Travels: Collected Writings, 1950-1993 Read online

  The streets are narrow, crooked and often precipitous; traffic is very heavy, and there are many tramcars and buses. The result is that the taxis go like the wind whenever there is a space of a few yards ahead, rushing to the extreme left to get around obstacles before oncoming traffic reaches them. I am used to Paris and Mexico, both cities of evil repute where taxis are concerned, but I think Istanbul might possibly win first prize for thrill-giving.

  One day our driver had picked up two extra men and mercifully put them in front with him, when he spied a girl standing on the curb and slowed down to take her in, too. A policeman saw his maneuver and did not approve: one girl with five men seemed too likely to cause a disturbance. He blew his whistle menacingly. The driver, rattled, swerved sharply to the left, to pretend he had never thought of such a thing as stopping to pick up a young lady. There was a crash and we were thrown forward off the seat. We got out; the last we saw of the driver, he was standing in the middle of the street by his battered car, screaming at the man he had hit, and holding up all traffic. Abdeslam took down his license number in the hope of persuading me to instigate a lawsuit.

  Since the use of the horn is proscribed, taxi drivers can make their presence known only by reaching out the window and pounding violently on the outside of the door. The scraping of the tramcars and the din of the enormous horse-drawn carts thundering over the cobbled pavements make it difficult to judge just how much the horn interdiction reduces noise. The drivers also have a pretty custom of offering cigarettes at the beginning of the journey; this is to soften up the victim for the subsequent kill. On occasion they sing for you. One morning I was entertained all the way from Sulemaniye to Taksim with “Jezebel” and “Come On-a My House.” In such cases the traffic warnings on the side of the car are done in strict rhythm.

  Istanbul is a jolly place; it’s hard to find any sinister element in it, notwithstanding all the spy novels for which it provides such a handsome setting. A few of the older buildings are of stone; but many more of them are built of wood which looks as though it had never been painted. The cupolas and minarets rise above the disorder of the city like huge gray fungi growing out of a vast pile of ashes. For disorder is the visual keynote of Istanbul. It is not slovenly – only untidy; not dirty – merely dingy and drab. And just as you cannot claim it to be a beautiful city, neither can you accuse it of being uninteresting. Its steep hills and harbor views remind you a little of San Francisco; its overcrowded streets recall Bombay; its transportation facilities evoke Venice, for you can go many places by boats which are continually making stops. (It costs threepence to get across to Üsküdar in Asia.) Yet the streets are strangely reminiscent of an America that has almost disappeared. Again and again I have been reminded of some New England mill town in the time of my childhood. Or a row of little houses will suggest a back street in Stapleton, on Staten Island. It is a city whose aesthetic is that of the unlikely and incongruous, a photographer’s paradise. There is no native quarter, or, if you like, it is all native quarter. Beyoglu, the site of the so-called better establishments, concerns itself as little with appearances as do the humbler regions on the other side of the bridges.

  You wander down the hill toward Karaköy. Above the harbor with its thousands of caïques, rowboats, tugs, freighters and ferries, lies a pall of smoke and haze through which you can see the vague outline of the domes and towers of Aya Sofia, Sultan Ahmet, Süleyimaniye; but to the left and far above all that there is a pure region next to the sky where the mountains in Asia glisten with snow. As you descend the alleys of steps that lead to the water’s level, there are more and more people around you. In Karaköy itself just to make progress along the sidewalk requires the best part of your attention. You would think that all of the city’s million and a quarter inhabitants were in the streets on their way to or from Galata Bridge. By Western European standards it is not a well-dressed crowd. The chaotic sartorial effect achieved by the populace in Istanbul is not necessarily due to poverty, but rather to a divergent conception of the uses to which European garments should be put. The mass is not an ethnically homogeneous one. The types of faces range from Levantine through Slavic to Mongoloid, the last belonging principally to the soldiers from eastern Anatolia. Apart from language there seems to be no one common element, not even shabbiness, since there are usually a few men and women who do understand how to wear their clothing.

  Galata Bridge has two levels, the lower of which is a great dock whence the boats leave to go up the Golden Horn and the Bosporus, across to the Asiatic suburbs, and down to the islands in the Sea of Marmara. The ferries are there, of all sizes and shapes, clinging to the edge like water beetles to the side of a floating stick. When you get across to the other side of the bridge there are just as many people and just as much traffic, but the buildings are older and the streets narrower, and you begin to realize that you are, after all, in an oriental city. And if you expect to see anything more than the “points of interest,” you are going to have to wander for miles on foot. The character of Istanbul derives from a thousand disparate, nonevident details; only by observing the variations and repetitions of such details can you begin to get an idea of the patterns they form. Thus the importance of wandering. The dust is bad. After a few hours of it I usually have a sore throat. I try to get off the main arteries, where the horses and drays clatter by, and stay in the alleyways, which are too narrow for anything but foot traffic. These lanes occasionally open up into little squares with rugs hanging on the walls and chairs placed in the shade of the grapevines overhead. A few Turks will be sitting about drinking coffee; the narghilehs bubble. Invariably, if I stop and gaze a moment, someone asks me to have some coffee, eat a few green walnuts and share his pipe. An irrational disinclination to become involved keeps me from accepting, but today Abdeslam did accept, only to find to his chagrin that the narghileh contained tobacco, and not kif or hashish as he had expected.

  Cannabis sativa and its derivatives are strictly prohibited in Turkey, and the natural correlative of this proscription is that alcohol, far from being frowned upon as it is in other Moslem lands, is freely drunk; being a government monopoly it can be bought at any cigarette counter. This fact is no mere detail; it is of primary social importance, since the psychological effects of the two substances are diametrically opposed to each other. Alcohol blurs the personality by loosening inhibitions. The drinker feels, temporarily at least, a sense of participation. Kif abolishes no inhibitions; on the contrary it reinforces them, pushes the individual further back into the recesses of his own isolated personality, pledging him to contemplation and inaction. It is to be expected that there should be a close relationship between the culture of a given society and the means used by its members to achieve release and euphoria. For Judaism and Christianity the means has always been alcohol; for Islam it has been hashish. The first is dynamic in its effects, the other static. If a nation wishes, however mistakenly, to Westernize itself, first let it give up hashish. The rest will follow, more or less as a matter of course. Conversely, in a Western country, if a whole segment of the population desires, for reasons of protest (as has happened in the United States), to isolate itself in a radical fashion from the society around it, the quickest and surest way is for it to replace alcohol by cannabis.

  OCTOBER 2

  TODAY IN OUR WANDERINGS we came upon the old fire tower at the top of the hill behind Süleymaniye, and since there was no sign at the door forbidding entry, we stepped in and began to climb the one hundred and eighty rickety wooden steps of the spiral staircase leading to the top. (Abdeslam counted them.) When we were almost at the top, we heard strains of Indian music; a radio up there was tuned in to New Delhi. At the same moment a good deal of water came pouring down upon us through the cracks above. We decided to beat a retreat, but then the boy washing the stairs saw us and insisted that we continue to the top and sit awhile. The view up there was magnificent; there is no better place from which to see the city. A charcoal fire was burning in a b
razier, and we had tea and listened to some Anatolian songs which presently came over the air. Outside the many windows the wind blew, and the city below, made quiet by distance, spread itself across the rolling landscape on every side, its roof tiles pink in the autumn sun.

  Later we sought out Pandeli’s, a restaurant I had heard about but not yet found. This time we managed to discover it, a dilapidated little building squeezed in among harness shops and wholesale fruit stores, unprepossessing but cozy, and with the best food we have found in Istanbul. We had pirinç çorba, beyendeli kebap, barbunya fasulya and other good things. In the middle of the meal, probably while chewing on the taze makarna, I bit my lip. My annoyance with the pain was not mitigated by hearing Abdeslam remark unsympathetically, “If you’d keep your mouth open when you chew, like everybody else, you wouldn’t have accidents like this.” Pandeli’s is the only native restaurant I have seen which doesn’t sport a huge refrigerated showcase packed with food. You are usually led to this and told to choose what you want to eat. In the glare of the fluorescent lighting the food looks pallid and untempting, particularly the meat, which has been hacked into unfamiliar-looking cuts. During your meal there is usually a radio playing ancient jazz; occasionally a Turkish or Syrian number comes up. Although the tea is good, it is not good enough to warrant its being served as though it were nectar, in infinitesimal glasses that can be drained at one gulp. I often order several at once, and this makes for confusion. When you ask for water, you are brought a tiny bottle capped with tinfoil. Since it is free of charge, I suspect it of being simple tap water; perhaps I am unjust.

  In the evening we went to the very drab red-light district in Beyoglu, just behind the British Consulate General. The street was mobbed with men and boys. In the entrance door of each house was a small square opening, rather like those through which one used to be denied access to American speakeasies, and framed in each opening, against the dull yellow light within, was a girl’s head.

  The Turks are the only Moslems I have seen who seem to have got rid of that curious sentiment (apparently held by all followers of the True Faith), that there is an inevitable and hopeless difference between themselves and non-Moslems. Subjectively, at least, they have managed to bridge the gulf created by their religion, that abyss which isolates Islam from the rest of the world. As a result the visitor feels a specific connection with them which is not the mere one-sided sympathy the well-disposed traveler has for the more basic members of other cultures, but is something desired and felt by them as well. They are touchingly eager to understand and please – so eager, indeed, that they often neglect to listen carefully and consequently get things all wrong. Their good will, however, seldom flags, and in the long run this more than compensates for being given the breakfast you did not order, or being sent in the opposite direction from the one in which you wanted to go. Of course, there is the linguistic barrier. One really needs to know Turkish to live in Istanbul and because my ignorance of all Altaic languages is total, I suffer. The chances are nineteen in twenty that when I give an order things will go wrong, even when I get hold of the housekeeper who speaks French and who assures me calmly that all the other employees are idiots. The hotel is considered by my guidebook to be a “deluxe” establishment – the highest category. Directly after the “deluxe” listings come the “first-class” places, which it describes in its own mysterious rhetoric: “These hotels have somewhat luxury, but are still comfortable with every convenience.” Having seen the lobbies of several of the hostelries thus pigeonholed, complete with disemboweled divans and abandoned perambulators, I am very thankful to be here in my deluxe suite, where the telephone is white so that I can see the cockroaches on the instrument before I lift it to my lips. At least the insects are discreet and die obligingly under a mild blast of DDT. It is fortunate I came here: my two insecticide bombs would never have lasted out a sojourn in a first-class hotel.

  OCTOBER 6

  SANTA SOPHIA? Aya Sofya now, not a living mosque but a dead one, like those of Kairouan which can no longer be used because they have been profaned by the feet of infidels. Greek newspapers have carried on propaganda campaigns designed to turn the clock back, reinstate Aya Sofya as a tabernacle of the Orthodox Church. The move was obviously foredoomed to failure; after having used it as a mosque for five centuries the Moslems would scarcely relish seeing it put back into the hands of the Christians. And so now it is a museum which contains nothing but its own architecture. Sultan Ahmet, the mosque just across the park, is more to my own taste; but then, a corpse does not bear comparison to a living organism. Sultan Ahmet is still a place of worship, the imam is allowed to wear the classical headgear, the heavy final syllable of Allah’s name reverberates in the air under the high dome, boys dahven in distant corners as they memorize surat from the Koran. When the tourists stumble over the prostrate forms of men in prayer, or blatantly make use of their light meters and Rolleiflexes, no one pays any attention. To Abdeslam this incredible invasion of privacy was tantamount to lack of respect for Islam; it fanned the coals of his resentment into flame. (In his country no unbeliever can put even one foot into a mosque.) As he wandered about, his exclamations of indignation became increasingly audible. He started out with the boys by suggesting to them that it was their great misfortune to be living in a country of widespread sin. They looked at him blankly and went on with their litanies. Then in a louder voice he began to criticize the raiment of the worshipers, because they wore socks and slippers on their feet and on their heads berets or caps with the visors at the back. He knows that the wearing of the tarboosh is forbidden by law, but his hatred of Kemal Ataturk, which has been growing hourly ever since his arrival, had become too intense, I suppose, for him to be able to repress it any longer. His big moment came when the imam entered. He approached the venerable gentleman with elaborate salaams which were enthusiastically reciprocated. Then the two retired into a private room, where they remained for ten minutes or so. When Abdeslam came out there were tears in his eyes and he wore an expression of triumph. “Ah, you see?” he cried, as we emerged into the street. “That poor man is very, very unhappy. They have only one day of Ramadan in the year.” Even I was a little shocked to hear that the traditional month had been whittled down to a day. “This is an accursed land,” he went on. “When we get power we’ll soak it in petrol and set it afire and burn everyone in it. May it forever be damned! And all these dogs living in it, I pray Allah they may be thrown into the fires of Gehennem. Ah, if we only had our power back for one day, we Moslems! May Allah speed that day when we shall ride into Turkey and smash their government and all their works of Satan!” The imam, it seems, had been delighted beyond measure to see a young man who still had the proper respect for religion; he had complained bitterly that the youth of Turkey was spiritually lost.

  Today I had lunch with a woman who has lived here a good many years. As a Westerner, she felt that the important thing to notice about Turkey is the fact that from having been in the grip of a ruthless dictatorship it has slowly evolved into a modern democracy, rather than having followed the more usual reverse process. Even Ataturk was restrained by his associates from going all the way in his iconoclasm, for what he wanted was a Turkish adaptation of what he had seen happen in Russia. Religion was to him just as much of an opiate in one country as in another. He managed to deal it a critical blow here, one which may yet prove to have been fatal. Last year an American, a member of Jehovah’s Witnesses, arrived, and as is the custom with members of that sect, stood on the street handing out brochures. But not for long. The police came, arrested him, put him in jail, and eventually effected his expulsion from the country. This action, insisted my lunch partner, was not taken because the American was distributing Christian propaganda; had he been distributing leaflets advocating the reading of the Koran, it’s likely that his punishment would have been more severe.

  OCTOBER 10

  AT THE BEGINNING of the sixteenth century, Selim the Grim captured from the Shah of
Persia one of the most fantastic pieces of furniture I have ever seen. The trophy was the poor Shah’s throne, a simple but massive thing made of chiseled gold, decorated with hundreds of enormous emeralds. I went to see it today at the Topkapi Palace. There was a bed to match, also of emerald-studded gold. After a moment of looking, Abdeslam ran out of the room where these incredible objects stood into the courtyard, and could not be coaxed back in. “Too many riches are bad for the eyes,” he explained. I could not agree; I thought them beautiful. I tried to make him tell me the exact reason for his sudden flight, but he found it difficult to give me a rational explanation of his behavior. “You know that gold and jewels are sinful,” he began. To get him to go on, I said I knew. “And if you look at sinful things for very long you can go crazy; you know that. And I don’t want to go crazy.” I was willing to take the chance, I replied, and I went back in to see more.

  OCTOBER 16

  THESE LAST FEW DAYS I have spent entirely at the covered souks. I discovered the place purely by accident, since I follow no plan in my wanderings about the city. You climb an endless hill; whichever street you take swarms with buyers and sellers who take up all the room between the shops on either side. It isn’t good form to step on the merchandise, but now and then one can’t avoid it.

  The souks are all in one vast anthill of a building, a city within a city whose avenues and streets, some wide, some narrow, are like the twisting hallways of a dream. There are more than five thousand shops under its roof, so they assure me; I have not wondered whether it seems a likely number or not, nor have I passed through all its forty-two entrance portals or explored more than a small number of its tunneled galleries. Visually the individual shops lack the color and life of the kissarias of Fez and Marrakesh, and there are no painted Carthaginian columns like those which decorate the souks in Tunis. The charm of the edifice lies in its vastness and, in part, precisely from its dimness and clutter. In the middle of one open space where two large corridors meet, there is an outlandish construction, in shape and size not unlike one of the old traffic towers on New York’s Fifth Avenue in the ‘twenties. On the ground floor is a minute kitchen. If you climb the crooked outside staircase, you find yourself in a tiny restaurant with four miniature tables. Here you sit and eat, looking out along the tunnels over the heads of the passers-by. It is a place out of Kafka’s Amerika.