zina would be much increased if your zab were in a sense enlarged by—”
“No!” I said firmly, and began to wriggle, trying to move crabwise out from under Moth. “I will not submit to any tampering—”
“Wait!” she protested. “Hold still. I suggest no such thing.”
“I do not know what you have in mind, or why,” I said, still wriggling. “I have seen the zab of numerous Eastern men, and my own is already superior. I refuse any—”
“I said be still! You have an admirable zab, Marco. It quite fills my hand. And I am sure that in length and girth it satisfies Shams. She suggests only a refinement of performance.”
Now that was vexatious. “No other woman ever complained of my performance!” I shouted. “If this one is as ugly as you say she is, I suggest that she is hardly in a position to be critical of whatever she can get!”
“Hark to who is being critical!” Moth mocked me. “Have you any notion how many men dream, and dream fruitlessly, of ever lying with a royal Princess? Ever even once seeing a Princess with her face unveiled? And here you have two of them lying with you absolutely naked and compliant each night! You would presume to deny one of them a small whim?”
“Well … ,” I said, chastened. “What is the whim?”
“There is a way to heighten the pleasure of a woman who has a large orifice. It enhances not the zab itself, but the—what do you call the blunt head of it?”
“In Venetian it is the fava, the broad bean. I think in Farsi that is the lubya.”
“Very well. Now, I noticed of course that you are uncircumcised, and that is good, for this refinement cannot be accomplished with a circumcised zab. All you do is this.” And she did it, tightening her hand around my zab and pulling the capèla skin back as far as it would go, and then a trifle farther. “See? It makes the broad bean bulge more grandly broad.”
“And it is uncomfortable, almost to hurting.”
“Only briefly, Marco, and bearably. Just do that as you first insert it. Shams says it gives to her mihrab lips that fine first feeling of being spread apart. Sort of a welcome violation, she says. Women enjoy that, I think, though of course I cannot know until I am married.”
“Dio me varda,” I muttered.
“And of course
you
do not have to do it, and risk touching Sunlight’s ugly body. She will do that little stretching and broadening for you, with her own hand. She merely wished your permission.”
“Would Shams wish anything further?” I asked acidly. “For a monster, she seems uncommonly finicking.”
“Hark at you!” Moth mocked me again. “Here you are, in company that any other man would envy you. Being taught by royalty a trick of sex that most men never learn. You will be grateful, Marco, someday when you desire to give pleasure to a woman of large or slack mihrab, you will be grateful that you learned how. And so will she be grateful. Now, before Sunlight arrives, make me grateful a time or two, in other ways … .”
ON some days, for entertainment and edification, Moth and I attended the sittings of the royal court of justice. It was called simply the Daiwan, from its profusion of daiwan pillows on which sat the Shah Zaman and the Wazir Jamshid and various elderly muftis of Muslim law, and sometimes some visiting Mongol emissaries of the Ilkhan Abagha. Before them were brought criminals to be tried, and citizens with complaints to be heard or boons to be asked, and the Shah and his wazir and the other officials would listen to the charges or pleas or supplications, and then would confer, and then would render their judgments or devisements or sentences.
I found the Daiwan instructive, as a mere onlooker. But had I been a criminal, I would have dreaded being hauled there. And had I been a citizen with a grievance, it would have had to be a towering grievance before I should have dared to take it to the Daiwan. For on the open terrace just outside that room stood a tremendous burning brazier, and on it was a giant cauldron of oil heated to bubbling, and beside it waited a number of robust palace guards and the Shah’s official executioner, ready to put it to use. Princess Moth confided to me that its use was sanctioned, not only for convicted evildoers, but also for those citizens who brought false charges or spiteful complaints or gave untruthful testimony. The vat guards looked fearsome enough, but the executioner was a figure calculated to inspire terror. He was hooded and masked and garbed all in a red as red as Hell fire.
I saw only one malefactor actually sentenced to the vat. I would have judged him less harshly, but then I am not a Muslim. He was a wealthy Persian merchant whose household anderun consisted of the allowable four wives and the usual numerous concubines besides. The offense with which he was charged was read aloud: “Khalwat.” That means only “compromising proximity,” but the details of the indictment were more enlightening. The merchant was accused of having made zina with two of his concubines at the same time, while his four wives and a third concubine were let to watch, and all together those circumstances were haram under Muslim law.
Listening to the charges, I felt distinctly sympathetic to the defendant, but distinctly uneasy in my own person, since I was almost every night making zina with two women not my wives. But I stole a look at my companion Princess Moth, and saw in her face neither guilt nor apprehension. I gradually learned from the proceedings that even the most vilely haram offense is not punishable by Muslim law unless at least four eyewitnesses testify to its having been committed. The merchant had willingly, or pridefully, or stupidly, let five women observe his prowess and later, out of pique or jealousy or some other feminine reason, they had brought the khalwat complaint against him. So the five women also got to observe his being taken, kicking and screaming, out to the terrace and pitched alive into the seething oil. I will not dwell on the subsequent few minutes.
Not all the punishments decreed by the Daiwan were so extraordinary. Some were nicely devised to fit the crimes involved. One day a baker was hauled before the court and convicted of having given his customers short weight of bread, and he was sentenced to be crammed into his own oven and baked to death. Another time, a man was brought in for the singular offense of having stepped on a scrap of paper as he walked along the street. His accuser was a boy who, walking behind the man, had picked up that paper and discovered that the name of Allah was among the words written on it. The defendant pleaded that he had only unwittingly committed that insult to almighty Allah, but other witnesses testified that he was an incorrigible blasphemer. They said he had often been seen to lay other books atop his copy of the Quran, and had sometimes even held the Holy Book below his waist level, and once had held it
with his left hand.
So he was sentenced to be trodden, like the piece of paper, by the executioner and the guards until he was dead.
But only during the Daiwan sittings was the Shah’s palace a place of pious dread. On more frequent religious occasions, the palace was the scene of galas and gaiety. The Persians recognize some seven thousand old-time prophets of Islam, and accord to every one of them a day of celebration. On the dates honoring the more major prophets, the Shah would give parties, usually inviting all the royalty and nobility of Baghdad, but sometimes throwing open the palace grounds to all comers.
Though I was not royal or noble, and not Muslim, I was a palace resident, and I attended several of those feste. I recall one night’s holiday celebration of some long-defunct prophet, which celebration was held outdoors in the palace gardens. Every guest was given not the usual pile of daiwan cushions to sit or recline upon, but an individual, high-heaped mound of fresh and fragrant rose petals. Every branch of every tree was outlined in candles affixed to the bark, and that candlelight shone through the leaves in every shade and hue of green. Every flower bed was full of candelabra, and their candles’ light shone through the multitudes of different blossoms in every shade and hue of every color. All those candles were sufficient to make the garden almost as bright and colorful as it was in daytime. But, in addition, the Shah’s servants had beforehand collected every little tortoise and turtle to be bought in the bazàr or caught by children in the countryside, and had affixed a candle to the carapace of each one, and had let all those thousands of creatures loose to crawl about the gardens as moving points of illumination.
As always, there was more and richer food and drink provided than I had ever seen laid out at any Western festa. Among the entertainments there were players of musical instruments, many of which I had never seen or heard before, and to their music dancers danced and singers sang. The male dancers re-created, with lances and sabers and much foot stamping, famous battles of famous Persian warriors of the past, like Rustam and Sohrab. The female dancers scarcely moved their feet at all, but convulsed their breasts and bellies in a manner to make a watcher’s eyeballs spin. The singers sang no songs of a religious nature—Islam frowns on that—but quite the other sort; I mean exceedingly bawdy songs. There were also bear trainers with agile and acrobatic bears, and snake charmers making the hooded snakes called najhaya to dance in their baskets, and fardarbab telling the tomorrows in their trays of sand, and shaukhran clowns comically garbed and capering and reciting or acting out lewd jests.
When I had got quite addled on the date liquor araq, I dismissed my Christian scruples against divination, and applied to one of the fardarbab, an old Arab or Jew with a funguslike beard, and asked what he could see in my future. But he must have recognized me for a good Christian unbeliever in his sorcerous art, for he only looked once into the shaken sand and growled, “Beware the bloodthirstiness of the beautiful,” which told me nothing of my future at all, though I recalled having heard something like that before, in the past. So I laughed jeeringly at the old fraud, and stood up and twirled and pirouetted away from him, and fell down, and Karim came and supported me to my bedchamber.
That was one of the nights on which the Princesses Moth and Sunlight and I did not convene. On another occasion, Moth told me to find something else to do with my next few nights, because she was enduring her moon curse.
“Moon curse?” I echoed.
She said impatiently, “The female bleeding.”
“And what is that?” I asked, truly never having heard of it before then.
Her green eyes gave me a sidelong look of amused exasperation, and she said fondly, “Fool. Like all young men, you perceive a beautiful woman as a pure and perfect thing—like the race of little winged beings called the peri. The delicate peri do not even eat, but live on the fragrance they inhale from flowers, and therefore they never have to urinate or defecate. Just so, you think a beautiful woman can have none of the imperfections or nastinesses common to the rest of humankind.”
I shrugged. “Is it bad to think that way?”
“Oh, I would not say that, for we beautiful women often take advantage of that masculine delusion. But a delusion it is, Marco, and I will now betray my sex and disabuse you of it. Hear me.”
She explained what happens to a girl child at about the age of ten, which turns her into a woman, and goes on happening to her thereafter, once in every moon of the year.
“Really?” I said. “I never knew. All women?”
“Yes, and they must bear that moon curse until they get old and dry up in every respect. The curse is also accompanied by cramps and backaches and ill temper. A woman is morose and hateful during that time, and a wise woman keeps herself away from other people, or drugged to stupefaction with teryak or banj, until the curse passes.”
“It sounds frightful.”
Moth laughed, but without humor. “Far more frightful for the woman if there comes a moon when she is not cursed. For that means she is pregnant. And of the damps and leaks and disgusts and embarrassments which then ensue, I will not even begin to speak. I am feeling morose and ill-tempered and hateful, and I will betake myself to seclusion. You go away, Marco, and make merry and enjoy your body’s freedom, like all damned disencumbered men, and leave me to my woman’s misery.”
Despite the Princess Moth’s depiction of the weaknesses of her sex, I could not then, or ever since then, think of a beautiful woman as being inherently flawed or faulty—or at least not until she proved herself to be so, as the Lady Ilaria once had done, and thereby had lost all my esteem. Out here in the East, I was still learning new ways to appreciate beautiful women, and still making new discoveries about them, and I was disinclined to disparage them.
To illustrate: when I was younger, I had believed that the physical beauty of a woman resided only in such easily observable features as her face and breasts and legs and buttocks, and in less easily observable ones like a pretty and inviting (and accessible) artichoke mound and medallion and mihrab. But by this time, I had had enough women to realize that there were more subtle points of physical beauty. To mention just one: I am particularly fond of the delicate sinews that extend from a woman’s groin along the inner sides of her thighs when she opens them apart. I also had come to realize that, even in the features common to all beautiful women, there are differences which are discernible, and exciting for being so. Every beautiful woman has beautiful breasts and nipples, but there are innumerable variations in size and shape and proportions and coloration, all beautiful. Every beautiful woman has a beautiful mihrab, but oh, how delectably different each is from another: in its placement forward or underneath, in its tint and downiness of the outer lips, in its purse-likeness and purse-tightness of closure, in its zambur’s position and size and erectability … .
Perhaps I make myself sound more lecherous than gallant. But I only wish to emphasize that I never could and never did and never will disprize the beautiful women of this world—not even then, in Baghdad, when the Princess Moth, although herself one of them, did her best to show me their worst. For instance, one day she arranged for me to sneak into the palace anderun, not for our nighttime frolic, but in the afternoon, because I had said to her:
“Moth, do you remember that merchant whom we saw executed for his haram method of making zina? Is that the sort of thing that usually goes on in an anderun?”
She gave me one of her green looks and said, “Come and see for yourself.”
On that occasion, indubitably, she had to have bribed the guards and eunuchs to look the other way, for she did not merely get me unseen into that wing of the palace, but also put me into a corridor wall’s closet which had two peepholes drilled to look into either of two large and voluptuously furnished chambers. I peeped through one hole and then the other; both rooms were empty at the moment.
Moth said, “Those are communal rooms, where the women can congregate when they weary of being alone in their separate quarters. And this closet is one of the many watch places throughout the anderun where a eunuch takes station at intervals. He watches for quarrels or fights among the women, or other sorts of misbehavior, and reports them to my mother, the Royal First Wife, who is responsible for order being kept. The eunuch will not be in here today, and I will now go and let the women know that. Then we shall watch together and see what advantage they may take of the warder’s absence.”
She went away and then returned, and we stood back to back in the close space, each with an eye to one of the holes. For a long time nothing happened. Then four women came into the room I was watching, and disposed themselves here and there on the daiwan cushions. They were all about the age of the Shahryar Zahd, and about equally as handsome. One woman was apparently a native Persian, for she had ivory skin and night-black hair, but eyes as blue as lapis lazura. Another I took to be an Armeniyan, for each of her breasts was exactly the size of her head. Another was a black woman, Ethiope or Nubian, and she of course had paddle feet and spindly calves and a behind like a balcony, but she was otherwise fairly comely: pretty face with not too-everted lips, shapely bosom and fine long hands. And the fourth woman was so dusky of skin and dark of eyes that she must have been an Arab.
But the women’s believing themselves to be not under scrutiny, and free to do what they liked, did not provoke any libertine throwing off of restraint or modesty. Except that none wore the chador, they were all fully clothed, and remained so, and they were not joined by any sneaked-in lovers. The black woman and the Arab had brought with them some kind of hand-held needlework, and occupied themselves with that lethargic pastime. The Persian sat with pots and brushes and little implements, and painstakingly manicured the finger and toe nails of the Armeniyan, and when that was done, both the women began coloring the palms of their hands and soles of their feet with hinna dye.