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Stories

The Book Hunter

By Paul Mirabile

Courtesy: Creative Commons

Adamov led an introverted life. Perhaps because everyone, both friends and foes, thought he was ugly. In fact, he himself, when looking in the mirror that hung lopsided on his peeling wallpaper drew the same conclusion. An ugliness that drove him deeper into his own world, and which would lead him to become the foremost collector of books in the Kalmak region of the Caucasian mountains, and even beyond … This intense activity, which began at a very early age until his violent, and I may add, mysterious death in a dingy New York City hotel room, took him to the four corners of the earth, buying, bartering, stealing manuscripts, first published books, political pamphlets, rare essays. He even possessed, heaven knows how, an incunabulum[1]: a Lutheran Bible! Adamov also acquired, as a picturesque pastime, miniatures of Mughal, Kangra and Rajput stamps, Tibetan thankas, Buddhist prayer masks, mediaeval Chinese scroll paintings. It was said that he amassed more than 25,000 books at the humble two-storey lodging of his home village in the mountains of Daghestan ! But this, I will not confirm …

In short, books became his very existence, his raison d’être. His trusty companions and faithful, consoling friends in his many moments of maniac depression. His book-hunting transformed Amadov into a detective, snooping out the scent of an affair, flaring the odour of yellowing pages, crispy to the touch, invigorating to the smell, pleasing to the eye.

For Adamov, it was not just a question of tracking down a book like a hunter hunting his prey, but of locating the author’s place of residence, his or her favourite haunts. He would spend weeks, months in cities and towns, even after having procured his book, following the daily footfalls of those illustrious or obscure writers. If the writer happened to be alive, he would trail him or her from his or her home to a restaurant, a hotel, a library or book-shop, but never like a sleuth. If caught red-handed, this might have caused him some embarrassment. Adamov was afraid of direct confrontation, especially if it involved the law. To tell the truth, Adamov had no real intention of meeting an author, however famous. He reckoned that authors never measure up to their books, so why waste time actually meeting them? What would they talk about anyway: the birds and the bees? The weather?

It was during those moments of utter dolefulness on the road that Adamov recalled his childhood with a faint smile: He recollected rummaging through the dilapidated homes of his village in search of maps, pamphlets, books, picture cards or any scribblings that caught his eye, classing them in files either by theme or by date of their finding. For example, in 1960 he found 345 miscellaneous documents; in 1961, only 127. He had such a wonderful childhood, in spite of the periodic bombings from above, parental scoldings or beatings, visits from the neighbouring village militia that demanded money, food or young blood for the ’cause’ … A ’cause’ which he never adhered to, nor was ever recruited for, given his frail body and nervous disposition …

Finally he left his home village in search of bigger game, although he promised his parents that he would always keep in contact with them by his book trade; that is, every book purchased, after having read it, would be sent to their two-storey home … A home which became legally his after their deaths in the 1970s …

In 1974 we find our book-hunter in Amsterdam, lodged at the Van Acker Hotel, Jan Willem Brouuersstaat 14, just opposite the Concertgebouw, the famous concert hall, where he had been listening to Beethovan’s symphonies during that delightful month of May. It was in that hotel, in his room, that he arranged an appointment with a Dutch book dealer, a pasty-faced, unscrupulous dwarf, who negotiated hard for his wares. He clutched in his chubby, wrinkled arms an XVIIIth century first edition of Dom Bedos’ L’Art du Facteur d’Orgue[2], that Adamov had been tracking down for years. And finally, there it lay in the hands of that despicable dwarf who wanted more than 7,000 guilders for it! Adamov knew this was an illegal purchase, being classed as patrimonial property, probably having been stolen from the National Library by this slimy sod, but he had to possess it ! They haggled over the price for hours and hours well into the night. Following a rather violent squabble, the dwarf suddenly clutched at his chest, gurgled a few irrelevant syllables, and fell stone dead at Adamov’s shoeless feet. He wretched the priceless treasure from the still clutching arms of the dwarf, slipped on his shoes, checked the street from his window, then the corridor from the door, noiselessly. Adamov quickly packed his meagre belongings (he always travelled light), locked the door behind him and silently crept out into the soothing blackness of the street. In his flight, he threw the hotel door key in a rubbish bin, then made a bee-line for the bus station, where at six o’clock in the morning he was already headed for Berlin, and without wasting a moment, on a train for Istanbul where he was expected by an Armenian seller (or reseller ?) who possessed several Armenian illuminated manuscripts of mediaeval stamp, costly indeed, but since he paid nothing for Dom Bedos’ invaluable treasure, after an hour or two of desperate haggling, bought two manuscripts. The Armenian threw in two or three miniatures from Herat and Tabriz in the hope that his client would return for the other four illuminated manuscripts … Adamov never did: He was murdered sixteen years later …

Now the incident in Amsterdam caused our book-hunter much discomfiture; not any pangs of conscience mind you; Adamov felt no grief over the sudden death of that dwarf. He feared rather police enquiries about the death, and the overt fact that he fled from his hotel without assistance to him, and without paying the bill to boot! The police might accuse him of the dwarf’s death … As to the manuscript, that posed no particular problem since the dwarf had undoubtedly had it stolen or had stolen it himself. Wherever he went now, the hunter would have to look over his shoulder, staying at the grottiest hotels imaginable to avoid the police or their hired henchmen, travelling on night-buses or trains or on cargo ships when crossing oceans or seas.

The Amsterdam incident happened three years ago. Since, Adamov had eluded local police and Interpol not by any Arsène Lupin[3] tactics or strategies, but perhaps by some lucky star or a guardian angel, if the readers are inclined to believe in these wardens of the wanton. But still our book-hunter remained on the qui-vive[4]! Since that unfortunate (or fortunate?) incident, Adamov had been seen in Georgia, Armenia, Iran and Uzbekestan, where he spent over a year, illegally (his visa having expired after three months!), in Bukhara haggling over a XIVth century publication of Hoca Ahmet Yesevi’s Hikmets (Strophes of Wisdom)in the original Chagatai language, a language that he learned to read in three months.

How he slipped out of Uzbekistan is anyone’s guess. He probably bribed the custom officials. In any case, we find traces of him in the Yunnan, at Lijiang, southern China, bargaining hard for three colourful Naxi pictographic manuscripts from a Dongba priest, manuscripts which the Chinese government absolutely forbade to be taken out of the country, but whose exorbitant estimated price on the black market, a cheery sum of 25,000 yuan, persuaded the wily priests to take the risk. Besides, the priest could always imitate the three XVIth century manuscripts : it was all a question of time and patience … And he had both! Who would ever know? Adamov sensed the abysmal greed of his vender, and promised him 10,000 yuan more if he would relinquish two more of the forbidden scriptures, but payable in two days since he would have to wire back to Daghestan for the money. The plucky priest, all agog, smiling a wicked smile, handed the two booklets over to him without hesitation. Adamov never returned. He disappeared, travelling quickly through Nepal to the Himalayas via Sikkim, Ladakh and Zanskar, where, at last, at the Phuktal monastery he sojourned for five months, reading a first edition of James Hilton’s Lost Horizons whilst ploughing through the Hungarian philologist and Tibetologist, Alexander Csoma’s Tibetan-English Dictionary. Before he bid farewell to his kind and generous hosts, he had filched six illuminated prayer books in Tibetan, two festival masks and a thangka[5]. By the time the good monks noticed the theft, the incorrigible thief had trekked to Kaylong, bussed it to Manali, finally arriving in Karachi, where he boarded a cargo ship for Japan, then on to Oakland, California.

Aboard the cargo the thief had time to mediate upon his book-hunting existence. He admitted it wasn’t particularly glamorous — abandoned parents, a dead dwarf, stolen patrimonial property, false passports and bribery of officials. Nevertheless, these unsavoury moments of his hunting never dampened his enthusiasm. His lust for sweet-smelling tomes, his craving to possess, at any cost, more and more of them. To tell the truth, Adamov had become completely obsessed by his collection. Oddly enough, the more he accumulated the uglier he became ! In fact, he not only became uglier, he became fatter … Adamov had no qualms about this ponderous load; indeed, it enveloped him with a sort of pompous aura, whose fleshy freight he swaggered about the decks of the ship like some august, stately sultan. It added to the mystery of his past, present … and future. A future that had little cheer and much disquiet. He was running out of money, for he refused to sell what he bought. Even the many stolen books he dreaded to forswear. How many times had he asked himself why he hoarded such a vast treasure without really capitalising on his assets, without developing a trading-network throughout Asia, without, at least, rereading his precious volumes two or three times, sniffing their illuminated contents, inhaling the strange forms of their letters and signs, touching ever so lightly, again and again, the brittle paper of their pages or the calfskin vellum of their covers … To these questions he had no clear answer. He felt trapped in a conundrum, out of whose meshes Adamov, the hunter, gradually fancied himself the hunted!

But by who? The few passengers aboard hardly looked at him, much less spoke to him. He ate his meals with two or three burly fellows, perhaps Koreans, who beyond a good morning, afternoon or night, never pronounced a word to him, nor amongst themselves for that matter.

So he churned these thoughts over and over in his head as the days went by on the never-ending Pacific Ocean. What he needed was a project. Yes, a project that would offer him a meaning to his collecting … to his cherished collection. He resolved to go to New York City once disembarking at Oakland. Why New York City? Because Adamov had read about a Jewish New Yorker, named Louis Wolfson, who spoke many languages and wrote in French because he hated his mother speaking English to him. An odd chap indeed, but this is what he read. The idea fascinated him. The fact that Wolfson was still alive, in spite of the many sojourns in psychiatric wards and clinics. It was his book : Le Schizo et la Langue[6] that he would find and read. This posed no real problem, having been edited and re-edited since 1970. Yes, this book would put him on the trail of something enormous … Something worthwhile. Adamov looking out to sea gazed complacently into his future. A piercing crimson glow hollowed out a widening hole amidst the thick, grey clouds … He spun on his heels. The hunter sensed a pair of eyes bearing down on him. Yet, when he searched out the deck and the bridge high above him there was not a soul in sight. He sighed, padded his paunch, and casually shuffled off to his cabin as the swells lifted the ship high into the crests of the grey sky, only to drop with tremendous speed into the black, oceanic valleys below …

Six months later, Adamov had reached New York City on a greyhound bus from Atlanta, Georgia. He took up his lodgings at a sleezy hotel on the Lower East Side, Water Street, number 9. It wasn’t long before Adamov, weaving in and out of the 8 million New Yorkers day after day, night after night, had purchased a cheap 1970 edition of the aforesaid book by Louis Wolfson, with a preface by Gilles Deleuze, a French philosopher of some renown in Europe. He pored over this odd book as if he himself had written it. His fascination over such a contemporary edition unnerved him. This Wolfson grew on him like a drug-addiction — not for his writing, which indeed proved rather drab, but to the singularity of his method to achieve a written work through strenuous exercises of self-neglect and utter detachment from maternal infringement. The schizophrenic maniac had managed to create his own sphere of reality through the myriad experiences of listening to such diverse languages as Yiddish, French, Russian and German on his make-shift Walkman whilst strutting through the streets, sitting in parks, at the table when eating with his obnoxious mother, ensconced in the public library as he read or wrote in all the languages he knew … except English, that accursed language that his mother tortured him with like a sadist would when ripping out fingernails! That language which he hated as much as he hated his mother …

Adamov bought a Walkman and had recorded Persian, Arabic and Mongolian on it, which he listened to as he strolled about the same streets that Wolfson had strolled. Or, he sat in the same New York Public Library where Wolfson had sat for hours and hours until closing time. He couldn’t give a biscuit where Wolfson was now living, probably locked up in some clinic for the alienated in a straitjacket. He had nothing personal against English. However, these dippings into ‘alien tongues’ hour after hour, day after day, lifted him out of the ‘New World’ into one of his own making … his own created polyphonic world. His excitement grew as he shifted from Wolfson’s book to the many languages that he repeated over and over again …

It was more or less at this time that I penetrated Adamov’s world. I, too, had my grotty lodgings at the same hotel, a room right next to his. At night I heard his wild, inflamed exclamations about things I hardly deciphered. However, one day we met in the low-lit, begrimed corridor as he dawdled to his room. He had shaved his head and let grow a beard down to his chest. He wore a skullcap of pure white. Adamov’s black, beady eyed bore into mine with some suspicion at first, but my soft spoken, causal demeanour put him immediately at ease. I introduced myself, and he invited me into his room for an evening chat …

It was the first and last discussion I had with this odd fellow, and it lasted well into the night. The oddness lay not so much in the subjects that we touched upon, but the dream-like atmosphere that Adamov somehow created. There he sat enthroned behind his reading and writing table near the unclean window like Genghis Khan himself, stroking his beard, turning the pages of Wolfson’s book that lay before him, his pudgy fingers smearing coffee grinds on page 40, heavily marked with pencilled notes ! He would address me in English, then after several minutes switch to Spanish and Italian with the utmost ease, an ease that I echoed since I was well versed in those languages. My host appeared to be pleased by this hollow echo in the night. After a drink or two of some cheap red wine, Adamov would burst into a soliloquy in Turkish, afterwards slipping into Russian, German, Dutch and French, attempting to throw me off the chase, to deviate my beating. And in this, I must confess, he thoroughly succeeded. Oftentimes the sly polyglot began a sentence in Russian and finished it in Chinese or Tamil, a feature that linguists call ‘code-switching’. I was flabbergasted …

But what really stupefied me was this strange man’s ability to alter his speech patterns and accents. Now he would impersonate, linguistically, an American from the deep South, now one from New York City. Now a Frenchman from Paris, now from Marseilles! When he fell into speaking Spanish, he conversed ever so casually with a Mexican ‘gaucho’[7] accent, only to follow up with a ‘caballero’[8] one from Barcelona or Madrid … All these inflections and modulations left me swooning, to say the least. At length, at four in the morning, I rose and retired to my room, having learnt absolutely nothing of importance about this amazing creature. In short, I felt more ignorant of this man than before I ever laid eyes on him …

Everyday Adamov spent over ten hours at the public library. It was there that his great project suddenly took form, looming larger and larger in his excited mind. Why not write stories myself ? Why not write stories in many languages and not just read or listen to them ? Yes, different stories written in different languages, signed by invented names! Twelve stories – fiction, each bearing a style of its own, a flavour and texture of its own, yet signed by twelve different writers. Adamov grew more and more agitated, fidgeting in his chair much to the annoyance of two elderly readers opposite him, poring over a William F. Buckley essay and Eric Lux’s 1991 edition: Woody Allen: A Biography.

But what languages could he choose? French, Spanish, English, Turkish, Italian and German … Any. How about Russian and Chinese? That would make eight. “I can get on all right with Tamil and Persian … and Armenian?” Adamov paused, collecting his thoughts. What would be the twelfth language ? His own ? Never. It was his mother’s tongue, and besides who would ever read it? But was being read all that important, vital to his existence? No. This project was beyond a reading public … beyond mankind’s expectations of what writing and literature meant to him.

By this time, Adamov’s eyes seemed to pop out of their sockets. The two elderly readers rose from their chairs and left with many a smirk and sneer. What did he care? Still, he needed one last language: “I got it, I’ll invent a language from all the languages I know! That will be my twelfth story; a story to end all stories …”

He mapped out his plan of action mentally. Our future short-story writer shot out of his chair and made a bee-line for his hotel. He would put his plan into action that very night … He set to work at his reading and writing table, having decided to begin the Twelve with English, the language that Wolfson loathed! He cringed under that delicious stroke of inspiration. Let the bugger loathe all he might! Adamov could love his book, but he harboured no devotion towards its writer. Besides, he was residing in an English-speaking country and there he wanted to write in English. He would write French in France or Belgium, Spanish in Spain or in Latin America, Turkish in Turkey, and so on.

Hours went by as Adamov pressed on and on, burning oil of the midnight lamps, filling sheets of cheap notebook paper as quickly as his imagination spiralled out. Coffee after coffee kept pace with his hand, à la Balzac, amidst the screaming police sirens, the bickering of pimps and their whores below his window, rubbish bin cans crashing on pavements as stray cats or vagrants rummaged through their contents. Through the thin walls of his room he heard coughing, sneezing, cursing, snoring and sleep-talking.

As the sun broke through the thick, colourless skies of a New York City morning, Adamov, thoroughly exhausted, threw down his mighty writing tool. He had finished the first of the Twelve: The Garden of Enchantment, signed Hilarius Eremita …

Just at that triumphant moment a sudden hammering at his door rocked him out of his reverie. He rose sluggishly and shuffled to the unlocked door. As he grasped the knob the door burst open in one forceful thrust. Two hooded men seized Adamov by the throat, pinned him against the wall and strangled him with their bare hands. The ponderous writer slid limply to the floor, mouth ajar, eyes open in tragic astoundment. The hooded men fled, vanishing into thin air, as the expression goes …

Hearing hurried footsteps, I waited until they had died down, then tip-toed to his room. For some unknown reason his premeditated murder, for premeditated murder it undeniably was, did not surprise nor move me. I swiftly, however, rushed to the writing table : Nothing had been touched ! I gathered all his papers then returned briskly to my room …

And this was how I was able to salvage from the malevolent hands of Adamov, or Hilarius Eremita, the story called,  The Garden of Enchantment

When I think back on this whole affair there is no shadow of a doubt that the hunter had become the hunted for reasons that we shall never really know. In light of that, I departed from New York City the day after the murder on a flight to Buenos Aires, then on to Madrid …

.

[1]          A book printed on a Gutenburg Press before 1500.

[2]          The Art of an Organ Builder.

[3]          Famous French ‘gentleman’ robber who steals from the rich to give to the poor, and in doing so, always outsmarts the police, but without ever shedding any blood. Arsène’s adventures were written by Maurice Leblanc (1864-1941).

[4] On the alert (French)

[5] Tibetan painting

[6]          The Schizophrenic and Language.

[7]          A cowboy from the Mexican plains or pampas.

[8]          ‘Gentleman’.

Paul Mirabile is a retired professor of philology now living in France. He has published mostly academic works centred on philology, history, pedagogy and religion. He has also published stories of his travels throughout Asia, where he spent thirty years.

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Categories
Essay

A Turkish Adventure with Sait Faik

Narrative by Paul Mirabile with photographs by Françoise Mirabile.

The Treewood sculpture by Çağdaş Ercelik of Sait Faik greets the visitor at the Burgaz docks on his or her arrival.

To have sojourned on Burgaz Island was such a marvellous experience. This experience resulted from the fact that I worked twelve years in Istanbul and had rented a small flat on the island from an Armenian woman whose daughter had been a student of mine at University.

I rented the small, rooftop flat for about five or six years. Then I met one of the protagonists of my story, Abi Din Bey, a Turkish Alevite[1] who had been living on Burgaz since the 1940s in his two room wooden dwelling on the beach, opposite Yassi (Flat) Island and Sivri ( Pointed ) Island in the Marmara Sea, which he and his brother had built. He sold coffee or tea with little cakes or grilled cheese sandwiches to infrequent visitors, hikers or swimmers who happened to stumble across his home on the beachhead. That was in fact how he made his living. We got to know one another well, and soon he offered to rent me the smaller room of his lodgings whenever I arrived on the island for week-ends or for the longer holidays at a much more advantageous price than my flat in the village. I took him up on it without a second thought …

Abi Din Bey’s front gardens, peppered with shady fruit trees, under which he had placed long or square tables with benches or chairs for the occasional visitors, touched the stony beach. From those gardens one had a wide open view of the Sea of Marmara. It was truly a place of magic ! In the mornings we would take our coffee or tea in the gardens and contemplate those placid waters lapping the pebbly strand, a slight breeze coming in from the North, the sky and the sea, enamel blue. Hikers or visitors would stop in after eleven, and he would serve them cold beverages and grilled cheese toast, which he prepared in his kitchenette. I would help him on the week-ends when students arrived with their tents to stay on for a day or two on in the wooded areas.

Marmara Sea seen from Abi Din Bey’s front gardens. Pointed (Sivri) and Flat (Yassi) Islands can be seen in the background

Burgaz, the second of the four Princes’ Islands of the Sea of Marmara, known to the Greeks as Antigone, was as popular if not more than the first island Kınalada (Prōtē), the third, Heybeliada (Halki) and the largest Büyükada (Prinkēpos). Their Greek names fell out of use after the Greek-Turkish War in 1921, and following the founding of the Turkish Republic in 1923. Burgaz was a world of poetry, in rhythm wth the movements of steamers coming and going, lapping waves and rough winds … screaming seagulls, the long solitary walks up into the hilly woods and along the sandless beaches, by the evening strolls amongst the white-washed nineteenth century wooden Ottoman-era mansions of Burgaz village, whose fretted pitches mounted from the cornice to the high gabled roofs of the façade. Bougainvillaea and wisteria of bright blues, purples and whites overflowed from the cast-iron balconied façades. Neatly kept gardens hugged the quiet lanes and streets fringed with mimosas and pomegranate trees, pricked here and there with aging trees, one of which near the House of the Alevites, was said to be over six-hundred years of age.

Indeed, life on Burgaz contrasts so starkly with that of Istanbul: no vehicles, no mass movements of people rushing to and from work, no tram, metro or train ; a world of enchantment and marvels, of monasteries, churches and cathedrals, of dancing boats at the piers, of leather-faced fisherman casting nets or having tea; of forested hills, rocky cliffs, of bougainvillea sagging in great clusters and copses of cypress … of crimson sunsets dipping into the Marmara. Truly, Burgaz is ideal for the painter’s palette …

How I inhaled and exhaled those wonderful visions as I made my way down upon the winding path towards Abidin Bey’s home — splashes of roses, honeysuckles and oleanders blazing orange and crimson through the deep forest greens. And as I did, the voice of my foremost protagonist, the hero of this story, Sait Faik Abasıyanık[2], would implore me to reanimate his presence on this island paradise, to hearken to and bring forth, as if snatched up in some dreamy reminiscence of poetic éclat, that forlorn, melancholic voice:

 Several late evenings I would sit

And write stories ;

Like a madman !

Whilst I wrote the story

The people in my head

Would go out to fish. [3]

Yes, that Sait Faik voice, elliptic, forlorn and melancholic, as if he solicited an unaffected sincere souvenir of his masterful art: the Art of Poetics … of the short-story, a palatable keepsake of his short-lived grandeur :

The wind that bears the salt to the shore,

I hear the swimming of the fish

I listen to the seaweed talking amongst themselves,

To the mussels weeping.

There is a wing of love, it is red

it is pierced,

blood flows,

There is a wing

Poison greenish. [4]

So many journeys into the past borne by that doleful voice of the solitary poet and story-teller of fishermen, wood-choppers, street vendors, birds, steamers, cafés; of motley dressed street children, long, starry nights meditating the brushing waves of the Marmara Sea along the indented coasts of Burgaz … of insular Freedom …

What exactly is insular Freedom? A land free of noisome noise; the islanders hear only the laughing seagull in flight, the chants of fishermen repairing their nets, the brays of donkeys, the wheedling of jays and the coarse hawking of merchants on market days, the neighs and snorts of work-horses, the cock-a’doodle doos of roosters at the break of dawn.

A land where the naked eye embraces gold-gilded sunrises and dragon-red sunsets at the not so distant point where the azures of the sky touch those of the briny sea.

A land of a myriad flowery perfumed fragrances, free from the toxic fumes of vehicle emission, from chemical discharge and human waste. A land of powerful telluric forces where the islanders’ footfalls tread dirt tracks, sandy or stony beachheads, soft, leafy trails; where he or she communes with the trees, the sea, tastes the salty air free of pollution. Even the taste of Burgaz coffee smacks of that island brew, a nice commingling of robust richness and timeless tincture! Freedom which releases all the senses from their ensnared urban uniformity, their artificial, conventional urbanity of foot-shuffling routine and tiresome ennui …

So I descended and descended towards Abi Din Bey’s strand home, winding steeply in zig-zag fashion, alive to that distant but clear, impelling voice:

 Late evening comes

Whilst everyone quits their work.

Amongst the clustering clusters at the tram

A lovely child’s face smiles.

Unchaste, late evening comes.

How I seize it I know not

Preparing to love my beloved

At sixteen years of age

To hold her hand in mine

For a good twenty-four hours

Desiring to hear one warm word … [5]

When reading or listening to these verses I experienced a veil of despondency, a dash of fury that underscores a struggle of consciousness, of surpassing vanity as the principal motivation of solitude within an island envelope. The consciousness may be called nostalgia; that is, suffering of and from a past, familiar lieu, a stead-sickness of some remote time within the fantastic unfolding of a man’s former existences. And yet, these former existences may not be as remote as I believed. So I continued to lend an ear as I approached the beachcomber’s humble abode:

My whistling at the stern of the steamer,

My song upon the rainy bridge

Are but a pretext to approach you,

Otherwise my darling, not to forget you,

It is evident that only after you

The lies that have been imparted to humankind

It is evident that after you, only

The emptiness of all things

Together with you, the cups are to be filled

The wines with you, revelled

The cigars with you, smoked

The hearths with you, aflame

The meals with you, eaten. [6]

Ah, Sait, you have been my faithful road companion ; the herald of the short story, of the furtive glimpse, of the snap-shot of possible realities which have been the ardent desire of our existential Way … the Flame of Life …

Here, at long last, Abi Din Bey has come to greet me at his welcoming gate — a hearty greeting indeed. Abi Din Bey towers over me in all his nobleness; he is a descendent of the great Ali, fourth Caliph of the Sunna, first Imam of the Shia.[7] He took great pleasure and pride in showing me his genealogical tree finely printed out on vellum in triptych form as he had done in the past every time  I visited him. He had it done by specialists at the Vatican for a meagre fee. He never fully explained why he had it done at the Vatican.

Noble, humble, ascetic and combative like his distant descendant, he stands erect for his advanced age (perhaps eighty), and remarkably lucid when discussing religious matters and Sufi poets. He was well versed in Ali’s conquests as well as Sait Faik Abasıyanık’s life and personality, whom he knew personally in his younger days. How many nights under a speckless sky did my friend and host narrate Saik’s life to me, abridged of course, and oftentimes modified to enfold the atmosphere of that night’s solicitude, the turbulence of the waves pounding the jutting rocks, the scrapings of the pines against the rising cliffs that arched over his diminutive home.

It was the month of May in the year 2006. The mimosas were in full bloom as we sat in his front gardens, breathing in the fresh balmy air of the calm, morning sea. The fragrance of rose attar mounted from the morning dew which clung to the garden trees like hoarfrost. The tea, too, had a fresh taste to it. Abi Din Bey looked out upon the cool blues of the late morning sky and waters :

“Sait was a rebel !” he began abruptly in his deep, coarse voice. “You know, he didn’t look to transform the world like some revolutionary, he wanted to be as useless as possible to the whims and caprices of our political and economic decision-makers, to the ideological escapades of social redeemers or misfits so as to accomplish his own destiny for the benefit of all Humanity.”

“Is that why he wrote ‘The Useless Man’?” I ventured, a lovely short story that I had translated several years back.

“Yes, for the whole of Humanity,” he continued excitedly as if not hearing my rhetorical question. “That may sound strange because he lived such a hermit’s life, a socially useless life, especially here on Burgaz. However, if you’ve noticed, and I’m sure you have noticed, he always wrote ‘on the road’ : at the docks waiting for the steamers, on the steamers, in cafés, whilst strolling about the island plunged in his world of creative imagination … even when fishing or rowing. He loved to stroll up the dirt tracks into the forested hills and visit the Greek priest on Hristo’s Hill in his chapel.

“Nothing revolutionary. No message to peddle or to plead, only the solemn and sober cheerfulness of his flamboyant and oftentimes eccentric character which he consciously or unconsciously weaved into his short stories and poetry. His voice was not the authoritative, pompous voice booming from above, but the unfettered voice of pure simplicity, describing simple gestures, simple acts, simple conversations, freed from conventional social and literary shackles. A rebel is neither serf nor master: he is absolutely free from social rank and class …”

Abi Din Bey paused to take a sip of tea. This man, too, lived an unfettered, unconventional life in his two-room cabin on the pebbly strand of Burgaz, alone, besides the occasional visitor. But he was no rebel ; his parents had long since been deceased, and since he had never married had no children. His only brother died many years ago of alcohol in middle age. And so there we sat, alone, the sun rising high on the wooded hills of the Kalpazankaya peninsula bay, Abi Din Bey spinning his own tale of Sait, a timeless reminiscence where story-telling reveals not only the pleasures of listening, of sharing, but more important still, the essence of identification with the Other of that story …

“You know, he hadn’t always lived on Burgaz; he had his schooling in Bursa, where he lodged at a boarding school for boys. His father wished him to be a merchant or a diplomat, but this lifestyle suited him not. Deep in his heart, Sait yearned to be a wandering, carefree writer who observes the details of life that wheel and whirl around him. It was in High School where he wrote his first story ‘The Silken Handkerchief‘ (Ipekli Mendil). It aroused much interest from his literature teacher who encouraged him to work harder to flesh out his ideas, rear in his galloping imagination. His father, on the other hand, disliked the route his son was taking, so he promptly sent him to Switzerland in 1931, I think, to study economics. Unstable as he was, the agitated student dropped his studies and left for France, exploring its towns and literature, especially those short stories of Maupassant, the finest of the French short-story writers, which he read in the original, as he developed a solid base in that language. Finally in 1935, he returned to Istanbul via Marseilles by ship, and there took up different employments, ignoring his father’s growing obsessions about lumber merchant opportunities. He even taught Turkish at an Armenian School for orphans …He translated, too. Since he excelled in French, he translated André Gide’s books for the literary journal Varlık (Existence). Translation served as an exercise in style and intellectual perspicacity for his own writings, which by the way, were gaining more and more attention within the small literary cliques of Istanbul.”

Abi Din Bey stopped for a moment to gather his thoughts. This was not the first time he was narrating Sait Faik’s story to me (and assuredly to others), with of course the usual modifications. I noted, however, that his memory seemed to wane and to compensate for its loses and lapses, he filled in the gaps with judgemental remarks. Oddly enough, his attitude towards Sait became more and more distant, almost academic, as if Sait’s person, long since passed, betrayed Abi Din Bey’s own anguish of passing … His relation to Sait had been casual, not intimate ; yet, there were moments when recounting the events of Sait’s life that Abi Din Bey gave the impression that he was reliving his own past, concomitantly with Sait’s ! This might have explained the urgency in his voice, often broken, the lapses and chronological errors. Did he already know that he would be expropriated in the not so distant future? I cannot say …

“He never earned a great deal of money from his stories, although they were quickly catching the eye of important literary critics and publishing firms. It was his father’s money that provided his bread, tea … and alcohol. More and more collections of his narratives poured out from his energetic pen, written in every possible place on every possible situation that he experienced. How many I cannot say or remember … I haven’t read them all …”

I interrupted to refresh his memory, “Semaver (The Sarmovar), Lüzsüz Adam (The Useless Man), Alemdağ’da Var Bir Yılan (There’s a Snake on Alemdağ), Son Kuşlar (The Last Birds), Az Şekerli (A Wee bit of Sugar), Havuz Başı (At the Poolside), Mahalle Kahvesi (The Neighbourhood Café), Şahmedan (The Pile Driver).”

“Yes! Yes, so many stories in those collections!”

“There are twenty or so in each collection,” I added quickly. 

“Have you read them all?”

The question posed so bluntly caught me off guard. I shook my head : “No, perhaps twenty or thirty. I’ve only translated seven or eight of them.”

“Yes, seven or eight,” he echoed in a flat voice, gazing dreamily out to sea beyond his front garden fence. A few young people were strolling amongst the smooth rocks jutting into the sea.

“You know, Abi Din Bey, his stories are not easy to translate,” I rejoined, observing that my loquacious host remained unusually silent. “His vocabulary jumps from Ottoman word-hoards to Burgaz jargon ; from street talk to poetic solipsism. His syntax, so elliptic at times, coils like a snake on the branch of a tree on others ; to follow this coiling I had to slither like a snake.” Abi Din Bey broke into a wide grin : he enjoyed simile and metaphor. “Saik Fait’s reasoning defies Cartesian logic with his uncanny sounding rhythms and odd visual associations ; he had such an eye for details.” I pursued after Abi Din Bey had withdrawn into his cabin to procure a few cakes and returned to our table. “I’m sure I have done violence to the English language with my translations. Then again, my approach to translation has always been a Poetics one ; that is, a unique adventure by which Sait’s enonciations and utterances, his ‘style’ of writing if you like, are ‘transferred’ to my poetic expression in English. Poetics in translation is not one of language to language, but discourse to discourse …” Abi Din Bey nodded kindly in my direction. He knew nothing about translation, but had been grateful to me for having translated his deceased brother’s poems, a marginal poet amongst the plethora of Turkish poetic writers[8]. Yet, Abi Din Bey refused that I seek out a publisher for them; his brother’s tragic death would not be flaunted and besmirched publicly by the blood-thirsty horde of scandalmongers who called themselves literary critics. His poetry, whatever its worth, translated or not, would remain a ‘family affair’ … which it did … Abi Din Bey poured out some more tea, then resumed his reminiscing. He was drifting into his favourite souvenirs, those to which, I am sure, he identified himself: “Many so-called critics despised Sait. Not his stories but his way of living ! They trumped up intrigues against him, accused him of political incorrectness, of social disorder. But this man never advocated any political ideology, nor did he mingle with criminals, as some imbeciles claimed. How the mediocre can conjure up calamitous falsehoods through jealousy, malice and hate. He reacted badly to these accusations and insinuations, withdrawing from the world’s fair ; it was also then that he began to drink very heavily and lead a very unproductive life.

“His father died, and Sait, fed up with all that puerile scandal-mongering, left for Burgaz, where he inherited his mother’s lovely two-storey house near the Greek Cathedral of Saint John. A whole new existential vista opened up for him on his island retreat, far from vanity and pseudo-intellectualism. On Burgaz, he regained that the freedom of the beachcomber, that artful notion of being humane to all living creatures, confronting Nature’s formidable forces, interlacing his childhood dreams and fantasies with natural surroundings. He explored the psychic of individuals of meagre living and of strenuous trades. Sait Faik’s daily existence transpired on the pages of his stories : modest or tragic family events, streets filled with vendors or motley children, fishing expeditions, prawn catching at midnight, flocks of seagulls on the wing and shoals of fish frolicking in gay abandon. He recorded the voices that echoed off the walls of cafés filled with fisherman, spoons tinkling in their glasses, the crisp sounds of cards shuffled or dominoes tumbling. His was an unaffected world of banal circumstances acted out in harmony or disharmony with roaming wildlife, teeming vegetation or simple, working people.

“Sometimes I met him at his favourite café, which no longer exists. There we chatted and chatted for hours; I know he was using me as his first reader, narrating details of his day’s activities, and those of the islanders.

Sait Faik’s house and Gardens on Burgaz facing the façade of Saint John’s Cathedral

“You know at that time very little Turkish was spoken on Burgaz ; many of the inhabitants spoke Greek, Armenian or Jewish-Spanish. Sait savoured these foreign sounds, so exotic to his ears since he none of these languages. But he listened as if he understood them perfectly. Anyway, we would meet every now and then, stroll about or just have tea or coffee in the village. He led a simple, hermit’s life.”

“Like yours?” I put in slyly.

He turned a bit red, the limpidity of his eyes losing their usual sunset softness. He rubbed his arching nose: “Perhaps. But I never wrote a sentence or verse in my life ; that was my brother’s destiny. And please, don’t publish those poems of his that you translated,” he admonished me in a colourless voice. 

I promised not to do so for the hundredth time. Abi Din Bey, relieved for the hundredth time, resumed rather pedantically: “Sait rubbed shoulders with people of whom he had ignored the very existence, whether in Bursa or in Istanbul, and by all this rubbing, however awkward or uncouth, he came to realise that his Destiny was one of Freedom, a philosophy of Life, an Art of Existence that he gradually cultivated here on Burgaz, and which blossomed out into the most beautiful bouquet of literary flowers.”

“Yes, Abi Din Bey,” I began slowly, pleased at my host’s sudden poetic élan.  “A Destiny of a sovereign being who regards each and every being as equal in value. An equality of value that can be gauged not particularly by choice of theme, but rather in the glimpses of detail that strikes the ear and eye: a miaowing cat, a reduplicated adjective or noun, the howling wind or soft breeze, a bright scarf on a darkening day, a bird hopping among the trees or on the wing ; details that play not a major role in the setting of his stories but should not be regarded as mere rhetorical artifice. They produce not a ‘local atmosphere’ but generate an intensity to his oftentimes plotless narratives or actionless plots. In fact, they rhythm the levels of narrative threads that weave the dramaless narrations no matter how insignificant or banal. I have never experienced a climax or a ‘dénouement‘ in any of his stories.”

 Abi Din Bey agreed, then added: “Unlike most Turkish writing, Saik’s stories are written in plain language, they carry no overweening pomposity.” (Here I refrained from objecting : Orhan Pamuk[9] does not write in any overweening, bombastic language !). “They are unburdened by bloated images. His choice of vocabulary captures the accents of Greek, Armenian, Jew and Turk of Burgaz and Istanbul at that time. You noticed, of course, that there are no proverbs in his writings, so salient in Turkish literature ?” I of course had noted. And it is true that Sait shied away from the Persian and Arabic influences in Turkish literature, still read in modern or contemporary Turkish writers. “You know why?” I did, but shrugged my shoulders ; I preferred to hear his opinion on the subject. “Because proverbs are associated now with the Ottoman aristocratic literati, the çelebi we call them, now with the folk sayings of the Anatolian Turkish villagers. Sait created a new form of writing in Turkish …”

“On the road writing or insular writing?” I chanced. He took out a handkerchief and wiped the perspiration from his large forehead. I wasn’t sure whether he subscribed to my viewpoint or simply ignored it. “Sait was not a writer who sought desperately to compose a great œuvre, but one who arranged movement by movement the myriad glimpses of human reality. There lies his universality!”

There followed a profound silence between us. The waves broke against the rocks. The pines scraped against the flat roof of his abode. The seagulls screamed. Abi Din Bey scratched the remaining white bristles on his round head then spoke in a half whisper:“He was such a mild-mannered man, so gentle, so attentive to others, never intrusive, only curious of life’s gifts to mankind.” He shook his big head sadly: “Can you imagine, the literati of Istanbul dared call him a tramp and a vagrant!”

“They were devoured by jealousy, Abi Din Bey. The majority of those critics hardly ever wrote one sentence that could rival with Sait’s whimsical seizing of gestures and conversations, his alacrity and precision in story-plot and transition. Had any one of them ever traced a vision of the world where animals commingle with humans, children with adults, elders with youngsters? Ostriches and seagulls are compared to human beings; he even compares himself to an ostrich! Had any one of them ever composed homespun characters who express their inner world of trials and tribulations without the narrator meddling in their affairs, however tragic or exuberant? Had any one of them ever experienced the insular life as a source of narrative inspiration, then externalise it, touching the sensitive notes on the scale of universality? His was the open, horizonless, borderless life, in spite of an existence as a ‘recluse’. Instead of sentences written at a desk and smelling of the oil lamp, his literary creations exude the aroma of cypress and spruce, the fragrance of the salty sea, of the fisherman’s catch and the common man’s labouring moils. The rusticity of his new life on Burgaz was in no way condescending, nor the parenthetical plunge of a dilettante.” I concluded.

“Sait never caroused with the literary lackeys and scribblers during his short life.” Abi Din Bey stated emphatically with a bit of harshness in his tone. “He told me that he had found comfort and inspiration here on Burgaz, and that we were all children of a timeless present … of a past fallen into oblivion.”

“So true,” I rejoined immediately. “The writer explores the many levels of reality which diverge and converge as silently and indiscreetly as dreams, phantasies and musings cohere with daily mundane events. Does this not mark the novelty of the modern short story, of which Sait was one of the initiators, artisans and masters ?”

“I shall not object to that!” he laughed. “He even won a prize for his stories, but I have forgotten the name.”

“The Mark Twain Prize,” I reminded him. “In 1953. I remember it because it was the year of my birth.”

“Mark Twain … an American short-story writer, I think? Yes. How tragic, he died a year later of cirrohis, like my brother … They both drank too much rakı[10] … Horrible stuff ! It has killed off many excellent Turkish poets. His doctor, the good Selahatin Hanın, warned him about his heavy drinking, but the doctor, too, would indulge in bouts of boozing with Sait! What a shame … You know, we would sometimes meet. He would chat about the events of the island, his writing, or this or that. Then he would just get up and leave, stroll slowly along the beach, stop to converse with a visitor or an islander. He was not a man who impressed you by his stature or knowledge or personality; he would just carry on a conversation whilst dreamily looking out to sea, or follow the flight of the seagulls. He never invited me to his home, although I visited it when it became a museum. What a shame …”

With those words said in a broken voice lacking in resonance, Abi Din Bey stood and with a half smile trudged languidly into his lodging to retire for an afternoon nap ; the heat was becoming unbearable. I observed him disappear into his room. I noted that his footfalls had lost that former blithe spring to them, and his hunched back seemed more and more enshrouded in a halo of solitude … of quiet resignation. I turned my attention to the sheen of the sea growing bluer and bluer, the seagulls plunging downwards to fetch their silvery prey. Tonight would be my last night on Burgaz. The next afternoon I had classes at the university …

In fact, it would be my last night spent with Abi Din Bey. For little did I know that in a few months I would begin a three-year teaching sojourn in Siberia. And when I did return to Istanbul, take the boat to Burgaz and amble down that old and winding path to my friend’s humble home nothing appeared to have changed : the steep path, the dense, leafy vegetation, the briny fragrance of the sea, the laughing seagulls. Yet upon reaching the welcoming gate it had been sealed shut by order of the municipality! The shutters of his home were closed. The tables and chairs in his garden overturned and strewn about. The plants and trees unattended … lifeless. The barefoot islander who, for some unknown reason, would pile up the stones on the beachhead every day into huge cairns here and there, strolled over and informed me that the authorities had expropriated the ‘old man’s’ property, which forced him to leave Burgaz. Apparently he died of loneliness and of a broken heart. So said the bare-footed stone cairn piler of Burgaz …

Abi Din Bey was the last descendant of the great Ali ibn Abi Talib, and the last person to have personally known Sait Faik Abasıyanık, one of the finest short story writers of the twentieth century … 

Portrait of Sait Faik Abasıyanık by Sabri Erat Siyavuşgil hung in Sait’s Burgaz museum-home

[1]  Alevites are a branch of Muslim Shias who settled in Anatolia Turkey during the Middle Ages.

[2] Turkish writer, 18 November 1906 – 11 May 1954

[3]    From the poem ‘Once’ (Bir Zamanlar).

[4]    From the poem ‘Red Green’ (Kırmızı Yeşil).

[5]    From the poem ‘Despair’ (Yeis).

[6]    From the poem ‘Letter I'( (Mektup I).

[7]    Ali ibn Abi Talib was Mohammad’s son-in-law, having married Fatima, the Prophet’s only daughter.

[8]        Ali Ekbar Aksu, and his collection of poems ‘Bir Göz Orda Bir Göz Burda‘ (A Glance There A Glance Here) and ‘Ya Arif Kul Ya Boş Çul‘ ( Ether a Wise Servant Or an Empty Moneybags).

[9]    Turkish novel writer who won the Nobel Price for literature in 2006.

[10]      A strong alcoholic beverage commonly referred to as arrack in English.

Paul Mirabile is a retired professor of philology now living in France. He has published mostly academic works centred on philology, history, pedagogy and religion. He has also published stories of his travels throughout Asia, where he spent thirty years.

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