Текст книги "The Journeyer"

Автор книги: Gary Jennings

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Still another indicator of our continuous climb was the noticeable thinning of the very air. Now, I have been often disbelieved, and even jeered, when I have told of this to non-journeyers. I know as well as they do that air is weightless at all times, impalpable except when it moves as wind. When the disbelievers demanded to know howan element without the least weight can have less weight yet, I cannot tell them how, or why; I only know it does. It gets less and less substantial in those upland heights, and there are evidences to show it.

For one, a man has to breathe deeper to fill his lungs. This is not the panting occasioned by fast movement or brisk exercise; a man standing still has to do it. When I exerted myself—loading a horse’s packsaddle, say, or clambering over a boulder blocking the trail—I had to breathe so fast and hard and deep that it seemed I never would get enough air into me to sustain me. Some disbelievers have dismissed that as a delusion fostered by tedium and hardship, of which God knows we had enough to contend with, but I maintain that the insubstantial air was a very real thing. I will additionally adduce the fact that Uncle Mafio, though he like all of us had to breathe deep, was not so frequently or painfully afflicted by the need to cough. Clearly, the thin air of the heights lay not so heavily in his lungs and did not so often have to be forcibly expelled.

I have other evidence. Fire and air, both being weightless, are the closest-related of the four elements; everybody will concede that. And in the high lands where the air is feebler, so is fire. It burns more blue and dim than yellow and bright. This was not just a result of our having to burn the local burtsa shrub for fuel; I experimented with burning other and more familiar things, like paper, and the resultant flame was equally debile and languid. Even when we had a well-fueled and well-laid camp fire, it took longer to char a piece of meat or to boil a pot of water than it had done in lower lands. Not only that, the boiling water also took longer than customary to cook something put into it.

In that winter season, there were no great karwan trains on the trail, but we did meet an occasional other traveling party. Most of these were hunters and trappers of furs, moving from place to place in the mountains. The winter was their working season, and in the clement springtime they would take their accumulated stores of hides and pelts down to market in one of the lowland towns. Their shaggy little packhorses were heaped with the baled pelts of fox, wolf, pard, the urial, which is a wild sheep, and the goral, which is something between a goat and a qazèl. The hunter-trappers told us that this valley which we were climbing was called the Wakhan—or sometimes the Wakhan Corridor, because many mountain passes open off it on all sides, like doors off a corridor, and the valley constitutes both the border between and the access to all the lands beyond. To the south, they said, were passes leading out of the Corridor to lands called Chitral and Hunza and Kashmir, in the east leading to a land called To-Bhot, and in the north to the land of Tazhikistan.

“Ah, Tazhikistan is yonder?” said my father, turning to gaze to the north. “Then we are not too far now, Mafio, from the route we took homeward.”

“True,” said my uncle, sounding tired and relieved. “We have only to go through Tazhikistan, then a short way east to the city of Kashgar, and we are again in Kubilai’s Kithai.”

On their packhorses, the hunter-trappers also carried many horns which they had taken from a kind of wild sheep called the artak, and I, having so far seen only the lesser horn-racks of such animals as the qazèl and cows and domestic sheep, was mightily impressed by those horns. At their root end they were as big around as my thigh, and from there they spiraled tightly to points. On the animal’s head, the points would be easily a man’s length apart; but if the spirals could have been unwound and stretched out straight, eachof the horns must have measured a man’s length. They were such magnificent things that I supposed the hunters took them and sold them for ornaments to be admired. No, they said, laughing; those great horns were to be cut and fashioned into all manner of useful articles: eating bowls and drinking cups and saddle stirrups and even horse shoes. They averred that a horse shod with such horn shoes would never slip on the most slippery road.

(Many months later, and higher in the mountains, when I saw some of those artak sheep alive and at liberty in the wild, I thought them so splendidly beautiful that I deplored the killing of them for merely utile purposes. My father and uncle, to whom utility meant commerce and commerce meant everything, laughed as the hunters had done, and chided my sentimentality, and from that time on referred sarcastically to the artak as “Marco’s sheep.”)

As we went on up the Wakhan, the mountains on either side remained as awesomely high as ever, but now, each time the snowfall let up enough for us to raise our eyes to the mountains’ immensity, they stood perceptibly closer to us. And the banks of ice on either side of the Ab-e-Panj River built up thicker and bluer, and constricted the racing water to an ever narrower stream between them, as if vividly to illustrate how the winter was closing its grip on the land.

The mountains kept shouldering in on us day by day, and finally others reared up in front of us as well, until we had those Titans standing close all around us except at our backs. We had come to the head end of that high valley, and the snowfall ceased briefly and the clouds cleared, for us to see the white mountain peaks and the cold blue sky magnificently reflected in a tremendous frozen lake, the Chaqmaqtin. From under the ice at its western end spilled the Ab-e-Panj we had been following, so we took the lake to be the river’s source, hence also the ultimate headwater of the fabled Oxus. My father and uncle marked it so, according to their practice, on the Kitab’s otherwise imprecise map of that region. I was not any help in locating our position, as the horizon was much too high and jagged for me to make use of the kamal. But, when the night sky was clear, I could at least tell, from the height of the North Star, that we were now a far way north of where we had begun our overland march at Suvediye on the Levant shore.

At the northeastern end of Lake Chaqmaqtin stood a community that called itself a town, Buzai Gumbad, but it really comprised only a single extensive karwansarai of many buildings, and roundabout it a tent city and the corrals of karwan trains encamped for the winter. It was evident that, come better weather, almost the entire population of Buzai Gumbad would get up and vacate the Wakhàn Corridor by way of its various passes. The landlord of the karwansarai was a jolly and expansive man named Iqbal, which means Good Fortune, and the name was apt for one who prospered richly by owning the only karwan stopping place on that stretch of the Silk Road. He was a native Wakhani, he said, born right there in the inn. But, as the son and grandson and great-grandson of previous generations of Buzai Gumbad’s innkeepers, he of course spoke Trade Farsi, and had, if not experience, good hearsay knowledge of the world beyond the mountains.

Spreading his arms wide, Iqbal welcomed us most cordially to “the high Pai-Mir, the Way to the Peaks, the Roof of the World,” and then confided that his extravagant words were no exaggeration. Here, he said, we were exactly one farsakh straight up—that is, two and a half miles—above the level of the earth’s seas and such sea-level cities as Venice and Acre and Basra. Landlord Iqbal did not explain how he could know so exactly the local altitude. But, assuming he spoke true—and because the mountain peaks around us visibly stood as high again—I would not dispute his claim that we had come to the Roof of the World.

THE ROOF OF THE WORLD

1

WE engaged a room for ourselves, including Nostril as one of us, in the main building of the inn, and corral space for our horses outside, and prepared to stay in Buzai Gumbad until the winter broke. The karwansarai was no very elegant place, and, because all its appurtenances and most of its supplies had to be imported from beyond the mountains, Iqbal charged his guests high for their keep. But the place was actually more comfortable than it had to be, considering the circumstance that it was all there was, and that neither Iqbal nor his forebears need ever have bothered to provide any more than the most rudimentary shelter and provender.

The main building was of two stories—the first karwansarai I had seen built so—the bottom half being a commodious stable for Iqbal’s own cattle and sheep, which constituted both his life savings and his inn’s larder. The upstairs was for people, and was encircled by an open portico which had, outside each sleeping chamber, a privy hole cut in its floor, so that the guests’ droppings fell into the inn yard for the benefit of a flock of scrawny chickens. The lodgings being upstairs over the stable meant that we enjoyed the warmth wafting upward from the animals, but we did not much enjoy the smell of them. Still, that was not so bad as the smell of us and the other long-unwashed guests and our unwashed garments. The landlord would not squander precious dried-dung fuel on anything like a hammam or hot water for washing clothes.

He preferred, and so did we guests, to use the fuel to keep our beds warm at night. All of Iqbal’s beds were of the style called in the East the kang, a hollow platform of piled-up stones covered with boards supporting a heap of camel-hair blankets. Before retiring, one lifted the planks, spread some dry dung inside the kang and placed on that a few burning coals. The newcome traveler usually did it inexpertly at first, and either froze all night or set the planks afire under him. But with practice one learned to lay the fire so that it smoldered all night at an even warmth, and did not make quite enough smoke to suffocate everybody in the room. Each guest chamber also had a lamp, handmade by Iqbal himself, and the like of which I never saw elsewhere. To make one, he would take a camel’s bladder, blow it up to a sphere, then paint it with lacquer to make it hold that shape and to give it a bright design of many colors. With a hole cut out of it so it could be positioned over a candle or an oil lamp, that big globe gave a varicolored and most radiant glow.

The inn’s everyday meals were the usual Muslim monotony: mutton and rice, rice and mutton, boiled beans, big rounds of a thin-rolled, chewy bread called nan, and, for drink, a green-colored cha that always had an inexplicable slight taste of fish. But good host Iqbal did his best to vary the monotony whenever he had an excuse: on every Muslim Sabbath Friday and on the various Muslim feste days which occurred during that winter. I do not know what the days celebrated—they had names like Zu-1-Heggeh and Yom Ashura—but on such occasions we were served beef instead of mutton, and a rice called pilaf, colored red or yellow or blue. There were also sometimes fried meat tarts called samosa, and a sort of sharbat confection of snow flavored with pistachio or sandalwood, and once—once only, but I think I still can taste it—for a sweet, we were served a pudding made of crushed ginger and garlic.

There was nothing to prevent our eating the various foods of other nationalities and religions, and we frequently did. In the lesser outbuildings of the karwansarai, and in tents all around it, were camped the people of many karwan trains, and they were people of many different countries and customs and languages. There were Persian and Arab merchants and Pakhtuni horse traders who had come, like us, from the west, and big blond Russniaks from the far north, and shaggy, burly Tazhiks from the nearer north, and flat-faced Bho from the easterly land called the High Place of the Bho, or To-Bhot in their language, and dark-skinned little Hindus and Tamil Cholas from southern India, and gray-eyed, sandy-haired people called Hunzukut and Kalash from the nearer south, and some Jews of indeterminate origin, and numerous others. This was the commingled population which made of Buzai Gumbad a town-sized community—in the wintertime, anyway—and they all exerted themselves to make it a well-run and livable town. Indeed, it was a much more neighborly and friendly community than many settled and permanent ones I have been in.

At any mealtime, anybody could sit down at any family’s cook fire and be made welcome—even if he and they could not speak a mutually comprehensible language—the understanding being that his next cook fire would be equally hospitable to any comer. By the end of that winter, I think we Polos had sampled every kind of food that was served in Buzai Gumbad, and, since we did there no cooking of our own, had treated as many strangers to meals in Iqbal’s dining hall. Besides offering a variety of eating experiences—some memorable for their deliciousness, a few memorable for their awfulness—the community provided other diversions. Almost every day was a festa day for some group of people, and they were pleased to have everybody else in the encampment come and watch or join in their music making and singing and dancing and games of sport. All the doings in Buzai Gumbad were not festive, of course, but the diversity of people managed to unite in more solemn matters, too. Because they observed among them so many different codes of law, they had elected one man of every color, tongue and religion gathered there, to sit together as a court for hearing complaints of pilferage and trespass and other disturbances of the peace.

I have mentioned the law court and the festivities in the same breath, as it were, because they figured together in one incident I found amusing. The handsome people called the Kalash were a quarrelsome sort, but only among themselves, and not ferociously so; their quarrels usually ended in laughter all around. They were also a merry and musical and graceful sort; they had any number of different Kalash dances, with names like the kikli and the dhamal, and they danced them almost every day. But one of their dances, called the luddi, remains unique in my experience of dances.

I saw it performed first by a Kalash man who had been hailed before the motley court of Buzai Gumbad, accused of having stolen a set of camel bells from a Kalash neighbor. When the court acquitted him, for lack of evidence, the entire contingent of Kalash folk—including his accuser—set up a squalling and clattering music of flutes and chimta tongs and hand drums, and the man began to dance the flailing, flinging luddi dance, and eventually his whole family joined him in it. I saw the luddi performed next by the other Kalash man, the one who had lost the camel bells. When the court was unable to produce either the bells or a punishable culprit, it ordered that a collection be taken up from every head of household in the encampment to recompense the victim. This meant only a few coppers from every contributor, but the total was probably more than the purloined bells had been worth. And when the man was handed the money, the entire contingent of Kalash folk—including the accused but acquitted thief—again set up a screechy, rackety music of flutes and tongs and hand drums, and that man began to dance the flailing, flinging luddi dance, and eventually his whole family joined him in it. The luddi, I learned, is a Kalash dance which the happily quarrelsome Kalash dance only and specifically to celebrate a victory in litigation. I wish I could introduce to litigious Venice something of the sort.

I thought the composite court had judged wisely in that case, as I thought they did in most cases, considering what a touchy job they had. Of all the peoples gathered in Buzai Gumbad, probably no two were accustomed to abiding by (or disobeying) the same set of laws. Drunken rape seemed to be a commonplace among the Nestorian Russniaks, as Sodomite sex was among the Muslim Arabs, while both those practices were regarded with horror by the pagan and irreligious Kalash. Petty thievery was a way of life for the Hindus, and that was tolerantly condoned by the Bho, who regarded anything not tied down as ownerless, but theft was condemned as criminal by the dirty but honest Tazhiks. So the members of the court had to tread a narrow course, trying to dispense acceptable justice while not insulting any group’s accepted customs. And not every case brought to trial was as trivial as the affair of the stolen camel bells.

One that had come to court before we Polos arrived was still being recounted and discussed and argued over. An elderly Arab merchant had charged the youngest and comeliest of his four wives with having abandoned him and eloped to the tent of a young and good-looking Russniak. The outraged husband did not want her back; he wanted her and her lover condemned to death. The Russniak contended that under the law of his homeland a woman was as fair game as any forest animal, and belonged to the taker. Besides, he said, he truly loved her. The errant wife, a woman of the Kirghiz people, pleaded that she had found her lawful husband repugnant, in that he never entered her except in the foul Arab manner, by the rear entrance, and she felt entitled to a change of partners, if only to get a change of position. But besides that, she said, she truly loved the Russniak. I asked our landlord Iqbal how the trial had come out. (Iqbal, being one of the few permanent inhabitants of Buzai Gumbad, hence a leading citizen, was naturally elected to every winter’s new court.)

He shrugged and said, “Marriage is marriage in any land, and a man’s wife is his property. We had to find for the cuckolded husband in that aspect of the case. He was given permission to put his faithless wife to death. But we denied him any part in deciding the fate of her lover.”

“What was his punishment?”

“He was only made to stop loving her.”

“But she was dead. What use—?”

“We decreed that his love for her must die, too.”

“I—I do not quite understand. How could that be done?”

“The woman’s dead body was laid naked on a hillside. The convicted adulterer was chained and staked just out of reach of her. They were left that way.”

“For him to starve to death beside her?”

“Oh, no. He was fed and watered and kept quite comfortable until he was released. He is free now, and he still lives, but he no longer loves her.”

I shook my head. “Forgive me, Mirza Iqbal, but I really do not understand.”

“A dead body, lying unburied, does not just lie there. It changes, day by day. On the first day, only some discoloration, wherever there was last a pressure on the skin. In the woman’s case, some mottling about the throat, where her husband’s fingers had strangled her. The lover had to sit and see those blotches appearing on her flesh. Perhaps they were not too gruesome to look at. But a day or so later, a cadaver’s abdomen begins to swell. In another little while, a dead body begins to belch and otherwise expel its inner pressures in manners most unmannerly. Later, there come flies—”

“Thank you. I begin to understand.”

“Yes, and he had to watch it all. In the cold here, the process is slowed somewhat, but the decay is inexorable. And as the corpse putrefies, the vultures and the kites descend, and the shaqàl dogs come boldly closer, and—”

“Yes, yes.”

“In ten days or thereabouts, when the remains were deliquescing, the young man had lost all love for her. We believe so, anyway. He was quite insane by then. He went away with the Russniak train, but being led on a rope behind their wagons. He still lives, yes, but if Allah is merciful, perhaps he will not live long.”

The karwan trains wintering there on the Roof of the World were laden with all sorts of goods and, while I found many of them worth admiring—silks and spices, jewels and pearls, furs and hides—most of those were no great novelty to me. But some of the trade items I had never even heard of before. A train of Samoyeds, for instance, was bringing down from the far north baled sheets of what they called Muscovy glass. It looked like glass cut into rectangular panes, and each sheet measured about my arm’s length square, but its transparency was marred by cracklings and webbings and blemishes. I learned that it was not real glass at all, but a product of another strange kind of rock. Rather like amianthus, which comes apart in fibers, this rock peels apart like the pages of a book, yielding the thin, brittle, blearily transparent sheets. The material was far inferior to real glass, such as that made at Murano, but the art of glassworking is unknown in most of the East, so the Muscovy glass was a fairly adequate substitute and, said the Samoyeds, fetched a good price in the markets.

From the other end of the earth, from the far south, a train of Tamil Cholas was transporting out of India toward Balkh heavy bags of nothing but salt. I laughed at the dark-skinned little men. I had seen no lack of salt in Balkh, and I thought them stupid to be lugging such a common commodity across whole continents. The tiny, timid Cholas begged my indulgence of their obsequious explanation: it was “sea salt,” they said. I tasted it—no different from any other salt—and I laughed again. So they explained further: there was some quality inherent to sea salt, they claimed, that is lacking in other sorts. The use of it as a seasoning for foods would prevent people’s being beset by goiters, and for that reason they expected the sea salt to sell in these lands for a price worth their trouble of bringing it so far. “Magic salt?” I scoffed, for I had seen many of those ghastly goiters, and I knew they would require more than the eating of a sprinkling of salt to remove. I laughed again at the Cholas’ credulity and folly, and they looked properly chastened, and I went on my way.

The riding and pack animals corraled about the lakeside were almost as various as their owners. There were whole herds of horses and asses, of course, and even a few fine mules. But the many camels there were not the same sort that we had formerly seen and used in the lowland deserts. These were not so tall or long-legged, but bulkier of build, and made to look even more ponderous by their long, thick hair. They also wore a mane, like a horse, except that the mane depended from the bottom, not the top, of their long necks. But the chief novelty of them was that they all had two humps instead of one; it made them easier to ride, since they had a natural saddle declivity between the two humps. I was told that these Bactrian camels were best adapted to wintry conditions and mountainous terrain, as the single-humped Arabian camels are to heat and thirst and desert sands.

Another animal new to me was the pack-carrier of the Bho people, called by them an yyag and by most other people a yak. This was a massive creature with the head of a cow and the tail of a horse, at opposite ends of a body resembling a haystack in shape and size and texture. The yak may stand as high as a man’s shoulder, but its head is carried low, at about a man’s knee level. Its shaggy, coarse hair—black or gray or mixed dark and white in patches—hangs all the way to the ground, obscuring hoofs that look too dainty for its great bulk, but those hoofs are astonishingly precise of step and placement on narrow mountain trails. A yak grunts and grumbles like a pig, and continuously gnashes its millstone teeth as it shambles along.

I learned later that yak meat is as good to eat as the best beef, but no yak-herder in Buzai Gumbad had occasion to slaughter one of the animals while we were there. The Bho did, however, milk the cow yaks of their herds, a procedure which takes some daring, given the immense size and unpredictable irritability of those animals. That milk, of which the Bho had so much that they gave it freely to others, was delicious, and the butter which the Bho made from it would have been a praiseworthy delicacy if only it had not always had long yak hairs embedded in it. The yak gives other useful products: its coarse hair can be woven into tents so sturdy that they will stand against mountain gales, and its much finer tail hairs make excellent fly whisks.

Among the smaller animals at Buzai Gumbad, I saw many of the red-legged partridges I had in other places seen wild, these having their wings clipped so they could not fly. Since the camp children were forever playing hide-and-seek with the bird, I took them to be kept for either pets or pest catchers—every tent and building being infested with insect vermin. But I soon learned that the partridges had another and peculiar utility for the Kalash and Hunzukut women.

They would chop the red legs off those birds, keep the flesh for the pot, and burn the legs to a fine ash, which came out of the fire as a purple powder. That powder they used, as other Eastern women use al-kohl, as a cosmetic for ringing and enhancing their eyes. The Kalash women also painted their faces all over with a cream made from the yellow seeds of flowers called bechu, and I can attest that a woman with a face entirely bright yellow, except for the great, purple-masked eyes, is a sight to see. No doubt the women deemed that it made them sexually attractive, because their other favorite ornamentation was a cap or hood and a cape made of innumerable little shells called kauri, and a kauri shell is easily seen as a perfect human female sex organ in miniature.

Speaking of which, I was pleased to hear that Buzai Gumbad offered a sexual outlet other than drunken rape, Sodomy and hideously punishable adultery. It was Nostril who nosed it out, when we had been in the community only a day or two, and again he sidled up to me as he had done in Balkh, pretending disgust at the discovery:

“A foul Jew this time, Master Marco. He has taken the small karwansarai building farthest from the lake. In front, it pretends to be a grinding shop for the sharpening of knives and swords and tools. But in the rear he keeps a variety of females of varied race and color. As a good Muslim, I should denounce this carrion bird perched on the Roof of the World, but I will not unless you bid me to, after you have cast a Christian eye upon the establishment.”

I told him I would, and I did, a few days later, after we were unpacked and well settled in residence. In the shop at the front of the building, a man sat hunched, holding a scythe blade to a grinding wheel that he was turning with a foot treadle. Except that he wore a skullcap, he would have resembled a khers bear, for he was very hairy of face, and those locks and whiskers seemed to merge into the great furry coat he wore. I took note that the coat was of costly karakul, an elegant garment for the mere knife grinder he pretended to be. I waited for a pause in the gritty whir of the spinning stone wheel and the rain of sparks it was spraying all about.

Then I said, as Nostril had instructed, “I have a special tool I wish pointed and greased.”

The man raised his head, and I blinked. His hair and eyebrows and beard were like a curly red fungus going gray, and his eyes were like blackberries, and his nose like a shimshir blade.

“One dirham,” he said, “or twenty shahis or a hundred kauri shells. Strangers coming for the first time pay in advance.”

“I am no stranger,” I said warmly. “Do you not know me?”

Less than warmly, he said, “I know no one. That is how I stay in business in a place rife with contradictory laws.”

“But I am Marco!”

“Here, you drop your name when you drop your lower garment. If I am questioned by some meddling mufti, I can say truthfully that I know no names except my own, which is Shimon.”

“The Tzaddik Shimon?” I asked impudently. “One of the Lamed-vav? Or all thirty-six of them?”

He looked either alarmed or suspicious. “You speak the Ivrit? You are no Jew! What do you know of the Lamed-vav?”

“Only that I seem to keep meeting them.” I sighed. “A woman named Esther told me what they are called and what they do.”

He said disgustedly, “She could not have told you very accurately, if you can mistake a brothel keeper for a tzaddik.”

“She said the tzaddikim do good for men. So does a brothel, in my opinion. Now—are you not going to warn me, as always before?”

“I just did. The karwan muftis can often be meddlesome. Do not go braying your name around here.”

“I mean about the bloodthirstiness of beauty.”

He snorted. “If at your age, Nameless, you have not yet learned the danger of beauty, I will not attempt to instruct a fool. Now, one dirham or the equivalent, or begone.”

I dropped the coin into his callused palm and said, “I should like a woman who is not Muslim. Or at least not tabzir in her parts. Also, if possible, I should like one I can talk to for a change.”

“Take the Domm girl,” he grunted. “She never stops talking. Through that door, second room on the right.” He bent again to the scythe and the wheel, and the rasping noise and the flying sparks again filled the shop.

The brothel consisted, like the one in Balkh, of a number of rooms that would better have been called cubicles, opening off a corridor. The Domm girl’s cubicle was sketchily furnished: a dung-fired brazier for warmth and light—and smoke and smell—and, for the business transaction, the sort of bed called a hindora. This is a pallet that does not stand on legs, but is hung from a ceiling beam by four ropes, and adds some movement of its own to the movements that go on in it.

Never having heard the word Domm before, I did not know what sort of girl to expect. The one sitting and swinging idly on the hindora turned out to be something new in my experience, a girl so dark-brown she was almost black. Apart from that, though, she was sufficiently pleasing of face and figure. Her features were finely shaped, not Ethiope gross, and her body was small and slight but well formed. She spoke several languages, among them Farsi, so we were able to converse. Her name, she told me, was Chiv, which in her native Romm tongue meant Blade.