The Journeyer

CHAMPA

1

IT was again the Orlok Bayan I was off to find, and this time he was much farther away, but this time I had no need to get to him in a hurry. So I again arranged that Hui-sheng and I travel with attendants and supplies—her Mongol maid, two slaves for any necessary camping chores, Mongol escorts for protection, and a string of pack animals. But I also laid out each day’s march so that we traveled not arduously, and frequently got fresh mounts at the horse posts, and arrived each night at some decent karwansarai or some sizable town or even some provincial palace. In all, we had to cover about seven thousand li of every kind of terrain—plains, farmlands, mountains—but by doing it slowly and leisurely, we managed to sleep comfortably every night while we traversed more than five thousand of those long li. Going southwest from Khanbalik, we were, for much of the way, following the same course I had previously taken to Yun-nan, and so we stopped in many places I had stayed before—the cities of Xian and Cheng-du, for example—and only when we got beyond Cheng-du were we in territory I had not seen before.

From Cheng-du we did not, as I had had to do before, turn west into the highlands of To-Bhot. We continued southwest, directly into the province of Yun-nan, and to its capital, Yun-nan-fu, the last big city on our route, where we were royally received and entertained by the Wang Hukoji. I had one private reason for being eager to see Yun-nan-fu, but it was a reason I did not mention to Hui-sheng. When I had been last in these regions, I had finished my part in the Yun-nan war and taken myself out of it before Bayan besieged the capital city, not availing myself of his invitation to be among the privileged first looters and rapers. Having forgone that opportunity to “behave like a Mongol born,” I now looked about me with a special interest—to see what I had missed —and I took notice that the Yi women were indeed handsome, as reported. No doubt I would have enjoyed disporting myself with Yun-nan-fu’s “chaste wives and virgin daughters,” and no doubt would have believed I was enjoying some of the most comely women in the East. But I had since had the great good fortune to discover Hui-sheng, so now the Yi women looked to me distinctly inferior, and far less desirable than she was, and I felt no deprivation at never having had any of them.

From Yun-nan-fu onward, bearing ever southwest, we were traveling what had been called, from ancient times, the Tribute Road. It was so named, I learned, because the several nations of Champa had, since earliest history, at one time or another all been vassal states of the powerful Han dynasties to the north—the Sung and its predecessors—and that road had been tramped hard and smooth by the traffic of elephant trains bearing to those masters Champa’s tribute of everything from rice to rubies, slave girls to exotic apes.

From the last mountains of Yun-nan, the Tribute Road brought us down into the nation of Ava at a river plain and a place called Bhamo, which was only a chain of rather primitively constructed forts. They were also apparently ineffectual forts, for Bayan’s invaders had easily overwhelmed their defending force’s, and taken Bhamo and gone on past. We were received by a captain commanding the few Mongols left to garrison the place, and he informed us that the war was already concluded, the King of Ava in hiding somewhere, and Bayan now celebrating his victory in the capital city of Pagan, a long way downriver. The captain suggested that we could get there more comfortably and quickly by river barge, and gave us one, and Mongol crewmen for it, and a Mongol yeoman scribe named Yissun, who knew the Mien language of the country.

So we left our other attendants there at Bhamo, and Hui-sheng and her maid and I had a slow river voyage for the last thousand li or more of our journey. That river was the Irawadi, which had begun as a tumbling torrent called the N’mai, away up in the Land of the Four Rivers, high in To-Bhot. Down in this flatter country, the river was as broad as the Yang-tze, and flowed sedately southward in great swooping bends. It was full of so much silt, perhaps carried all the way down from To-Bhot, that its water was nearly viscous, like a thin glue, and unpleasantly tepid. It was a sickly tan color across its immense sunlit breadth, and brown in the deep shade on both extremes, where an almost unbroken forest of giant trees overhung the distant banks.

Even the enormous width and endless length of the Irawadi River must have looked, to the numberless birds flying overhead, like a mere insignificant gap meandering through the greenery that covered the land. Ava was almost entirely overgrown with what we would call jungle, and the jungle natives called the Dong Nat, or Forest of the Demons. The local nat, I gathered, were similar to the kwei of the north: demons of varying degrees of badness, from mischief to real evil, and usually invisible but capable of assuming any form, including the human. I privately imagined that the nat seldom put on corporeality, because in the dense tangle of that Dong jungle there was scarcely room for them to do so. Beyond the muddy riverbanks, there was no ground to be seen, only a welter of ferns and weeds and vines and flowering shrubs and thickets of zhu-gan cane. Out of that confusion towered the trees, rank on rank, shouldering and elbowing each other. At their tops, their crowns of leaves merged together high in the air to make a veritable thatch over the whole land, a thatch so thick that it was equally impervious to rainstorm and sunlight. It seemed permeable only by the creatures that lived up there, for the treetops continuously rustled and shook to the coming and going of gaudy birds and the leaps and swings of chattering monkeys.

Each evening, when our barge steered for the shore to make camp—unless we happened on a clearing with a cane-built Mien village in it—Yissun and the boatmen would have to get out first and, each wielding a broad, heavy blade called a dah, hack out a place sufficient for us to spread our bedrolls and lay our fire. I always had the impression that, on the next day, we would have got only around the next bend downstream before the rank, greedy, fervid jungle closed over the little dimple we had made in it. That was not an unlikely notion. Whenever we camped near a grove of zhu-gan cane, we could hear it crackling, even when there was not a breath of wind; that was the sound of it growing.

Yissun told me that sometimes the fast-growing, very hard cane would rub against a soft-wooded jungle tree, and the heat of friction would start a blaze and—damp and sticky though the vegetation always was—it could blaze up and burn for hundreds of li in all directions. Only those inhabitants and denizens able to reach the river would survive the terrible fire, and they would likely fall victim to the ghariyals which always converged on any scene of disaster. The ghariyal was a tremendous and horrible river serpent which I took to be related to the dragon family. It had a knobby body as big as a cask, eyes like upstanding saucers, dragon jaws and tail, but no wings. The ghariyals were everywhere along the riverbanks, usually lurking in the mud like logs with glaring eyeballs, but they never molested us. Evidently they subsisted mostly on the monkeys which, in their antics, frequently fell shrieking into the river.

We were not molested by any of the other jungle creatures, either, although Yissun and the Mien villagers along the way warned us that the Dong Nat was the habitat of worse things than the nat and the ghariyal. Fifty different kinds of venomous snakes, they said, and tigers and pards and wild dogs and boars and elephants, and the wild ox called the seladang. I remarked lightly that I should not care to meet a wild ox; the domestic kind I saw in the villages looked vicious enough. It was as big as a yak, a sort of blue-gray in color, with flat horns swooping in a crescent backward from its brow. Like the serpent ghariyal, it liked to lie wallowing in a mudhole, with only its snout and eyes above the surface, and when the huge beast lumbered loose from the mud, there was a noise like huo-yao exploding.

“That animal is only the karbau,” Yissun said indifferently. “No more dangerous than a cow. The little children herd them. But a seladang stands higher at the shoulder than the top of your head, and even the tigers and elephants move out of its way when it walks through the jungle.”

We could always tell from afar when we were approaching a riverside village, because it always had what looked like a cloud of rusty-black smoke hovering over it. That was actually a canopy of crows—called by the Mien “the feathered weeds”—raucously rejoicing over the village’s rich litter of garbage. Besides the crows overhead and the swill underfoot, every village had also a span or two of the karbau draft oxen, and some scrawny black-feathered chickens running about, and a lot of those pigs with long bodies that sagged in the middle and dragged in the swill, and an incredible lot of naked children that very much resembled the pigs. Every village had also a span or two of tame cow elephants. That was because the jungle Mien’s only trade and craft was the taking of timber and other tree products out of this wilderness, and the elephants did most of the work.

The jungle trees were not all ugly and useless, like the riverside draggles of mangrove, or pretty and useless, like the one called the peacock’s tail, a solid mass of flame-colored flowers. Some gave edible fruits and nuts, and others were hung with pepper vines, and the one called chaulmugra gave a sap which is the only medicine known for leprosy. Others yielded good hardwood lumber—the black abnus, the speckled kinam, the golden saka which, when the wood has seasoned to a rich, mottled brown, is known as teak. I might record that teakwood looks much more handsome in the form of a ship’s decking and planking than it does in its natural state. The teak trees were tall and as straight as ledger lines, but dingy gray of bark, with only scraggly branches and sparse and untidy leaves.

I might also remark that the Mien people were no adornment to the landscape, either. They were ugly, squat and dumpy, most of the men being a good two handspans shorter than myself, and the women a hand or so shorter than that. Even in their daily toil, as I said, the men put most of the labor onto their elephants, and at all other times the men were idle slovens and the women limp slatterns. In Ava’s tropical climate, they had no real need of clothes, but they could have contrived some costume more comely than they had done. Both sexes wore woven-fiber hats like large mushroom tops, but were otherwise bare from the waist up and the knees down, wearing a drab cloth wrapped around them like a skirt. The women, indifferent to their flapping dugs, did add one article for modesty’s sake. Each wore a sash with long ends, weighted with beads and hanging front and rear, so that it dangled to screen her private parts when she sat in a squat, which was her customary position. Both sexes would put cloth sleeves on their calves when they had to wade in the river, as protection against the leeches. But they always went barefoot, their feet having got so horny-hard that they were proof against any irritant. As I recall, I saw just two men in that whole region who owned shoes. They wore them slung on a string around their neck, for preservation of such rarities.

The men of the Mien were unlovely enough as they stood, but they had devised a means of making themselves even more so. They smirched their skin with colored pictures and patterns. I do not mean paint, but a coloring pricked into and under the skin, and ineradicable ever after. It was done with a sharp sliver of zhu-gan and the soot from burned sesame oil. The soot was black, but put under the skin it showed as blue dots and lines. There were so-called artists in that craft, who traveled from village to village, and were welcome everywhere, for a Mien man would be considered effeminate if he were not decorated like a qali carpet. The pricking was begun in boyhood and, with time off for rest between the painful sessions, was continued until he was latticed with blue patterns from knees to waist. Then, if he was really vain, and could afford the artist’s further ministrations, a man would have other designs done, in some kind of red pigment, in among the blue, and was considered handsome indeed.

That ugliness was reserved to the males, but they generously let the females share in another one: the unsightly habit of constantly chewing. Indeed, I believe the jungle Mien did their forestry work only so they could afford to purchase another tree product—a chewable one—that they could not grow, but had to import. It was the nut of a tree called the areca, which was found only in seacoast regions. The Mien bought those nuts, boiled them, sliced them and let them dry black in the sun. Whenever they felt like having a treat—which was all the time—they would take a slice of the areca nut, dab a little lime on it, roll it in a leaf of a vine called the betel, pop that wad into the mouth and chew it—or rather, chew a constant succession of wads—the whole day long. It was to the Mien what the cud is to cows: their only diversion, their only enjoyment, the only activity they engaged in that was not absolutely necessary to existence. A village full of Mien men, women and children was not pretty. It was not made prettier by the sight of all of them champing their jaws up and down and about.

Even that was not the extremity of their deliberate self-defilement. The chewing of a wad of areca and betel had the further effect of making the chewer’s saliva bright red. Since a Mien child began chewing as soon as it was off the teat, it grew up to have gums and lips as red as open sores, and teeth as dark and corrugated as teak bark. Just as the Mien accounted handsome a man who elaborated on his already awful body colors, they accounted beautiful a woman who put a coat of lacquer on her already teak-bark teeth and thereby colored them absolutely dead black. The first time a Mien beauty gave me a smile all tar-black and ulcer-red, I reeled backward in revulsion. When I recovered, I asked Yissun the motive for that ghastly disfigurement. He asked the woman, and relayed to me her haughty response:

“Why, white teeth are for dogs and monkeys!”

Speaking of whiteness, I would have expected those people to show some surprise or even fright at my approach—since I must have been the first white man ever seen in the Ava nation. But they evinced no emotion whatever. I might have been one of the less fearsome nat, and an inept one, which had chosen to appear in a defectively colorless human-body disguise. But neither did the Mien show any resentment, fear or loathing of Yissun and our boatmen, though they were all aware that the Mongols had recently conquered their country. When I remarked on their lackadaisical attitude, they only shrugged and repeated—and Yissun translated—what I took to be a Mien peasant proverb:

“When the karbau fight, it is the grass that gets trampled.”

And when I inquired if they were not dismayed because their king had fled into hiding, they only shrugged and repeated what they said was a traditional peasant prayer: “Spare us the five evils,” and then enumerated the five: “Flood, fire, thieves, enemies and kings.”

When I inquired of one village’s headman, who seemed a degree more intelligent than the village’s karbau oxen, what he could tell me of the history of his Mien people, this is what Yissun relayed to me:

“Ame, U Polo! Our great people once had a splendid history and a glorious heritage. It was all written down in books, in our poetic Mien language. But there came a great famine, and the books were boiled and sauced and eaten, so now we remember nothing of our history and know nothing of writing.”

He did not elucidate further, and neither can I, except to explain that “amè!” was the Mien’s favorite exclamation and expletive and profanity (though it meant nothing but “mother”) and “U Polo” was their way of addressing me respectfully. They entitled me “U” and Huisheng “Daw,” which was their equivalent of saying Messere e Madona Polo. As for the story of the history books’ having been “sauced and eaten,” I can verify at least this much. The Mien did have a sauce that was their favorite food—they used it as often as they uttered “amè!”—and it was a stinking, revolting, absolutely nauseous liquid condiment which they expressed from fermented fish. The sauce was called nuoc-mam, and they slathered it on their rice, their pork and chicken, their vegetables, on everything they ate. Since nuoc-mam made everything taste ghastlily like itself, and since the Mien would eat any ghastlily thing if it had nouc-mam poured on it, I did not for a moment disbelieve that they could have “sauced and eaten” all their historical archives.

We came one evening to a village where the inhabitants were, most unnaturally, not being phlegmatic and idle, but were leaping about in great excitement. They were all women and children, so I bade Yissun inquire what was happening and where all the men had gone to.

“They say the men have caught a badak-gajah—a unicorn—and should shortly be fetching it in.”

Well, that news excited even me. As far away as Venice, unicorns were known by repute, and some people believed in their existence, and others regarded them as mythical creatures, but all thought fondly and admiringly of the idea of unicorns. In Kithai and Manzi, I had known many men—usually those well along in years—to ingest a medicine made of powdered “horn of unicorn,” as an enhancer of virility. The medicine was scarce and only seldom available, and prodigiously costly, so that gave some evidence that unicorns really existed, and were as rare as the legends said they were.

On the other hand, the legends told in Venice and Kithai alike, and the pictures artists drew, depicted the unicorn as a beautiful, graceful, horse- or deerlike animal with a long, sharp, twisted, single golden horn springing from its forehead. Somehow I had doubts that this Ava unicorn could be the same. For one thing, it was hard to conceive of such a dreamlike creature living in these nightmarish jungles, and letting itself be caught by the dullard Mien. For another, that local name, badak-gajah, translated only as “an animal as big as an elephant,” which did not sound right at all.

“Ask them, Yissun, if they take the unicorn by setting out a virgin maiden to entice it to capture.”

He asked, and I could see the blank looks with which that query was received, and several of the women murmured “amè!” so I was not surprised when he reported that no, they had never had opportunity to try that method.

“Ah,” I said. “The unicorns are that scarce, are they?”

“The virgins are that scarce.”

“Well, let us see how they do take the creature. Can someone show us where it is now?”

A little naked boy, running almost energetically ahead of us, led me and Hui-sheng and Yissun there, to a mud flat near the river. Unaccountably, a vast pile of rubbish was burning furiously in the very middle of the mud, and all the village men, exhibiting none of their usual torpor, were actually dancing around the fire. There was no sign of any unicorn, or any other animal, caught or not. Yissun asked about and reported to me:

“The badak-gajah, like the karbau ox and the ghariyal serpent, likes to sleep in the coolness of the mud. These men, early this dawn, found one here asleep, only its horn and nostrils visible above the surface. They took it in their usual manner. Moving quietly, they piled over the spot reeds and cane and dry grass, and set it afire. The beast awoke, of course, but could not wallow loose of the mud before the fire began to crust it, and the smoke quickly rendered the unicorn unconscious.”

I exclaimed, “What a dreadful way to treat an animal of so many pretty legends! So then they made it captive, I suppose. Where is it?”

“Not captive. It is still under there. In the mud under the fire. Baking.”

“What?” I cried. “They are baking the unicorn?”

“These people are Buddhists, and Buddhism forbids their hunting and killing any wild animal. But their religion cannot hold them to account if the animal simply suffocates and then cooks, all by itself. They then can eat it without committing any sacrilege.”

“Eat a unicorn? I cannot conceive of a worse sacrilege!”

However, when the sacrilege was finally concluded, and the middle of the mud flat had baked to pottery hardness, and the Mien chipped it apart and revealed the cooked animal, I saw that it was not a unicorn—anyway, not the unicorn of legend. The only thing it had in common with the stories and the pictures was its single horn. But that grew not from its forehead, it grew out of an ugly long snout. The rest of the animal was just as ugly and, though nowhere near as big as an elephant, at least as big as a karbau. It did not resemble a horse or a deer, or my image of a unicorn, or anything else I had ever seen. It had a leathery skin that was all in plates and folds, rather like cuirbouilli armor. Its feet were vaguely elephantine in shape, but its ears were only little tufts, and the long snout had an overhanging upper lip, but no trunk.

The whole animal had been cooked quite black by the mud baking, so I could not say what its original color was. But the single horn had never been golden. In fact, as I could see when the Mien carefully sawed it off the animal’s casklike head, it was not really made of horn substance at all, nor of ivory, like a tusk. It seemed merely a compaction of long hairs all grown in a hard, heavy clump that rose to a blunt point. But the Mien assured me, with much exuberance at their good fortune, that this really was the source of the “horn of unicorn” virility enhancer, and they would receive much payment for it—by which I daresay they meant an ample exchange in areca nuts.

Their headman took possession of the precious horn, and the others began to skin off the heavy hide and cut up the carcass and bear the steaming portions back to the village. One of the men handed to me and Hui-sheng and Yissun each a piece of the meat—straight from the oven, so to speak—and we all found it tasty, though somewhat stringily fibrous. We looked forward to sharing the Mien’s evening meal, but we returned to the village to find that every last morsel of the unicorn meat had been drenched in the reeking nuoc-mam sauce. So we declined to join in, and instead that night ate some fish our boatmen had caught from the river.

Although the Mien claimed to be Buddhists, the only remotely religious behavior we saw for a long time was their fearful and fretful concern about the surrounding nat demons. The Mien addressed their children, whatever their names, as “Worm” and “Pig,” so the nat would deem them beneath notice. Although there was plenty of oil locally available—oil of fish and sesame and even naft oil seeping from the jungle ground in places—the Mien would never grease their elephants’ harness or their cart and barrow wheels. They said the squeaking kept the nat away. In one village, where I saw that the women had to carry water from a distant spring, I suggested building a conduit of split zhu-gan cane to bring the water right into the village. “Amè!” cried the villagers; that would bring the spring’s resident “water nat” too dangerously close to human habitation. The first time the Mien saw Hui-sheng light her incense burner in our camp at bedtime, they muttered “amè!” and got Yissun to tell us that they never employed incense or perfumes—as if we needed to be told that—for fear sweet smells might attract the nat.

However, as our company got farther down the Irawadi, into more populous country, we began to find in many villages a mud-brick temple. It was called a p’hra, and it was circular, shaped like a large hand bell with its mouth on the ground and its steeple-handle sticking up in the air, and in each p’hra lived a Buddhist lama, here called a pongyi. Each was shaven-headed and yellow-robed, each was disapproving of this world and his fellow Mien and life in general, and was morosely impatient to get out of Ava and on to Nirvana. But I met one who was at least convivial enough to converse with Yissun and me. That pongyi proved to be so educated that he could even write, and he showed me how the Mien writing was done. He could not add anything to the tale I had heard—that the Mien’s earlier history had ended in their bellies—but he did know that writing had been nonexistent in Ava until less than two hundred years ago, when the nation’s then King Kyansitha, all by himself, invented an alphabet.

“The good king was careful,” he said, “not to make any of the letters angular in shape.” He drew them for us with a finger in the dusty yard of his p’hra. “Our people have nothing to write on but leaves, and only sticks to scratch on them with, and angular characters might tear the leaves. So, you see, all the letters are rounded and easy-flowing.”

“Cazza beta!” I blurted. “Even the language is lazy!”

Until now, I had been blaming the Mien people’s lassitude and slovenliness on the Ava climate, which God knows was oppressive and enervating. But the friendly pongyi volunteered the real and astonishing and terrible truth about the Mien. They had taken that name, he said, when they first came to Champa and settled this country that was now the Ava nation—and that had happened, he said, only about four hundred years ago.

“Who were they originally?” I asked. “Where did they come from?”

He said, “From To-Bhot.”

Well, that explained the Mien! They were really nothing but a displaced overflow of To-Bhot’s wretched Bho. And if the Bho could be lethargic of both intellect and energy, up in the bracing clean air of their native highlands, it was no wonder that, down here in the vigor-sapping hot low country, they should have degenerated even further—to where their only willful exertion was a bovine chewing and their most strenuous profanity was a milk-mild “mother!” and even their king’s writing was limp.

In all charity, I have to say that not much ambition and vitality can rightly be expected of any people who live in a tropical climate and jungle conditions. It must take all their will just to exist at all. I myself was not usually a sluggard, but in Ava I felt always drained of strength and purpose, and even my usually pert and lively Hui-sheng got quite languid in her movements. I had known heat in other places, but never such a damp, heavy, dragging-down heat as I felt in Ava. I might as well have wrung a blanket in hot water, then flung it over my head so that I had both to wear it and try to breathe through it.

The cloacal climate would have been affliction enough, but it bred various other torments, chief among them the jungle vermin. During the daytimes, our barge went downriver in a thick accompanying cloud of mosquitoes. We could reach out and catch them by handfuls, and their massed buzzing was as loud as the snores of the ghariyal serpents on the mudbanks, and their biting was so continuous that it eventually and blessedly induced a sort of numb indifference. When any of our men stepped into the river shallows while beaching the barge at evening, he stepped out again with his legs and garments striped black and red, the black being long, slimy, clinging leeches that had fastened to him, right through the fabric of his clothes, sucking so avidly that they drooled streaks of his blood. Then, on land, we might be attacked either by enormous red ants or by darting oxflies, either insect’s bite so painful that, we were told, they could drive even elephants to mad rampage. Nighttime brought little respite, because all the ground was infested with a breed of fleas so tiny they could hardly be seen and never be caught, but whose bite raised an enormous welt. Hui-sheng’s incense smoke gave us some relief from the night-flying insects, and we did not care how many nat it might attract.

I do not know whether it was because of the heat, the humidity or the insects, or all those miseries, but many people in that jungle suffered from illnesses that seemed never to conclude either in death or recovery. (The people of Yun-nan referred to the whole of Champa as “the Valley of Fever.”) Two of our sturdy Mongol boatmen fell to one of those maladies, or maybe several, and Yissun and I had to take over their chores. The men’s gums bled almost as red as those of a Mien cud-chewer, and much of their hair fell out. Under their arms and between their legs the skin began to rot, getting green and crumbly, like cheese going bad. Some kind of fungus attacked their fingers and toes, so that their fingernails and toenails got soft and moist and painful, and often bled.

Yissun and I asked a Mien village headman for advice from his own experience, and he told us to rub pepper into the men’s sores. When I protested that that was bound to cause excruciating pain, he said, “Amè, of course, U Polo. But it will hurt the disease nat even worse, and the demon may depart.”

Our Mongols bore that treatment stoically enough, but so did the nat, and the men stayed ill and prostrate all the way downriver. At least they, and we other men, did not contract another jungle affliction I heard about. Numerous Mien men confided dolefully to us that they suffered from it, and always would. They called it koro, and they described its very terrible effect: a sudden and dramatic and irreversible shrinking of the virile organ, a retraction of it up into the body. I did not inquire for further details, but I could not help wondering if the jungle koro was related to the fly-borne kala-azar that had commenced my Uncle Mafìo’s pathetic dissolution.

For a time, Yissun and Hui-sheng and her Mongol maid and I took turns tending our two sick men. From our experience and observation so far, we had got the impression that the jungle’s diseases troubled only the male sex, and Yissun and I were not much inclined to worry about ourselves. But when the maidservant also started to show signs of illness, I made Hui-sheng leave off her nursing, and confine herself to the farthest end of the barge, and sleep well apart from the rest of us at night. Meanwhile, our best efforts did not improve the condition of the two men. They were still ill and flaccid and gaunt when we finally reached Pagan, and they had to be carried ashore to be put in the care of their army’s shamàn-physicians. I do not know what became of them after that, but at least they survived to get that far. Hui-sheng’s maid did not.

Her ailment had seemed identical to that of the men, but she had been much more troubled and dismayed by it. I suppose, being a female, she was naturally more frightened and embarrassed when she began to rot at her extremities and under her arms and between her legs. However, she also began to complain, which the men had not, of itching all over her body. Even inside it, she said, which we took to be delirium. But Yissun and I gently undressed her and found, here and there, what looked like grains of rice stuck to her skin. When we tried to pick them off, we discovered that they were only the protruding ends—heads or tails, we could not tell—of long, thin worms that had burrowed deep into her flesh. We tugged, and they came out reluctantly, and kept coming, span after span, as we might have unspooled a web-thread from the spinneret of a spider’s body.

The poor woman wept and shrieked and weakly writhed during most of the time we were doing that. Each worm was no thicker than a string, but easily as long as my leg, greenish-white in color, slick to our touch, hard to grasp and resisting our pull, and there were many of them, and even the hardened Mongol Yissun and I could not help retching violently while we did that hand-over-hand hauling out of the worms and throwing them overboard. When we had done, the woman was no longer squirming, but lay still in death. Perhaps the worms had been coiled around organs inside her, and our pulling had disarranged those parts and thereby killed her. But I am disposed to believe that she died from the sheer horror of the experience. Anyway, to spare her any further miseries—because we had heard that the funeral practices of the Mien were barbaric—we rowed ashore at a deserted spot, and buried her deep, well out of reach of the ghariyals or any other jungle predators.

2

I was glad to see the Orlok Bayan again. I was even glad to see his teeth. Their garish glare of porcelain and gold was far more sightly than the snaggled and blackened teeth of the Mien I had been seeing all the way down the Irawadi. Bayan was somewhat older than my father, and he had lost some hair and added some girth since our campaign together, but he was still as leathery and supple as his own old armor. He was also, at the moment, slightly drunk.

“By Tengri, Marco, but you have put on great beauty since I saw you last!” He bawled that at me, but he was ogling Hui-sheng at my side. When I introduced her, she smiled a little nervously at him, for Bayan was on the throne of the King of Ava, in the throne room of the palace of Pagan, but he was not looking very kinglike. He was half-lying asprawl on the throne, guzzling from a jeweled cup, and his eyes were vividly bloodshot.

“Found the king’s wine cellar,” he said. “No kumis or arkhi, but something called choum-choum. Made of rice, they tell me, but I think it is really compounded of earthquake and avalanche. Hui, Marco! Remember our avalanche? Here, have some.” He snapped his fingers, and a barefoot, bare-chested servant hurried to pour me a cup.

“What has become of the king, then?” I asked.

“Threw away his throne, his people’s respect, his name and his life,” said Bayan, smacking his lips. “He was King Narasinha-pati until he fled. Now his former subjects all call him contemptuously Tayok-pyemin, which means the King Who Ran Away. By comparison, they almost like having us here. The king fled west as we approached, over to Akyab, the port city on the Bay of Bangala. We thought he would escape by ship, but he just stayed there. Eating and calling for more and more food. He ate himself to death. A singular way to go.”

“That sounds like a Mien,” I said disgustedly.

“Yes, it does. But he was not a Mien. The royal family was of Bangali stock, originally from India. That is why we thought he would escape to there. Anyway, Ava is now ours, and I am Acting Wang of Ava until Kubilai sends a son or something to be my permanent replacement. If you see the Khakhan before I do, tell him to send somebody of frosty blood who can endure this infernal climate. And tell him to hurry. My sardars are now fighting over east, in Muang Thai, and I want to join them.”

Hui-sheng and I were given a grand suite in the palace, together with some of the late royal family’s exceptionally obsequious servants. I asked Yissun to take one of our many bedrooms and stay nearby as my interpreter. Hui-sheng, being now bereft of a personal maid, chose a new one from the staff given us, a girl of seventeen, of the race sometimes called Shan and sometimes Thai. Her name was Arun, or Dawn, and she was almost as comely of face as was her new mistress.

In our bathing chamber, which was as big and as well-equipped as a Persian hammam, the maid helped Hui-sheng and me, together, to bathe several times over, until we felt clean of our encrustation of jungle, and then helped us dress. For me, there was just a length of brocade silk to be wrapped around me, skirt fashion. Hui-sheng’s costume was much the same, except that it wrapped high enough to cover her breasts. Arùn, without shyness, opened and rewrapped her own single garment several times, not to show us that it was all she wore, but to show us how to wrap ours so they would stay on. Nevertheless, I took the opportunity to admire the girl’s body, which was as fair as her name, and Hui-sheng made a face at me when she noticed, and I grinned and Arùn giggled. We were given no shoes or even slippers; everyone in the palace went barefoot, except the heavy-booted Bayan, and I later put on boots only when I went outdoors. Arùn did bring one other item of dress; earrings for both of us. But, since our ears were not bored for them, we could not wear them.

When Hui-sheng had, with Arùn’s help, fetchingly arranged her hair and fixed flowers in it, we went downstairs again, to the palace’s dining hall, where Bayan had commanded a welcoming feast for us. We were not much accustomed to eating at midday, which it then was, but I was looking forward to some decent food after our hard rations on the voyage, and I was a trifle dismayed to see what was set before us—black meat and purple rice.

“By Tengri,” I growled to Bayan. “I knew the Mien blacked their teeth, but I never noticed that they also blacked the food to go between their teeth.”

“Eat, Marco,” he said complacently. “The meat is chicken, and the chickens of Ava have not only black plumage, but black skin, black flesh, black everything except their eggs. Never mind how the bird looks, it is cooked in the milk of the India nut, and is delicious. The rice is only rice, but in this land it grows in gaudy colors—indigo, yellow, bright red. Today we have purple. It is good. Eat. Drink.” And with his own hand, he poured a brimming beaker of the rice liquor for Hui-sheng.

We did eat, and the meal was very good. In that country, even at the Pagan palace, there were no such things as nimble tongs or any other table implements. Eating was done with the fingers, which is how Bayan would have done it anyway. He sat taking alternately handfuls of the flamboyant food and great drafts of choum-choum—Hui-sheng and I only sipped at ours, for it was highly potent—while I told of our adventures on the Irawadi, and the considerable distaste I had developed for the inhabitants of Ava.

“In the river plain, you saw only the misbegotten Mien,” said Bayan. “But you might think more kindly even of them, if you had come through the hill country, and seen the real aboriginal natives of these lands. The Padaung, for instance. Their females start in childhood to wear a brass ring around the neck, and add another above that, and another and another, until in womanhood they have a brass-ringed neck as long as a camel’s. Or the Moi people. Their women bore holes in their earlobes and put increasingly large ornaments in the holes, until the lobes are distended to hoops that can hold a platter. I saw one Moi woman with earlobes she had to put her arms through, to keep them out of her way.”

I assumed Bayan was only drunkenly babbling, but I listened respectfully. And I later realized, when I saw actual specimens of those barbarian tribes on the streets of Pagan itself, that he had been telling only sober truth.

“All those are country folk,” he went on. “The city dwellers are a better mixture. Some visiting aborigines and Mien, a few Indian immigrants, but mostly the more civilized and cultured people called Myama. They have long been the nobility and upper classes of Ava, and they are far superior to all the others. The Myama have even had the good sense not to take their inferior neighbors as servants or slaves. They have always gone afield and got Shan for those purposes, the Shan—or Thai, if you prefer—being notably more handsome and cleanly and intelligent than any of the lesser local races.”

“Yes, I have just now encountered one Thai,” I said, and added, since Hui-sheng could not hear and object, “a Thai girl who is indeed a superb creature.”

“It was on account of them that I came to Ava,” said Bayan. I already knew that, but I did not interrupt. “They are worthy people. People worth keeping. And too many of them had been deserting our dominions, fleeing to the nation they call Muang Thai, Land of the Free. The Khanate wishes them to remain Shan, not turn Thai. That is, not go free, but remain subjects of the Khanate.”

“I understand the Khanate’s view,” I said. “But if there really is a whole land full of such beautiful people, I should wish that it could go on existing.”

“Oh, it can go on existing,” said Bayan, “as long as it is ours. Let me but take the capital, a place called Chiang-Rai, and accept their king’s surrender, and I will not lay waste the rest of the country. That way it will be a permanent source of the finest slaves, to serve and to adorn the rest of the Khanate. Hui! But enough of politics.” He shoved aside his still-heaped plate and licked his lips most slaveringly and said, “Here comes our sweet to conclude our meal. The durian.”

That was another dubious surprise. The sweet looked to be a melon with a spikily armored rind, but, when the table steward cut it, I saw that it had large seeds inside, like chicken’s eggs, and the odor that erupted from it nearly made me shove back from the table.

“Yes, yes,” Bayan said testily. “Before you complain, I already know about the stink. But this is durian.”

“Does the word mean carrion? That is what it smells like.”

“It is the fruit of the durian tree. It has the most repellent smell of any fruit, and the most captivating taste. Ignore the stench and eat.”

Hui-sheng and I looked at each other, and she looked as distressed as I probably did. But the male must show courage before his female. I took up a slice of the cream-colored fruit and, trying not to inhale, took a bite of it. Bayan was right again. The durian had a taste unlike anything I ever ate, before or since. I can taste it yet, but how do I describe it? Like a custard made of cream and butter, and flavored with almonds—but with that taste came hints of other flavors, most unexpected: wine and cheese and even shallots. It was not sweet and juicy, like a hami melon, nor a tart refreshment, like a sharbat, but it partook of those qualities and—providing one could persevere past the rank odor of it—the durian was a most delightful novelty.

“Many people get addicted to the eating of durian,” said Bayan. He must have been one of them, for he was gorging on it, and talking with his mouth full. “They loathe the hideous climate of Champa, but they stay for the durian alone, because it grows nowhere except in this corner of the world.” And again he was right. Both Hui-sheng and I would become ardent enthusiasts of the fruit. “And it is more than refreshing and delicious,” he went on. “It incites and excites other appetites. There is a saying here in Ava: when the durian falls, the skirts go up.” That was true, too, as Hui-sheng and I would later prove.

When we were all at last satiated with the fruit, Bayan leaned back and wiped his mouth on his sleeve and said, “So. It is good to have you here, Marco, especially when you come so handsomely accompanied.” He reached out to pat Hui-sheng’s hand. “But how long will you and she stay? What are your plans?”

“I have none at all,” I said, “now that I have delivered the Khakhan’s letters to you. Except that I did promise Kubilai I would bring him a memento from this new province of his. Something unique to this place.”

“Hm,” Bayan said reflectively. “Offhand, I can think of nothing better than a gift basket of durian, but they would spoil on the long road. Well, now. The day is getting on for evening, and that is the coolest time for walking. Take your good lady and your interpreter and stroll about Pagan. If anything strikes your fancy, it is yours.”

I thanked him for the generous offer. As Hui-sheng and I got up to go, he added, “When it is dark, come back here to the palace. The Myama are great devotees of play-acting, and very good at it, and a troupe of them have been putting on a most beguiling play for me in the throne room each night. I do not understand a bit of it, of course, but I can assure you it is no trivial story. It is now in its eighth night, and the actors eagerly anticipate getting to the crucial scenes of it in just two or three nights more.”

When Yissun joined us, he had with him the yellow-robed chief pongyi of the palace. That elderly gentleman kindly walked with us and, speaking through Yissun, explained many things that I might not otherwise have comprehended, and I was able to relay the explanations to Hui-sheng. The pongyi began by directing our attention to the exterior of the palace itself. That was an agglomeration of two- and three-storied buildings, almost equal in extent and splendor to the palace of Khanbalik. It was built somewhat in the Han style of architecture but, I might say, in a very refined essence of the Han style. All the buildings’ walls and columns and lintels and such were, like those of the Han, much carved and sculptured and convoluted and filigreed, but in a manner more delicate. They reminded me of the reticella lace of Venice’s Burano. And the dragon-ridge roof lines, instead of curving upward in a gentle swoop, soared more sharply and pointedly toward the sky.

The pongyi laid his hand on one finely finished outer wall and asked if we could tell what it was made of. I said, marveling, “It appears to have been worked from one vast piece of stone. A piece the size of a cliff.”

“No.” Yissun translated the explanation. “The wall is of brick, a multitude of separate bricks, but no one nowadays knows how it was done. It was made long ago, in the days of the Cham artisans, who had a secret process of somehow baking the bricks after they were laid in courses, to give this effect of one smooth and uninterrupted stone face.”

Next he took us to an inner garden court, and asked if we could tell what it represented. It was square, as big as a market square, and bordered with flower banks and beds, but the whole interior of it was a lawn of well-kept grass. I should say a lawn of two different varieties of grass, one pale green, one very dark, and the two seeded in alternate smaller squares, in a checkered effect. I could only venture, “It is for ornament. What else?”

“For a purpose of utility, U Polo,” said the pongyi. “The King Who Ran Away was an avid player of the game called Min Tranj. Min is our word for king and Tranj means war, and—”

“Of course!” I exclaimed. “The same as the War of the Shahi. So this is an immense outdoor playing board. Why, the king must have had playing pieces as large as himself.”

“He did. He had subjects and slaves. For everyday games, he himself would represent one Min and a favorite courtier would be the opposing other. Slaves would be made to put on the masks and costumes of the various other pieces—the General on either side, and each side’s two elephants, horsemen and warriors and foot soldiers. Then the two Min would direct the play, and each piece that was lost was literally lost. Amè! Removed from the board and beheaded—yonder, among the flowers.”

“Porco Dio,” I murmured.

“However, if the Min—the real king, that is—got displeased with some courtier or some number of them, he would make them put on the costumes of the foot soldiers in the front ranks. It was, in a way, more merciful than simply ordering their decapitation, since they could have some hope of surviving the game and keeping their heads. But, sad to say, on those occasions the king would play most recklessly, and it was seldom—amè!—that the flower beds did not get well watered with blood.”

We spent the rest of that afternoon wandering among Pagan’s p‘hra temples, those circular buildings like set-down hand bells. I daresay a really devout explorer could have spent his whole lifetime wandering among them, without ever getting to see them all. The city might have been the workshop of some Buddhist deity who was charged with the making of those odd-shaped temples, for there was a whole forest of their steeple-handles sticking up from the river plain there, stretching some twenty-five li up and down the Irawadi and extending six or seven li inland on both sides of the river. Our pongyi guide said proudly that there were more than one thousand three hundred of the p’hra, each crammed with images and each surrounded by a score or more of lesser monuments, idol statues and sculptured columns he called thupo.

“Evidence,” he said, “of the great holiness of this city and the piety of all its inhabitants, past and present, who built these edifices. The rich people pay for their erection, and the poor find gainful employment in doing so, and both classes earn eternal merit. Which is why, here in Pagan, one cannot move a hand or foot without touching some sacred thing.”

But I could not help noticing that only about a third of the buildings and monuments appeared in good repair, and all the remainder were in various stages of decrepitude. Indeed, as the brief tropical twilight came on, and temple bells rang out across the plain, calling to Pagan’s worshipers, the people filed into only the better-kept few p’hra, while out of the many broken and crumbling ones came long skeins of flittering bats, like plumes of black smoke against the purpling sky. I remarked that the local piety did not seem to extend to the preservation of holiness.

“Well, really, U Polo,” the old pongyi said, with a touch of asperity. “Our religion confers great merit on those who build a holy monument, but little on those who merely repair one. So, even if a wealthy noble or merchant cared to waste his merit on such an activity, the poor would be unwilling to do the work. Naturally, all would rather build even a very small thupo than tend to the repair of even the largest p’hra.”

“I see,” I said drily. “A religion of good business practices.”

We wended our way back to the palace as the night came swiftly down. We had done our wandering, as Bayan had said, at the time of day that was cool by Ava standards. Nevertheless, Hui-sheng and I felt again rather sweaty and dusty by the time we got back, and so decided to forgo Bayan’s invitation to join him at the night’s session of the interminable play that was being performed for him. Instead, we went directly to our own suite, and told the Thai maidservant Arùn to draw us another bath. When the immense teak tub was full of water, perfumed with miada grass and sweetened with gomuti sugar, we both stripped off our silks and got into it together.

The maid, while getting in hand her washcloths and brushes and unguents and little crock of palm-oil soap, pointed to me and smiled and said, “Kaublau,” then smiled again and pointed to Hui-sheng and said, “Saongam.” I later learned, by inquiry of others who spoke Thai, that she had called me “handsome” and Hui-sheng “radiantly beautiful.” But right then, I could only raise my eyebrows, and so did Hui-sheng, for Arun took off her own wrapping and prepared to get into the warm water with us. Seeing us exchange looks of some surprise and perplexity, the maid paused to do an elaborate pantomime of explanation. That might have been incomprehensible to most foreigners, but Hui-sheng and I, being ourselves adept at gesture language, managed to understand that the girl was apologizing for not having disrobed with us during our earlier bath. She conveyed that we then had been simply “too dirty” for her to attend us in the nude, as she was supposed to do. If we would forgive her for that earlier evasion of her due participation, she would now attend us in the proper manner. So saying, she slid down into the tub, with her bath equipment, and began to soap Hui-sheng’s body.

We had both been often attended in the bath by servants of Hui-sheng’s sex, and of course I had often been bathed by servants of my own sex, but this was our first experience of a servant bathing with us. Well, other countries, other customs, so we merely exchanged a look of amiable amusement. What harm in it? There was certainly nothing unpleasant about Arun’s participation—quite the contrary, to my mind, for she was a comely person, and I had no objection whatever to being in the company of two beautiful and naked females of different races. The girl Arun was about the same size as the young woman Hui-sheng, and of very similarly childish figure—budlike breasts and small neat buttocks and so on—differing mainly in that her skin was more of a cream-yellow color, the color of durian flesh, and her “little stars” were fawn-colored instead of rose-colored, and she had the merest feathering of body hair, just along the line where the lips of her pink parts joined.

Since Hui-sheng could not speak, and I could think of nothing pertinent to say, we both were silent, and I simply sat soaking in the perfumed water while, at the other side of the tub, Arun washed Hui-sheng, and chattered merrily as she did so. I suppose she had not yet realized that Hui-sheng was mute and deaf, for it became apparent that Arun was taking this opportunity to try teaching us a few rudiments of her own language. She would touch Hui-sheng here, then there, with a dab of soft suds, and pronounce the Thai words for those parts of the body, then touch herself in the same places and repeat the words.

Hui-sheng’s hand was a mu, and each finger a niumu, and so were Arun’s. Hui-sheng’s shapely leg was a khaa, and her slim foot a tau, and each pearly toe a niutau, and so were Arun’s. Hui-sheng only smiled tolerantly as the girl touched her pom and kiu and jamo—her hair and eyebrows and nose—and she made a silent laugh of appreciation as Arun touched her lips—baà—and then puckered her own in a kissing way and said, “Jup.” But Hui-sheng’s eyes widened a bit when the girl touched her breasts and nipples with bubbly suds and identified them as nom and kwanom. And then Hui-sheng blushed most beautifully, because her little stars twinkled erect from the bubbles, as if rejoicing in their new name of kwanom. Arun laughed aloud when she saw that, and companionably twiddled her own kwanom until they matched Hui-sheng’s in prominence.

Then she pointed out the difference between their bodies which I had already noticed. She indicated that she had a very scant trace of hair—this kind called moè—there where Hui-sheng had none. However, she went on, they did have one thing in common thereabouts, and she touched first her own pink parts and then Hui-sheng’s, in a lightly lingering way, and said softly, “Hiì.” Hui-sheng gave a small jump that rippled the water in the tub, and turned a wondering look on me, and then turned it on the girl, who met it with a smile that was openly provocative and challenging. Arun sloshed around to face me, as if asking for my approval of her impudence, and pointed to my corresponding organ and laughed and said, “Kwe.”

I think Hui-sheng had earlier been only amused, not affronted, by Arun’s irrepressibly jaunty behavior. Perhaps at that latest and frankly fondling touch, she had seemed a little apprehensive of its portent. But now she joined the girl in pointing gleefully at me, and it was my turn to blush, for my kwe had got vigorously aroused by the foregoing events, and was most flagrantly in evidence. I started guiltily to cover it with a washcloth, but Arùn reached over, gently took hold of it with a soapy hand, saying “kwe” again, while, with her other hand under water, continuing to caress Hui-sheng’s counterpart and saying again “hiì.” Hui-sheng only went on silently laughing, not minding at all, seeming to have begun to take pleasure in the situation. Then Arùn briefly let go of both of us, said joyously, “Aukàn!” and clapped her hands together to show us what she was suggesting.

Hui-sheng and I had had no opportunity to enjoy each other during the voyage from Bhamo to Pagan, and not much inclination either, in the circumstances. We were more than ready to make up for that lost time, but we would never have dreamed of asking for assistance in doing so. We had never required any help before, and we did not now, but we let ourselves accept it—and revel in it. Perhaps it was simply because Arun was so vivaciously eager to be of service. Or perhaps it was because we were in a new and exotic land, and amenable to the new experiences it offered. Or perhaps the durian and its alleged properties had something to do with it.

I have not before spoken, as I said I would not, of any of the activities private to Hui-sheng and myself, and I will not now. I will only remark that this night we did not exactly comport ourselves in the manner which, long ago, I and the Mongol twins had done. In this event, the extra girl’s participation was mainly that of a very busy matchmaker and instructor and manipulator of our various parts, during which she showed us a number of things that were evidently accepted practice among her own people, but new to us. I remember thinking that it was no wonder her people were called Thai, meaning Free. However, either Hui-sheng or I, and usually both of us, always had some part of us otherwise unoccupied, with which to give Arun pleasure, too, and she clearly found it pleasant, for she was frequently either crooning or exclaiming, “Aukan! Aukàn!” and “Saongam!” and “Chan pom rak kun!” which means “I love you both!” and “Chakatì pasad!” which I will not tell the meaning of.

We did aukàn again and again, the three of us, on most of the nights Hui-sheng and I remained in the Pagan palace, and often during the days, too, when the weather was too hot for doing anything outdoors. But I best remember that first night—including every least Thai word Arun taught me—not so much because of what we did, but because, a long while afterward, I had cause to remember one thing I failed to do that night.

3

SOME days later, Yissun came to tell me that he had just discovered the late King of Ava’s royal stables, at a distance from the palace, and asked if I would like to visit them. Early the next morning, before the day got hot, he and I and Hui-sheng went there in palanquins borne by slaves. The stable steward and his workers were fond and proud of their kuda and gajah wards—the royal horses and elephants—and eager to show them off to us. Since Hui-sheng was well acquainted with horses, we only admired the fine kuda steeds as we passed through their sumptuous quarters, but spent more time at the gajah stable yard, for she had never before been very close to an elephant.

Evidently the great cow elephants had not been much exercised since the king had run away on one of their sisters, so the stable men were pleased and acquiescent when we inquired, through Yissun, if we might ride a gajah.

“Here,” they said, as they brought out a towering one. “You may have the rare honor of riding a sacred white elephant.”

It was splendidly attired in silk blanket and jeweled head cap and pearl-bedizened harness and a richly carved and gilded teak hauda, but, as I had long ago been told, the white elephant was not at all white. It did have some vaguely human-flesh-colored patches on its wrinkled pale-gray hide, but the steward and the mahawats told us that “white” referred not even to that—“white” when spoken of elephants meant only “special, distinctive, superior.” They pointed out some of the features of this one, which, to elephant-men, marked it as well above the ordinary run of elephants. Notice, they said, the pretty way her front legs bowed outward, and how her crupper slanted low behind, and how ponderous was the dewlap hanging from her breast. But here, they said, taking us to view the animal’s tail, here was the unmistakable indication that it was worthy of being treated as a holy white elephant. This animal, besides having the usual bristly tuft of hairs at the end of her tail, had also a fringe of hair up both sides of that appendage.

To show off my experience and ease with these beasts, in the way of any man posturing before his mate, I stood Hui-sheng to one side and bade her watch. I borrowed from one of the mahawats his ankus hook, and reached up with it and tapped the elephant in the proper place on her trunk, and she obediently bent it for a stirrup and lowered it for me, and I stepped onto that and was hoisted up to the nape of her neck. Down below, Hui-sheng danced and applauded admiringly, like an excited little girl, and Yissun more sedately cheered, “Hui! Hui!” The steward and the mahawats looked approving of my management of the sacred elephant, and gave waves of their hands to indicate that I might take it away unsupervised. So I beckoned to Hui-sheng, and had the elephant make a stirrup again, and Hui-sheng, with only some pretty flutters of pretended anxiety, was hoisted aboard with me. I helped her into the hauda and turned the elephant by touching an ear with the ankus, then tapped the go-ahead place on the shoulder. And off we went for a swift-striding, pleasantly swaying ride out beyond the innumerable riverside p’hra, along the banyan-lined avenues beside the Irawadi, and some distance out of the city.

When the elephant began to make snuffling and whoofing noises, I guessed that it was scenting ghariyals basking in the river shallows, or perhaps a tiger lurking among the serpentine tangles of banyan trees. I was disinclined to put a sacred white elephant to any risk, and besides the day was heating up, so I turned back for the stables, and we covered the last several li at an exhilarating full-out run. As I helped Hui-sheng down from the hauda, I was loud in my thanks to the elephant-men, and bade Yissun translate my words most fulsomely. Hui-sheng thanked the men in silence, but with consummate grace, making to each of them the wai—the gesture of palms together, brought to the face, the head given a slight nod—which Arun had taught her.

On the way back to the palace, Yissun and I discussed the notion of my taking a white elephant back to Khanbalik, to be the unique gift I had promised to the Khakhan. We agreed that it was a memento distinctive of the Champa lands, and rare even here. But then it occurred to me that the task of getting an elephant across seven thousand li of difficult terrain was best left to heroes like Hannibal of Carthage, so I readily abandoned the notion after Yissun remarked:

“Frankly, Elder Brother Marco, I would never be able to tell a white elephant from any other, and I doubt that the Khan Kubilai could, and he already has plenty of other elephants.”

It was only midday, but Hui-sheng and I returned to our suite and directed Arun to draw us a bath, to get the smell of elephant off us. (Actually, that is far from being an unpleasant smell; imagine the aroma of a good leather bag stuffed with sweet hay.) The maid went with delighted alacrity to fill the teak tub, and got undressed as we did. But, when Hui-sheng and I were in the water, and Arun was perched on the rim of the tub, about to slide in between us, I stopped her there for a moment. I only wished to make a small jest, for the three of us had got quite free and easy in each other’s presence by this time, and even had begun to communicate with some facility. I gently parted the girl’s knees, and reached between her legs and ran my fingertip lightly down the soft trace of hair that fringed the closure of her pink parts, and called Hui-sheng’s attention to it, telling her: “Look—the tail of the sacred white elephant!”

Hui-sheng dissolved in silent laughter, causing Arun to look rather worriedly down to see what might have gone wrong with her body. But when, with rather more difficulty, I had translated the jest for her, Arun too crowed with appreciative laughter. It was probably the first time in human history, and maybe the last, that a woman good-humoredly took as flattery her being compared to an elephant. In return, Arun began calling me, instead of U Marco as heretofore, U Saathvan Gajah. That, I finally figured out, meant “U Sixty-Year-Old Elephant.” But I took that good-humoredly, too, when she made me understand that it was the highest sort of compliment. Everywhere in Champa, she said, a bull elephant of sixty years was taken to represent the very peak of strength, virility and masculine powers.

A few nights later, Arun brought some things to show to us—“mata ling,” she called them, which meant “love bells,” and she also said, with a mischievous grin, “aukàn”—so I gathered that she was suggesting these things as an addition to our nighttime diversions. She held out a handful of the mata ling, which looked like tiny camel bells, each about the size of a hazelnut, made of a good gold alloy. Hui-sheng and I each took one and shook it, and some kind of pellet inside rang or rattled softly. However, the things had no openings that would enable their being fastened onto garments or camel harness or anything else, and we could not discern the purpose of them, so we merely regarded Arun with bewilderment and waited for further explanation.

That took quite a while, with many repetitions and numerous bafflements to be resolved. But Arùn finally explained—mainly by several times uttering the word “kwe” with various gestures—that the mata ling were designed for implantation under the skin of the masculine organ. When I grasped that much, I laughed at what I took to be a jest. But then I grasped that the girl was serious, and I made loud noises of appalled indignation and horror. Hui-sheng motioned for me to hush and be calm, and let Arun go on explaining. She did—and I think, of all the curiosities I encountered on my journeys, the mata ling must have been the most curious.

They had been invented, said Arun, by a long-ago Myama Queen of Ava, whose king-husband had been woefully inclined to prefer the company of small boys. The queen made mata ling of brass and—Arùn did not say how—secretly slit the skin of the king’s kwe, put in a number of the little bells and sewed him up again. Thereafter, he had not been able to penetrate the small orifices of small boys with his newly massive organ, and had had to make do with the more hospitable hiì receptacle of his queen. Somehow—again Arùn did not say how—the other women of Ava heard of that, and persuaded their own men to follow the royal precedent. At which, both the men and women of Ava found that they were not only being fashionable, but also had infinitely increased their mutual pleasures, the men being prodigiously bigger of circumference than before, and the vibration of the mata ling affording an ineffably new sensation to both partners in the act of aukàn.

The mata ling were still made in Ava, said Arun, and only in Ava, and only by certain old women who knew how to do the implanting of them safely and painlessly and in the most effective places on the kwe. Every man who could afford one had at least one implanted, and those who could afford more might eventually have a kwe worth more than their money purse, and weighing more. She herself, said Arun, had formerly had a Myama master whose kwe was like a knotted wooden club, even in repose, and when it was aroused: “Amè!” She added that the love bells had undergone some improvement over the centuries since the queen invented them. For one thing, the Ava physicians had decreed that they be made of incorruptible gold instead of brass, so they would not cause infection under the delicate kwe skin. Also, the old women bell-makers had invented a whole new and exceedingly piquant capability for the mata ling.

Arùn demonstrated for us. Some of the little things were only bells or rattles, as we had perceived, their inside pellets vibrating only when they were shaken. Some others, Arùn showed us, lay equally inert when she put them on a table. But then she put one in each of our palms, and closed our hands around them. Hui-sheng and I both started in astonishment when, after a moment, the warmth of our hands seemed to confer life on the little gold objects, as if they had been eggs about to hatch, and they began quivering and twitching all by themselves.

That new and improved kind of mata ling, said Arun, contained some never-dying tiny creature or substance—the old women never would reveal what it was—which ordinarily slept quietly in its little gold shell underneath a man’s kwe skin. But when his kwe was inserted in a woman’s hiì, the secret sleeper came awake and active and—she solemnly asserted—the man and woman could lie together unmoving, totally still, and yet enjoy, through the agency of that busy little love bell, all the sensations and the mounting excitement and finally the bursting pleasure of consummation. In other words, they could perform aukàn, and over and over again, without the least exertion on their part.

When Arun had concluded, quite out of breath from her own exertions of explaining, I found her and Hui-sheng regarding me speculatively. I said loudly, “No!” I said it several times and in several different languages, including that of emphatic gestures. The idea of utilizing the mata ling in aukàn was an intriguing one, but I was not going to sneak to some back door in some Pagan back alley and let some hag sorceress meddle with my person, and I made that as plain as I knew how.

Hui-sheng and Arùn pretended to look at me with disappointment and disdain, but really they were trying not to laugh at the vehemence of my refusal. Next, they exchanged a glance, as if to say to each other, “Which of us should speak?” and Arùn gave a slight nod, as if to say that Hui-sheng could more easily communicate with me. So Hui-sheng did, pointing out that the only function of the mata ling was to be put inside the female hiì with the male kwe, not necessarily as part of it. Would I care to try the experience, she inquired with great delicacy (and no small amusement), by doing only what we did normally, but allowing herself and Arun to put the little love bells inside themselves beforehand?

Well, of course I could have no objection to that, and before the night was out I had developed a great fondness and enthusiasm for the mata ling, and so had Hui-sheng and Arun. But again I will draw the curtain of privacy here. I will confide only that I found the love bells such a worthwhile contrivance—and Hui-sheng and Arùn concurred in my opinion—that I naturally thought of making those things the “unique gift” I would carry back to Kubilai. But I hesitated to decide definitely on that. One can hardly approach the Khan of All Khans, the most puissant sovereign in all the world, and he a dignified elderly gentleman besides, with the suggestion that he submit to an “improvement” of his venerable organ … .

No, I really could not think of any way to present the gift of mata ling that would not cause instant affront, resentment and perhaps an outraged reprisal. However, the very next day, I was relieved to receive an alternative idea, a most appealing one, and I proceeded to act upon it straightaway. A thing unique is one of a kind, and therefore it is an impossibility for anything to be “more unique” than something else. But if the durian fruit was unique in its way, and so was a white elephant, and so were the mata ling love bells, then this new idea was unique among uniquities.

It was the aged palace pongyi who put the idea in my head. He and I and Hui-sheng and Yissun were again strolling about Pagan, while he expatiated on this and that sight we saw. On this day, he led us to the most substantial and holiest and highest regarded p’hra in all of Ava. It was not just one of those hand-bell-shaped affairs, but an enormous and beautiful and really magnificent temple, dazzlingly white, like an edifice built of foam, if it is possible to imagine a pile of foam as big as the Basilica of San Marco, and intricately carved and roofed with gold. It was called Ananda, a word meaning “Endless Bliss,” which also had been the name of one of the Buddha’s disciples during his lifetime. Indeed, said the pongyi as he showed us around the temple’s interior, Ananda had been the Buddha’s best-beloved disciple, as John was Jesus’s.

“This was the reliquary of the Buddha’s tooth,” said the pongyi, as we passed a golden casket on an ivory stand. “And here is a statue of the dancing deity Nataraji. The sculpture was originally so perfectly made that it began dancing, and when a god dances the earth shudders. Our city was nearly shaken asunder, until the dancing image chipped off a finger in its cavorting, at which it quieted and became only a statue again. Therefore, to this day, all religious images are made with a single deliberate flaw. It will be so trivial that you may never see it, but it is there—just for safety’s sake.”

“Excuse me, Reverend Pongyi,” I said. “But did you, in passing, say that the casket yonder held the Buddha’s tooth?”

“It used to,” he said sadly.

“A real tooth? Of the Buddha himself? A tooth preserved for seventeen centuries?”

“Yes,” he said, and opened the casket to show us the velvet socket where it had lain. “A pilgrim pongyi from the island of Srihalam brought it here, some two hundred years ago, for the dedication of this Ananda temple. It was our most treasured relic.”

Hui-sheng expressed surprise at the large size of the tooth’s vacated resting place, and conveyed to me that the tooth must have been of a size to occupy the Buddha’s whole head. I relayed that rather irreverent remark to Yissun and he to the pongyi.

“Amè, yes, a mighty tooth,” said the old gentleman. “Why not? The Buddha was a mighty man. On that same island of Srihalam is still to be seen a footprint he made in a rock. From his foot size, the Buddha is calculated to have been nine forearms tall.”

“Amè,” I echoed. “That is forty hands. Thirteen feet and a half. The Buddha must have been of the race of Goliath.”

“Ah, well, when he comes to earth again, in seven or eight thousand years, we expect him to be eighty forearms tall.”

“His devotees should have no trouble recognizing him, as we might with Jesus,” I said. “But what became of this sacred tooth?”

The pongyi sniffled slightly. “The King Who Ran Away purloined it as he went, and absconded with it. An execrable sacrilege. No one knows why he did it. He was presumed to be fleeing to India, and in India the Buddha is no longer worshiped.”

“But the king got only as far as Akyab, and died there,” I murmured. “So the tooth might still be among his effects.”

The pongyi gave a shrug of hopeful resignation, and went on to show us some more of the Ananda’s admirable treasures. But I had already conceived my idea and, as soon as I could politely do so, I terminated our tour for the day, and thanked the pongyi for his kind attentions, and hurried Hui-sheng and Yissun back to the palace, telling them of my idea as we went. At the palace, I asked an immediate audience with the Wang Bayan, and told him, too.

“If I can retrieve the tooth, that will be my gift to Kubilai. Though the Buddha is not a god he reveres, still the tooth of a god ought to be a keepsake no other monarch has ever owned. Even in Christendom, though various relics exist—bits of the True Cross, the Holy Nails, the Holy Sudarium—nothing remains of the Corpus Christi except some drops of the Holy Blood. The Khakhan should be most pleased and proud to have the Buddha’s very own tooth.”

“If you can retrieve it,” said Bayan. “Me, I never even got any of my own back, or I would not have to wear this torture device in my mouth. How do you intend to go about it?”

“With your permission, Wang Bayan, I shall proceed from here to the seaport of Akyab, and examine the place where the late king died, go through his belongings, interrogate any surviving family. It ought to be there somewhere. Meanwhile, I should like to leave Hui-sheng here, under your protection. I know now that travel through these lands is arduous, and I will not subject her to any more of that until we are ready to return to Khanbalik. She is well attended by her maid and our other servants, if you will give her leave to stay in residence here. I should like to ask the further favor of keeping Yissun with me as my interpreter still. I need only him, and a horse for each of us. I will ride light, that I may ride swiftly.”

“You know you need not have asked, Marco, for you carry the Khakhan’s pai-tzu plaque, which is all the authority you need. But I thank you for the courtesy of asking, and of course you have my permission, and my promise to see that no harm comes to your lady, and my best wishes for your success in your quest.” He concluded with the traditional Mongol farewell: “A good horse to you, and a wide plain, until we meet again.”

4

MY quest turned out to be not easily or quickly accomplished, although I enjoyed generally good fortune and ample assistance. To begin with, I was received at the squalid seaside city of Akyab by the sardar Bayan had set in command of the Mongol occupation forces there, one Shaibani. He received me cordially, almost eagerly, at the house he had appropriated for his residency. It was the best house in Akyab, which is not to say much for it.

“Sain bina,” he said. “It is good to greet you, Elder Brother Marco Polo. I see that you carry the Khakhan’s pai-tzu.”

“Sain bina, Sardar Shaibani. Yes, I come on a mission for our mutual Lord Kubilai.”

Yissun led our horses around to the stable that occupied the rear half of the house. Shaibani and I went into the front half, and his aides set out a meal for us. While we ate, I told him that I was on the trail of Ava’s late King Narasinha-pati, and why I was, and that I sought to examine the fugitive’s remaining effects and to speak with any still-living members of his entourage.

“It shall be as you desire,” said the Sardar. “Also, I am overjoyed to see you carrying the pai-tzu, for it gives you the authority to settle a vexatious dispute here in Akyab. It is a question that has caused much uproar, and divided the citizenry into opposing factions. They have been so embroiled in this local fuss that they scarcely paid any attention to our marching in. And until it is settled, I am balked of imposing any orderly administration. My men spend all their time breaking up street fights. So I am very glad you have arrived.”

“Well,” I said, a little mystified. “Whatever I can do, I will. But my business concerning the late king must come first.”

“This does concern the late king,” he said, and added in a growl, “May the worms gag on his cursed remains! The dispute is over those very effects and survivors you wish to get hold of—or what is left of them, anyway. May I explain?”

“I wish you would.”

“This Akyab is a wretched and dismal city. You look to be a sensible man, so I assume you will leave here as soon as you can. I am assigned here, so I must stay, and I shall try to make it a useful addition to the Khanate. Now, wretchedness aside, this is a seaport, and in that it is like all seaport cities. Which is to say, it has two industries to justify its existence and support its citizens. One is the provision of port facilities—docks and chandlers and warehouses and such. The other industry, as in every port city, is the pandering to the appetites of ships’ crews while they lay over here. That means whorehouses, wineshops and games of chance. But most of Akyab’s trade is done with India across the Bay of Bangala yonder, so most of the visiting mariners are miserable Hindus. They have no stomach for strong drink and they have not much vigor between the legs, so they spend all their shore time at the games of chance. For that reason, the whorehouses and wineshops here are few and small and poor—and vakh! the whores and the drinks are vile. But Akyab has several halls of games, and they are the most thriving establishments of this city, and their proprietors are the leading citizens.”

“This is all very interesting, Sardar, but I fail to—”

“Only allow me, Elder Brother. You will understand. That King Who Ran Away—his cowardly action did not make him much loved by his former subjects. Or by anyone. I am informed that he left Pagan with a substantial train of elephants and pack animals and wives and children and courtiers and servants and slaves—and all the treasure they all could carry. But every night, on the road, that train dwindled. Under cover of darkness, his courtiers stole away with much of the looted treasure. Servants departed, with whatever they could pilfer. Slaves ran away to freedom. Even the king’s wives—including even his Queen First Wife—took their princeling children and vanished. Probably to change their names and hope to start a new life unblemished.”

“I almost feel sorry for the poor coward king.”

“Meanwhile, just to buy an occasional meal and bed on the road, the fugitive king had to pay heavily to village headmen, innkeepers, everybody, all of them surly and inimical and eager to take advantage of him. I am told that he arrived here in Akyab nearly impoverished and nearly alone, with only one of his lesser and younger wives, a few loyal old servants and a not very heavy purse. This city did not receive him very hospitably, either. He managed to find lodging for himself and his remaining goods and retinue at a waterfront inn. But, if he was to survive, he had to go on farther, over the bay to India, which meant buying passage for himself and his little company. Naturally, any ship’s captain demands a stiff price to transport any fugitive, but especially such a desperate one as he—a fleeing king, with the conquering Mongols close behind him. I do not know what price was asked, but it was more than he had.”

I nodded. “So he tried to multiply what little he had. He resorted to the halls of games of chance.”

“Yes. And, as is well known, misfortune likes to dog the already unfortunate. The king played at dice and, over a matter of some few days only, he lost every last thing he owned. Gold, jewels, wardrobe, belongings. Among them, I imagine, that sacred tooth you are chasing, Elder Brother. His losses were profligate and promiscuous. His crown, his old servants, the relic you speak of, his royal robes—there is no knowing which were won by residents of Akyab here, and which by mariners who have since sailed away.”

“Vakh,” I said glumly.

“At last the King of Ava was reduced to his own person, and the clothes in which he stood in that hall of games, and one wife waiting forlorn in their waterfront lodgings. And on that last desperate day of play, the king offered to wager himself. To become, if he lost, the slave of the winner. I do not know who accepted the wager, or how much wealth he staked against the winning of a king.”

“But of course the king lost.”

“Of course. All in the hall were already despising him, though he had enriched them no little, and now they despised him even more—they must have curled their lips—when the desolate man said, ‘Hold. I have one last property besides myself. I have a beautiful Bangali wife. Without me, she will be destitute. She might as well chance having a master to care for her. I will stake my wife, the Lady Tofaa Devata, on one last throw of the dice.’ The wager was taken, the dice were rolled, and he lost.”

“Well, that was that,” I said. “All gone. A misfortune for me, too. But where was there any cause for dispute?”

“Bear with me, Elder Brother. The king asked one last favor. He begged that, before he surrender himself into slavery, he be let to go and tell the sad news himself to his lady. Even wagering men are men of some compassion. They let him go, by himself, to the waterfront inn. And he was honorable enough to tell the Lady Tofaa bluntly what he had done, and he commanded her to present herself to her new master at the hall of games. She obediently set forth, and the king sat down to table, to have one last meal as a freeman. He gorged and guzzled, to the amazement of the innkeeper, and kept calling for more food, more drink. And finally he turned purple and toppled over in an apoplexy and died.”

“So I had heard. But what, then? That was no ground for dispute. The man who won him still owned him, whatever his condition.”

“Bear with me still. The Lady Tofaa, as ordered by her husband, presented herself at the hall. They say the winner’s eyes lighted up when he saw what a choice slave he had won. She is a young woman, a fairly recent acquisition of the king’s, neither a titled queen nor yet mother of any heirs, so she is hardly a valuable property just for her innate royalty. And this city’s standards of beauty are not my own, but some men call her beautiful, and all call her cunning, and with that I must agree. For when Tofaa’s new master reached to take her hand, she withheld it, long enough to speak to all in the hall. She spoke just one sentence, asked just one question: ‘Before my husband wagered me, had he first wagered and lost his own self?’”

Shaibani finally fell silent. I waited a moment and then prodded, “Well?”

“Well, there you are. That was the start of the dispute. Since then, the question has echoed and reechoed all over this misbegotten city, and no two citizens can agree on the answer to it, and one magistrate argues with the next, and even brother has turned against brother, and they fight in the streets. I and my troops marched in not long after the events I have described, and all the litigants keep clamoring at me to settle the contention. I cannot, and frankly I am sick of it, and I am ready to put the whole foul city to the torch, if you cannot resolve it.”

“What is to resolve, Sardar?” I said patiently. “You already said the king had wagered and lost his own person before he put his wife up at stake. So they both were fairly lost. And dead or alive, willing or unwilling, they belong to their winners.”

“Do they? Or rather—since he already went to his funeral pyre—does she? That is what you must decide, but you must hear all the arguments. I took the lady into custody, pending resolution of the case. I have her in a room upstairs. I can fetch her down and also send for all the men who were gaming in the hall that day. If you will consent, Elder Brother, to be a one-man Cheng this once, it will at the same time give you your best opportunity for inquiring into the whereabouts of that tooth you seek.”

“You are right. Very well, bring them on. And please send in my man Yissun to interpret for me.”

The Lady Tofaa Devata, though her name meant Gift of the Gods, was not beautiful by my standards, either. She was about Hui-sheng’s age, but she was ample enough to have made two of Hui-sheng. Shaibani had called her a Bangali, and evidently the King of Ava had imported her from that Indian state of Bangala, for she was typically Hindu: an oily brown skin that was almost black, and indeed was black in a semicircle under each of her eyes. I thought at first that she had misapplied her al-kohl eyelid-darkening cosmetic, but I was later to see that almost all Hindus, men as well as women, naturally had that unsightly discoloration of each eye pouch. The Lady Tofaa also had a red measle of paint on her forehead between her eyes, and a hole in one nostril where presumably she had worn a bauble before it was lost by her dicing husband. She wore a costume that appeared to be (and was, I discovered) a single length of cloth wound several times about her amplitude in such a way that her arms, one shoulder and a roll of unctuous dark-brown flesh around her waist were left bare. It was not a very seductive baring, and the cloth was a garish fabric of many blatant colors and metallic threads. The lady and her attire gave a general impression, besides, of being somewhat unwashed, but I gallantly attributed that to the hard times she had suffered lately. I might find her unappealing, but I would not prejudge her case on that account.

Anyway, the other claimants and witnesses and counselors in the Sardar’s main room were considerably less prepossessing. They were of various races—Mien, Hindu, some Ava aborigines, maybe even some of the higher-class Myama—but hardly choice specimens of any. They were the usual assortment of layabouts that wait to prey on seamen in the waterfront alleys of any port city. Again I felt almost sorry for the pusillanimous King Who Ran Away, having pitched himself from a throne down among such base company as this. But neither would I prejudge this case because I found all the participants so unappealing.

I was acquainted with one rule of law in these regions: that a woman’s testimony was to be far less regarded than a man’s. So I motioned for the men first to have their say, and Yissun translated, as one ugly man stepped forward and deposed:

“My Lord Justice, the late king wagered his person, and I hazarded a stake he accepted, and the dice rolled in my favor. I won him, but he later cheated me of my winnings when—”

“Enough,” I said. “We are concerned here only with the events in the hall of games. Let speak next the man who played next against the king.”

An even uglier one stepped forth. “My Lord Justice, the king said he had one last property to offer, which was this woman here. I took that wager and the dice rolled in my favor. There has since been much foolish argument—”

“Never mind the since,” I said. “Let us continue with the events in sequence. I believe, Lady Tofaa Devata, that next you presented yourself at the hall.”

She took a heavy step forward, revealing that she was barefoot and dirty about the ankles, just like the nonroyal waterfront denizens in the room. When she began to speak, Yissun leaned over to me and muttered, “Marco, forgive me, but I do not speak any of the Indian languages.”

“No matter,” I said. “I understand this one.” And I did, for she was speaking not any Indian tongue, but the Farsi of the trade routes.

She said, “I presented myself at the hall, yes—”

I said, “Let us observe protocol. You will address me as your Lord Justice.”

She bridled in obvious rancor at being so bidden by a pale-skinned and untitled Ferenghi. But she contented herself with a regal sniff, and began again:

“I presented myself at the hall, Lord Justice, and I asked the players, ‘Before my dear husband wagered me, had he first wagered and lost himself?’ Because, if he had, you see, my lord, then he was already a slave himself, and by law slaves can own no property. Therefore I was not his to hazard in the play, and I am not bound to the winner, and—”

I stopped her again, but only to ask, “How is it that you speak Farsi, my lady?”

“I am of the nobility of Bangala, my lord,” she said, standing very erect and looking as if I had sought to cast doubt on that. “I come from a noble merchant family of Brahman shopkeepers. Of course, being a lady, I have never stooped to clerk’s learning—of reading or writing. But I speak the trade tongue of Farsi, besides my native Bangali, and also most of the other major tongues of Greater India—Hindi, Tamil, Telugu … .”

“Thank you, Lady Tofaa. Let us now proceed.”

After having spent so long in the far eastern parts of the Khanate, I had quite forgotten how prevalent in the rest of the world was the Trade Farsi. But clearly most of the men in the room, because they dealt always with the mariners of the sea trade, also knew the tongue. For several of them inmediately spoke up, and in a vociferous clamor, but what they had to say, in effect, was this:

“The woman cavils and equivocates. It is a husband’s legal right to venture any of his wives in a game of chance, just as it is his right to sell her or put her body out to hire or divorce her utterly.”

And others, equally loudly, said in effect:

“No! The woman speaks true. The husband had forfeited himself, therefore all his husbandly rights. He was at that moment a slave himself, illegally venturing property he did not own.”

I held up a magisterial hand and the room quieted, and I leaned my chin on my hand in a pose of thinking deeply. But I really was not doing any such thing. I did not pretend, even to myself, to be a Solomon of juridical wisdom, or a Draco or a Khan Kubilai of impulsive decision. But I had spent my boyhood reading about Alexander, and I well remembered how he opened the unopenable Gordian knot. However, I would at least pretend to ponder. While I did so, I said casually to the woman:

“Lady Tofaa, I have come here in search of something your late husband was carrying. The tooth of the Buddha that he took from the Ananda temple. Are you acquainted with it?”

“Yes, Lord Justice. He wagered that away, too, I am sorry to say. But I am pleased to say that he did it before he wagered me, plainly valuing me more than even that sacred relic.”

“Plainly. Do you know who won the tooth?”

“Yes, my lord. The captain of a Chola pearl-fisher boat. He took it away rejoicing that it should bring good fortune to his divers. That boat sailed weeks ago.”

“Do you have any idea where it sailed to?”

“Yes, Lord Justice. Pearls are fished in only two places. Around the island of Srihalam and along the Cholamandal coast of Greater India. Since the captain was of the Chola race, he undoubtedly returned to that coast of the mainland mandal, or region, inhabited by the Cholas.”

The men in the room were muttering dourly at this seemingly irrelevant exchange, and the Sardar Shaibani sent me an imploring look. I ignored them and said to the woman:

“Then I must pursue the tooth to the Cholamandal. If you would be pleased to come with me as my interpreter, I will afterward assist you to make your way to your people’s home in your native Bangala.”

The men’s muttering got mutinous at that. The Lady Tofaa did not like it, either. She flung her head back, so she could look down her nose at me, and she said frostily, “I would remind my Lord Justice that I am not of a station to accept menial employment. I am a noblewoman born, and the widow of a king, and—”

“And the slave of that ugly brute yonder,” I said firmly, “if I should find in his favor in this proceeding.”

She swallowed her pomposity—actually gulped aloud—and instantly went from arrogant to servile. “My Lord Justice is as masterful a man as my late dear husband. How could a mere fragile young woman resist such a dominant man? Of course, my lord, I will accompany you and work for you. Slave for you.”

She was anything but fragile, and I was not complimented by being compared to the King Who Ran Away. But I turned to Yissun and said, “I have made my decision. Publish it to all here. This argument turns on the precedence of the late king’s wagers. Therefore the whole matter is moot. From the moment King Narasinha-pati abdicated his throne in Pagan, he had surrendered all his rights and properties and holdings to the new ruler, the Wang Bayan. Whatever that late king spent or squandered or lost here in Akyab was and still is the rightful property of the Wang, who is here represented by the Sardar Shaibani.”

When that was translated, everyone in the room, including Shaibani and Tofaa, gave a gasp, all of astonishment, but variously also of chagrin, relief and admiration. I went on:

“Each man in this room will be accompanied by a guard patrol back to his residence or business establishment, and all those plundered treasures will be retrieved. Any person of Akyab refusing to comply, or later found to be hoarding any such property, will be summarily executed. The emissary of the Khan of All Khans has spoken. Tremble, all men, and obey.”

As the guards herded the men out, wailing and lamenting, the Lady Tofaa fell down flat on her face, totally prone before me, which is the abject Hindu equivalent of the more sedate salaam or ko-tou, and Shaibani regarded me with a sort of awe, saying:

“Elder Brother Marco Polo, you are a real Mongol. You put this one to shame—for not himself having thought of that master stroke.”

“You can make up for it,” I said genially. “Find me a trusty ship and crew that will take me and my new interpreter immediately across the Bay of Bangala.” I turned to Yissun. “I will not drag you there, for you would be as speechless as I. So I relieve you from that duty, Yissun, and you may report back to Bayan or to your former commander at Bhamo. I shall be sorry not to have you with me, for you have been a staunch companion.”

“It is I who should be sorry for you, Marco,” he said, and pityingly shook his head. “To be on duty in Ava is a dreadful enough fate. But India …?”