Kickaha shouted down to him, "Your women will have taken other husbands and your children will grow up without remembering you! You will never catch or kill me, you half-heehaws!"
The next day a relief party rode up, and the Tishquetmoac cavalry on leave rode out with Kick-aha to the city of Talanac. The Half-Horses did not appear, and after Kickaha had been in the city for a while, he forgot about the threats of the Shoyshatel. But he was to remember.
II THE WATCETCOL RIVER originates in a river which branches off from the Guzirit in Kham-shemland, or Dracheland, on the monolith Abharhploonta. It flows through dense jungle to the edge of the monolith and then plunges through a channel which the river has cut out of hard rock. The river falls for a long distance as solid sheets of water, then, before reaching the bottom of the hundred thousand foot monolith, it becomes spray. Clouds roll out halfway down the monolith and hide the spray and foam from the eyes of men. The bottom is also hidden; those who have tried to walk into the fog have reported that it is like blackest night and, after a while, the wetness becomes solid.
A mile or two from the base the fog extends, and somewhere in there the fog becomes water again and then a river. The stream flows through a narrow channel in limestone and then broadens out later. It zigzags for about five hundred miles, straightens out for twenty miles and then splits to flow around a solid rock mountain. The river reunites on the other side of the mountain, turns sharply, and flows westward for sixty miles. There it disappears into a vast cavern, and it may be presumed that it drops through a network of caverns inside the monolith on top of which is the Amerindian level. Where it comes out, only the eagies of Podarge, Wolff, and Kickaha know.
The mountain which the river had islanded was a solid block of jade.
When Jadawin formed this universe, he poured out a three thousand foot high, roughly pyramid-shaped piece of mingled jadeite and nephrite, striated in apple-green, emerald-green, brown, mauve, yellow, blue, gray, red, and black and various shades thereof. Jadawin deposited it to cool on the edge of the Great Plains and later directed the river to flow arouiu} its base.
For thousands of years, the jade mountain was untouched except by birds that landed on it and fish that flicked against the cool greasy roots. When the Amerindians were gated through to his world, they came across the jade mountain. Some tribes made it their god, but the nomadic peoples did not settle down near it.
Then a group of civilized people from ancient Mexico were taken into this world near the jade mountain. This happened, as nearly as Jadawin (who later became Wolff) could recall, about 1,500 Earth-years ago. The involuntary immigrants may have been of that civilization which the later Mexicans called Olmec. They called themselves Tishquetmoac. They built wooden houses and wooden walls on the bank to the west and east of the mountain, and they called the mountain Talanac. Talanac was their name for the Jaguar God.
The kotchulti (literally, god-house) or temple of Toshkouni, deity of writing, mathematics, and music, is halfway up the stepped-pyramid city of Talanac. It faces the Street of Mixed Blessings, and, from the outside, does not look impressively large. The front (if the temple is a slight bulging of the mountainside, a representation of the bird-jaguar face of Toshkouni. Like the rest of the interior of this mountain, all hollowing out, all cleaving away, all bas- and alto-relief, have been done by rubbing or drilling. Jade cannot be chipped or flaked; it can be drilled, but most of the labor in making beauty out of the stone comes from rubbing. Friction begets loveliness and utility.
Thus, the white-and-black striated jade in this area had been worn away by a generation of slaves using crushed corundum for abrasives and steel and wooden tools. The slaves had performed the crude basic labor; then the artisans and artists had taken over. The Tishquetmoac claim that form is buried in the stone and that it is revealed seems to be true—in the case of Talanac.
'The gods hide; men discover," the Tishquetmoac say.
When a visitor to the temple enters through the doorway, which seems to press down on him with Toshkouni's cat-teeth, he steps into a great cavern. It is illuminated by sunlight pouring through holes in the ceiling and by a hundred smokeless torches. A choir of black-robed monks with shaven, scarlet-painted heads stands behind a waist-high white-and-red jade screen. The choir chants praises to the Lord of The World, Ollimaml, and to Toshkouni.
At each of the six corners of the chamber stands an altar in the shape of a beast or bird or a young woman on all fours. Cartographs bulge from the surfaces of each, and little animals and abstract symbols, all the result of years of dedicated labor and long-enduring passion. An emerald, as large as a big man's head, lies on one altar, and there is a story about this which also concerns Kickaha. Indeed, the emerald was one of the reasons Kickaha was so welcome in Talanac. The jewel had once been stolen and Kickaha had recovered it from the Khamshem thieves of the next level and returned it—though not gratis. But that is another story.
Kickaha was in the library of the temple. This was a vast room deep in the mountain, reached only by going through the public altar room and a long wide corridor. It, too, was lit by sunlight shooting through shafts in the ceiling and by torches and oil lamps. The walls had been rubbed until thousands of shallow niches were made, each of which now held a Tishquetmoac book. The books were rolls of lambskin sewn together, with the roll secured at each end to an ebony-wood cylinder. The cylinder at the beginning of the book was hung on a tall jade frame, and the roll was slowly unwound by the reader, who stood before it.
Kickaha was in one well-lit corner, just below a hole in the ceiling. A black-robed priest, Takoacol, was explaining to Kickaha the meaning of some cartographs. During his last visit, Kickaha had studied the writing, but he had memorized only five hundred of the picture-symbols, and fluency required knowing at least two thousand.
iakoacol was indicating with a long-nailed yellow-painted finger the location of the palace of the emperor, the miklosiml.
"Just as the palace of the Lord of this world stands on top of the highest level of the world, so the palace of the miklosiml stands on the upper-
most level of Talanac, the greatest city in the world."
Kickaha did not contradict him. At one time, the capital city of Atlantis, the country occupying the inner part of the next-to-highest level, had been four times as large and populous as Talanac. But it had been destroyed by the Lord then in power, and now the ruins housed only bats, birds, and lizards, great and small.
"But," the priest said, "where the world has five levels, Talanac has thrice three times three levels, or streets."
The priest put the tips of the excessively long , fingernails of his hands together, and, half-closing his slightly slanted eyes, intoned a sermon on the magical and theological properties of the numbers three, seven, nine, and twelve. Kickaha did not interrupt him, even though he did not understand some of the technical terms.
He had heard, just once, a strange clinking in the next room. Just once was enough for him, who had survived because he did not have to be warned twice. Moreover, the price he paid for still living was a certain uncomfortable amount of anxiety. Always, he maintained a minimum amount of tension even in moments of recreation and lovemak-ing. Thus, he never entered a place, not even in the supposedly safe palace of the Lord, without first finding the possible hiding places for ambushers, avenues of escape, and hiding places for himself.
He had no reason to think that there was any danger for him in this city and especially in the sacrosanct temple-library. But there had been many times when he had had no reason to fear danger and yet the danger was there.