The Journeyer

by Gary Jennings

  So we three gathered our belongings from the cabin and prepared to debark. The quay was crowded with ragged and dirty men, pressing close around the ship’s gangplank and waving their arms and jostling each other, crying their services in Trade French and any number of other languages:

  “Carry your bags, monsieur! Lord merchant! Messere! Mirza! Sheikh khaja! …”

  “Lead you to the auberge! The inn! Locanda! Karwansarai! Khane! …”

  “Provide for you horses! Asses! Camels! Porters! …”

  “A guide! A guide speaking Sabir! A guide speaking Farsi! …”

  “A woman! A beautiful fat woman! A nun! My sister! My little brother! …”

  My uncle demanded only porters, and selected four or five of the least scabrous of the men. The rest drifted away, shaking their fists and shouting imprecations:

  “May Allah look upon you sideways!”

  “May you choke while eating pig meat!”

  “ … Eating your lover’s zab!”

  “ … Your mother’s nether parts!”

  The seamen unloaded our portion of the ship’s cargo, and our new porters slung our bundles on their backs or shoulders or perched them atop their heads. Uncle Mafìo commanded them, first in French, then in Farsi, to take us to the part of the city reserved for Venetians, and to the best inn there, and we all moved off along the quay.

  I was not much impressed by Acre—or Akko, as its native inhabitants call it. The city was no cleaner than the harbor, being mostly of squalid buildings with the widest streets between them no wider than the narrowest alleys of Venice. In its most open areas, the city stank of old urine. Where walls closed it in, it smelled even worse, for the alleys were sinks of sewage and swill, in which gaunt dogs competed for the pickings with monster rats, abroad even in full daylight.

  More overpowering than Acre’s stink was its noise. In every alley wide enough for a sitting rug to be spread, there were vendors, shoulder to shoulder, squatting behind little heaps of trashy merchandise—scarves and ribbons, shriveled oranges, overripe figs, pilgrims’ shells and palm leaves—every man of them bellowing to be heard above the others. Beggars, legless or blind or leprous, whined and sniveled and clawed at our sleeves as we passed. Asses, horses and mangy-furred camels—the first camels I had ever seen—shouldered us out of their way as they shuffled through the garbage of the narrow lanes. They all looked weary and miserable under their heavy loads, but they were driven by the drumming sticks and bawled curses of their herders. Groups of men of all nations stood about conversing at the top of their lungs. I suppose some of their talk dealt with mundane matters of trade, or the war, or maybe just the weather, but their conversations were so clamorous as to be indistinguishable from raging quarrels.

  I said to my father, when we were in a street wide enough for us to walk abreast, “You said that you were bringing trade goods’ on this journey. I did not see any merchandise put aboard the Anafesto in Venice, and I do not see anything of that nature now. Is it still on the ship?”

  He shook his head. “To have brought a pack train’s load of goods would have been to tempt the innumerable bandits and thieves between us and our destination.” He hefted the one small pack he was carrying at that moment, having refused to relinquish it to any of the porters. “Instead, we are carrying something light and inconspicuous, but of great trading value.”

  “Zafràn!” I exclaimed.

  “Just so. Some in pressed bricks, some in loose hay. And also a good number of the culms.”

  I laughed. “Surely you will not stop to plant them, and wait a whole year for the harvest.”

  “If circumstances require, yes. One must try to be prepared against all contingencies, my boy. Who has, God helps. And other journeyers have traveled on the three-bean march.”

  “What?”

  My uncle spoke. “The famed and feared Chinghiz Khan, grandfather of our Kubilai, conquered most of the world in exactly that slow-marching manner. His armies and all their families had to cross the entire vast extent of Asia, and they were far too numerous to have lived off the land, whether by pillaging or scavenging. No, they carried seeds for planting, and animals fit for breeding. Whenever they had marched to the limit of their rations, and beyond the reach of their supply trains, they simply stopped and settled. They planted their grains and beans, bred their horses and cattle, and waited for the harvest and the calving. Then, again well fed and well provisioned, they moved on toward the next objective.”

  I said, “I heard that they ate every tenth man of their own men.”

  “Nonsense!” said my uncle. “Would any commander decimate his fighting men? He might as sensibly command them to eat their swords and spears. And the weapons would be about equally edible. I doubt that even a Mongol has teeth capable of chewing another warrior Mongol. No, they stopped and planted and harvested, and moved again, and stopped again.”

  My father said, “They called that the three-bean march. And it inspired one of their war cries. Whenever the Mongols fought their way into an enemy city, Chinghiz would shout, ‘The hay is cut! Give your horses fodder!’ And that was the signal for the horde to go wild, to plunder and rape and ravage and slaughter. Thus they laid waste Tashkent and Bukhara and Kiev and many another great city. It is said that when the Mongols took Herat, in India Aryana, they butchered every last one of its inhabitants, to the number of nearly two million. Ten times the population of Venice! Of course, of Indians such a diminution is hardly worth remark.”

  “The three-bean march sounds efficient enough,” I conceded, “but intolerably slow.”

  “He who endures, wins,” said my father. “That slow march took the Mongols all the way to the borders of Poland and Romania.”

  “And all the way to here,” added my uncle. We were just then passing two swarthy men in clothing that appeared to be made of hides, much too heavy and hot for the climate. To them Uncle Mafìo said, “Sain bina.”

  They both looked slightly startled, but one of them responded, “Mendu, sain bina!”

  “What language was that?” I asked.

  “Mongol,” said my uncle. “Those two are Mongols.”

  I stared at him, then turned to stare at the men. They were also walking with their heads turned, looking wonderingly back at us. The streets of Acre teemed with so many people of exotic features and complexions and raiment that I could not yet distinguish one kind of foreigner from another. But those were Mongols? The orda, the orco, the bogle, the terror of my childhood? The bane of Christianity and menace to all Western civilization? Why, they might have been merchants of Venice, exchanging a “bon zorno” with us as we all promenaded on the Riva Ca’ de Dio. Of course, they did not look like merchants of Venice. Those two men had eyes like slits in faces like well-tanned leather … .

  “Those are Mongols?” I said, thinking of the miles and the millions of corpses they must have tramped across to get to the Holy Land. “What are they doing here?”

  “I have no idea,” said my father. “I daresay we will find out in good time.”

  “Here in Acre,” said my uncle, “as in Constantinople, there seem to be at least a few persons of every nationality on earth. Yonder goes a black man, a Nubian or an Ethiope. And that woman there is certainly an Armeniyan: each of her breasts is exactly as large as her head. The man with her I would say is a Persian. Now, the Jews and Arabs I can never tell apart, except by their garb. That one yonder has on his head a white tulband, which Islam forbids to Jews and Christians, so he has to be a Muslim … .”

  His speculations were interrupted because we were almost run down by a war horse ridden at an uncaring canter through the tangled streets. The eight-pointed cross on the rider’s surcoat identified him as a Knight of the Order of the Hospital of San Zuàne of Jerusalem. He went past with a noise of jingling chain mail and creaking leather, but with no apology for his rudeness and not even a nod to us brother Christians.

  We came to the square of buildings set aside for Venetians, a
nd the porters led us to one of the several inns there. Its landlord met us at the entrance, and he and my father exchanged some deep bows and flowery greetings. Though the landlord was an Arab, he spoke in Venetian: “Peace be upon you, my lords.”

  My father said, “And on you, peace.”

  “May Allah give you strength.”

  “Strong have we become.”

  “The day is blessed which brings you to my door, my lords. But Allah has led you to choose well. My khane has clean beds, and a hammam for your refreshment, and the best food in Akko. Even now, a lamb is being stuffed with pistachios for the evening meal. I have the honor to be your servant, and my miserable name is Ishaq, may you speak it with not too much contempt.”

  We introduced ourselves, and each of us thereafter was addressed by the landlord and servants as Sheikh Folo, because the Arabs have no p in their own language, and find it difficult to make the sound when speaking any other. As we Folos were disposing our belongings about our room, I asked my father and uncle, “Why is a Saracen so hospitable to us, his enemies?”

  My uncle said, “Not all Arabs are engaged in this jihad—which is their name for a holy war against Christianity. The ones here in Acre are profiting too much from it to take sides, even with their fellow Muslims.”

  “There are good Arabs and there are bad,” said my father. “The ones now fighting to oust all Christians from the Holy Land—from the entire eastern Mediterranean—are actually the Mamluks of Egypt, and they are very bad Arabs indeed.”

  When we had unpacked the things necessary for our stay in Acre, we went to the inn’s hammam. And the hammam, I think, must rank with those other great Arabian inventions: arithmetic and its numbers and the abaco for counting. Essentially a hammam is only a room full of steam, generated by throwing water on fire-hot stones. But after we had sat for a time on benches in that room, sweating copiously, half a dozen menservants came in and said, “Health and delight to you, lords, from this bath!” and directed us to lie prostrate on the benches. Then, two men to each of us, their four hands wearing gloves made of coarse hemp, they rubbed us all over, briskly and for a long time. As they rubbed, the accumulated salt and dirt of our voyage was scraped off our skin in long gray rolls. We might have deemed that sufficient for cleanliness, but they kept on rubbing, and more dirt came out of our pores, like thin gray worms.

  When we were exuding no more grayness, and were steamed and rubbed to redness, the men offered to depilate us of our body hair. My father declined that treatment, and so did I. I had already that day shaved off what skimpy whiskers I had, and I wished to keep what other hair I possessed. Uncle Mafìo, after a moment’s consideration, told the servants to remove his artichoke escutcheon, but not to tamper with his beard or chest hair. So two of the men, the two youngest and most handsome, hastened to the task. They applied a dun-colored ointment to his crotch area, and the thick thatch of hair there began to disappear like smoke. Almost immediately, he was as bald in that place as was Doris Tagiabue.

  “That salve is magical,” he said admiringly, looking down at himself.

  “In truth it is, Sheikh Folo,” said one of the young men, smiling so that he leered. “The removal of the hair makes your zab more visible, as prominent and as pretty as a war lance. A veritable torch to guide your lover to you in the night. It is a pity that the Sheikh is not circumcised, so that his zab’s bright plum might be more readily observed and admired and—”

  “Enough of that! Tell me, can this ointment be purchased?”

  “Certainly. You have but to order me, Sheikh. and I will run to the apothecary for a fresh jar of the mumum. Or many jars.”

  My father said, “You see it as a commodity, Mafìo? But there would be scant market for it in Venice. A Venetian treasures every least bloom on the peach.”

  “But we are going eastward, Nico. Remember, many of those Eastern peoples regard body hair as a blemish on either sex. If this mumum is not too costly here, we could turn a considerable profit there.” He said to his rubber, “Please stop fondling me, boy, and get on with the bathing.”

  So the men washed us all over, using a creamy sort of soap, and washed our hair and beards in fragrant rose water, and dried us with great fleecy, musk-scented towels. When we were dressed again, they gave us cool drinks of sweetened lemon-juice sharbat, to restore our internal moisture, which by then had been depleted by all the heat. I left the hammam feeling cleaner than I had ever felt before, and I was grateful for the Arabs’ invention of that facility. I made frequent use of that one, and others thereafter, and the only complaint I might ever have had was that so many of the Arab people themselves preferred filth and fetor to the cleanness available in the hammam.

  The landlord Ishaq had spoken the truth about the khane’s food being good, though of course we were paying enough that he could profitably have fed us on ambrosia and nectar. That first night’s meal was the lamb stuffed with pistachios, also rice and a dish of cucumbers sliced and dripped with lemon juice, and afterwards a confection of sugared pomegranate pulp mixed with grated almonds and delicately perfumed. It was all delicious, but I was most taken by the accompanying beverage. Ishaq told me it is an infusion from ripe berries in hot water, and is called qahwah. That Arabic word means “wine,” which qahwah is not, for the Arabs’ religion forbids them wine. Only in color is the qahwah winelike, a deep garnet-brown, rather resembling a Barolo of the Piedmont, but it does not have Barolo’s strong flavor or its faint aftertaste of violets. Neither is it sweet or sour, like some other wines. Neither does it intoxicate like wine, or make the head to ache the next day. But it does gladden the heart and enliven the senses and—so said Ishaq—a few glasses of qahwah enable a traveler or a warrior to march or fight untiringly for hours on end.

  The meal was served upon a cloth around which we sat on the floor, and it was served without any table implements. So we used our belt knives for cutting and slicing, as we would have employed table knives at home, and used the knife points to spear our bits of meat, in place of the little metal skewers we would have had at home. Lacking skewers or spoons, we ate the lamb’s stuffing and the rice and the sweet with our fingers.

  “Only the thumb and first two fingers of the right hand,” my father cautioned me in a low voice. “The left hand’s fingers are considered by the Arabs nasty, for they are reserved to the wiping of one’s behind. Also, sit only upon your left haunch, take only small portions of the food with your fingers, chew well each mouthful, and look not at your fellow diners while they eat, lest you embarrass them and make them lose their appetite.”

  There is much to be read in an Arab’s use of his hands, as I gradually learned. If, while he is speaking, he strokes his beard, his most precious possession, then he is swearing by his beard that his words are truthful. If he puts his index finger to his eye, it is his sign of assent to your words or consent to your command. If he puts his hand to his head, he is vowing that his head will answer for any disobedience. If, however, he makes any of those gestures with his left hand, he is merely mocking you, and if he touches you with that left hand, it is the direst insult.

  3

  SOME days later, when we had ascertained that the commander of the Crusaders was in the city’s castle, we went to pay our courtesy call upon him. The forecourt of the castle was full of knights of the various orders, some merely lounging about, others gambling with dice, others chatting or quarreling, still others quite visibly drunk for that early in the day. None seemed to be about to dash out and do battle with the Saracens, or eager to do so, or sorry that he was not doing so. When my father had explained our mission to the two drowsy-looking knights guarding the castle door, they said nothing, but only jerked their heads for us to enter. Inside, my father explained our business to one lackey and squire after another, in one hall after another, until we were ushered into a room hung with battle flags and told to wait. After a time, a lady entered. She was about thirty years of age, not pretty but gracious of demeanor, and wearing a gol
d coronet. She said, in Castilian-accented French, “I am Princess Eleanor.”

  “Nicolò Polo,” said my father, bowing. “And my brother Mafìo and my son Marco.” And for the sixth or seventh time, he told why we were seeking audience.

  The lady said, with admiration and a little apprehension, “Going all the way to Cathay? Dear me, I hope my husband will not volunteer to go with you. He does love to travel, and he does abhor this dismal Acre.” The room door opened again, admitting a man of about her age. “Here he is now. Prince Edward. My love, these are—”

  “The Polo family,” he said brusquely, with an Anglo accent. “You came in on the supply ship.” He too wore a coronet, and a surcoat emblazoned with the cross of San Zorzi. “What can I do for you?” He stressed the last word as if we were only the latest in a long procession of appellants.

  For the seventh or eighth time, my father explained, concluding, “We merely ask Your Royal Highness to introduce us to the chief prelate among your Crusader chaplains. We would ask him for the loan of some of his priests.”

  “You may have all of them, as far as I am concerned. And all the Crusaders as well. Eleanor, my dear, would you ask the Archdeacon to join us?”

  As the Princess left the room, my uncle said boldly, “Your Royal Highness appears less than pleased with this crusade.”

  Edward grimaced. “It has been one disaster after another. Our latest best hope was the leadership of the pious French Louis, since he was so successful with the previous Crusade, but he sickened and died on his way here. His brother took his place, but Charles is only a politician, and spends all his time negotiating. For his own advantage, I might add. Every Christian monarch embroiled in this mess is seeking only to advance his own interests, not those of Christianity. Small wonder the knights are disillusioned and lackadaisical.”

  My father remarked, “Those outside do not look particularly enterprising.”