The boats put in at one Daqo port or another, usually the crew’s home port, to unload and sell their fish; then they all sail on several hundred kilometers down the coast to Gazt, a long, shallow harbor in the hot marshlands south of the canebrake country. There the sailors help the Aq unload the stone. They receive no payment for or profit from this part of the trip.
I asked a shipmaster who had “sailed the faring” many times why she and her sailors were willing to take the Aq stone farers down to Gazt. She shrugged. “It’s part of the agreement,” she said, evidently not having thought much about it. After thinking, she added, “Be an awful job to drag that stone overland through the marshes.”
Before the Daqo boats have sailed halfway back to the harbor mouth, the Aq have begun loading the stone onto wheeled flatbed carts left on the docks of Gazt by the last stone faring. Then they get into harness and haul these carts five hundred kilometers inland and three thousand meters upward. They go at most three or four kilometers a day. They encamp before evening and fan out from the trails to forage and set snares for hikiqi, since by now their supplies are low. The cart train follows the least recently used of the several winding trails, because the hunting and gathering will be better along it.
During the sea voyages and at Riqim the mood of the stone farers tends to be solemn and tense. They are not sailors, and the labor at the quarries is hard and driven. Hauling carts by shoulder harness is certainly not light work either, but the pilgrims take it merrily; they talk and joke while hauling, share their food and sit talking around their campfires, and behave like any group of people engaged willingly in an arduous joint enterprise.
They discuss which path to take, and wheel-mending techniques, and so on. But when I went with them I never heard them talk in the larger sense about what they were doing, their journey’s goal.
All the paths finally have to surmount the cliffs at the edge of the plateau. As the stone farers come up onto the level after that terrible last grade, they stop and gaze to the southeast. One after another the long, flat carts laden with dusty stone buck and jerk up over the rim and stop. The haulers stand in harness, gazing silent at the Building.
AFTER HUNDREDS OF YEARS of the slow recovery of the shattered ecosystem, enough Aq began to have enough food to have enough energy for activities beyond forage and storage. It was then, when bare survival was still chancy, that they began the stone faring.
So few of them, in such an inimical world, the atmosphere damaged, the great cycles of life not yet reestablished in the poisoned and despoiled oceans, the lands full of bones, ghosts, ruins, dead forests, deserts of salt, of sand, of chemical waste—how did the inhabitants of such a world think of undertaking such a task? How did they know the stone they wanted was at Riqim? How did they know where Riqim was? Did they originally make their way there somehow without Daqo boats and navigators? The origins of the stone faring are absolutely mysterious, but no more mysterious than its object. All we know is that every stone in the Building comes from the quarries of Riqim, and that the Aq have been building it for over three thousand, perhaps four thousand years.
It is immense, of course. It covers many acres and contains thousands of rooms, passages, and courts. It is certainly one of the largest edifices, perhaps the largest single one, on any world we know. And yet declarations of size, counts and measures, comparisons and superlatives, are meaningless. The fact is, a technology such as that of contemporary Earth, or the ancient Daqo, could build a building ten times bigger in ten years.
It is possible that the ever-increasing vastness of the Building is a metaphor or illustration of precisely such a factual enormity. Or the Building’s size may be purely a result of its age. The oldest sections, far inside its outermost walls, show no indication that they were—or were not—seen as the beginning of something immense. They are exactly like the Aq children’s “houses” on a larger scale.
All the rest of the Building has been added on, year by year, to this modest beginning, in much the same style. After perhaps some centuries the builders began to add stories onto the flat roofs of the early Building, but have never gone above four stories, except for towers and pinnacles and the airy barrel domes that reach a height of perhaps sixty meters. The great bulk of the Building is no more than five to six meters high. Inevitably it has kept growing outwards laterally, by way of ells and wings and joining arcades and courtyards, until it covers so vast an area that from a distance it looks like a fantastic terrain, a low mountain landscape all in silvery green stone.
Although not dwarfish like the children’s structures, curiously enough the Building is not quite full scale, taking the average height of an Aq as measure. The ceilings are barely high enough to allow them to stand straight, and they must stoop to pass through the doors.
No part of the Building is ruined or in disrepair, though occasional earthquakes shake the Mediro plateau. Damaged areas are repaired annually, or “mined” for stone to rebuild with.
The work is fine, careful, sure, and delicate. No material is used but riqimite, mortised and tenoned like wood, or set in exquisitely fitted blocks and courses. The indoor surfaces are mostly finished satin smooth, the outer faces left in contrasting degrees of roughness and smoothness. There is no carving or ornamentation other than thin moldings or incised lines repeating and outlining the architectural shapes.
Windows are unglazed stone lattices or pierced stone sheets cut so thin as to be translucent. The repetitive rectangular designs of the latticework are elegantly proportioned; a ratio of three to two runs through many though not all of the Building’s rooms and apertures. Doors are thin stone slabs so well balanced and pivoted that they swing lightly and smoothly open and shut. There are no furnishings.
Empty rooms, empty corridors, miles of corridors, endlessly similar stairways, ramps, courtyards, roof terraces, delicate towers, vistas of roof beyond roof, tower beyond tower, dome beyond dome to the far distance; high rooms lighted by great lacework windows or only by the dim, greenish, mottled translucency of windowpanes of stone; corridors that lead to other corridors, other rooms, stairs, ramps, courtyards, corridors… Is it a maze, a labyrinth? Yes, inevitably; but is that what it was built to be?
Is it beautiful? Yes, in a way, wonderfully beautiful; but is that what it was built to be?
The Aq are a rational species. They have language. Answers to these questions must come from them.
The troubling thing is that they have many different answers, none of which seems quite satisfying to them or anyone else.
In this they resemble any reasonable being who does an unreasonable thing and justifies it with reasons. War, for example. My species has a great many good reasons for making war, though none of them is as good as the reason for not making war. Our most rational and scientific justifications—for instance, that we are an aggressive species—are perfectly circular: we make war because we make war. Our justifications for making a particular war (such as: our people must have more land and more wealth, or: our people must have more power, or: our people must obey our deity’s orders to crush the sacrilegious infidel) all come down to the same thing: we must make war because we must. We have no choice. We have no freedom. This argument is not ultimately satisfactory to the reasoning mind, which desires freedom.