Читать книгу Blood-Dark Track: A Family History - Joseph O’Neill - Страница 10

… the old post cards do not depict Maurilia as it was, but a different city which, by chance, was called Maurilia, like this one.

– Italo Calvino, Invisible Cities

I was born on 23 February 1964 in the Bon Secours Hospital, Cork. The following day my father flew into Cork and went directly from the airport to the nursery ward, where to everybody’s amazement he unhesitatingly picked me out from the sixteen newborn babies lying anonymously in their cots. Then he walked quickly to the maternity ward to see my mother. She was in bed, and my father sat down on the rim of the bed. He took her hand. He had been abroad working, and it was their first meeting for over a week. ‘Your father has died,’ he said. My mother began to weep, and so did my father.

Born the day after his death, I was given my grandfather’s name – Joseph.

He died on a rain-blurred day in Istanbul. At some point in the afternoon, Pierre, my mother’s brother, sat grieving alone in an Istanbul café. A concerned stranger approached the tearful young man and gently asked him what his trouble was. ‘My father has died,’ Oncle Pierre said. The stranger took hold of Pierre by the shoulders and looked him in the eyes. ‘See to your mother,’ he said.

Joseph had for years been troubled by a heart problem that necessitated trips to Istanbul for treatment; and in 1961, he suffered a heart attack that brought Oncle Pierre, who was in Lyon studying law and economics, back to Mersin to help his father with the completion of the new Toros Hotel building. Joseph’s condition worsened. In January 1964, when Fonda Tahintzi went to ask for the hand of my aunt Amy, he found Joseph in bed, dressed in his bathrobe and too weak to rise. In February, X-rays of my grandfather’s heart were taken; these were, according to the Mersin doctors, inconclusive. Joseph appealed for help to Muzaffer Ersoy, his former personal physician, in whom he had great faith. Dr Ersoy, who had moved his practice to Istanbul and was on his way to substantial professional fame, requested that the X-rays be sent to him. Once he’d seen them, he responded immediately. The Mersin doctors had misread the X-rays: far from being inconclusive, they showed that the patient’s heart had suddenly enlarged; it was vital that he go to Istanbul immediately for further treatment and tests. Joseph’s worst fears were confirmed: for days, now, he had been vomiting in the mornings, grimly muttering, ‘J’aime pas ça.’ So, wearing a hat placed on his head by Amy, Joseph caught a flight at Adana. It was his first experience of aviation, the death of a friend in an air crash having previously scared him off. On this occasion, though, getting on board the aeroplane truly was a matter of living or dying. Dr Ersoy said that the next three days would be decisive; either the patient would perish or the crisis would pass. Joseph said to his wife, Georgette, ‘I promise that if I survive I’ll buy you a fur coat. I’ll buy one for you and one for the wife of Muzaffer Ersoy.’

Nobody got a fur coat. On the third day of his hospitalization, Joseph died; but not before he had seduced my grandmother one last time. Lying on his bed, he asked her forgiveness for all the harm he’d caused her: ‘Pardonne moi pour tout le mal que je t’ai fait.’ Mamie Dakad replied, ‘I am very happy with what I have had.’ My grandfather closed his eyes. For a long time he had worried terribly about dying, but now he was surprisingly and suddenly at peace. ‘Comme c’est bon,’ he said, and he squeezed his wife’s hand; whereupon he died.

My grandmother attached great weight to these dramatic gestures and would occasionally tell the story of her husband’s last moments to her daughters. It was, in her eyes, a kind of happy ending, and one which decisively vindicated the steadfast and exclusive love she had borne my grandfather for over thirty years. My mother said to me, ‘Because of what he said in the hospital, Maman always kept a good memory of Papa.’

A van came down overnight from Istanbul with the body. The journey was not easy. Snow was falling as the van crossed the Anatolian plateau, a near-desert of desolate, immeasurable darkness. The van slowly made its way through the snowstorm, the flakes falling without cease and still falling hours later as the vehicle slowly climbed the Taurus mountains, where, at the village of Pozanti, Fonda and Amy escorted it for the remainder of the journey. The convoy proceeded through forests and along terrifying precipices towards a narrow chasm known as the Cilician Gate, through which the army of Alexander the Great and the crusaders of the Holy Roman Emperor, Frederick Barbarossa, once passed. Eventually the snow and the mountains gave way to heavy rain and foothills, and finally to drizzle and the maritime plain of Çukurova, which is still referred to by westerners as Cilicia, after the Roman province (briefly governed by Cicero) of which the plain formed part. My grandfather’s body was driven through Tarsus, the birthplace of St Paul, where a still-visible hole in the ground is alleged to be the well in which the evangelist hid from his pursuers. Legend also sticks to Tarsus’ river, the Cydnus, on whose then navigable waters Cleopatra sailed her barge to meet Mark Antony. The convoy continued south-westward for about thirty kilometres, coming to a place that according to one conjecture is the location of Eden, a theory that, however crazy, is consistent with the remarkable fertility of the local earth, in which superb fruits and vegetables grow, and also with archaeological evidence (produced by the excavations of an English Hittitologist, John Garstang) which suggests that the area – that is, the area now occupied by the city of Mersin – is one of the oldest continuously inhabited spots on the planet.

The van followed Fonda’s car along an avenue of eucalyptus trees. This was the eastern road into Mersin. On they went: past the railway line that reaches a charming terminus at Mersin’s old railway station, past the courthouse, past the prison, past what used to be known as the Maronite quarter, past the Catholic church, past the old Greek quarter. They entered a town which I imagine I just about remember, a quiet port of white-stoned villas and lush gardens, of untidy shacks and donkeys loaded with panniers leaking peaches, of card-games and tittle-tattle in multiple languages – a town reeking, in the springtime, of orange blossom. There was practically no motorized traffic as the convoy proceeded up the main street, Atatürk Çaddesi, and drove by the Toros Hotel, whose transformation – two large old limestone houses knocked down and replaced by a single, brand-new, four-storey building with fifty-three rooms – Joseph Dakad had only recently completed. The only other vehicles of any size on the street were cabs, which is to say, red-spoked carriages drawn by two blinkered horses whipped into exhaustion.

As recently as the early ’seventies these squeaking, rocking contraptions were Mersin’s main form of taxi transport, and I often boarded them with my tiny, hunchbacked great-aunt, Tante Isabelle, to go from the hotel to the little stone house she shared with her tiny, hunchbacked sister, Tante Alexandra. Shaded by the cab’s tassel-fringed bonnet, mesmerized by the carriage’s brassy curves and the horses’ flying red pom-poms, surrounded by the odours of dung and Tante Isabelle’s Turkish eau-de-Cologne, I settled back in the scarlet leather seat like a pocket pasha and waited for the jolt that signalled the start of a ride of heavenly unsteadiness. We took the route taken by the convoy six or so years earlier, past rows of splendid palm trees that seemed to stand to attention, the whitewashed bases of their trunks smart as the spats worn by the Turkish soldiers who, to my delight, seemed constantly to march and parade on the streets of Mersin, often with glorious rockets and artillery on display. ‘Dooma, dooma, doom,’ I chanted from my great-aunts’ balcony in imitation of the drums. I loved the invasion of Cyprus in the summer of 1974, when Mersin was filled with troops and there was a blackout in case the Greeks bombed the town.

We clip-clopped past the official house of the Vali (the provincial governor), past the monumental Halkevi (the House of the People) and its seaward-gazing statue of Atatürk, and then past the Greek Orthodox Church. At the rear of the church was the priest’s house. It overlooked an open-air cinema where shadows of bats flitted across the screen. I could not follow the films – I half-remember tragic melodrama involving disastrous migrations from country to city – or why the paying public, massed amongst winking red cigarette tips, intermittently snapped into fierce, sudden applause, the men rising from blue wooden chairs to clap with frowning, emotional faces. Peering through the rear window with my great-aunt and the priest’s family, I looked out on a world full of stories I did not understand.

After the Greek Orthodox Church, the carriage jingled past big merchants’ houses, some semi-abandoned, most in disrepair. In the top corner of each, it seemed, lived an old lady whom one knew – Madame Dora, Madame Rita, Madame Fifi, Madame Juliette, Madame Virginie. It was a leafy street, and turtle doves purred in the trees. On we went, hoofbeats clacking, the gentle stink of horseshit wafting up from the street, until we came to Camlibel (pronounced Chumleybell), a small oval park surrounded by villas with gardens that overran with fruit trees and bougainvillaea. At the far end of Camlibel was the Dakad residence, a large, cool, rented apartment on the first floor of a villa. Tante Isabelle’s place was only a little further on, just before the military barracks at the edge of the town. That was the long and the short of Mersin in those days: a quarter-hour ride in a carriage, or a five minute drive for a slow-moving car such as the van transporting the body of Joseph Dakad to Camlibel.

If you drove out west of Mersin, you travelled along a beautiful coastline. Once you had passed through the avenue of palm trees by the barracks, crossed the dry riverbed and gone past the stadium of Mersin Idmanyurdu (the football team that has always yo-yoed between Turkey’s first and second divisions), in a deafening roar of frogs you came upon mile after mile of orange groves and lemon groves planted, at their perimeters, with pomegranate, grapefruit, tangerine, and medlar trees. Then came the villages of Mezitli and Elvanli and Erdemli, the Taurus foothills meanwhile getting closer and closer until, after you’d motored for the best part of an hour, the farmland expired and the road was hemmed in by, on the left, the sea – which indented the land with bays that flared turquoise at their confluence with freshwater streams – and, on the right, rocks covered with wild olive trees, sarcophagi, basilica, aqueducts, castles, arches, mosaics, ruined temples and ghost villages. You drove on until you came to Kizkalesi, an island fortress wondrously afloat three hundred yards offshore that is a relic of the medieval kingdom of Lesser Armenia, and you got out of the car and went swimming in hot, lucid waters. There was nobody else around except for the occasional camel or shy children hoping to be photographed.

In the last twenty years, the beach holiday has arrived in Turkey. Nowadays Kizkalesi is a swollen, chaotic resort crowded by tourists from Adana and the landlocked east. The roadside antiquities are dwarfed by advertising hoardings, pansiyons and summer homes, the inlets and creeks are covered by a mess of unplanned structures, the citrus groves have been razed to make way for holiday complexes and towering, gloomy suburbs. The belching frogs have gone (some, decades ago, packed in ice and shipped by Oncle Pierre to the tables of France), and an hour’s drive will barely take you clear of Mersin’s concrete outskirts and the moan of cement-mixers and the fog of building dust.

In Mersin itself, a huge boulevard now swings along the seafront. Countless young palm trees spring from the pavements, new stoplights regulate the chaos at junctions, traffic islands are dense with flowering laurels, and block after block after block of bone-white apartments take shape from grey hulks. Hooting minibuses race through the streets three abreast, residential complexes multiply along the coast, the minarets of enormous new mosques make their way skywards in packs. In the final thirty years of the last century, the population, swollen by a massive influx from the east, much of it Kurdish, has multiplied sixfold to around six hundred thousand. It’s a boomtown. The port, with its officially designated Free Trade Zone, ships’ commodities worldwide in unprecedented quantities: pumice-stones from Nevsehir to Savannah and Casablanca; pulses from Gaziantep to Colombo, Karachi, Chittagong, Doha and Valencia; apple concentrate from Niğde to New York and Ravenna; TV parts from Izmir to Felixstowe and Rotterdam; insulation material from Tarsus to Alexandria and Abu Dhabi; dried apricots from Malatya to Antwerp (and thence Germany and France); Iranian pistachios to Haifa (in secret shipments, to save political embarrassment); Russian cotton to Djakarta and Keelung; citrus fruit from Mersin to Hamburg and Taganrog; synthetic yarn from Adana to Norfolk and Alexandria; carpets from Kayseri to Oslo and to Jeddah. Just along from the new marina, you’ll find a Mersin Hilton and luxury seaside condominiums; and in the unremarkable interior of the city, the gigantic Mersin Metropol Tower (popularly known as the dick of Mersin) lays claim to the title of ‘the tallest building between Frankfurt and Singapore’. On the streets, young women are turned out in European trends, teenagers smooch, and male students at the new Mersin University amble along Atatürk Çaddesi, Mersin’s first pedestrianized street, with long hair and clean-shaven faces.

Of course, some things never change. Sailors still sport snowy flares. Men wear vests under their shirts in the clammy August heat, and moustaches, and old-fashioned trousers with a smart crease leading down to the inevitable dainty loafer. You’ll still see vendors pushing carts loaded with pistachios, grapes, or prickly pears; corn on the cob (grilled or boiled) is sold at street corners; and shoeblacks grow old behind their brassy boxes. The old vegetable and meat and fish market has kept going, and the pleasant little Catholic Church of Mersin where my parents were married and which I have intermittently attended over the years is the same. As ever, a fountain spurts a loop of water in the church’s small, leafy courtyard, and Sunday Mass attracts adherents to all six Catholic rites – Roman, Syrian, Chaldaean, Maronite, Armenian, and Greek. It’s a varied congregation. You’ll see ageing westernized Christians in drab urban clothes, enthusiastic children packed in scrums into the front pews (boys right of the aisle, girls left), and a big turn-out of worshippers vividly dressed in shawls and baggy pants; these last are Chaldaeans from the mountains in the extreme south-east of Turkey. Not all Mersin Christians are rich.

But old Mersin – the Mersin to which my grandfather’s body returned, a town of verandas, gardens and large stone houses – has largely disappeared. One by one, the villas have been sold, knocked down and replaced by tower blocks. The last surviving villa of the Naders, my grandmother’s family, is in Camlibel. The fate of this elegant building, which until only a few years ago was occupied by my mother’s cousin Yuki Nader and his Alexandrian wife, Paula, is not atypical. Surrounded on all sides by tower blocks whose occupants bombard it with junk, it is boarded up and empty – awaiting the bulldozer or, I’ve heard it rumoured, conversion to a bank – its avocado trees, shutters, gates, even its footpath stones, ripped out by persons unknown. Nobody seems to notice or, more precisely, attach significance to this spectacle.

A few other places survive. An ancient Nader property is now a primary school, and in the old Maronite quarter, the house where Joseph Dakad grew up is in use as a police station.

For what it is worth, I like the new city and am excited by it. I know what fantasy and work and guts underpin its progress, I know that with its parks, shops and up-to-date facilities it is a pleasant, utilitarian and altogether desirable place to live – a model Turkish city, in many ways. But because of its modern, commercial character, Mersin has no place in western European narratives. British guide books, for example, are unanimously dismissive: ‘Can serve as an emergency stop on your way through,’ is the assessment of one book, ‘none too attractive’ and ‘almost without interest’ of others. One guide book asserts that the city was ‘little more than a squalid fishing hamlet’ at the beginning of the twentieth century, while another declares that the place did not even exist until fifty years ago.

Although Mersiners would probably find hurtful and wrong the notion that their city is nothing more than an ugly point of onward transit, it is likely that they would agree, without anxiety, with the suggestion that it has no past to speak of. Very few families have been rooted in the town for more than a generation or two, and most have histories connected to distant Anatolian villages or Kurdish mountainsides. No collective stock of stories or postcards of the old Mersin circulates, and no real interest exists in the handful of crumbling stone buildings that appear here and there, without explanation, between the apartment blocks. What matters overwhelmingly is the here and now, and so Mersin is unmythologized and ghostless, and contentedly so. Of course, it is not exempt from the generic Kemalist myth and, like every other urban settlement in the Turkish Republic, it is haunted by Atatürk, whose image, in a variety of get-ups, attitudes, silhouettes and situations, continues to adorn schools, shops, offices, homes, buses, stamps, bank notes and public spaces. (How many millions of times is a Turk fated to behold that wise, subtly pained visage?) If the past has any meaning, it is as a realm of Kemalist socio-economic progress: the only printed history of Mersin that exists, an illustrated book produced by a local lawyer, concentrates on municipal achievements like the reclamation of seaside land, the construction of the modern port, the creation of the waterfront park.

Atatürk famously visited the city in 1923. He stayed in an imposing mansion of white stone and red rooftiles that, with its ballroom, its huge mountain-facing balcony and its lush garden, was Mersin’s best shot at a palazzo. In recent years the house has been meticulously restored. Decades of grime have been scraped from its walls, shutters have been replaced and metalwork renewed. It has been named Atatürk’s House, and for a small fee visitors may stroll about its rooms to admire the enormous proportions of the building and the painted ceilings and the period furniture, and to try to envisage the great leader breakfasting here or consulting with his adjutants there or, as happened on 17 March 1923, stepping out on to the wrought-iron balcony at the front of the house and shouting at the crowd gathered below – for reasons it took me a long time to fathom – ‘People of Mersin, take possession of your town!’

A tiny and dwindling number of Mersiners will never really think of the big house as Atatürk House. For them, it will always be the Tahintzi house, the house where my uncle Fonda and his forebears lived. Fonda himself says that the house used to be known as the Christmann house, after Xenophon Christmann. The Christmann family arrived in the Levant as part of the entourage of the German Prince Athon, who was summoned to Greece in the 1830s by prospectors for a Greek royal family. Xenophon Christmann wound up as the German consul in Mersin, married Fonda’s great-aunt, and spent a chunk of his fortune on building the most magnificent building in the town. Years later, when Atatürk requisitioned the residence and the Tahintzi family standoffishly withdrew into a wing of the house, the Gazi (warrior of Islam) took offence and demanded, ‘Where is the lady of the house?’

My grandmother had a tale of this kind – a colourful jelly of small facts in which the family origins are suspended and conserved. She said that her patrilinear ancestors, the Naders, came to Turkey from Lebanon. The arrivals were two brothers from Tripoli – les grandpères, she called them both, although only one, Dimitri, was her grandfather – who were in the business of shipping timber cut from the fir and juniper forests of the Taurus Mountains to the Suez Canal. The buyers of the timber offered to pay with gold or, if the brothers preferred, shares in the Suez Canal Company. The Nader brothers chose gold, and with it they bought land in the burgeoning port of Mersin. They planted orchards and, in 1875, built two large stone houses for themselves on Mersin’s main drag. The houses formed a single immense building two stories high and a block wide, with the ground floor given over to commercial units; sixty or so years later, these premises were transformed by my grandfather into the Toros Hotel.

Such fragments of lore aside, the Christian community is fully implicated in Mersin’s general lack of retrospection. I never grew up with a clear sense of what these strange French-speaking Turks were doing in Mersin, or who they – we – really were. I knew that some families had connections with Lebanon, but I had little idea of what that meant. We were in Mersin now, and there was very little else to say.

In order to gain a picture of historic Mersin, I had to leave the city – leave Turkey, in fact – and track down the writings of travellers kept in European libraries. I read that in 1818, when Captain Beaufort went there, Mersin consisted of nothing more than a few wretched huts raised on piles. Some years later, a long-term English resident of Tarsus called William Burckhardt Barker noticed that on the slightest appearance of bad weather, Arab lombards from Syria would take shelter at a spot known as Zephyrium, or Mursina, where the roadstead was excellent. Mursina was a name derived from the Greek for myrtle, because immense bushes of that plant were practically the only thing to characterize the site. In 1838, there were only a few magazines and huts there, and bales of cotton were left out in the rain until French vessels arrived to ship them to Marseille. Barker saw an opportunity. He built large warehouses capable of holding the cargoes of fifteen vessels at one time, and soon these were filled with the produce of the hinterland for export: cotton, wool, wheat, barley, wax, sesame-seed, linseed, madder-roots, Persian yellow-berries, hides. Imports – sugar, coffee, indigo, cochineal, soap, Persian tobacco – also brought traffic to the area, and before long others had built magazines and settled there.

However, a Frenchman who visited Mersin in 1853, Victor Langlois, saw only a damned, marsh-covered, fever-devastated land with a population that decreased every year; the air was lethal, the water insalubrious, the fruit harmful. (He was not exaggerating: in the Adana plain, entire colonies of Circassian refugees, escaping from Russian anti-Muslim oppression, would be rubbed out by malarial fever.) By April 1875, things had noticeably improved. The Reverend E.J. Davis, arrived from Egypt, gained the impression of a bustling scala whose success he attributed to the active demand for cereals consequent upon the Crimean War. Mersina, as the port was known to westerners, struck the Reverend as a ‘flourishing little place; its bazaars, thronged by the various races who have settled here, present a scene of great animation; some of its streets are paved with square blocks of limestone; and there are many really good stone houses’. Officials apart, the Reverend observed, very few Turks lived in Mersin: ‘As usual in ports of these regions, Greeks and Christians of Syria are the principal inhabitants – the Greeks being energetic, enterprising, and many of them rich. The purely European residents are very few in number; an unhealthy climate and the lax commercial morality of the place, render it almost impossible for a European to thrive, or even live there.’ He noted that nearly all the Syrians spoke French – ‘it is remarkable how great an influence France has had upon the Roman Catholic population of Syria’ – and was impressed by the Greek hospital and church and, especially, the Greek school (which, forty years later, my grandmother would attend), where masters fluent in French taught ancient and modern Greek, sacred history, French, geography, arithmetic. Then, in July, when he returned to Mersin to catch a steamer home, Davis saw a dark side of the town that almost cost him his life. Descending from cool mountains, he was horrified by an intensely humid and enervating heat and the spectacle of sick people lying on mattresses at the door of their houses. To make things worse, cholera had appeared in Syria, and the service of the Russian steamers had been suspended due to a ten-day quarantine imposed by the Ottoman government on all arrivals from Syria. Davis was forced to sweat it out in Mersin. He almost didn’t make it. With the whole town in the grip of fever, and funerals passing regularly under his windows, and sleep impossible during nights he compared to a ‘damp, yet hot, oven,’ Davis fled for the relative relief of Boluklu, a village in the foothills about an hour’s ride away, where the air was marginally better. He stayed in the Mavromati house – the house, that is, of my uncle Fonda’s great-grandfather. Eventually, after eight feverish days during which he lay tormented by horrid dreams and visions, he booked a passage on a French mail steamer to Marseille and escaped Mersin’s ‘entrancing beauty and deadly air and heat’.

There was one book, however, that I came across not in London libraries but in Mersin, at my grandmother’s apartment in the Toros Hotel. A first edition with crumbling leather covers, La Syrie D’Aujourd’hui, by Dr Lortet of the Faculty of Medicine of Lyon University, was an account of the author’s travels in the Near East in 1875, the year that saw the visit of the Reverend Davis and the acquisition of Mersin property by the Nader brothers. Dr Lortet observed that there wasn’t much more to this port than thirty or so houses, and there was not even a proper harbour, vessels having to anchor in the roadstead some distance out at sea. His description was illustrated by an etching of Mersin and its ‘miserable buildings’: a strand, jetties, some beached rowing-boats, a huddle of two-storey buildings. Dr Lortet did say that the town had the most picturesque population you could wish to see, a commingling of Turks, Arabs, Syrians, negroes, Ansarians and others, all dressed in brilliant, variegated clothing. Behind the houses, orchards surrounded by verdant hedges grew vigorously; the pear and apricot trees were particularly fine, producing fruit much sought after in Beirut and Rhodes. Dr Lortet took a horseback trip to Tarsus. The countryside he passed through seems to have been paradisal. Ploughs drawn by buffaloes and camels and oxen churned up dark, fertile earth, clouds of aquatic birds rose from waters full of turtles, and storks pecked in the wake of the ploughs. The plain of Mersina, noted Dr Lortet, saw an abundance of boars, francolin, yellow-necked vultures, gazelles and a tigerishly striped deer. Beavers, black otters, jackals and hyenas were still in evidence, and the hunter in the pine forests might encounter the leopard. In the dark forests of the Cilician mountains were also bears, badgers, black squirrels and, at the highest summits, gigantically horned goats. ‘The English,’ Dr Lortet commented, ‘have been inspired in their recent annexation of Cyprus. From that island, they are the absolute masters of the beautiful gulf of Alexandretta, which delivers to them, through Mersina, eastern Asia Minor, and, through Alexandretta, Aleppo and the upper valley of the Euphrates; thus they hold the key to the Mesopotamian railway line which is soon to be the great route between the Far East and Europe.’

The significance of this comment would only later become evident to me. My immediate attention was fixed on the next sentence: ‘A great future evidently lies in store for the port of Mersina,’ wrote Lortet, ‘once [blank] is no longer an obstacle to the creation of lines of communication to the surrounding valleys.’

The blank was arresting. Three or four words had been removed from the text – scraped away so as to leave a vacancy. A few pages later, there was a second such intervention. The port of Alexandretta, Lortet wrote, was a dreadful settlement lost in swampland and half-invaded by green, pestilential pools. The majority of its houses were huts swarming with pale, emaciated wretches, the children particularly afflicted by typhoid fever and dysentery. ‘And yet all it would take is a few channels and a few swings of a pick to make all of these stagnant waters run to the sea and save these pour souls condemned to an early death. But this work will never be done [blank].’ Here, three whole lines were scraped away. What instrument the censor had used for this purpose, I couldn’t be sure; perhaps a knife, or a specialized print-scraping instrument from a censor’s tool-kit of effacers. I couldn’t say who the censor was, when he did his work, or what (presumably anti-Turkish) sentiments he obliterated. Nor, for that matter, did I know how this book had come to be in the possession of Joseph Dakad’s brother, Georges, from whom my grandmother had received it as a gift. I meant to ask Mamie Dakad about this, as I meant to ask her many other questions; but, a reluctant interrogator, preoccupied by swimming and eating, I never did. In January 1995, while I was in India on my honeymoon, my grandmother died and was buried next to her husband.

The funeral procession of Joseph Dakad is recorded in a photograph. My grandfather’s coffin is being shouldered by six men of differing heights, a variation that is causing them a little discomfort. Employees from the hotel lead the way, holding small bunches of flowers. My grandmother, wearing dark glasses and a black head-scarf, is escorted by Pierre. Amy is also there, at her mother’s shoulder; behind them, an assortment of family friends. The cortège is on Atatürk Çaddesi. It has come from the deceased’s house and is heading for the Toros Hotel, still a few hundred metres away. Afterwards, at the Catholic Church, le père François will say prayers for my grandfather’s departed soul. It is a cold day, and the mourners are warmly clothed. As is often the case in Turkey when a private affair is being played out in the street, members of the public are making their presence felt, some simply looking on, others respectfully issuing instructions and hand-signals to the coffin-bearers. The sorrowful, dramatic tableau might be a scene from a film I watched from the rear window of the priest’s house.

The cemetery in which Joseph is buried lies between the northern edge of the city and the foothills of the mountains. The burial ground is bordered by enormous cypress trees, and inside, more evergreens throw cooling shadows, bestowing on the graveyard the tranquillity and amenity of woodland. Nearest the entrance are the Christian dead. They lie in the oldest and best plots with their un-Turkish names: Mavromati, Levante, Butros, Nader, Naccache, Chalfoun, Rickards, Saad, Del Conte. Among these mausoleums is a raised box-like structure of grey-white marble, about three feet high, ten feet wide and twelve feet long. It is enclosed by a specially planted thicket of twelve pine trees that shed needles on the surface of the tomb; young boys unobtrusively present in the cemetery hose these away in the hope of a tip. A pale marble cross rises from the tomb, and beneath the cross appears the Turkish phrase Dakad Ailesi: the Dakad Family.

The names of the individual dead are not inscribed on the tomb, but I am told that my grandmother lies there with two of her sisters, Isabelle and Alexandra; two brothers, Anton and Joseph; and, probably (no one is quite sure), her mother, Nezha Nader (née Dibo), commonly known as Teta (Arabic for grandma) and posthumously nicknamed Madame Promenade on account of her fondness for taking strolls. Amidst this crowd of Nader dead lies only one born Dakad: Joseph.

Actually, that is not strictly accurate. My grandfather was born Joseph Dakak (itself a transformation of a gargle of Arabic, da’a, which means ‘smith’). He changed his name in around 1939, the year he married. He wanted to bear the same name as his younger brother, Georges, who’d emigrated to France and amended Dakak to the more French-sounding Dacade. Despite his name-change, Joseph would still refer to himself and be known as Dakak.

For the record, Joseph was first buried in an old Nader plot which dated back to 1892; then, when the preparation of the new plot – which he had acquired himself – was completed, he was reburied. It is doubtful that many more of his descendants will join him in the family tomb. Pierre is in Paris, Amy in Geneva, my mother in The Hague; and only two of these three’s eleven children are still in Mersin. The city’s other Christian families have splintered in the same way to the United States of America, Canada, Malaysia and (in the case of the Chaldaeans, who emigrate in great numbers) Germany. On top of these dispersions, religious and cultural migrations: the remaining young, my own generation, are now married to and loved by Muslims, and if they speak French, it is as a frail, diminished third language, after Turkish and English. Arabic, the oldest tongue of all, is vestigial, restricted to the foodstuffs that continue to appear at dinner tables: muhshi, fassoulia, kibbe, tabbouleh, siyadiyeh. Thus the distinctively Christian community is disappearing, disappearing together with the place that it built and found marvellous, the Ottoman port with its dolphins, its gambling, its Club, its contagions.

All of this matters because the life of my Turkish grandfather is mixed inextricably with the life of that evanescent city.

One night around the Christmas of 1960, my father, a responsible and dutiful twenty-one-year-old employee of Chicago Bridge & Iron Co., an American corporation devoted to the profitable worldwide erection of tanks, pipelines, towers and other petrochemical constructions, trashed his room at the Toros Hotel with the petulance and panache of a rock star. He was the worse for a considerable quantity of cheap whiskey when a friend from work, an American called Bill Purdey, called by his room to get him to come out. My father, lying on his bed, sullenly declined the invitation, and Purdey, sensing the need for decisive action, said, ‘Come on, let’s get going,’ and abruptly slammed shut a window – and cracked the pane. My father perked up. ‘That’s typical of you, Purdey. You just can’t do anything right.’ He got out of bed, picked up the portable electric fire and threw it through the cracked pane of glass. ‘You see? That’s how you do it.’ He paused to contemplate his deed; then he smashed each of the remaining windows of the room.

The next morning, my father went down to the bureau of Joseph Dakad to make amends. He felt like a boy going to see the principal. Monsieur Dakad, not a barrel of laughs at the best of times, used the grave and headmasterly English of Alec Guinness in Lawrence of Arabia. He sat behind a large desk equipped with inkwells, blotters and fountain pens. On the wall behind him hung a photograph of a grim-faced Atatürk.

He listened to my father’s apology in unimpressed silence. Joseph Dakad was not a whiskey man himself, nor even a raki man. The only alcohol he touched was the very occasional beer. He had got drunk once in his life, as a youth, and had never allowed himself to forget the indelicate consequences. Joseph Dakad was a water man; indeed, he was something of a water connoisseur. ‘This water is poor,’ he would declare, pushing aside the tumbler filled with the offending liquid; or, sipping appreciatively, ‘Now, this is water.’ Soda – as carbonated mineral water is called in Turkey – was a particular favourite, since it went easy on his troublesome stomach. He also liked ayran – strained yoghurt, water and salt – which he enjoyed making and foisting on his family. ‘Drink,’ he would command his children. When my grandmother was unable to nurse my infant mother and the wet-nurse tested positive for tuberculosis, Joseph bought a cow to ensure a supply of fresh and hygienic milk for his daughter. He was discriminating and imperious about all food. He would stick a long knife vertically into a watermelon and listen for the long tearing sound – craaatch – that signalled a good fruit; if the melon was pale or watery or otherwise substandard, he would discard it, sometimes getting through ten before he was satisfied. He was a vigorous and fussy shopper at the market and bought meat from a personal kebabçi whose every motion of the cleaver he would supervise and direct. Joseph also enjoyed receiving imported goods – tinned ham and the like – that my father was able to procure at the American air base near Adana. On one occasion, my father offered him sardines. Monsieur Dakad reflected for a moment or two, weighing words. His use of English was very skilful, and he searched his mind until he found the expression that exactly reflected his sentiments. ‘Fuck sardines,’ he said.

Joseph’s approach to food was one manifestation of a general authoritarianism. His children all described him as très autoritaire, and his niece, Ginette, affectionately recalled that her uncle was ‘very commanding, like a Turk’. My grandmother (whom Joseph sometimes called yamara, Arabic for ‘my wife’), about as forceful a woman as you could wish for, deferred to him in almost all things. Why? Perhaps (as her elderly friends suggested to me) it was out of love; or perhaps because she guessed that a sense of his supremacy lay at the centre of her husband’s self-estimation, and indeed of her estimation of him. Either way, my grandfather didn’t impose himself by shouting or physical violence. Only once did he spank my mother, after she and Amy had naughtily rearranged the furniture; and when it came to giving tiny Amy her pan pan, he let her off. Ten years later, when Amy plucked up the courage to ask for permission to ride with her friends on a mobilette, he said, ‘How dare you even think of asking for my permission for such a thing?’ Usually, in such a situation, Joseph would simply frown and darken his eyes, making a forbidding face: a face that said Non. And no meant no. ‘Of course,’ my mother told me lightly, ‘we were all afraid of him.’

My mother, who all my life barely breathed a word about her father, at first only spoke about him if prompted, and then apparently spoke unemotionally, as if the subject were a distant country of moderate interest she had once visited. But then came a thaw, and a runnel of information began to flow my way. This may have been due to a sense that if her father’s life was to be reduced to ink and paper, it was as well she had her say; but I think her openness really stemmed from an impulse to commemorate her recently deceased mother, with whom she had enjoyed very happy relations and whose finished life was inextricable from that of her husband and grand amour.

My mother disclosed small, pleasant things. For example: that Joseph would proudly instruct her – his eleven-year-old daughter finally returned from four years’ schooling in France – ‘Récite!’ and she would speak verses by Alphonse Daudet to gathered adults; that in the evenings he would take his daughters out on a rowboat in the sea (a boatman, and not Joseph himself, would man the oars); that he would take my mother for a spin in the car through the citrus groves or to the patisserie in Tarsus to buy baklava; that he bathed three times a day; that he read newspapers fanatically (often, wearing crisp pyjamas, in his bed: for an enterprising man, he was curiously idle), consuming six a day, morning and evening editions; and that Papa, whose suits were beautifully cut, always wore a clean white handkerchief in his breast pocket.

Amy also remembered little moments. When she was fifteen years old, her father saw her wearing a touch of mascara. He explained to her: ‘Let me tell you something. Girls who wear makeup do so because they need to. You have big brown eyes, so you have no need to wear make-up.’ Amy was very interested in my investigations into her father’s life, and she sent me documents and photos and suggested lines of inquiry. It seemed that for her, too, Joseph – who died, after all, when she was only twenty-one, and whom for years she’d only seen during school holidays – was obscured in a dimness out of which she wished to haul him. There was, naturally enough, an iconolatrous element to this desire, but there was also plain curiosity. My mother became curious, too – she was only twenty-three when Joseph died and, like her sister, had been away from home for much of her life’s short overlap with her father’s – and after a time her long reticence about her father largely disappeared. That reticence, my siblings and I had always vaguely sensed, had been expressive of a some kind of injury. The only paternal tort we could think of – apart from the unknown matter of our grandfather’s wartime activities – was Joseph’s refusal to permit my mother to pursue a university career. Equipped with a French baccalaureate, she desperately wanted to study medicine or law at a French university, but her father would not contemplate the expense: a young woman had no real business acquiring professional qualifications of that kind. Crushingly, the matter was not even debated. Although no Mersin women attended university at that time, it was probably not until my mother had graduated doctorandus in French from Leiden University in her thirties that she began to forgive her father his act of chauvinism.

In the event, Joseph did authorize Lina (Caroline) to go to London and take a bilingual secretarial course at a college in Dunraven Street, in Mayfair. My mother lived in The Boltons, a splendid address in South Kensington, in a hostel overshadowed by the mansion of Douglas Fairbanks Junior. In the mornings she would walk across Hyde Park to her college. She found London, with its stupendous fogs and polite, pin-striped pedestrians, strange and wonderful. She made friends, among them the about-to-be-famous model Jean Shrimpton, ate lunch at Selfridges, improved her English. She was not homesick. To keep in touch with home, she corresponded with her mother. ‘Did your father write to you?’ I asked her. ‘No,’ she said, ‘just my mother. Maman cared for the children – visited us at school, looked after our day-to-day needs. We were part of her domestic domain. My father’s domain was outside the house, at work, at the hotel. I had a very quiet childhood,’ my mother said. ‘I never recall my parents raising their voices at each other.’

My mother’s spell in England – which also included some months spent teaching conversational French at Tolmer’s, an obscure boarding school for girls near St Albans – was the finishing touch on an international upbringing. She attended Turkish primary school, and then, aged seven, went to boarding school in Lyon, where she did not see her parents for the best part of four years. For her secondary education, Lina was transferred to the Ecole Franciscaine in Aleppo, a convent school for girls. Schooling in Aleppo or Beirut was customary for the well-to-do Christian girls of Mersin. Its objective was to produce nice, comme il faut young women who would return home to excite the attentions of the resident young men – the Alberts and the Andrés and the Michels and the Henris – and fall sufficiently in love as to get married. They would speak French (with a distinctive Levantine accent) as their first language and Turkish (also with a distinctive Levantine accent) as their second. Their speech in both tongues would be unidiomatic and relatively unsupple, limitations reinforced by the spectrum of activities awaiting them: cooking expertly; supporting their husbands’ business exploits; bearing and raising children; throwing and going to tea parties and cocktail parties; putting up with the heat in the summer and the boredom in the winter; periodically voyaging to Europe and, once there, shopping – for shoes in Italy, silk scarves in France, chocolates in Switzerland, raincoats in England. My mother was not enthusiastic, when the time came, about leaving London.

However, when she returned in 1960, Mersin, its population grown to sixty-something thousand, was livening up. A new port had been built and all kinds of projects were in progress at the new industrial complex, Ataş. It was at Ataş that my mother found work as a secretary with the American construction company, Foster Wheeler. She made a good living and, most importantly, she met her husband.

The improbability of my parents’ union is of the kind usually associated with being whacked by a rock fallen from outer space. Even leaving geography out of it, Cork boys would appear to have little in common with Mersin girls; and Kevin O’Neill – monolingual, freckled from head to toe, teeth ravaged by blows received from hurling sticks and the negligent interventions of Cork dentists – was, on the surface, pure Cork. He had been sent to Turkey to lay the ground for a project which Chicago Bridge had undertaken, the building of a small oil refinery for Mobil Oil. It was a big job for a young man, particularly one whose only experience abroad was a short time spent in Germany. But my father was energetic and undaunted, and, sustained by the O’Neill trait of easiness and unfathomable confidence, he took to the task and to the town. For the first few months, he stayed at the best hotel in Mersin, the Toros, whose top floor was still under construction and whose owner, Monsieur Dakad, would pass days judicially supervising the works in a chair across the road, his casque coloniale firmly placed on his head. When the time came to adjudicate in the matter of the windows my father had smashed, Monsieur Dakad, although displeased, did not overreact. He heard out my father and then calmly, without reprimand, leaned across his desk and handed over an estimate for the repairs. He never spoke of the incident again – not even a year or so later, when my father again requested a private interview, this time to ask for permission to marry his eldest daughter, Lina.

Over the years there has been a seepage of stories about my parents’ courting days. My father would borrow a car and pick up my mother from her home in Camlibel. Oncle Pierre, still a teenager, would come along to chaperone his older sister. As soon as the car had turned around the corner, Pierre would jump out of the car and my parents would be free to drive where they pleased – along the coast, or up to the blissfully cool yayla (mountain retreat) of Gözne. Overlooked by a ruined castle and laced with streams, Gözne was a gorge dotted with rickety wooden houses that were barely visible in the thick greenery of oak, hawthorn, honeysuckle, myrtle, arbutus, jujube and Judas trees. Other times, Kevin would take Lina for a walk to the beach or along Atatürk Çaddesi, where the pavement was shaded by awnings of vine leaves and bougainvillaea. They were in love. In November 1961, they got engaged.

Joseph Dakad was unhappy about the match. He did not like the idea of his daughter marrying a foreigner and going away overseas. ‘She has only just returned from England,’ he complained to my father. ‘And besides, how do you propose to support her?’ ‘The same way that you’ve done,’ my father said. ‘By working.’ Joseph Dakad was not satisfied. He knew for a fact that his daughter had good values; but how could he be sure this Irishman shared them? What sort of family was he from? ‘I must have a reference,’ he said finally. He wrote to my father’s parish priest in Cork and obtained a written assurance as to the suitor’s good character and background. In February 1962, my parents were married at the Catholic Church in Mersin, after a slight scare: the bride, detained at the coiffeur by a bad hairstyle that required refixing, was one hour late for the wedding. My mother was led up the aisle by her father. She, of course, wore white; he wore an expression of happiness and – it was chilly inside the church – a smart overcoat.

Actually, Joseph’s characteristic nattiness was one of the few things I had always known about him – that, and the fact that he spoke seven languages (five – French, Arabic, Turkish, English and German – very well, and two – Italian and Spanish – well enough); in the Levant, linguistic expertise has always been highly esteemed. When I asked people about him, they mentioned his dapperness straight away, by way of a headline, as though it led right down to the bottom of things. He was very chic in an understated, entirely appropriate way; sometimes he wore pure silk shirts made especially for him in Istanbul. Another headline was that he was not a serious card player. He played for small amounts – a petit jeu. Just about anywhere else this would be a non-story, but in old Mersin so much turned on cards and the fortunes that were won and lost at the tables of the Merchants’ Club. By contrast, Georgette – here, deference would enter the reporter’s voice – played a grand jeu. Stud poker and concain (a kind of gin rummy) were the preferred games, and play went on in the Club until the early hours. The stakes were high. Someone told me that a night of gambling once cost my grandmother an apartment.

There was a final thing I knew about Joseph. He was, in my grandmother’s phrase, a coureur. To be exact, she exclaimed: ‘Was he interested in women? Et comment! C’était un grand coureur!’ This pronouncement came a couple of years before her death, as she sat in her favourite armchair. Her voice had contained a clear note of amusement or pride and this, together with the use of coureur, threw me slightly. Literally, the word means ‘runner’, and its innocent athletic connotation planted the notion in my head that my grandfather’s interest in women was a harmless pastime, somehow morally akin to pounding the track. The other expression I’d heard used about him, ladies man, also rang innocently in my ears, conjuring up an old-fashioned gallantry consistent with something Tante Amy later told me: ‘Papa was very knowledgeable about law and property and was of great assistance to widows who required his help. Every night there would be a lady in his office, seeking his advice about some matter or other.’ He enjoyed dropping in on women friends for tea, taking them for strolls and presenting them with gifts. He would promenade with Giselle Chalfoun’s mother and aunt, mischievously suggesting to each that her cooking was better than the other’s. He gave large gold rings to René Messageot’s sister and wife, and doted on René’s mother; when Madame Messageot died, Joseph was inconsolable. He was very good friends with his friend Riri Levante’s wife, the attractive and socially powerful Rosie, and very often visited them with my grandmother. All this suggested that perhaps he was not a man’s man, that he found an unusual measure of social gratification in female company. Then I discovered that coureur was short for coureur de jupons, skirt-chaser, and when further inquiries revealed that Joseph was sometimes nicknamed Rasputin, my impression of him as an attentive gallant came under strain. My sister Elizabeth repeated a story which Mamie Dakad, again in a curiously triumphant tone, once told her: before the war, Joseph had a Muslim mistress staying at the hotel whom he was anxious to be shot of, so he asked Georgette to move into the hotel for a few days to make the woman’s position impossible. ‘“Never!” I told him. “You got yourself into this position, now get yourself out of it!”’ ‘He loved me,’ my grandmother once said, ‘but he paid attention to other women.’

As often happens with the heartbreakers of yesteryear, my grandfather’s dreamboat charms are not revealed by the photographs of him, which show a bespectacled fellow with smallish eyes and a dark concentration of hair beneath the nose. However, his famous spruceness does come through, not least in a picture that turned up in early 1995 in my grandmother’s papers. The photo was copied and sent to various family members, almost as if it were an official portrait. Its seductive, iconic value was obvious. Joseph, thirty-something, sat atop a horse. (The animal’s name was Tayara, Arabic for flier. It lived in a makeshift stable in the hotel, where a full-time groom fed it and polished it up every day like a shoe. Occasionally, Tayara ran unsuccessfully at the Adana hippodrome.) He sported a smart wide-brimmed hat and round glasses, a sleeveless sweater, a white shirt with the sleeves rolled up into neat scrolls above the elbows, breeches, and superb riding boots. He carried a whip and he wore white gloves. It was hard for me, a non-equestrian, to say whether a certain horsemanship was captured by the photograph, but to my inexpert eyes he looked the part. The horse was prancing, and its heraldic posture lent the rider – straight-backed, impassive, assured – a chivalric air. Le chevalier Dakad: this was what the ensemble was calculated to impress upon the world.

What particularly interested me about this image was that Joseph lived in a dusty Turkish port populated by the families of shipping agents, cotton traders, commercial landlords, shopkeepers, stallholders, tradesmen, importers, exporters. These people were not cavaliers, and to the best of my knowledge there hadn’t been a local class of chevaliers to which Joseph might have belonged since Crusader times.

Of course, displays of class are, to an important degree, self-fulfilling and artificial, but it seemed that the aspirant and romantic elements in Joseph’s brand of stylishness did not pass unnoticed. Into his thirties, he would be teased by girls chanting the rhyme

O Dakak-e Tu nous fais tourner La tête.

(Oh Dakak, you turn our heads.) The chant illustrated something else: contrary to the local custom of calling people by their first name (Monsieur Jean, Monsieur Theodore, etc.), for some reason Joseph’s peers generally referred to him by his surname, Dakak.

But if Mersin was a one-horse town, and my grandfather owned that horse, it was to be noted that when Mersin was a one-fridge town, Joseph owned that fridge – a tall Frigidaire, expensive as a motorcar, bought in around 1950. He also owned the first car with automatic transmission in Mersin, a blue Pontiac bought in around 1956, and in the new hotel he installed Mersin’s first central heating system and first elevator. When Mersin was a one-pedigree-dog town, Joseph owned the dog: Tarzan, a Great Dane acquired in Lyon in 1947, whose gargantuan appearance would send the people of Mersin diving for cover. (In those days there was so little traffic that Tarzan was allowed out on solo tours. His master rarely took him out for walks.) Back in 1939, Joseph employed a European architect to build the town’s first decent cinema, the Günes Cinema, which was equipped with plush seats and loges. And, of course, Joseph at all times owned and ran the premier hotel in Mersin.

It was clear that these material firsts – many of which, in a backwater like Mersin, could only be achieved with a great deal of effort and expense – were more than social affectations. My grandfather’s imagination was grabbed by technological progress. New things, modern things, brought into view cultural horizons which profoundly excited him. That said – and here was a rare trait in Mersin – he also was interested in ancient forms of civilization. He had an antiquary’s curiosity about relics and would ask local villagers whether they had come across any objects of interest. He wrote to Ankara to protest at the local habit of incorporating ancient blocks of limestone into the villagers’ houses. He was proud of his friendship with Professor John Garstang, the English archaeologist, and also made friends, in the ’forties, with another English archaeologist, Michael Gough, whose wife Mary subsequently wrote of ‘the good M. Dakad’. When the English travel-writer Freya Stark checked in at the Toros Hotel in April 1954, she wrote, ‘Such a kind welcome because all here are friends of John Garstang’s. They gave me one look and asked me what period I was studying – and are full of interest in Alexander the Great.’ In Alexander’s Path (1958), she described Joseph Dakad as ‘overflow[ing] with kindness and a passion for cleanliness unique in my experience of Turkish inns’.

Joseph Dakad enjoyed reading history books and subscribed to the French journal Historia. He liked non-fiction. Novels did not interest him; neither, despite his interest in the Günes Cinema, did movies. Aided by his voracious newspaper reading habits, he was knowledgeable about a wide range of matters. When Julian Huxley came to the hotel, Joseph knew who he was. He took an interest in domestic and international affairs, which he viewed from a perspective that was ‘not left-wing, that’s for sure,’ according to Oncle Pierre. My father was surprised to learn that his father-in-law knew all about Terence MacSwiney, the Lord Mayor of Cork who died on hunger strike in 1920, and Roger Casement, the Irish patriot hanged by the British in August 1916 for treasonably acting as Germany’s ‘willing agent’; Joseph even knew the name of the gun-filled trawler, the Aud, with which Casement’s U-boat had a rendezvous off the coast of Ireland.

‘Papa was a cultivated man,’ my mother said quietly. ‘There was no one like him in the whole of Mersin.’

On the subject of cultivation, it was Joseph’s dream to own an orange garden. He bought books about the farming of citrus fruit and kept an eye open for land that might suit his purposes. He loved having oranges about the house, buying them in crates that he kept on top of a cupboard, out of the children’s reach. It would seem that his love affair with citrus fruit endured even after, on one view, it had played a decisive part in the most disastrous episode of his life.

It is lunchtime, and hours of planning, shopping and cooking by my grandmother and her servants are about to pay off – or not. The lamb cutlets have been consumed approvingly, the correct acridity of the babaganoushe has been noted, the böreks have not been criticized. Now everything turns on the watermelon. That so much should hinge on this fruit is strange, since its quality will merely reflect on the choice made by the majordomo, Ahmet, at the market that morning; but that is the way it has always been: in the final analysis, the pastèque is the king of the table.

A rich red tranche is forked up from the serving dish and placed on Oncle Pierre’s dessert plate. Pierre frowns, noting the consistency of the fruit’s redness. A hush descends at the table as he brushes the dark pips from the flesh and inserts a morsel into his mouth. All the while, my grandmother watches anxiously. Oncle Pierre chews, then swallows. ‘Pas mal,’ he concedes. ‘Sept sur dix.’

Mamie Dakad is happy and relieved, and general conversation resumes.

‘Everything is marvellous, Georgette.’ The speaker, in French, is Madame Olga Catton, an old friend of the family. Olga has a strong, gravelly accent in every language she speaks, her r’s rolled with a regal finality; and indeed everything about her suggests a tsarina in exile. She takes out a cigarette and fixes it in her cigarette holder. My sister Ann, who knows the routine, offers a flame from a silver lighter. ‘Here you are, Auntie Olga,’ Ann says. ‘Thank you, darling,’ Olga says in English. Olga sucks on her cigarette holder, and her eyebrows – plucked into nothingness and replaced by a stroke of pencil – curve upwards appreciatively. ‘You’re so pretty, my dear, you really are.’ She turns to Mamie Dakad and says in Arabic, ‘She takes after her mother – the eyes, the hair, the chin.’

Mamie Dakad says, slightly begrudgingly, ‘She has her mother’s colouring, perhaps. But the bone structure is the father’s.’

Pastries – pains d’Espagne and sablés topped with icing sugar and home-made apricot jam – are brought out to accompany the fruit.

Oncle Pierre stands up suddenly and authoritatively jangles a fistful of keys. ‘Right, I’m off.’ He looks at his watch. ‘How are you going to the beach?’

‘By bus,’ my mother replies.

Pierre makes the click of the tongue that, in Turkey, means no. ‘The müdür will drive you, or give you his car,’ he decrees.

The müdür is the manager of the hotel. Although a helpful man, he is a former colonel in the Turkish army and is not, by training or inclination, a chauffeur. ‘Pierre, there really is no need,’ my mother protests. ‘Besides, the children like going by bus.’

This is not true. We much prefer travelling by car – preferably Pierre’s car, an air-conditioned, petrol-guzzling Chevrolet with an aquamarine front bench seat and a dark blue sunband at the top of the windscreen.

‘Never!’ my grandmother exclaims. ‘Take the müdür’s car!’

Dursun, the cook, comes in with cups of Turkish coffee. (Her name means ‘Stop’, her parents having had their fill of children when she was born. Trained by my grandmother, she is a well-paid and highly sought-after freelancer.) Meanwhile, my mother and Amy help Fatma, the housemaid, to remove the dishes. In spite of years of mopping the eternal floors of the hotel by hand, Fatma is strong, wiry and flexible. She is probably in her fifties. Her eyebrows are thick and united, and her hair, beginning to grey, is always bunched out of sight inside a headscarf; my mother says that Fatma has never cut it and that it falls to her waist. Fatma’s recent promotion to the key position of housemaid has been a success, although my grandmother says that la Présente (as Fatma is called when she is within earshot) depresses her with relentless tales of woe. Fatma, who is a Kurdish Turk, comes from a village in the east and still suffers from homesickness. At the age of thirteen, she married a fellow twenty years older than her. He died before any children were born. Fatma remarried another old-timer, a man (as she never ceases to repeat) older than her own mother. They have had six children. One daughter committed suicide; one son is mentally disabled; another son, in his late teens, is a source of constant anxiety and trouble (gambling or drug troubles, Fatma reckons) which, it is hoped, military service will iron out. Fatma’s husband refuses to work. Thankfully, she has a son who works hard as a mechanic and who has bought her a washing machine, although Fatma worries that the one day the good son will snap and kill the bad son. Fatma worries a lot. She has never really got over the death of a little granddaughter who ran in front of a car.

I don’t learn any of this until years later. All I know for now is that if Fatma wishes to make a phone call she asks me to dial the number since, like Dursun, she has never learned to recognize numerals or letters.

Auntie Olga, meanwhile, has brought out a fan decorated with peacocks. Her makeup, which climaxes in a fiery streak of lipstick, is under threat from the high temperature. ‘What heat, what heat,’ she says. ‘Darling,’ she says to Ann, ‘pour me a glass of water.’

Oncle Pierre, who has lit up a king-size American cigarette, frowns and looks at his watch again. ‘That’s it, I’m off. I’ll see you all this evening.’ He strides away rapidly, to the bank he is building.

Moments later, footsteps from the hallway announce somebody’s arrival: it is the müdür, a sheen of sweat on his brow and a smile on his face, graciously insisting that we take his car.

‘That’s settled, then,’ Mamie Dakad says. While we get ready for the beach, she and Isabelle and Olga drink more Turkish coffee and respectively smoke Pall Mall, Kent and Dunhill imported cigarettes while Fatma polishes the cutlery and the plaques awarded by the municipality to Georgette Dakad for being the proprietor of the hotel in Mersin to pay the most corporation tax in a given fiscal year.

I remembered these scenes on a morning in August 1995. I was alone in my late grandmother’s apartment on the top floor of the hotel, breakfasting on white cheese, olives, bread, and a glass of milkless Black Sea tea. My solitude was heightened by the shutting off of the top floor to paying guests. The decision was Mehmet Ali’s, who for two or three years had been running the hotel for his own profit. Oncle Pierre, who was spending most of his time in Paris, had lost interest in the business and, in a not entirely selfless move, he let the hotel to Mehmet Ali at a near-nominal rent. Mehmet Ali, it was felt, had earned his break: not only was he efficient, trustworthy and enthusiastic but, most importantly, he had looked after my elderly grandmother in her last years with unflagging kindness – running errands, ensuring she took her medicines, assisting her with her domestic arrangements.

I got up from the breakfast table and went out to the balcony. The view of the sea was obstructed by the Panorama Apartments, eight storeys of luxury accommodation that rose from the middle of the hotel’s terrace. The White Sea (as Turks call the Mediterranean) used to run up to a strand at the base of the hotel, where banana trees grew, but in about 1960 a tract of a land was reclaimed from the sea by Dutch engineers and transformed into a park. A crab-infested ridge of rocks served as a shoreline, and, quite far out at sea, large breakwaters created a haven. Over to the left were the docks and piers. They were dominated by a huge grain elevator that, with its classical white columns and majestic proportions, had always struck me as beautiful as any building in the city.

The Panorama Apartments stood on the site of the hotel’s old swimming pool. When Oncle Pierre built the pool – a deep, cobalt box with an adjacent kidney-shaped paddling pool – it was the first swimming pool in central Mersin, and for the few years of the pool’s existence, in the late ’sixties and early ‘seventies, the modern Toros Hotel saw its heyday. But Oncle Pierre noticed that the businessmen who used the hotel rarely went for a dip and figured that there might be more profitable uses for the land taken up by the pool. And so there emerged the small skyscraper that changed the skyline of Mersin to such effect that postcards depicting it were run off by the city’s tourist board, and beneath the apartment block there materialized the first upmarket shopping mall in Mersin. The ancestral land was still being put to profitable use.

I retreated from the balcony, which was suddenly too hot, into my grandmother’s apartment, which was suddenly too sultry. Over the years, everything had been tried to cool down that hellish space. Air-conditioning, electric fans, a dogsbody with a water-hose spraying the roof – nothing had worked. Nor was the stuffiness helped by the wintry fin de siècle furniture (specially made in Istanbul) that my grandparents had favoured since the ’fifties: heavy armchairs and sofas, and heavy wooden sideboards with a matching dining-table and chairs.

‘But isn’t it very hot?’ The waiter, Huseyin, arrived to collect the breakfast remains. I signalled my agreement with the pained wrinkling of the brow and the twisting of the hand that means, ‘How long must we put up with this torment?’

Huseyin had been working at the hotel for over fifteen years and had escaped the round of redundancies introduced by Mehmet Ali when he took over the hotel. During Oncle Pierre and Mamie Dakad’s time in charge, firings were very rare and the bulk of the staff would stay on for decades. Few quit. Employment at the hotel, which was fully unionized, was well paid and well insured, and the pension arrangements were hard to beat. Now, however, the future of the hotel was very much in doubt. Business was nothing like it used to be. New, competitive air-conditioned hotels had sprung up around the city and the Toros Hotel, although clean and well-situated, had become old-fashioned and uncomfortable.

I left my grandmother’s apartment and went down to the hotel saloon, on the first floor. The saloon had remained practically unchanged in the quarter century I’d known it. The bar still featured revolving stools bolted to the ground, a display of ageing bottles of liquor, an icebox packed with bottles of cherry juice, apricot juice, beer, and Pepsi. The massive gilt mirror hung, as ever, by the entrance; next to it was the flaking, gilt-framed eighteenth century painting of camels arriving at a waterfront; over there were the rugs scattered on the cool floor, and there the pile of antique cushions and armchairs. The ’sixties breakfast tables were present and correct, and the defunct fan hung from the ceiling of the television alcove, where lonely businessmen still killed off evenings in dense clouds of cigarette smoke.

I had an appointment later that morning with a man called Salvator Avigdor, who had worked at the Toros Hotel during the Second World War, and with some time to spare before my meeting, I drank a small glass of tea and looked at my notes. I had, by this time, spoken to a number of Mersin old-timers who had known my grandfather, and gathered together photographs and a very few written documents I’d found in a large manila envelope in my grandmother’s sideboard. I had not yet dug out the manuscript that, years previously, Phaedon and I encountered in the depot. The keys to the depot were missing and my mother was looking for them.

What I knew so far was that Joseph Dakak was born on Christmas day, 1899 – ‘In Capricorn,’ Amy said, ‘the business sign.’ His mother was Caro Raad. The Raads were an old family from the Syrian grande bourgeoisie, but the early death of Caro’s parents left her and her sisters désargentées, and consequently the Raad girls married men who were considerably older than them. Eugénie Raad married into the Kandelaft family, who belonged to the soyeux, silken, class of Lyon and lived in a huge medieval chateau. Caro made a humbler match with Basile Dakak. Basile worked as a transiteur des douanes – a customs agent of some kind – in Iskenderun, a port to the south-east of Mersin; but not much else was known about him or the Dakak family, who were Greek Catholics from Aleppo or, possibly, Damascus.

Basile and Caro initially lived in Iskenderun, where three children were born: a daughter, Radié, who was five years older than Joseph, who himself was five years older than Georges. In about 1910, shortly after the family had moved to Mersin, Basile Dakak died from tetanus contracted by opening a rusty-topped bottle of gazeuse; he was perhaps fifty years old. The family was plunged into a financial crisis. Radié was taken by her mother to Istanbul to seek a favour from a cousin who was one of the Sultan’s ministers; they stayed at the Pera Palace, the luxurious hotel built to accommodate European train travellers, and were grandly received. More mundanely, Caro rented out rooms to des gens biens. Her house, a handsome two-storey limestone building, was not in Mersin’s upscale Greek quarter but in the Maronite quarter, not far from the Catholic church. The rental income only went so far, and Caro sold her jewels in order to pay for Joseph’s fees at boarding school in Aleppo. Papa loved her specially as a consequence, my mother said.

But the money from the sale of the jewels also ran out, and Joseph was forced to leave school at sixteen. It was the Great War, and my grandfather found work as a bookkeeper in Belemedik, a spot in the Taurus Mountains where Ottomans and Germans were building railroad tunnels. After Belemedik, where he picked up German, Joseph worked for a while as an interpreter for the Red Cross; it was unclear for how long and unclear, generally, what he’d done during perhaps the most mysterious time in Mersin’s history, the French occupation from late 1918 to January 1922, a time which I knew nothing about other than that it saw Radié and Georges’ departure from Mersin to France, and Caro’s death, in early 1921, of a brain haemorrhage suffered in a cinema. She was forty-two years old. By 1923, grandfather was left in Mersin without a family.

Joseph’s sense of abandonment was perhaps reflected in a document, dated 23 March 1923, that I’d found in my grandmother’s apartment. It was a manuscript transcription by Joseph of a poem by a French poet – Jacques [illegible] – called Renoncement, in which the speaker bade an emotional, self-pitying farewell to his departing lover. The poem was of doubtful literary merit and was on the face of it unlikely to have been inspired by Georgette Nader, who was only fourteen in 1923 and who, in her unbudging devotion to Joseph, was the opposite of the poem’s inaccessible, fleeting love object. And yet the fact remained that my grandmother had preserved the poem; and it was in the ’twenties, when she was still a teenager, that she began to carry a torch for Joseph Dakak. She loved his style and his authority, and he was drawn to this attractive and spirited young woman (ten years his junior) who had excelled at school. ‘J’étais sérieuse, pas flirteuse,’ my grandmother had once told me. ‘Je n’étais pas tralala.’ Exactly how Joseph earned his living at this time was not certain – his children could only assume that he was engaged in commerce of some kind – but at any rate, he got by. He was a débrouillard, his niece Ginette had told me, a man who could make do and make things happen. A seemingly eternal romantic involvement began between Georgette and Joseph. It grew to be the talking point of Mersin, since Dakak refused to commit himself to marriage, even when he was well into his thirties and financially secure. He had two main sources of income. The first was the hotel, which he founded in 1933 (in the old Nader property, which he rented) and initially called the Bellevue Hotel. The clientele consisted mainly of Turkish businessmen: in the two decades before the Second World War, the movement of foreigners into and around the Turkish Republic was strictly controlled. The second source of Joseph’s wealth was income derived from acting for a German company, or companies, building sewer systems in and around Mersin and other Turkish towns. It was this line of work, Oncle Pierre believed, that led Joseph Dakak to go on a business trip to Berlin in around 1934 – a trip about which the only thing known by the family was that it took place.

Meanwhile, the ’thirties passed and Joseph still clung to his bachelordom. He played the field, rode his horse, and enjoyed his freedom – none of which prevented him from exercising dominion over Georgette. He made her quit her job helping out in a shop, and when she played cards he would appear at the door and simply say (in Arabic), ‘I have come.’ Unless she was losing heavily and needed to play on, she would gather up her chips and leave. Then, in 1939, when he was thirty-nine and she thirty, they married. ‘Enfin! Enfin! Enfin!’ my grandmother’s friend Lolo Naccache exclaimed when she me told the story. ‘Seventeen years he kept her waiting – seventeen years!’

Soon after the marriage came the Second World War; and in 1942, Joseph’s mysterious incarceration.

In 1945, he returned to Mersin from Palestine by train. My mother, five years old, accompanied her mother to the railway station to meet her father. He alighted from the train and walked along the platform towards them weeping.

Afterwards, Joseph could not do very much. He opened an import – export office, but the enterprise failed. He was distressed and gloomy. For a year or so he compulsively stalked backwards and forwards for a distance of around twelve feet, staring at the ground as he strode and swivelled, his hands behind his back, his face bunched into that dark, forbidding expression. He began to receive treatment for heart problems.

The one document surviving from this time was his recipe for marmalade to be made from six bitter oranges (turunç), three sweet oranges, and one lemon.

In 1947, Joseph accompanied Lina to Lyon, where she was due to start at a new school. They rowed out to the ship in a lighter loaded with trunks and cases filled with food for the French relations, who were subject to rationing. It was a therapeutic voyage for my grandfather. He went to Paris, and he visited his brother and sister in Lyon, from where he wrote a letter home in October. The first part of the letter was a rushed, somewhat curt response to three letters he had received from Georgette – ‘I did not write a long letter from Paris as I had hoped, so don’t expect one.’ He explained that his return would be delayed by a week due to a cholera outbreak in Alexandria, and confirmed that he would still be arriving in Mersin via Beirut. He assured his wife that Lina was very happy and that she needn’t worry about the little girl. Then the letter changed tack and concerned itself with a problem at the hotel that the Vali, Tewfik Sirri Gür, had brought to Joseph’s attention, namely that complaints had been received about hotel guests going to the hotel’s communal toilet wearing their pyjamas.

Returning to Mersin with Tarzan the Great Dane, Joseph concentrated on the business of the hotel. Life, as they say, returned to normal. Joseph opened a patisserie at the hotel, complete with a Greek chef, but it didn’t work out. ‘He was ahead of his time,’ my mother said. Mersin changed only very slowly, and in letters written at the Toros Hotel in 1954, Freya Stark described the town as ‘just two streets, one tidy and one dingy, and merchants’ houses in gardens beyond.… It must be like the age-old life of little ports here … [I]n another year or so the big roads will be made and even more changes. I am only just in time.’

The final document I had found in my grandmother’s apartment was dated 1 November 1959 and written in French. It was from a Walther Ülrich in Weissenfels (a mining town near Leipzig, in East Germany), with whom Joseph had not been in touch for ‘at least ten years’. Neither I nor anyone else had heard of Walther Ülrich, and all I could deduce from the letter was that he’d visited Mersin in the past and that Joseph had in turn visited Herr Ülrich at his home in Saxony – presumably in 1934, the year of my grandfather’s trip to Germany. Walther Ülrich informed Joseph that he and his wife had become old (seventy-five and sixty-five respectively) but were still healthy. ‘You know that I lost my boys and all my fortune in this terrible war,’ he wrote. ‘I am thus forced to work right to the end, and count myself lucky to still have my position at the office.… And you, my friend, how are you and your family? How is business and who is still alive of those good people whom we count as our mutual friends, the Brazzafolis, Gioskun, etc. etc.? Much has changed in the world since we had the pleasure of your visit.…’

Indeed, by 1960, Mersin had finally started to change, and at the forefront of the developments was the new hotel, which was being built with a low-interest government loan procured thanks to the intervention of my grandfather’s good friend, Mr Okyayüz, the Vali. That year also saw the dramatic death of Tarzan. The dog was dying of cancer and it was decided to put him down in the mountains near Gözne, where he had been happiest. Joseph, distraught and tearful, did not have the heart to shoot the animal himself and instructed two locals to perform the task. They took Tarzan to a neighbouring valley and shot him there. Unfortunately, they botched the job. Tarzan survived and, bleeding from the gunshot wound, somehow managed to walk the three kilometres back to his master’s summer house, where he lay on the steps and died.

My grandfather never spoke about the war. Once, when a friend broached the subject, it brought tears to his eyes. ‘Leave this old story alone,’ he said. ‘Laisse tranquille cette vieille histoire.’

I closed my notebook and got to my feet. It was nearly midday. The time had come to see Salvator Avigdor. I walked down past the reception and headed out into the heat.

A visitor to Monsieur Salvator, who lives with his wife in an apartment not a pistachio shell’s throw from the Greek Orthodox Church, will quickly learn that he is a survivor of a multiple bypass operation (four veins removed from his leg and transplanted into his heart) and brain surgery (a tumour ‘the size of an orange’ excised). Monsieur Salvator, pale and contented and bald as a melon, will tell you that his family comes from Adrianople (Edirne), in European Turkey; that his uncle was a tailor to Sultan Abdul Hamid II and was awarded a gold medal (which Monsieur Salvator can show you if you so wish) for services rendered; that his father was a watchmaker with a sideline in revolvers; that his son went to Harvard and now runs a huge garment business in the United States; that another uncle worked the boat from Marseille to the United States and spoke twenty-four languages. Sipping a limonata and mopping his brow – a surgical scar runs across his cranium like a bicycle track – Monsieur Salvator will tell you these things and indeed many other things that may come to his mind: his loquaciousness, he explained to me, was a side-effect of the heart surgery.

Monsieur Salvator said that he and his wife were the last two Jews left in Mersin. The synagogue had disappeared, as had the seventy Jewish families who lived in the town when Salvator joined the Toros Hotel as an eighteen-year-old on 9 September 1935 – a time when Mersin was a marvel, Monsieur Salvator said, a cosmopolis where you’d hear three words of French, four words of Turkish and three words of Arabic, and when Joseph Dakak, a punctilious but fair boss, caroused until three or four in the morning and didn’t emerge from his rooms in the hotel loft until noon. There was a staff of five: a Christian, a Muslim woman, a Kurd, and two Jews. Monsieur Salvator, the bookkeeper, found the ethnically diverse atmosphere uncongenial.

In 1940, Monsieur Salvator recalled with a sigh, the Toros Hotel was the place to be. It had twenty rooms and a first-class restaurant with a chef who had cooked for Mustafa Kemal. On Sunday nights there was dancing to tunes played by musicians from Stamboul on the terrace overlooking the sea. The hotel buzzed with Mersin society, travellers and foreign so-called businessmen. Leaning forward with not a little excitement in his voice, Monsieur Salvator revealed that the Turkish authorities forced Monsieur Dakak to engage a man – Moharem, he was called – who was an agent of the Turkish secret police and whose job it was to spy on the goings-on at the hotel; that an Austrian resident of Mersin called Gioskun Parker, mentioned in Herr Ülrich’s letter as a friend of Joseph, was an agent of the Germans and quite possibly a double agent of the Turks; that in 1940, Monsieur Salvator quit his job because the secret police wanted him to intercept letters and inform on the guests staying at the hotel. The most eminent of these guests was the German ambassador, Franz von Papen. He, Salvator Avigdor, a Jew, had personally accompanied His Excellency and Frau von Papen on a motoring trip down the coast in the direction of Silifke, stopping at the spectacular caverns known as Heaven and Hell.

I asked Salvator whether my grandfather ever expressed opinions about the war.

‘Never. It was out of the question. At the hotel, there would be a German here, an Englishman there, and an Italian in between. You couldn’t open your mouth. You never knew who was working for who.’

I said, ‘What about my grandfather? Do you think he worked for anyone?’

Monsieur Salvator said, ‘Well, he was Germanophile, that’s for sure. His German was fluent, and he’d speak to the German visitors at the hotel.’ He continued pleasantly, ‘I personally think that he probably did work for the Germans. You see, once you’ve given a little information, that’s it, you’ve crossed the line.’

Monsieur Salvator didn’t elaborate on his speculation. Instead he stood up and made an aerobatic motion with his hand. ‘Every day an Italian plane flew over the port, counting the ships. You must understand, Mersin was an important place. It was full of intrigue, like Lisbon. Mersin,’ Mr Salvator said, pointing upwards, ‘was like Casablanca.’

Walking back to the hotel from Monsieur Salvator’s, I reflected that pretty much everything I had heard about Joseph suggested that he saw himself as a man apart, and indeed that seeing himself must have been an essential procedure of his psyche. It wasn’t that, Narcissus-like, he fell in love with his own reflection; it was rather that, in order to generate and project an image for which there was no local model, he would have needed to dream up an imagined version of himself by which he might gauge his style and conduct. To judge from his reputation as a self-cultivator, this relationship with his imaginary double must have been a powerful one; perhaps as powerful and enduring as any he knew. The question was: what was the character of this modular other? Who was he?

The notion of my grandfather as a fantasist made me think of certain other fantasists I encounter in my working life – the kind who wind up on the wrong end of allegations of fraud. What often marks the downfall of these men – almost invariably they are men – is not a cold ambition to enrich themselves at the expense of others but a fatal susceptibility to their own deceptions: a crazy, romantic belief that their get-rich-quick schemes, however flawed and tricky, will result in champagne for all. Could the same thing have happened to Joseph? Could some dreamlander’s misapprehension have led him astray – into espionage and subsequent imprisonment? I thought about what Monsieur Salvator had said about Casablanca. I was, of course, thinking about the movie, about a well-dressed man in a white tuxedo who tries to steer a neutral and profitable course through a sea of vultures, gamblers, desperadoes, lovers, black marketeers, drinkers, secret agents, beauties, idealists, rumour-mongers. Humphrey Bogart, as Rick, the owner of Rick’s Café Américain, had been almost exactly my grandfather’s age; and Casablanca was set in December 1941, precisely when my grandfather was running the Toros Hotel and, unless I was mistaken, only months before he was arrested.

I ran into my mother at the Toros Hotel reception. ‘Did you find the key to the depot?’ I asked. My mother reached into her hip pocket. ‘I have it here,’ she said.

With the key in my hand I ran up the hotel’s handsome granite stairs just as, twenty-one years before, I ran up the stairs clutching a telegram from Ireland that a waiter had handed me. I was in tears as I sprinted up to my grandmother’s apartment that day, because the telegram from my uncle said, ‘DAD DIED YESTERDAY STOP FUNERAL ON SATURDAY STOP BRENDAN’.