“Interesting,” my father murmured, with a tolerant smile.
“By contrast,” Nostril went on, “you Christians liken the snake to your own zab, and assert that the serpent of Eden introduced sexual pleasure into the world, and that therefore sexual pleasure is wrong and ugly and abominable. We Muslims put the blame where it belongs. Not on the inoffensive snake, but on Eve and all her female descendants. As the Quran says in the fourth sura, ‘Woman is the source of all evil on the earth, and Allah only made this monster that the man should be repelled, and turn away from earthly—”
“Ciacche-ciacche!” said my uncle.
“Pardon, master?”
“I said
nonsense!
Sciocchezze! Sottise! Bifam ishtibah!”
Looking shocked, Nostril exclaimed, “Master Mafio, you call the Holy Book a bifam ishtibah?”
“Your Quran was written by a man, you cannot deny it. So were the Talmud and the Bible written by men.”
“Come now, Mafìo,” my pious father put in. “They only transcribed the words of God. And the Savior.”
“But they were men, indisputably men, with the minds of men. All the prophets and apostles and sages have been men. And what sort of men did the writing of the holy books? Circumcised men!”
“I beg to suggest, master,” said Nostril, “that they did not write with their—”
“In a sense, they did exactly that. All those men were religiously mutilated in their infant organs. When they grew to manhood, they found themselves diminished in their sexual pleasure, to the degree they had been diminished in their parts.
That
is why they made their holy books decree that sex should be not for delight, but solely for procreation, and in all other respects a matter for shame and guilt.”
“Good master,” Nostril persisted. “We are only divested of foreskin, we are not pruned to eunuchs.”
“Any mutilation is a deprivation,” Uncle Mafio retorted. He dropped his camel’s rein to scratch his elbow. “The sages of ancient days, realizing that the trimming of their members had blunted their sensations and their enjoyment, were envious and fearful that others might find more pleasure in sex. Misery loves company, so they wrote their scriptures in a way to ensure that they had company. First the Jews, then the Christians—for the Evangelists and the other early Christians were only converted Jews—and then Muhammad and the subsequent Muslim sages. All of those having been circumcised men, their disquisitions on the subject of sex are akin to the singing of the deaf.”
My father looked as shocked as Nostril did. “Mafìo,” he cautioned, “on this open desert we are terribly exposed to thunderbolts. Your criticism is a novel one in my experience, perhaps even original, but I suggest you temper it with discretion.”
Unheeding, my uncle went on, “Their putting fetters on human sexuality was like cripples writing the rules for an athletic contest.”
“Cripples, master?” Nostril inquired. “But how could they have known they were cripples? You contend that my sensations have been blunted. Since I myself have no exterior standard alongside which to measure my own enjoyments, I wonder how anyone else could possibly do so. I can think of only one sort who might qualify to judge even himself. That would be a man who has had experience, so to speak, before and after. Excuse my impertinence, Master Mafio, but were you perhaps not circumcised until midway in your adult life?”
“Insolent infidel! I never have been!”
“Ah. Then, excepting such a man, it seems to me that no one could adjudicate the matter but a
woman.
A woman who has given joy to both sorts of men, the circumcised and the uncircumcised, and paid close heed to their comparative heights of enjoyment.”
I winced at that. Whether Nostril spoke in snide malice or sheer ingenuousness, his words hit very close to Uncle Mafìo’s true nature and probable experience. I glanced at my uncle, fearing he would blush or bluster or maybe knock Nostril’s head off, and thereby confess what he had so far kept concealed. But he bore the seeming insinuation as if he had not noticed it, and only continued to muse aloud:
“If the choice were mine, I should seek out a religion whose scriptures were not written by men already ritually maimed in their manhood.”
“Where we are going,” my father remarked, “there are several such religions.”
“As I well know,” said my uncle. “That is what makes me wonder how we Christians and Jews and Muslims dare to speak of the more Eastern peoples as barbarians.”
My father said, “The traveled man can look with a pitying smile at the crude pebbles still treasured by his home folk, yes, for he has seen real rubies and pearls in far places. Whether that also holds true for the home-kept religions, I cannot say, not being a theologian.” He added, rather sharply for him, “But this I do know: we are at present still under the Heaven of those religions you so openly disprize, and vulnerable to heavenly rebuke. If your blasphemies provoke a whirlwind, we may not get any farther. I strongly recommend a change of subject.”
Nostril obliged. He reverted to his earlier topic and told us, at stupefying length, how each letter of the Arabic fish-worm writing is permeated by a certain specific emanation from Allah, and therefore, as the letters squirm into the shape of words and the words into reptilian sentences, any piece of Arabic writing—even something as mundane as a signpost or a landlord’s bill—contains a beneficent power which is greater than the sum of the individual characters, and therefore is efficacious as a talisman against evil and jinn and afarit and the Devil Shaitan … and so on and on. To which the only rejoinder was made by one of our bull camels. He unfurled his underworks as he strode along, and copiously made water.
WELL, we did not get annihilated by any thunderbolt or whirlwind, and I cannot recall that anything else of significance happened on that journey until, as I have remarked, we did come to a second green oasis in that dun dreariness, and again made camp, intending to luxuriate there for two or even three days. In keeping with my resolve, I did not this time let Aziz out of my arm’s reach while we drank our fill of the good water and watered the camels and topped up our water bags and—especially—while we bathed our bodies and laundered our clothes, during which time he and all the rest of us were necessarily naked. And when again we were disposed to pitch our tents privily apart from each other, I made sure that his and mine were side by side.
We did, however, all cluster together around the camp fire for our evening meal. And I recollect, as if it were yesterday, every trivial incident of that night. Aziz took his seat across the fire from me and Nostril, and first my uncle sat companionably close beside him, and then my father plumped down on his other side. While we gnawed gristly mutton and munched moldy cheese and dipped shriveled jujubes into our water cups to soften them, my uncle gave arch sidewise looks at the boy, and I and my father cast wary looks at both of them. Apparently unaware of any tension in the group, Nostril casually remarked to me:
“You are beginning to look like a real journeyer, Master Marco.”
He was referring to my new-grown beard. In the desert, no man would be fool enough to waste water on shaving, or vain enough to endure a lather that must get mixed with abrasive sand and salt. My own beard was by then of a manly density, and I had ceased even to use the easy depilatory of the mumum salve, letting the beard grow as a protection for the skin of my face. I took only the trouble to keep it clipped to a tidy and comfortable shortness, and I have worn it so ever since.
“Now you may realize,” Nostril chatted on, “how merciful it was of Allah to give whiskers to men, but not to women.”
I thought about that. “It is clearly good that men have beards, for they may have to go into the scouring desert sands. But why is it a mercy that women have them not?”
The camel-puller raised up his hands and his eyes, as if in consternation at my ignorance. But before he could reply, little Aziz laughed and said:
“Oh, let me tell him! Think, Mirza Marco! Was it not considerate of the Creator? He did not put a beard upon that creature who could never keep it shaven clean or even trimmed to neatness, because
her jaw waggles so!”
I laughed, too, and so did my father and uncle, and I remarked, “If that is the reason, then I am glad for it. I would recoil from a whiskered woman. But would it not have been wiser of the Creator to create females less inclined to wag the jaw?”
“Ah,” said my father, the proverbialist. “Wherever there are pots, they will rattle.”
“Mirza Marco, here is another riddle for you, Mirza Marco!” chirruped Aziz, merrily bouncing where he sat. The boy was admittedly a soiled angel, and in many respects more worldly-wise than any adult Christian, but he was, after all, still a child. His words almost tumbled over each other, he was so eager to get them out. “There are few animals in this desert. But there is one to be found here which unites in itself the natures of
seven different beasts.
What is it, then, Marco?”
I knit my brow and pretended to think ponderously, and then said, “I give it up.”
Aziz crowed with triumphant laughter, and opened his mouth to speak. But then his mouth opened wider, and his big eyes got bigger. So did the eyes and mouths of my father and uncle. Nostril and I had to spin about to see what they were staring at.
Three shaggy brown men had materialized out of the night’s dry fog, and were regarding us with slit eyes in expressionless faces. They wore skins and leathers, not Arab garments, and they must have ridden far and fast, for they were coated with dust caked by perspiration, and they stank even from the distance where they stood.
“Sain bina,” said my uncle, the first to recover from his surprise, and he slowly got to his feet.
“Mendu, sain bina,” said one of the strangers, looking faintly surprised himself.
My father also stood up, and he and Uncle Mafio made gestures of welcome, and they went on speaking to the intruders in a language I did not comprehend. The shaggy men drew three horses by their reins out of the fog behind them, and led the animals to the spring. Not until the horses had been watered did the men take a drink.
Nostril, Aziz and I got up from the fire, and let the strangers take our places. My father and uncle sat down with them, and got out food from our packs and offered it, and continued sitting and talking while the visitors ate voraciously. I scrutinized the newcome three as well as I could while standing discreetly apart from the confabulation. They were of short but sturdy stature. Their faces were the color and texture of tanned kid leather, and two of them had long but wispy mustaches; none wore a beard. Their coarse black hair was womanly long, and plaited into numerous braids. Their eyes, I repeat, were mere slits, so very narrowly slitted that I wondered how they could see out of them. Each man carried a short and sharply curved-and-recurved bow slung on his back, with its bowstring across his chest, and a quiver of short arrows for it, and at his waist what was either a short sword or a long knife.
I recognized, now, that the men were Mongols, for I had seen the occasional Mongol by this time, and this land was, although nominally Persia, a province of the Mongol Khanate. But why were three Mongols prowling out here in the wilderness? They did not seem to be bandits or to mean us any harm—or at least my father and uncle had quickly talked them out of any such notion. And why were they in such an apparent hurry? In the everlasting desert, no man hurries.
But these men stayed in the oasis only long enough to eat to repletion. And they might not have halted for even that long, except that our foodstuffs, unappealing though they were, must have seemed real viands and delicacies to the Mongols, for these men carried no traveling rations at all except strips of jerked horsemeat like rawhide bootlaces. My father and uncle, to judge from their gesturings, were cordially and almost insistently inviting the newcomers to rest for a while, but the Mongols only shook their shaggy heads and grunted as they devoured mutton and cheese and fruits. Then they rose, belched appreciatively, gathered up the reins of their horses and remounted.
The horses rather resembled the men, being exceptionally shaggy and wild-looking and almost as small as the hinna’ed horses of Baghdad, but much more stocky and muscular. They were crusted with dried foam and dust, from having been hard ridden, but they acted as eager as their riders to be off and going again. One of the Mongols, from his saddle, jabbered to my father a lengthy speech that sounded monitory. Then they all tugged their mounts’ heads around, and cantered off southwestward, and almost instantly they were gone from our sight into the foggy dark, and the creak and jingle of their arms and harness was as instantly gone from our hearing.
“That was a military patrol,” my father made haste to tell us, perceiving that Nostril and Aziz looked quite frightened. “It seems that some bandits have lately been, er, active in this desert, and the Ilkhan Abagha desires to have them brought quickly to justice. Mafìo and I, being naturally concerned for the safety of us all, tried to persuade them to stay and guard us, or even to travel for a time in our company. But they prefer to keep on the trail of the bandits, and press them hard, hoping to wear them down by thirst and hunger.”
Nostril cleared his throat and said, “Excuse me, Master Nicolò. I would of course never eavesdrop on a master, but I heard some of the conversation. Turki is one of the languages known to me, and the Mongols speak a variant of the Turki tongue. May I ask—when those Mongols mentioned bandits, did they actually say
bandits?”
“No, they used a name. A tribal name, I assume. Karauna. But I take them to be—”
“Ayee, that is what I thought I heard!” Nostril keened. “And that is what I feared I heard! May Allah preserve us!
The Karauna!”
Let me say here that almost all the languages I heard spoken from the Levant eastward, no matter how disparate they were in other respects, contained a word or word-element that was the same in all, and that was
kara.
It was variously pronounced: kara, khara, qara or k’ra, and in some languages kala, and it could have various meanings. Kara could mean black or it could mean cold or it could mean iron or it could mean evil or it could mean death—or kara could mean all those things at the same time. It might be spoken in admiration or deprecation or revilement, as for instance the Mongols were pleased to call their onetime capital city Karakoren, meaning Black Palisade, while they called a certain large and venomous spider the karakurt, meaning evil or deadly insect.
“Karauna!” Nostril repeated, almost gagging on the word. “The Black Ones, the Cold Hearts, the Iron Men, the Evil Fiends, the Death Bringers! The name is of no tribe, Master Nicolò. It was bestowed on them as a curse. The Karauna are the outcasts of other tribes—of the Turki and Kipchak of the north, the Baluchi of the south. And those peoples are bandits born, so imagine how terrible a man has to be, that he is expelled from such a tribe. Some of the Karauna are even former Mongols, and you
know
they must be loathly indeed, to be outcast by the Mongols. The Karauna are the soulless men, the most cruel and bloodthirsty and feared of all predators in these lands. Oh, my lords and masters, we are in awful danger!”
“Then let us extinguish the fire,” said Uncle Mafio. “In truth, Nico, we have been sauntering rather blithely through this desert. I will break out swords from the packs, and I suggest we begin tonight to take turns at guard.”
I volunteered to take the first watch awake, and asked Nostril how I should recognize the Karauna if they came.
Somewhat sarcastically he said, “You may have noticed that the Mongols fastened their coats on their right side. The Turki and Baluchi and such, they lap their coats to the left.” Then his sarcasm dissolved in his dread, and he cried, “Oh, Master Marco, if you even have a chance to see them before they strike, you will have no doubt whatever. Ayee, bismillah, kheli zahmat dadam …” and, praying at the top of his lungs, he made an astonishing number of deep salaam prostrations before crawling into his tent.
When all my companions were abed, I walked, with my shimshir sword in hand, twice or thrice around the entire perimeter of the oasis, peering out as far as I could into the surrounding thick, black, foggy night. Since that darkness was so impenetrable, and since I could not possibly stand athwart all the approaches to our camp, I decided to post myself at my own tent, beside that of Aziz. The night being one of the more chilly nights of the journey, I lay prone inside my tent, under the blankets, and let just my head protrude beyond the flaps. Either Aziz was lying sleepless or I waked him with the noise of my getting settled, for he also stuck his head out, and whispered, “I am frightened, Marco, and I am cold. May I sleep next to you?”
“Yes, it is cold,” I agreed. “I am shivering even with all my clothes on. I would go and fetch more blankets, but I dislike to rouse the camels. Here, you bring your covers, Aziz, and I will take down your tent as well, to use for an extra cover. If you lie close to me, and we pile all the fabrics on us, we ought to be snug enough.”
That is what we did. Aziz wriggled out of his tent, like a little naked newt, and into mine. Working quickly in the cold, I shook the supporting rods out of his tent’s hems, and bundled the cloth in on top of him. I burrowed in beside him, leaving only my head still out, and my hands and the shimshir. Very soon I had stopped shivering, but inwardly I felt quivery in a different way, not from the chill, but from the warmth and nearness and softness of the little boy’s body. He was pressed against me in a most intimate embrace, and I suspected he had done that deliberately. In a moment I was sure of it, for he loosed the cord of my pai-jamah, and nestled his bare body against my bare bottom, and then he did something even more intimate. It made me gasp, and I heard him whisper, “Does this not warm you even more?”
Warm was not the word for it. His sister Sitarè had boasted that Aziz was expert at his art, and he clearly knew how to excite the thing that Nostril had called “the almond inside,” for my member came erect as quickly and as stiffly as a tent cloth does when the rod is slid inside its hem sheath. What would have occurred next, I do not know. It might be asserted that I was grievously neglecting my guard watch, but I think the Karauna would have approached and struck unseen, even if I had been more attentive. Something struck the back of my head, so hard that the black night around me went even blacker, and when I was next conscious of anything, it was of being painfully dragged by my hair across the grass and sand.
I was dragged to where the camp fire was being rekindled, but not by any of us. The intruders were men to make the earlier visiting Mongols look like elegant and polished court gentlemen by comparison. There were seven of these, and they were filthy and ragged and ugly and somehow, though they never smiled, they kept their snaggle teeth always bared. They each had a horse, a small one like a Mongol horse, but bony and ribby and pustular with sores. One other thing I noticed about those horses, even in my dazed condition: they had no ears.