by Tahir Shah
My father never knew my children. He died four years before Ariane was born. Inside my heart there may be the story of 'The Happiest Man in the World', but there is sorrow as well. I am grieved that half of the generation that produced me did not see the generation I have produced. But then, they have met in a more profound way. My father is inside my children as he is inside me, just as is everyone who ever held the baton in their hand.
At ten the next morning, Waleed took me through the medina to the House of the Storytellers. The route was so complicated that I had little chance of ever finding the place if I did buy it. There was a passing joke in the old city of a foreigner who had bought a sprawling medieval palace and then gone out to buy some milk for the tea. He had meant to hurry home with the milk, but had never been able to find the house again. It was a good joke, but I could easily imagine it being true.
We turned right off the jewellery bazaar and wove back through narrower and narrower streets, until we came to a murky passageway. It was less than five feet high and had sides that seemed to be closing in.
'Follow me,' said Waleed.
I did and found myself in a confined opening, facing a door.
'Is this it?'
'Wait and see.'
Waleed knocked. An extremely old man opened the door, smirked confidently and led the way in. I have visited dozens of houses in the medinas of Marrakech, Meknès and Fès. Many have charm, a sense that they are jewels waiting to be revived. A few boast features that impress or amaze – fabulous fountains, magical views over the old city, tombs, or even slave quarters. But none I had seen until then matched the atmosphere of the House of the Storytellers.
The floor plan was not large: about the size of the salons at Dar Khalifa. But there was a presence, a sensation of something so grave and so important that it connected anyone who entered with a formidable chain of history.
The owner led us into the main courtyard. The tiles were a harlequin of orange, white and black and were so old that in places the colours had worn away, exposing the terracotta. The walls were adorned with striking carved plasterwork, phrases from the Qur'ān.
'When was this built?' I asked.
'About eight hundred years ago,' said the man.
'Who lives here?'
'Just me. My family are all dead.'
'What's its history?'
'People used to come here to talk.'
'To tell stories?'
'Yes, stories. They would sit here and listen and they would learn.' He paused, touched a wrinkled hand to his head. 'They would learn about good and bad,' he said.
He led me through the small kitchen, to a staircase hidden behind the stove. There was no electricity and so he set fire to a newspaper and carried it like a burning torch. We ascended into a forest of wooden staves, which were holding up the roof.
'Is it dangerous?'
The old man waved a hand, fanned the flames.
'Not at all,' he said, as his foot went through the floor.
We were standing in a small cavity, a room, tight and calm.
'What is this?'
'This is where boys studied the Qur'ān,' he said. 'It was a madrasa. I learned the Qur'ān in here sixty years ago. I sat over there with my friends. The imam would come from the mosque and beat any of us who made a mistake.'
'Did he ever beat you?'
The ancient choked out a laugh.
'Every day,' he said.
The newspaper's flame went out and we fumbled our way back down the stairs.
I stood in the courtyard, elated, wondering if I had the energy to transform a ruin into a centre for people interested in learning from stories.
'It would cost a lot to renovate it,' I said, thinking aloud.
'God gives to those with a purpose,' said the old man.
'I don't know if I could raise the money,' I said.
The man pointed to the floor of the courtyard, to a spot where the terracotta was especially worn.
'Down there, under the ground,' he said, 'there's a treasure.'
I looked at him, witnessing the margin between fact and fantasy.
'Do you believe that?'
'Of course,' he replied. 'I believe it because it's true.'
'Then, why haven't you stopped everything and dug down to the treasure?'
The ancient rubbed his eyes.
'Imagine the problems a treasure would bring me,' he said.
A few days later I was home at the Caliph's House with Rachana and the children. The guardians had clustered round me on my return from Fès and said that the stork had come to Osman in a dream.
'How did the dream go?'
Osman pushed forward and motioned something flat, at waist height.
'I was on a magic carpet last night,' he said, 'right here in the garden. It was just about to rain and there was a breeze, very gentle, but getting stronger.'
'What did the carpet look like, Osman?'
He thought for a moment, his eyes shut.
'It was beautiful,' he said, 'with strange patterns on it, and it was very soft.'
'Where did it take you?'
'Out over the Sea of Darkness, to another land. We flew and flew, the carpet steady like the ground. After many hours we came to an island. It was all alone in the ocean. The carpet dropped down and landed on the beach. I climbed off and I saw a tree, a tall palm tree, at the edge of the beach. There was a huge stork nest at the top of the tree. I ran over and called up to the stork that was sitting on the nest.'
'What did the stork say?'
'He asked me if I worked at Dar Khalifa. I told him that I did. "Then, you must help my brother stork," he said, "because he is trying to build a nest on the roof there." I said that we had tried to build the nest for him, because we like storks. Then . . .'
'Then what?'
'Then the stork flapped down to where I was standing. He told me to close my eyes. I did. When I opened them, the stork was the most beautiful woman. She held out her hand to me.'
Osman blushed.
'Tell him what the stork woman said to you,' prompted the Bear.
'She said, "Osman, the son of Younes, you shall go to Paradise."'
That night when I tucked Ariane and Timur into bed, they asked me what story I was going to tell.
'It's a story about a little boy and a little girl who were loved very much,' I said. 'They lived beside a great ocean, known by some as the Sea of Darkness, in the most magical house in the world. The house was in a kingdom where people understood good from bad and where they knew about honour, duty and respect. And they learned about these things because every night all the children in the land would listen to their fathers, who sat on the edges of their beds, like I am doing now, and told them stories of princesses, magic and wondrous things.
'Sometimes there were problems in people's lives,' I said, 'but everyone was ready to face them, because they had a secret knowledge, a sense of selflessness, that had been passed on from one father to the next for thousands of years.'
'Baba, what was the kingdom called?'
'It was called Morocco,' I said. 'And the little boy and the little girl who lived there lived in the land of Arabian Nights.'
I kissed Ariane and Timur goodnight.
They were both already fast asleep.
GLOSSARY
A Thousand and One Nights: a large collection of stories, also known as the Arabian Nights, of unknown authorship deriving from Arabia or, more likely, from many Eastern lands. The stories vary in length and number, and were first introduced to Europe at the start of the eighteenth century by the French writer Antoine Galland. The most celebrated translation was that of Sir Richard Burton, in the 1880s. During the twentieth century the stories were read by children more frequently than adults, as well as being discovered by Hollywood, which created films based on the characters such as Aladdin, Ali Baba and Sindbad.
Aisha Qandisha: a female jinn often associated with misfortune happening within Moroccan homes.
> Alhamdullillah: 'thanks be to God'.
Alf Layla wa Layla: literally 'a thousand nights and a night'. The Arabic name for A Thousand and One Nights. See A Thousand and One Nights.
Antar wa Abla: a pre-Islamic Arab folk hero and his wife, of whom there are many fantastic tales told, traditionally recounted in poetry.
Arabian Nights: See A Thousand and One Nights.
Argan oil: an oil rich in fatty acids extracted from the fruit of the argan tree, which grows exclusively in south-western Morocco.
As-salam wa alaikum: literally 'peace be upon you'; a greeting given between people in Morocco and across the Arab world whenever they meet. It is a duty for Muslims to greet others when they enter a room, or come into contact with people.
Assemblies of Al Hariri: regarded for eight centuries as the greatest treasure in Arabic after the Qur'ān and the Hadith, the Assemblies are regarded as one of the classics of Sufi literature. They were written by Al Hariri of Basra (1054–1122), who is variously described as a silk-merchant and a high official of the Seljuk monarch Malik Shah.
B'saf: Moroccan Arabic, literally 'a lot' or 'so much'.
Baba: literally 'father'. Used as a term of endearment by children in place of 'Daddy'. Also used as a term of respect for an old man.
Bahr Adulumat: literally 'Sea of Darkness', Arabic name for the Atlantic Ocean.
Baraka: literally 'blessing' or 'blessed'.
Baboush: popular goatskin sharp-toed slippers worn by men and women in Morocco, in yellow or other colours.
Berber: the native fair-skinned people of north Africa, or their language (although, more correctly, their language is divided into different dialects).
Bidonville: French word for shantytown, literally 'tin-town'.
Bismillah: 'in the name of God', said by Muslims before starting or finishing many actions, such as eating, driving, sitting down, and so on.
Bollywood: the famous Indian movie industry, based at Mumbai (formerly known as Bombay).
Bwana: Swahili word for 'man'.
Café noir: French term for black coffee, referring to the strong black coffee, usually served in small glasses, drunk especially by men in cafés.
Caliph: the successor to the Prophet Mohammed; used also to refer to a governor or a man with considerable political power.
Caravanserai: a lodging place for people and animals, typically found on the outskirts of Arab towns. See Fundouk.
Chaikhana: a teahouse in Afghanistan or Central Asia.
Conquistadors: Spanish conquerors of Central and South America, especially the repressors of the Inca and Aztec cultures.
Couscous: a dish of steamed semolina, extremely popular in Morocco, generally served with stewed vegetables and meat. Can be eaten at any time, but is usually reserved for guests or for the midday meal on Friday.
Daal: staple Indian dish made from cooked lentils.
Damascene: of Damascus; referring especially to metalwork in which gold or silver writing or pattern is laid on top of a steel basis. Also refers to other forms of craft heralding from the Syrian capital, especially intricate marquetry and other forms of woodwork.
Dar: literally 'house', as in Dar Khalifa, the 'Caliph's House'.
Datura: a member of the potato family, native to Latin America, but found across north Africa, with large trumpet-shaped flowers. Regarded for its hallucinogenic properties by medieval European witches and by Amazonian shamans.
Dervish: a mystic, often a Sufi, following a path of poverty and self-imposed austerity. Frequently dressed in patched robes.
Dirham: the currency of Morocco. At the time of printing there are about 10 dirhams to 1 US dollar, and about 16 dirhams to the British pound sterling.
Div: a magical creature, either disguised in human form or seen as a monster.
Efrit: a demon or creature with magical powers.
Evil Eye: belief that, by looking at a person, another with less wealth, or simply wanting what the first person has, one is capable of sending ill-fortune. The belief is widespread in Arab folklore, especially in Morocco, and is found in Latin cultures as Mal de Ojo. See Mal de Ojo.
Fantasia: display of horsemanship popular in rural areas in Morocco, in which participants charge their horses while attempting to fire their antique weapons at precisely the same time.
Fassi: a native of Fès; often refers to one of the diaspora from that city who can be found in other Moroccan cities, notably Rabat and Casablanca.
Fundouk: See Caravanserai.
Gauloises: one of the most popular and iconic brands of French cigarette, a blend of dark Arab tobacco. See Gitanes.
Genie: Westernized form of jinn: See Jinn.
Gitanes: an extremely popular brand of French cigarette. Like Gauloises, it is made from dark tobacco and can be smoked with or without a filter.
Gnaoua: member of a spiritual African brotherhood, found in the south of Morocco, famed for their rhythmical music.
Gommage: the process of scrubbing the body at a Hammam, either oneself or by a professional masseur.
Hadith: traditions relating to the deeds or to the sayings of Prophet Mohammed. There are several collections of Hadith, gathered in the years after the Prophet's death by his followers and transcribed. The Prophet's example in all things is considered correct, and the Hadith are regarded as a blessed text in itself.
Hajj: the Islamic pilgrimage to Mecca; one of the five pillars of the Islamic faith, a duty expected of all Muslims at least once in their lifetime.
Halqa: literally 'a circle'. Used to describe a gathering of storytellers; or also the opening of an enclosed courtyard home to the sky.
Hammam: a traditional Turkish-style bath, with one or more steam rooms at different temperatures. Most Moroccans visit a hammam at least once a week and the activity is a central part of Moroccan culture. See Gommage.
Harem: a section of a traditional Arab home reserved for women.
Hudhud: Arabic word for the hoopoe, regarded as a magical bird which sat at the right hand of King Solomon.
Imam: the leader of the Islamic prayer. In Islam there is no religious hierarchy as in Catholicism or Christianity. The imam's duty is to lead the prayer and also to call the faithful. See Muezzin.
Inshallah: literally 'if God wills it'. Used to clarify any action or event that will come in the future.
Jan: a suffix added to a name, denoting a close association to the person using it.
Jelaba: long, flowing robe worn by both men and women in Morocco.
Jinn: a fraternity of spirits created by God from smokeless fire and mentioned in the Qur'ān, who, Muslims believe, inhabit the earth along with humans. Unlike us, they can change their form, and supposedly appear at dusk and sunrise especially in the form of cats. See Jnun, Genie.
Jnun: Moroccan term for jinn. See Jinn.
Joha: medieval Arab folk hero, known throughout the Arab world, Central Asia, as well as in central European countries. Also known as Hodja and Nasrudin. See Nasrudin.
Kaaba: the central stone at Mecca, which practising Muslims face as they pray five times each day. A circumambulation of the Kaaba forms a central part of the Hajj as well. See Hajj.
Kaftan: long flowing gown worn by Moroccan women.
Khalifa: Arabic word for 'Caliph'. See Caliph.
Kif: marijuana resin. Grown widely in the Rif Mountains but prohibited by Moroccan law.
Mal de Ojo: See Evil Eye.
Madrasa: literally 'school'; often referring to an Islamic school, teaching the Qur'ān.
Maghrib: literally 'the West'. Refers to Morocco, and to the fourth Islamic prayer of the day, held at sunset.
Marrakchi: a native of Marrakech.
Medina: the old city, especially referring to a labyrinth of tight, narrow streets, as in Marrakech or Fès.
Milh: Arabic word for 'salt'. In Sufi terms it refers to the goodness of mankind.
Muezzin: the person who calls the faithful to prayer. Sometimes incorrectly used to refer to
the actual call to prayer. See Imam.
Mullah: literally 'Master', especially used by Sufis to denote someone who has reached higher spiritual understanding.
Manqash: a heavy sharp-edged hammer used for cutting mosaics in Morocco. Identical to a tool used for the same purpose in Afghanistan.
Moualem: literally 'master', refers to an expert in a traditional craft.
Nasrudin: also, Mullah Nasrudin. Afghan name for the Arab folk hero Joha. See Joha.
Pederasty: antiquated term for homosexuality. As used by Sir Richard Burton in his 'Terminal Essay' in A Thousand and One Nights.
Pied noir: literally 'black foot'. Term used to describe the residents of European descent living under (especially) French colonialism, or in its aftermath, in north Africa.
Pillars of Islam: the five duties of all Muslims. They comprise attesting to the belief that there is 'One God and Mohammed is His Prophet', giving charity, performing the Hajj, praying, fasting during the holy month of Ramadan.
Pushtun: race in southern and south-eastern Afghanistan, as well as north and north-western Pakistan, tall in stature and with a proud warrior spirit.
Qur'ān: the Holy Book of Islam, revealed over a number of years to the Prophet Mohammed by the Angel Gabriel.
Riad: literally 'garden'; refers to the name of a courtyard home in which the central yard is planted with flower beds and trees. Based on the idea that Paradise is a garden.
Sahrawis: people who live in the Sahara.
Savon noir: literally 'black soap', a mentholated paste derived from olive stones, used in a Hammam.
Sehura: literally 'sorceress'.
Shukran: Arabic for 'thank you'.
Sotadic Zone: hypothesis created by the nineteenth-century explorer and academic Sir Richard Burton (see A Thousand and One Nights), comprising the Americas, north Africa, Asia Minor and Central Asia, as well as parts of the Far East, where Burton believed that homosexuality was endemic.
Souq: literally 'market', referring especially to a traditional market in Morocco or elsewhere.
Sufi: an adherent of a mystical fraternity, believed to have pre-dated Islam, but found most commonly in Islamic countries, with a large associated literature and a belief that stories can pass on information, wisdom and values.