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Don Quixote and Its Author in the Context of Moorish Question

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Don Quixote and Its Author in the Context of Moorish Question Don Quixote and its Author in the Context of the Moorish Question Susnigdha Dey Jawaharlal Nehru University Meeting of cultures or the clash of civilizations, whether it is the one with the other or the one against the other, and the entire spectrum of distances in this often love-hate polarization has a complex and bizarre relationship in many shades of grey, posited between "my" kind of white and "your" (that is in all likelihood perceived by "my") kind of black. In the context of Christianity and Islam, especialIy in its south-western European dimension, the existence of the "self' and the "other" became manifest barely a century or two after the advent of the Islamic relígion. As students of Hispanic literature from the Indian sub-continent, it seems pretty important to observe two distinct phenomena, that of "La España Musulmana" and "Moghul India", which historical factors have continued to influence even in our times, though much more garrulously in South Asia. That William Shakespeare and Miguel de Cervantes died in the same year and even on the same day, though according to two different calendars, could be a coincidence as valid or as inconsequential as Akbar, the Great Moghul Emperor of India who also died in 1605, i.e., just a few months after the publicatíon of the first part of Don Quixote, which became irnmediately successful. Thís is proved by the fact that as many as sixteen editions carne out during Cervantes' lifetime, which ineludes Avellaneda's book written in the same vein, hiding behind a pseudonym, persuading Cervantes himself to conelude it with a definitive second part in an attempt to keep the glory to him. It may also be mentioned here that Akbar developed a very special relationship with the Jesuit priests, who on his request carne to visit him from Goa and the eastern coast of the Arabian Sea and stayed on in the emperor's court as his preferred guests for quite sorne time. Historians have drawn our attention to "the hístory of relations between the Moghal Empire and the Estado da Índia should be dominated by the arrival of the Jesuits in Fatehpur Sikri in 1580", "the artistic impact of the Jesuit presence at the Moghal court", "the study of the imperial vocabulary, the issue of appropriating forms and ideas and the study of perceptions of each other' s culture", "the Jesuits regularly participated in the religious debates held at the lbadat Khana, as depícted in several rniniatures of that period", "the invisible world, or the intriguing links between Emperor Akbar and the priests of the Society of Jesus", etc. l This could be constructed as an event of sorne relevance in the Christian-Islam interface in a scenario of an imaginary South­ South dialogue between Al Andalus and Moghul India. The fictional Zoraida protesting loudly, "Sí, sí, María; Zoraida macange!" (1, xxxvii) and vouching for "Lela Marién" (l, xl) would sirnilarly urge us to recall a historical incident that took place in the last quarter of the sixteenth century in India: "As soon 1 Jorge Flores & António Vasconcelos de Saldanha: Os Firangis na Chancelaria Mogol: Cópias Portuguesas de Documentos de Akhar (1572-1604), Fírangis in the Mughal Chancellery: Portuguese Copies of Akbar's Documents (1572-1604), 2003, pp. 42 - 46 148 Don and its Author in the Context as he saw Father Pigneiro, he invited him to approach, receiving him with much kindness, and bidding him with uncovered head, and showed him the present he had brought. On seeing the picture of Our Lady, he bowed his head and rajsed his hands to his face, which is a sign of great reverence. He then ordered the picture to be taken away and placed in his lodging; for he was seated upon his throne, and he deemed it unseemly that the picture of the Lady Mary should be below him" 2 • It may be mentioned that Du Balearic's description of the Emperor Akbar and his court is taken from Battista Peruschi's Informatione del Regno e Stato del gran Re di Mogor; and that Peruschi's description is, in tum, a reproduction, practically in extenso, of that given by Father Anthony Monserrate in his Rela<,;am del Equebar, Reí dos Mogores, written in Goa after the author' s retum from his first Mission to the Moghul Court and completed on 26 November 1582.,,3 This is not to suggest that Don Quixote be read as an oriental fable but that it is an attempt to emphasise oriental elements, as ones opposed to those not pertaining to the West. To cite an example, we may mention here Don Quixote's advice to Sancho, with obvious references to what is today known as Sri Lanka and meridional Africa. Don Quixote says: Help and protect the needy and the infirm. And understand Sancho, that the anny you see in front of us is loo and guided by the rnagnificent Ernperor Alifanfaron, lord of the great island of Trapobana, while that other one, heading at rny back, is that of his enerny, the King of Gararnantas ... (Favorecer y ayudar a 2 Father Pierre du Jarric, S.1.: Akbar and the Jesuits, 1979, p.11 O 3 lbid., "Notes to Chapter 1", p. 209 149 Sus7Iigdha Dey los menesterosos y desvalidos. Y has de saber Sancho, que este que viene por nuestra frente le conduce y guía el grande emperador Alifanfarón, señor de la grande isla Trapovana; este otro que a mis espaldas marcha, es el de su enemigo, el rey de los garamantes ... (1, XVIII). Further, in this context, it may be pointed out that in the times of Phillip II, which is the same as that of our author, Portugal, and for that matter, the Iberian Peninsula, was under the dominion of Spain. Consequently, the much prized and already firmly established Portuguese possession in India belonged to the Spanish Imperial power over which the sun never seto In a letter written to Phillip II from Fatehpur Sikri near Agra sometime in March or April 1582, after a solemn formal beginning of "Boundless homage to the true Sovereign, whose realm is preserved from the calamity of decline, and whose dominion is safe from the shock of extinction", Akbar appeals to the Spanish monarch, "recipient of divine illumination, and propagator of the Christian religion" for "striving to establish and strengthen the bonds of love, harmony and union among the population" as well as "with the exalted tribe of princes." He further requests in the same letter that "the revealed books, such as the Pentateuch, the Gospels, and the Psalms ... whether translated or not" be sent to him.4 "Allah be praised" but it is necessary "to discover that which is true." Miguel de Cervantes was bom and grew up in a country that was liberated just half a century earlier from Arab rule and, more importantly, from the influence of its religion. However, 4 lnsha'í Ahu'/ Faz/, V. 1, Apri11887, pp. 135-139 150 although seven centuries of polítical existence had come to an end with the end of the fifteenth century and despite tbreats issued against conversion to Christianity and of facing expulsion from Spanish territory and increasingly, particularly in our author's life time in the sixteenth century, facing expulsion froro the Spanish Mediterranean coast, faith in the proscribetl religion amongst the believers could not be banished altogether. The "Mudéjares" in such circumstances turned into "Moriscos", or in other words, the Mohammedans of Islamic faith under the Catholic roonarchy acquired a new status by getting baptized as Christians in order to be accepted in Spanish society of those times, would still have walk on the razor's edge of official versus personal dichotomy. As the historian Charles E. Chaproan observes: "The problero of religious unity was now officially solved; all Spain legally had become Christian. The Moriscos were the objects of great suspicions, however, as regards their orthodoxy, and with reason, since most of them continued to be Mohammedans in fact. The harsh legislatíon of other days was resurrected and was applied with even greater severity. Prohibitions extended to the use of anything reminiscent of their former religíon or customs, such as amulets, the Arabic language, Arabic names, their special form of dress, their characteristic songs and dances, and their habit of taking baths."s As we can observe, just a few years later after the publication of the First Part of Don Quixote, the Moriscos were once again expelled by a Royal proclamation. If we look at chronological events in the history of the nation together with the biographical details of the author, much of the preparation that lcd to the writing of the Pirst Part took place in 5 Charles E. Chapman: A History ofSpain, 1965, p. 277 151 the reign of Phillip II - a long period of highs and lows between 1556 and 1598, that is a period of forty two years that saw Cervantes from a nine year old boy to the ripe age of a fifty one year old author. Much of the writing took place, however, in the less insignificant reign of Phillip I1I, hardly remembered by posterity, along with Phillip IV and Charles II who succeeded mm. Phillip III inherited the empire in trouble from his illustrious father who always dressed in impeccable black. For that matter, he outlived our author by five years. Cervantes and, indeed, his Don Quixote, are poised between the rise and fall of the Spanish Empire, peaking with the victory over the Turks at Lepanto in 1571 and hitting an abysmal low with the disaster of the "Invincible Armada" in the English Channel in 1588, in which Cervantes was involved in sorne way or another.
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