Arpad and the horse trader each extended a hand to the other, letting their long sleeves drape over the meeting hands to make them invisible to anyone looking on—and in any bazàr there are always countless loiterers with nothing better to do than to watch other people’s business dealings. Then Arpad and the trader each wiggled and tapped his hidden fingers against the other’s hidden hand, the trader signaling the price he wanted, Arpad the price he would give. Although I learned the signals and remember them well, I will not set them out in all their intricacy. Suffice it to say that one man first taps to indicate either single digits or tens or hundreds, and thus, by subsequently tapping thrice, say, indicates either three or thirty or three hundred. And so on. The system allows the signaling even of fractions, and even of the different values when buyer and merchant must deal in different currencies, say dinars and ducats.

By exchanging the taps, the horse trader gradually reduced his demand, and the steward gradually increased his offer. In this way, they worked their way through all the reasonable prices and unreasonable extortions conceivable. In the East, the various sorts of prices even have names: the great price, the small price, the city price, the beautiful price, the fixed price, the good price—and an infinity of others. When they reached a mutually acceptable deal for the first horse, they had to repeat the process for each of the four others, and in each case the steward had to consult at intervals with us, not to exceed his authority or our purse.

Any of those sessions could easily have been conducted in spoken words, but that is never done, for the secrecy of the hand-and-sleeve method benefits both buyer and seller, since no one else ever knows the original asking price or the final price agreed on. Thus a buyer sometimes can drive a merchant down to a figure the merchant would be ashamed to speak aloud, but he may finally sell at that price, knowing that any next prospective buyer will not know of it and cannot take advantage of it. Or a buyer, so eager to acquire some item that he will not haggle much over the price, can pay it knowing that he will not be jeered by the bystanders for a spendthrift fool.

Our five transactions were not completed until the sun was almost down, leaving us not time enough that day even to buy saddles for the horses, not to mention the many other necessities on our lists. We had to return to the palace, to visit its hammam and get thoroughly clean before donning our best clothes for the evening meal. For it was to be a banquet, Arpad told us, the traditional all-male celebration on the eve of a wedding. While we were being rubbed and pummeled in the hammam, my father said anxiously to my uncle:

“Mafìo, we must present some sort of celebratory gift to the Ostikan or his son or his son’s bride, if not a gift to each of them. I cannot think what might be suitable. Worse, I cannot think what we might afford. Our budget was much depleted by the purchase of those mounts, and we have many other things yet to buy.”

“No fear. I had already given that some thought,” said my uncle, sounding confident as usual. “I looked into the kitchen where the banquet is being prepared. For color and condiment, the cooks are using what they told me was safflower. I tasted it and—can you imagine?—it is nothing but common càrtamo, bastard zafràn. They have none of the real thing. So we will give the Ostikan a brick of our good golden zafràn, and it should delight him more than the golden trinkets everyone else will be giving.”

For all its decrepitude, the palace had a commendably large dining hall, and that night it needed it, because just the males among the Ostikan’s guests made a tremendous crowd. They were mostly Armeniyans and Arabs—the former including the “royal” Bagratunian family and its relations, from close to remote; plus the palace and government officials; plus what I suppose passed for the nobility of Suvediye; plus legions of visitors from elsewhere in Lesser Armeniya and the rest of the Levant. The Arabs seemed all to be of the Avedi tribe, which must have been a huge tribe, for all the Arabs claimed to be sheikhs of high or lower degree. My father, my uncle, the two Dominicans and myself were not the only foreigners, for all of the bride’s Circassian family had come south from the Caucasus Mountains for the occasion. I might say that they were—as is reputed of all Circassians—a strikingly handsome people, and by far the best looking men in the company that night.

The banquet actually consisted of two separate meals, served simultaneously, each meal comprising numberless courses. Those courses served to us and the Armeniyan Christians were the most various, because they were not limited by any infidel superstitions. The courses set before the Muslim guests had to exclude the many foods their Quran forbids them to eat—pork, of course, and shellfish, and every meat from every sort of creature that lives in a hole, whether a hole in the ground, a hole in a tree or a hole in the underwater mud.

I paid no particular attention to what the Arab guests were given to eat, but I recall that our Christian main course was a young camel calf stuffed with a lamb which was stuffed with a goose which was stuffed with minced pork, pistachios, raisins, pine seeds and spices. There were also stuffed aubergines and stuffed marrows and stuffed vine leaves. For drink, there were sharbats made with still-frozen snow, brought from God knows where and by God knows what swift means and at God knows what cost. The sharbats were of different navors—lemon, rose, quince, peach—and all perfumed with nard and frankincense. For sweets, there were pastries rich with butter and honey and as crisp as honeycombs, and a paste called halwah, made of powdered almonds, and lime tarts, and little cakes unbelievably made of rose petals and orange blossoms, and a conserve of dates stuffed with almonds and cloves. There was also the uniquely wonderful qahwah. There were wines of many different colors, and other intoxicating liquors.

The Christians speedily got drunk on those drinks, and the Arabs and Circassians were not far behind them. It is well known that the Muslims’ Quran forbids them to drink wine, but it is not so well known that many Muslims observe that stricture precisely to the letter of the law. I will explain. Since wine must have been the only intoxicant in the world at the time the Prophet Muhammad wrote the Quran, it did not occur to him to proscribe every inebriating substance that might subsequently be discovered or invented. Thus many Muslims, even the most rigidly religious in other respects, feel at liberty—especially on festive occasions—to drink any intoxicant not, like wine, made from grapes, and also to chew the herb they variously call hashish, banj, bhang and ghanja, which is quite as potently deranging as any wine.

Since that night’s banquet was well provided with vivacious drinks never dreamed of by the Prophet—a sparkling urine-colored liquid called abijau, which is brewed from grain, and araq, which is wrung from dates, and something called medhu, which is an essence of honey, and also gummy wads of hashish for chewing—the Arabs and Circassians, except for a few elderly holy men among them, became just as addled and jolly and argumentative and lachrymose as did all the Christians. Well, not all the Christians; my uncle got notably bleary and inclined to sing, but my father and I and the friars abstained.

There was a band of musicians—or acrobats, it was hard to say which, for they did the most astonishing capers and tricks and contortions while they played. Their instruments were bagpipes and drums and long-necked lutes, and I would have called their music a dreadful caterwauling, except that I suppose it was admirable that they could play at all while they were doing somersaults and walking on their hands and bounding on and off each other’s shoulders.