The Joys of Reading Aloud

In October I always commemorate Columbus Day/ Indigenous People’s Day with a post that refers in some way to the events of the 1490s that I wove into my Jewish historical adventure/ mystery series the Mendoza Family Saga, which has now been running for almost fifteen years with more stories to come. The key historical events, about which I wrote in the first short story, “The Green Cross,” and the first novel, Voyage of Strangers (2014), were the persecution and expulsion of the Jews from Spain, the Spanish voyages of discovery and conquest to the Caribbean, and the genocide of the Taino people.

This year I had the great pleasure of reading aloud in their entirety both Voyage of Strangers and its sequel, Journey of Strangers (2015). My first-person protagonist is young Jewish sailor Diego Mendoza, who sails with Columbus on the Santa Maria in 1492 in “The Green Cross,” which first appeared in Ellery Queen’s Mystery Magazine in 2010. In Voyage, Diego and his sister Rachel travel through Spain at risk of capture by the Inquisition to join Columbus’s second voyage in 1493. They befriend the local Taino, come to admire their culture with its guiding principle of generosity, and watch in helpless horror as the Christian Spaniards destroy both culture and people. Journey of Strangers follows Diego and Rachel and their friend Hutia, a lone Taino survivor, across war-torn Europe to Istanbul, where the Mendozas have settled in the Jewish community that the Ottoman Sultan has welcomed. Journey also tells the story of Joanna, one of two thousand Jewish children kidnapped by the King of Portugal in 1493 and shipped off to slavery on the pestilential Isle of Crocodiles, São Tomé.

My audience of one was a transplanted Jewish New Yorker who lives in Austin, where she’s active in the local Jewish community through her synagogue. She also does volunteer work for the Minaret Foundation, a Muslim organization that is “making Texas better through multifaith and civic engagement.” She was already a friend when she started losing her vision to rapidly progressing macular degeneration, and I had the bright idea of offering to read to her via Zoom. Our weekly reading sessions have become a high point of the week for both of us.

The theme of cultural relativism pitted against absolutism and intolerance is certainly relevant today. The parallel between fifteenth and twenty-first century anti-Semitism in Europe (and America in the twenty-first) and the contrast between the fifteenth century relationship between Jews and Muslims and that relationship in our own time provide food for thought. When my listener laughed and cried as the story unfolded, I'd say, “That’s exactly what I hoped you’d do. You’re the perfect reader!” She'd say, “Laugh and cry and learn.” Her appreciation made me glad I spent all that time crawling through the stacks of the Columbia University Library to retrieve an unpublished doctoral thesis to get details on the Enderun School that shaped the Ottoman viziers and janissaries and followed the trail from a professor at Brandeis University (my alma mater) to a professor in Tel Aviv to a footnote to find out about the Jewish women called kiras who served as purveyors and personal shoppers to the Sultan’s harem.

In fact, as I reread my own writing aloud, word by word, more than ten years after I wrote it, I could hardly believe I did all that research—into history, into several different cultures and religions, into a dozen languages. I’m still in love with my characters. That’s no surprise, since character is my strong point as a writer. I too cry at certain passages, including but not limited to the parts that made me cry as I wrote them. Not unexpected either. It’s the storytelling, the suspense I somehow manage to sustain for chapter after chapter, that amazes me. That’s the part I was never good at. But as I read my work aloud to someone who is always astonished and excited at each twist and turn of the plot, always wants more when we end a chapter or it’s time to end the session, I realized that with these two novels, by gum, I did it. Not a single chapter sags. If it did, reading it aloud, I would notice and admit it. I wanted more at the end of every chapter too. This experience blew my mind.

Neither of us wanted this exhilarating shared experience to end. So once we finished Journey of Strangers, along with the Afterword explaining what parts of it are historical and the multilingual Glossary, we went on to the rest of the Mendoza Family Saga: short stories, most of them mysteries involving Rachel, still working as a kira to the harem when Suleiman the Magnificent becomes Sultan of the Ottoman Empire in 1520, that first appeared in Black Cat Mystery Magazine. The previously published stories can be found in the e-book Rachel in the Harem, along with a novelette about Rachel’s daughter among the Knights of Rhodes that first appeared in Alfred Hitchcock’s Mystery Magazine, a two-timeline story from Jewish Noir II, a time travel story, and the very first Mendoza story, which appeared in Ellery Queen's Mystery Magazine in 2010. But only my two favorite Texans—my audience in Austin and a certain editor of impeccable taste—know what happens in two stories yet to appear.

What's a nice Jewish girl doing in the Sultan's harem?

It's not what you think!

When young marrano sailor Diego Mendoza boarded Admiral Columbus's flagship, I didn't know his voyage of discovery, which began on the very day the Jews were expelled from Spain, would lead me—and Diego's sister Rachel, a character who didn't even exist yet—to the harem of Sultan Bayezid II in Istanbul, at the heart of the Ottoman Empire.

Diego appeared inside my head in the middle of the night, as our best fictional creations do, and nagged me until I wrote "The Green Cross," a mystery short story set aboard the Santa Maria that was published in Ellery Queen's Mystery Magazine and nominated for an Agatha Award. One thing led to another . . .

In my novel, Voyage of Strangers, about Columbus's second voyage, I accounted for Diego's parents by saying they had fled to Firenze (Florence), whose de facto ruler, Lorenzo di Medici, was known for his tolerance toward the Jews. Rachel, who had remained in Spain, escaped the Inquisition by wangling her way onto the Admiral's ship and participating in the events of 1493 to 1495 in Hispaniola, which included the tragic destruction of the Taino people. At the end of Voyage, Diego, Rachel, and their friend Hutia, a Taino survivor, are sailing back to Europe to embark on a search for their family.

Once I started researching events after 1492, I realized that the Mendozas were in trouble, and so was I. We all had to be resilient if we wanted to survive. Here are some of the historical events that shaped my new novel, Journey of Strangers, (just out in e-book and paperback):

1492: Lorenzo di Medici died, making Firenze less of a haven for the Jews.
1493: 120,000 Spanish Jews fled to Portugal. Eight months after offering them refuge, the King of Portugal changed his mind. He abducted two thousand Jewish children, forcibly baptized them, and sent them as slaves to São Tomé, a pestilential island off the coast of West Africa.
1494: King Charles VIII of France invaded Italy, claiming the throne of Naples and occupying Firenze along the way. The Medici had to flee, and so did the Jews.

The harem! you say. What about the harem? I'm getting there . . . War-torn Italy and the pirate-infested Mediterranean were dangerous even to Christian townsmen, villagers, and travelers and even more so to the Jews, who tended to get scapegoated in any crisis. The Ottoman Empire offered a haven. Sultan Bayezid extended an invitation to Jewish merchants, scholars, artisans, and physicians, seeing them as potential assets to the Empire. And that's how so many Sephardic Jews ended up in Istanbul and other Ottoman cities.

By the time Rachel reaches Istanbul, she's added a wealth of remarkable experiences to her native charm and ingenuity. She wants a life that offers more than being married off to some nice Jewish boy, keeping his house, and bearing his children. For one thing, she's in love with Hutia, who plans to convert to Judaism so her parents will consent to their marriage. The rabbis may have something to say about that. In the meantime, Rachel learns, as I did, that the purveyors of goods and services to the women sequestered in the Sultan's harem were Jewish women known as kiras, a word derived from the Greek for "lady." The kiras were the harem's conduit of communication to and from the outside world. In the course of becoming a kira, Rachel gets to know the Sultan's women, the hatuns (Turkish for "lady"), and has some difficulty steering clear of their intrigues.

Let me tell you some things I bet you didn't know about the harem. I didn't either. I didn't come across Leslie P. Peirce's brilliant book, The Imperial Harem: Women and Sovereignty in the Ottoman Empire, which is by far the best source of information on the Ottoman women, until later. So not all of these details appear in Journey of Strangers. Oops. I apologized in the Afterword.

• By the late 15th century, the Ottoman Sultans were not taking wives from neighboring Turkish princely houses but choosing slave women as their concubines and not marrying them. This freed them from the potential problem of ambitious in-laws. (Twenty years later, Suleiman the Magnificent broke tradition by marrying the concubine Hürrem, whom you may have heard of as Roxelana, but that was the exception. She'll appear in my next book.)

• A woman who bore the Sultan a son gained enormous prestige and position. As a young man, he would be given a province to govern. His mother went with him and in some cases played a role in the governing of the province. If her son became Sultan in turn, she won the jackpot of power, wealth, and influence. If he did not, he would probably be strangled or beheaded so the new Sultan would not have to worry about rivals, and his mother became a nobody.

• It was the custom for the Sultan to keep his current favorite as a bedmate only until she bore him one son. Then their sexual relationship ended. From then on, she was defined by her role of mother to a prince. (Again, Hürrem was the exception.) If she had a daughter and the Sultan still desired her, she could try again. Each mother conspiring on behalf of multiple sons would have created intrigues of intolerable complexity. So they weren't given the chance.

• The harem was not in any sense a bordello. It was the Sultan's household, his home, the quarters of the female members of his family according to Islamic law. Besides his concubines (past, present, and future), the harem included his daughters and sisters and their many attendants, as well as his mother. Each of them received a daily stipend. One source of Peirce's myth-busting scholarship was the harem's household accounts from the 16th century on.

I could go on. Did you know that not only the janissaries but also the viziers and other palace officials were all the Sultan's personal slaves? The Sultan would marry off his sisters and daughters to these high-ranking damads (slave sons-in-law) to ensure double loyalty. Hmm, this isn't really about sex at all, is it? Maybe the title should have been "How the Sultan made sure he didn't have any trouble with his in-laws."

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Elizabeth Zelvin is a former SleuthSayer and author of the Bruce Kohler mystery series and the historical novels Voyage of Strangers and Journey of Strangers. Her short stories have appeared in EQMM and AHMM, been nominated for the Agatha and Derringer Awards, and listed in Best American Mystery Stories 2014. Her most recent releases are a new e-edition of the entire Bruce Kohler series and Breaches & Betrayals: Collected Stories. Liz is a New York psychotherapist who practices online, a poet, and a singer-songwriter whose album is titled Outrageous Older Woman. You can learn more at www.elizabethzelvin.com, friend her on Facebook at Facebook.com/elizabeth.zelvin, and find her work on Amazon's Elizabeth Zelvin Page.