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Zahra, the narrator of this chapter who remains unnamed for most of her story, is a girl from a prominent African Muslim family, whose father is killed on a journey. Zahra is dressed as a boy to protect herself from thieves and taken as a slave to Seville, where she works as a painter for Hooman. There, the skills she learned inscribing her father’s medical books are put to work, and eventually she moves to the palace of the notorious emir, who wants portraits done of his new Christian bride, the emira Nura.
At first the emira hates Zahra for painting her, but eventually Zahra proves herself to Nura when she refuses to paint her naked, because “I can’t do this. I know what it is to be raped. You can’t ask me to assist your rapist” (303). From that point the women become lovers, and Zahra paints many portraits of her lover, whom she begins to call by her Christian name, Isabella. The emira becomes pregnant, and unrest in the kingdom causes anxiety among the women. The emira decides one day to send Zahra and her own younger brother Pedro to live with a prominent Jewish doctor, Netanel ha-Levi. There, Zahra is safe through the conflict, but feels betrayed by her lover for sending her away as if she means nothing.
Netanel gives Zahra her name back, refusing to call her just, “al-Mora” (312) or the Moor. Netanel’s son is a deaf-mute boy named Benjamin, and Zahra realizes he cannot understand the complicated stories and rituals of his own faith. On top of her work for the doctor, Zahra creates a series of paintings of Jewish stories, to help Benjamin learn. Despite her comforts, she wishes for freedom: “Freedom, indeed, is the main part of what I lack now in this place where I have honorable work, and comfort enough. Yet it is not my own country” (316).
In this chapter, it seems that everyone is in some form of exile. Zahra and Nura are the clearest examples, but Hooman has also come from a distant homeland and has lost his artistic legacy; this is akin to losing his own identity. Hooman says to Zahra, as she leaves for the palace, “Do you think you are the only one brought here bound and humbled? The emira herself walked through the gates of this city in chains” (292). In this story, even those with power are exiled, prisoners in a cell made of gold.
Names become more meaningful because these characters are alienated from their pasts. Zahra remains unnamed even by her lover, the emira, who insists that Zahra call her by her Christian name, Isabella. Zahra is called only “al-Mora [...] the Moorish woman. In this new life, I was not even to have a name” (294). Though Zahra is not given her name until the end of the chapter, when the Jewish doctor “restored” it to her (313), she preserves herself in image. She paints pictures of those she loves and finally paints two portraits of herself. These portraits make a place for her in history, though for many centuries her name is never revealed.
Finally, by revealing the true origin story of the Haggadah in its completion, it is possible to see the many ways that the Sarajevo Haggadah is a physical representation of the experiences of the “people of the book” (254). The Haggadah is a Jewish book, made for a deaf-mute Jewish boy by his female, black Muslim slave. It is written by a Jewish man killed for having a Catholic son. It is born of people killed and exiled and is soon exiled from its own homeland. In this way, the Haggadah is a symbol of a greater trend of persecution, exile, and religious war.
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By Geraldine Brooks