I AM A CORPSE

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    I am nothing but a corpse now, a body at the bottom of a well. Though I drew my last breath long ago and my heart has stopped beating, no one, apart from that vile murderer, knows what’s happeo me. As for that wretch, he felt for my pulse and listened for my breath to be sure I was dead, then kicked me in the midriff, carried me to the edge of the well, raised me up and dropped me below. As I fell, my head, which he’d smashed with a stone, broke apart; my face, my forehead and cheeks, were crushed; my bones shattered, and my mouth filled with blood.

    For nearly four days I have been missing: My wife and children must be searg for me; my daughter, spent fr, must be staring fretfully at the courtyard gate. Yes, I know they’re all at the window, hoping for my return.

    But, are they truly waiting? I ’t even be sure of that. Maybe they’ve gotteo my absence—how dismal! For here, oher side, ohe feeling that one’s former life persists. Before my birth there was infiime, and after my death, inexhaustible time. I hought of it before: I’d been living luminously between two eternities of darkness.

    I was happy; I know now that I’d been happy. I made the best illuminations in Our Sultan’s workshop; no one could rival my mastery. Through the work I did privately, I earned nine hundred silver s a month, whiatura<u>.99lib.</u>lly, only makes all of this even harder to bear.

    I was responsible for painting and embellishing books. I illumihe edges of pages, c their borders with the most lifelike designs of leaves, branches, roses, flowers and birds. I painted scalloped ese-style clouds, clusters of overlapping vines and forests of color that hid gazelles, galleys, <figure>99lｉb?</figure>sultans, trees, palaces, horses and hunters. In my youth, I would decorate a plate, or the back of a mirror, or a chest, or at times, the ceiling of a mansion or of a Bosphorus manor, or even, a wooden spoon. In later years, however, I only worked on manuscript pages because Our Sultan paid well for them. I ’t say it seems insignifit now. You know the value of money even when you’re dead.

    After hearing the miray voice, you might think, “Who cares what you earned when you were alive? Tell us what you see. Is there life after death?

    Where’s your soul? What about Heaven and Hell? What’s death like? Are you in pain?” You’re right, the living are extremely curious about the Afterlife.

    Maybe you’ve heard the story of the man who was<u>99lib?</u> so driven by this curiosity that he roamed among soldiers in battlefields. He sought a man who’d died auro life amid the wouruggling for their lives in pools of blood, a soldier who could tell him about the secrets of the Otherworld. But one of Tamerlane’s warriors, taking the seeker for the enemy, cleaved him in half with a smooth stroke of his scimitar, causing him to clude that in the Hereafter mas split in two.

    Nonsense! Quite the opposite, I’d even say that souls divided in life merge in the Hereafter. trary to the claims of sinful infidels who’ve fallen uhe sway of the Devil, there is indeed another world, thank God, and the proof is that I’m speaking to you from here. I’ve died, but as you  plainly tell, I haven’t ceased to be. Granted, I must fess, I haven’t entered the rivers flowing beside the silver and gold kiosks of Heaven, the broad-leaved trees bearing plump fruit and the beautiful virgiioned in the Glorious Koran—though I do very well recall how often ahusiastically I made pictures of those wide-eyed houris described in the chapter “That Which Is ing.” Nor is there a trace of <u></u>those rivers of milk, wine, fresh water and honey described with such flourish, not in the Koran, but by visionary dreamers like Ibn Arabi. But I have no iion of tempting the faith of those who live rightfully through their hopes and visions of the Otherworld, so let me declare that all I’ve seees specifically to my own very personal circumstances. Any believer with even a little knowledge of life after death would know that a maltent in my state would be hard-pressed to see the rivers of Heaven.

    In short, I, who am known as Master Elegant Effendi, am dead, but I have not been buried, and therefore my soul has not pletely left my body. This extraordinary situation, although naturally my case isn’t the first, has inflicted horrible suffering upon the immortal part of me. Though I ot feel my crushed skull or my deposing body covered in wounds, full of broken bones and partially submerged in ice-cold water, I do feel the deep torment of my soul struggling desperately to escape its mortal coil. It’s as if the whole world, along with my body, were trag into a bolus of anguish.

    I  only pare this tra to the surprising sense of release I felt during the unequaled moment of my death. Yes, I instantly uood that the wretch wao kill me when he uedly struck me with a stone and cracked my skull, but I didn’t believe he’d follow through. I suddenly realized I eful man, something I hadn’t been aware of while living my life in the shadows between workshop and household. I g passionately

    to life with my nails, my fingers and my teeth, which I sank into his skin. I won’t bore you with the painful details of the subsequent blows I received.

    When in the course of this agony I knew I would die, an incredible feeling of relief filled me. I felt this relief during the moment of departure; my arr<cite>.99lib.</cite>ival to this side was soothing, like the dream of seeing oneself asleep. The snow- and mud-covered shoes of my murderer were the last things I noticed. I closed my eyes as if I were going to sleep, and I gently passed over.

    My present plaint isn’t that my teeth have fallen like nuts into my bloody mouth, or even that my face has been maimed beynition, or that I’ve been abandoned in the depths of a well—it’s that everyone assumes I’m still alive. My troubled soul is anguished that my family and intimates, who, yes, think of me often, imagine me engaged in trivial dealings somewhere in Istanbul, or even chasing after another woman. Enough! Find my body without delay, pray for me and have me buried. Above all, find my murderer!

    For even if you bury me in the most magnifit of tombs, so long as that wretch remains free, I’ll writhe restlessly in my grave, waiting and iing you all with faithlessness. Find that son-of-a-whore murderer and I’ll tell you iail just what I see ierlife—but know this, after he’s caught, he must be tortured by slowly splinteri or ten of his bones, preferably his ribs, with a vise before pierg his scalp with skewers made especially for the task by torturers and plug out his disgusting, oily hair, strand by strand, so he shrieks each time.

    Who is this murderer who vexes me so? Why has he killed me in such a surprising way? Be curious and mindful of these matters. You say the world is full of base and worthless criminals? Perhaps this one did it, perhaps that one?

    In that case let me caution you: My death ceals an appalling spiracy against ion, our traditions and the way we see the world. Open your eyes, discover why the enemies of the life in which you believe, of the life you’re living, and of Islam, have destroyed me. Learn why one day they might do the same to you. One by one, everything predicted by the great preacher  Hoja of Erzurum, to whom I’ve tearfully listened, is ing to pass. Let me say also that if the situation into which we’ve fallen were described in a book, even the most expert of miniaturists could never hope to illustrate it. As with the Kod forbid I’m misuood—the staggering power of such a book arises from the impossibility of its beied. I doubt you’ve fully prehehis fact.

    Listen to me. When I prentice, I too feared and thus ignored underlying truths and voices from beyond. I’d joke about such matters. But

    I’ve ended up in the depths of this deplorable well! It could happen to you, be wary. Now, I’ve nothio do but hope for my thh decay, so they  find me by trag my stench. I’ve nothing to do but hope—and imagihe torture that some benevolent man will inflict upon that beastly murderer once he’s been caught.

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