“Look about you!” he urged me. “Mecca is an utter abyss of wickedness. Do you see the idols that are sold everywhere, and set up piously in shops and homes in places of respect? They are false gods, these images, for the true god, and He is One, cannot be rendered by any image.—Do you observe the flagrant cheating in the marketplaces?—Do you see the men lying shamelessly to their wives, and the wives lying as well, and the gambling and the drinking and the whoring, and the quarreling between brother and brother?” And there was much more. I could see that he held this catalog of outrage pent up in his breast at all times, ready to issue it forth whenever he found some new willing listener. Yet he said all this not in any lofty and superior way, but almost in bewilderment: he was saddened rather than infuriated by the failings of his brethren, or so it seemed to me.
Then he paused, once again changing tone, as though it had occurred to him that it was impolite to remain in this high denunciatory mode for any great length of time. “Again I ask you to pardon me for my excess of zeal. I feel very strongly on these matters. It is the worst of my faults, I hope.—If I am not mistaken, you are the Roman who has come to live among us?”
“Yes. Leontius Corbulo, at your service. A Roman of the Romans, I like to say.” I gave him a flourish. “My family is a very ancient one, with historic ties to Syria and other parts of Asia.”
“Indeed. I am Mahmud son of Abdallah, who was the son of—” Well, the son of I forget whom, who was the son of so-and-so, the son of someone else. It is the custom of these Saracens to let you have their pedigrees five or six generations back in a single outburst of breath, but it was impossible for me to retain most of the barbarous outlandish names in my mind very long. I do recall his telling me that he was a member of one of the great mercantile clans of Mecca, which is called something like the Koreish.
It seemed to me that a strong rapport had arisen between us in just these few moments, and, such was the power of his personality, I was reluctant to leave him. Since it was the time for the midday meal, I proposed that we take it together and invited him to come with me to my villa. But he responded that I was a guest in Mecca and it was not fitting for him to enjoy my hospitality until I had partaken of his. I didn’t try to dispute the issue. The Saracens, I had already begun to learn, are most punctilious about this sort of thing. “Come,” he said, beckoning. And so it was that for the first time I entered the home of a wealthy merchant of Mecca.
The villa of Mahmud son of Abdallah was not unlike that of Nicomedes, though on a larger scale—walled courtyard, central fountain, bright airy rooms, inlays of vividly colored tile set in the walls. But unlike Nicomedes, Mahmud was no collector of antiquities. He appeared to have scarcely any possessions at all. A prevailing austerity of decoration was the rule in his house. And of course there was no sign anywhere in it of the idols that other Meccans seemed to cherish.
The wife of Mahmud made a fleeting appearance. Her name was something like Kadija, and she seemed considerably older than her husband, a fact soon confirmed from Mahmud’s own lips. A couple of daughters passed to and fro in equally brief manner. But he and I dined alone, seated on straw mats in the center of a huge bare room. Mahmud sat crosslegged like a tailor, and appeared to be entirely at ease in that posture. I tried but failed to manage it, and after a time fell into the normal reclining position, wishing mightily that I had a cushion for my elbow, but not willing to give offense by asking for one. The meal itself was simple, grilled meat and a stew of barley and melons, with nothing but water to wash it down. Mahmud did not, it seemed, care for wine.
He spoke of himself with complete openness, as though we were kinsmen from widely distant lands who were meeting for the first time. I learned that Mahmud’s father had died before his birth and his mother had lived only a short while thereafter, so he had grown up in impoverished circumstances under the guardianship of an uncle. From his tale I received the impression of a lonely childhood spent wandering the cheerless rocky hills beyond town, pondering from an early age, perhaps, the great questions of eternity and the spirit that plainly have continued to obsess him to this day.
In his twenty-fifth year, said Mahmud, he entered into the service of the woman Kadija, a wealthy widow fifteen years his senior, who soon fell in love with him and asked him to be her husband. This he told me with no trace of embarrassment at all, and I suppose he has no reason to feel any. A look of happiness comes into his eyes when he speaks of her. She has borne him both sons and daughters, though only the daughters have survived. The prosperity that he enjoys today is, I gather, the result of his skillful management of the property that his wife brought to their union.
About Roma, Constantinopolis, or any other place beyond the frontiers of Arabia Deserta, he asked me nothing whatever. Though his intelligence is deep and questing, he did not seem concerned with the empires of this world. It appears that he has scarcely been outside Mecca at all, though he mentioned having made a journey as far as Damascus on one occasion. I would think him a simple man if I did not know, Horatius, how complex in fact he is.
The great preoccupation of his life is his concept of the One God.
This is, of course, the idea famously advocated since antiquity by the Hebrews. I have no doubt that Mahmud has had conversations with the members of that race who live in Mecca, and that their ideas have affected his philosophy. He must surely have heard them express their reverence for their aloof and unknowable god, and their contempt for the superstitions of the Meccans, who cherish such a multitude of idols and talismans and practice a credulous veneration of the sun and the moon and stars and planets and a myriad of demons. He makes no secret of this: I heard him make reference to an ancient Hebrew prophet called Abraham, who is apparently a figure he greatly admires, and also a certain Moses, a later leader of that tribe.
But he lays claim to a separate revelation of his own. He asserts that his special enlightenment came as the result of arduous private prayer and contemplation. He would go up often into the mountains behind the town and meditate in solitude in a secluded cave; and one day an awareness of the Oneness of God was revealed to him as though by a divine messenger.
Mahmud calls this god “Allah.” A marvelous transformation comes over him when he begins to speak of him. His face glows; his eyes take on the quality of beacons; his very voice becomes such a thing of music and poetry that you would think you were in the presence of Apollo.
It is impossible, he says, ever to understand the nature of Allah. He is too far above us for that. Other people may regard their gods as personages in some kind of story, and tell lively fanciful tales of their travels throughout the world and their quarrels with their wives and their adventures on the battlefield, and make statues of them that show them as men and women, but Allah is not like that. One does not tell tales about Allah. He cannot be thought of, as we think of Jupiter, as a tall man with a commanding face and a full beard and a host of passions—someone rather like an Emperor, let us say, but on a larger scale—and it is foolishness, as well as blasphemy, to make representations of him the way the ancient Greeks did of such gods of theirs as Zeus and Aphrodite and Poseidon, or we do of Jupiter or Venus or Mars. Allah is the creative force itself, the maker of the universe, too mighty and vast to be captured by any sort of representation.
I asked Mahmud how, if it is blasphemous to imagine a face for his god, it can be acceptable to give him a name. For surely that is a kind of representation also. Mahmud seemed pleased at the sharpness of my question; and he explained that “Allah” is not actually a name, as “Mahmud” or “Leontius Corbulo” or “Jupiter” are names, but is a mere word, simply the term in the Saracen language that means the god.