My Name is Red

by Orhan Pamuk

  I began to walk down the hill and melded into the crowds. After the evening prayer was called, I filled my stomach at a liver shop. In the empty shop, I listened carefully to the owner, who fondly watched me eat each bite as if he were feeding a cat. Taking his cue and following his directions, I found myself turning down one of the narrow alleys behind the slave market — well after the streets had become dark — and located the coffeehouse.

  Inside, it was crowded and warm. The storyteller, the likes of whom I had seen in Tabriz and in Persian cities and who was known thereabouts as a “curtain-caller,” was perched on a raised platform beside the wood-burning stove. He had unfolded and hung before the crowd a picture, the figure of a dog drawn on rough paper hastily but with a certain elegance. He was giving voice to the dog, and pointing, from time to time, at the drawing.

  THREE

  I AM A DOG

  As you can doubtless tell, dear friends, my canines are so long and pointed they barely fit into my mouth. I know this gives me a menacing appearance, but it pleases me. Noticing the size of my teeth, a butcher once had the gall to say, “My God, that’s no dog at all, it’s a wild boar!”

  I bit him so hard on the leg that my canines sank right through his fatty flesh to the hardness of his thighbone. For a dog, you see, nothing is as satisfying as sinking his teeth into his miserable enemy in a fit of instinctual wrath. When such an opportunity presents itself, that is, when my victim, who deserves to be bitten, stupidly and unknowingly passes by, my teeth twinge and ache in anticipation, my head spins with longing and without even meaning to, I emit a hair-raising growl.

  I’m a dog, and because you humans are less rational beasts than I, you’re telling yourselves, “Dogs don’t talk.” Nevertheless, you seem to believe a story in which corpses speak and characters use words they couldn’t possibly know. Dogs do speak, but only to those who know how to listen.

  Once upon a time, long, long ago, in a faraway land, a brash cleric from a provincial town arrived at one of the largest mosques in a capital city; all right, let’s call it the Bayazid Mosque. It’d be appropriate to withhold his name, so let’s refer to him as “Husret Hoja.” But why should I cover up anything more: This man was one boneheaded cleric. He made up for the modesty of his intellect with the power of his tongue, God bless it. Each Friday, he so animated his congregation, so moved them to tears that some would cry until they fainted or dried up and withered away. Don’t get me wrong, unlike other clerics with the gift of preaching, he himself didn’t weep. On the contrary, while everyone else cried, he intensified his oration without a blink as if to chastise the congregation. In all probability, the gardeners, royal pages, halva makers, riffraff and clerics like himself became his lackeys because they enjoyed the tongue lashing. Well, this man was no dog after all, no sir, he was a human being — to be human is to err — and before those enthralled crowds, he lost himself when he saw that intimidating throngs of people was as pleasurable as bringing them to tears. When he understood that there was much more bread to be made in this new venture, he went over the top and had the nerve to say the following:

  “The sole reason for rising prices, plague and military defeat lies in our forgetting the Islam of the time of our Glorious Prophet and falling sway to falsehoods. Was the Prophet’s birth epic read in memory of the dead back then? Was the fortieth-day ceremony performed, where sweets like halva and fried dough are offered to honor the dead? When Muhammad lived, was the Glorious Koran recited melodically, like a song? Were the prayers called haughtily and pompously to show how close one’s Arabic was to an Arab’s? Was there such a thing as reciting the call to prayer coyly, with the flourish of a man imitating a woman? Today, people plead before gravesites, begging for amends. They hope for the intervention of the dead on their behalf. They visit the tombs of saints and worship at graves like pagans before pieces of stone. They tie votive pieces of cloth everywhere, and make promises of sacrifice in return for atonement. Were there dervish sectarians who spread such beliefs in Muhammad’s time? Ibn Arabi, the intellectual mentor of these sectarians, became a sinner by swearing that the infidel Pharaoh had died a believer. These dervishes, the Mevlevis, the Halvetis, the Kalenderis and those who sing the Koran to musical accompaniment or justify dancing with children and juveniles by saying “we pray together anyway, why not?” are all kaffirs. Dervish lodges ought to be destroyed, their foundations excavated to a depth of seven ells and the collected earth cast into the sea. Only then might ritual prayers be performed there again.”

  I heard tell that this Husret Hoja, taking matters even further, declared with spittle flying from his mouth, “Ah, my devoted believers! The drinking of coffee is an absolute sin! Our Glorious Prophet did not partake of coffee because he knew it dulled the intellect, caused ulcers, hernia and sterility; he understood that coffee was nothing but the Devil’s ruse. Coffeehouses are places where pleasure-seekers and wealthy gadabouts sit knee-to-knee, involving themselves in all sorts of vulgar behavior; in fact, even before the dervish houses are closed, coffeehouses ought to be banned. Do the poor have enough money to drink coffee? Men frequent these places, become besotted with coffee and lose control of their mental faculties to the point that they actually listen to and believe what dogs and mongrels have to say. But those who curse me and our religion, it is they who are the true mongrels.”

  With your permission, I’d like to respond to this last comment by the esteemed cleric. Of course, it is common knowledge that hajis, hojas, clerics, and preachers despise us dogs. In my opinion, the whole matter concerns our revered Prophet Muhammad, peace and blessings be upon him, who cut off a piece of his robe upon which a cat lay sleeping rather than wake the beast. By pointing out this affection shown to the cat, which has incidentally been denied to us dogs, and due to our eternal feud with this feline beast, which even the stupidest of men recognizes as an ingrate, people have tried to intimate that the Prophet himself disliked dogs. They’re convinced that we’ll defile those who have performed ritual ablutions, and the result of this erroneous and slanderous belief is that we’ve been barred from mosques for centuries and have suffered beatings in their courtyards from broomstick-wielding caretakers.

  Allow me to remind you of “The Cave,” the most beautiful of the Koran’s chapters. I’m reminding you not because I suspect there may be those who never read the Koran among us in this good coffeehouse, but because I want to refresh your memories: This chapter recounts the story of the seven youths who grow tired of living among pagans and take refuge in a cave where they enter a deep sleep. Allah then seals their ears and causes them to doze off for exactly three hundred and nine years. When they awake, they learn just how many years have passed only after one of them enters the society of men and tries to spend an outdated silver coin. All of them are stunned to learn what has happened. This chapter subtly describes man’s attachment to Allah, His miracles, the transitory nature of time and the pleasure of deep sleep, and though it’s not my place, allow me to remind you of the eighteenth verse, which makes mention of a dog resting at the mouth of this cave where the seven youths have fallen asleep. Obviously, anyone would be proud to appear in the Koran. As a dog, I take pride in this chapter, and through it I intend to bring the Erzurumis, who refer to their enemies as dirty mongrels, to their senses.

  So then, what’s the actual reason for this animosity toward dogs? Why do you persist in saying that dogs are impure, and cleaning and purifying your homes from top to bottom if a dog happens to enter? Why do you believe that those who touch us spoil their ablutions? If your caftan brushes against our damp fur, why do you insist on washing that caftan seven times like a frenzied woman? Only tinsmiths could be responsible for the slander that a pot licked by a dog must be thrown away or retinned. Or perhaps, yes, cats…

  When people left their villages for the sedentary life of the city, shepherd dogs remained in the provinces; that’s when rumors of the filthiness of dogs like me began to spread. Yet before the advent of Islam, t
wo of the twelve months of the year were “months of the dog.” Now, however, a dog is considered a bad omen. I don’t want to burden you with my own problems, my dear friends who have come to hear a story and ponder its moral — to be honest, my anger arises out of the esteemed cleric’s attacks upon our coffeehouses.

  What would you think if I said that this Husret of Erzurum was of dubious birth? But they’ve also said of me, “What kind of dog do you think you are? You’re attacking the venerable cleric because your master is a picture-hanging storyteller who tells tales at a coffeehouse and you want to protect him. Go on, scat!” God forbid, I’m not denigrating anyone. But I’m a great admirer of our coffeehouses. You know, I have no problem with the fact that my portrait was drawn on such cheap paper or that I’m a four-legged beast, but I do regret that I can’t sit down like a man and have a cup of coffee with you. We’d die for our coffee and our coffeehouses — what’s this? See, my master is pouring coffee for me from a small coffeepot. A picture can’t drink coffee, you say? Please! See for yourselves, this dog is happily lapping away.

  Ah, yes, that hit the spot, it’s warmed me up, sharpened my sight and quickened my thoughts. Now listen to what I have to tell you: Besides bolts of Chinese silks and Chinese pottery adorned with blue flowers, what did the Venetian Doge send to Nurhayat Sultan, the esteemed daughter of our respected Sultan? A soft and cuddly Venetian she-dog with a coat of silk and sable. I heard that this bitch is so spoiled she has a red silk dress as well. One of our friends actually fucked her, that’s how I know, and she can’t even engage in the act without her dress. In that Frankish land of hers, all dogs wear outfits like that anyway. I’ve heard tell that over there a so-called elegant and well-bred Venetian woman saw a naked dog — or maybe she saw its thing, I’m not sure — anyway, she screamed, “My dear God, the dog is naked!” and fainted dead away.

  In the lands of the infidel Franks, the so-called Europeans, every dog has an owner. These poor animals are paraded on the streets with chains around their necks, they’re fettered like the most miserable of slaves and dragged around in isolation. These Franks force the poor beasts into their homes and even into their beds. Dogs aren’t permitted to walk with one another, let alone sniff and frolic together. In that despicable state, in chains, they can do nothing but gaze forlornly at each other from a distance when they pass on the street. Dogs who roam the streets of Istanbul freely in packs and communities, the way we do, dogs who threaten people if necessary, who can curl up in a warm corner or stretch out in the shade and sleep peacefully, and who can shit wherever they want and bite whomever they want, such dogs are beyond the infidels’ conception. It’s not that I haven’t thought that this might be why the followers of the Erzurumi oppose praying for dogs and feeding them meat on the streets of Istanbul in exchange for divine favors and even why they oppose the establishment of charities that perform such services. If they intend both to treat us as enemies and make infidels of us, let me remind them that being an enemy to dogs and being an infidel are one and the same. At the, I hope, not too distant executions of these disgraceful men, I pray our executioner friends invite us to take a bite, as they sometimes do to set a deterring example.

  Before I finish, let me say this: My previous master was a very just man. When we set out at night to thieve, we’d cooperate: I’d begin to bark, and he’d cut the throat of our victim whose screams would be drowned out by my barking. In return for my help, he’d cut up the guilty men that he’d punished, boil them and feed them to me. I don’t like raw meat. God willing, the would-be executioner of that cleric from Erzurum will take this into account so I won’t upset my stomach with that scoundrel’s raw flesh.

  FOUR

  I WILL BE CALLED A MURDERER

  Nay, I wouldn’t have believed I could take anyone’s life, even if I’d been told so moments before I murdered that fool; and thus, my offense at times recedes from me like a foreign galleon disappearing on the horizon. Now and again, I even feel as if I haven’t committed any crime at all. Four days have passed since I was forced to do away with hapless Elegant, who was a brother to me, and only now have I, to some extent, accepted my situation.

  I would’ve preferred to resolve this unexpected and awful dilemma without having to do away with anybody, but I knew there was no other choice. I handled the matter then and there, assuming the burden of responsibility. I couldn’t let the false accusations of one foolhardy man endanger the entire society of miniaturists.

  Nevertheless, being a murderer takes some getting used to. I can’t stand being at home, so I head out to the street. I can’t stand my street, so I walk on to another, and then another. As I stare at people’s faces, I realize that many of them believe they’re innocent because they haven’t yet had the opportunity to snuff out a life. It’s hard to believe that most men are more moral or better than me simply on account of some minor twist of fate. At most, they wear somewhat stupider expressions because they haven’t yet killed, and like all fools, they appear to have good intentions. After I took care of that pathetic man, wandering the streets of Istanbul for four days was enough to confirm that everyone with a gleam of cleverness in his eye and the shadow of his soul cast across his face was a hidden assassin. Only imbeciles are innocent.

  Tonight, for example, while warming up with a steaming coffee at the coffeehouse located in the back streets of the slave market, gazing at the sketch of a dog hanging on the back wall, I was gradually forgetting my plight and laughing with the rest of them at everything the dog recounted. Then, I had the sensation that one of the men beside me was a common murderer like myself. Though he was simply laughing at the storyteller as I was, my intuition was sparked, either by the way his arm rested near mine or by the way he restlessly rapped his fingers on his cup. I’m not sure how I knew, but I suddenly turned and looked him directly in the eye. He gave a start and his face contorted. As the crowd dispersed, an acquaintance of his took him by the arm and said, “Nusret Hoja’s men will surely raid this place.”

  Raising an eyebrow, he signaled the man quiet. Their fear infected me. No one trusted anyone, everyone expected to be done in at any moment by the man next to him.

  It had become even colder, and snow had accumulated on street corners and at the bases of walls. In the blindness of night, I could find my way along the narrow streets only by groping with my hands. At times, the dim light of an oil lamp still burning somewhere inside a wooden house filtered out from behind blackened windows and drawn shutters, reflecting on the snow; but mostly, I could see nothing, and found my way by listening for the sounds of watchmen banging their sticks on stones, for the howling of mad dogs, or the sounds coming from houses. At times the narrow and dreadful streets of the city seemed to be lit up by a wondrous light coming from the snow itself; and in the darkness, amid the ruins and trees, I thought I spotted one of those ghosts that have made Istanbul such an ominous place for thousands of years. From within houses, now and again, I heard the noises of miserable people having coughing fits or snorting or wailing as they cried out in their dreams, or I heard the shouts of husbands and wives as they tried to strangle each other, their children sobbing at their feet.

  For a couple of nights in a row, I came to this coffeehouse to relive the happiness I’d felt before becoming a murderer, to raise my spirits and to listen to the storyteller. Most of my miniaturist friends, the brethren with whom I’d spent my entire life, came here every night. Since I’d silenced that lout with whom I’d made illustrations since childhood I didn’t want to see any of them. Much embarrasses me about the lives of my brethren, who can’t do without gossiping, and about the disgraceful atmosphere of joviality in this place. I even sketched a few pictures for the storyteller so they wouldn’t accuse me of conceit, but that failed to put an end to their envy.

  They’re justified in being jealous. Not one of them could surpass me in mixing colors, in creating and embellishing borders, composing pages, selecting subjects, drawing faces, arranging bustling war a
nd hunting scenes and depicting beasts, sultans, ships, horses, warriors and lovers. Not one could approach my mastery in imbuing illustrations with the poetry of the soul, not even in gilding. I’m not bragging, but explaining this to you so you might fully understand me. Over time, jealousy becomes an element as indispensable as paint in the life of the master artist.

  During my walks, which grow increasingly longer due to my restlessness, I come face-to-face occasionally with one of our most pure and innocent religious countrymen, and a strange notion suddenly enters my head: If I think about the fact that I’m a murderer, the man before me will read it on my face. Therefore, I force myself to think of different things, just as I forced myself, writhing in embarrassment, to banish thoughts of women when performing prayers as an adolescent. But unlike those days of youthful fits when I couldn’t get the act of copulation out of my thoughts, now, I can indeed forget the murder that I’ve committed.

  You realize, in fact, that I’m explaining all these things because they relate to my predicament. But if I were to divulge even one detail related to the killing itself, you’d figure it all out and this would relieve me from being a nameless, faceless murderer roaming among you like an apparition and relegate me to the status of an ordinary, confessed criminal who has given himself up, soon to pay for his crime with his head. Give me the license not to dwell on every single detail, allow me to keep some clues to myself: Try to discover who I am from my choice of words and colors, as attentive people like yourselves might examine footprints to catch a thief. This, in turn, brings us to the issue of “style,” which is now of widespread interest: Does a miniaturist, ought a miniaturist, have his own personal style? A use of color, a voice all his own?