There had been something disquieting about the whole experience. Most disquieting was my own vague feeling that my tutor, if I had read correctly his manner, had been right—that I was not learning a new tongue but one I had forgotten. Certainly I never picked up any language with such rapidity and ease as I did the Uighur.
The rest of my party had been perplexed and apprehensive, naturally. I went immediately to them, and talked the matter over. Our ethnologist was the famous Professor David Barr, of Oxford. Fairchild was inclined to take it as a joke, but Barr was greatly disturbed. He said that the Uighur tradition was that their forefathers had been a fair race, yellow–haired and blue–eyed, big men of great strength. In short, men like myself. A few ancient Uighur wall paintings had been found which had portrayed exactly this type, so there was evidence of the correctness of the tradition. However, if the Uighurs of the present were actually the descendants of this race, the ancient blood must have been mixed and diluted almost to the point of extinction.
I asked what this had to do with me, and he replied that quite conceivably my visitors might regard me as of the pure blood of the ancient race. In fact, he saw no other explanation of their conduct. He was of the opinion that their study of my palms, and their manifest approval of what they had discovered there, clinched the matter.
Old Fairchild asked him, satirically, if he was trying to convert us to palmistry. Barr said, coldly, that he was a scientist. As a scientist, he was aware that certain physical resemblances can be carried on by hereditary factors through many generations. Certain peculiarities in the arrangement of the lines of the palms might persist through centuries. They could reappear in cases of atavism, such as I clearly represented.
By this time, I was getting a bit dizzy. But Barr had a few shots left that made me more so. By now his temper was well up, and he went on to say that the Uighurs might even be entirely correct in what he deduced was their opinion of me. I was a throwback to the ancient Norse. Very well. It was quite certain that the Aesir, the old Norse gods and goddesses—Odin and Thor, Frigga and Freya, Frey and Loki of the Fire and all the others—had once been real people. Without question they had been leaders in some long and perilous migration. After they had died, they had been deified, as numerous other similar heroes and heroines had been by other tribes and races. Ethnologists were agreed that the original Norse stock had come into North–eastern Europe from Asia, like other Aryans. Their migration might have occurred anywhere from 1000 B.C. to 5000 B.C. And there was no scientific reason why they should not have come from the region now called the Gobi, nor why they should not have been the blond race these present–day Uighurs called their forefathers.
No one, he went on to say, knew exactly when the Gobi had become desert—nor what were the causes that had changed it into desert. Parts of the Gobi and all the Little Gobi might have been fertile as late as two thousand years ago. Whatever it had been, whatever its causes, and whether operating slowly or quickly, the change gave a perfect reason for the migration led by Odin and the other Aesir which had ended in the colonization of the Scandinavian Peninsula. Admittedly I was a throwback to my mother's stock of a thousand years ago. There was no reason why I should not also be a throwback in other recognizable ways to the ancient Uighurs—if they actually were the original Norse.
But the practical consideration was that I was headed for trouble. So was every other member of our party. He urgently advised going back to the old camp where we would be among friendly tribes. In conclusion he pointed out that, since we had come to this site, not a single Mongol, Tartar or any other tribesman with whom I had established such pleasant relations had come near us. He sat down with a glare at Fairchild, observing that this was no palmist's advice but that of a recognized scientist.
Well, Fairchild apologized, of course, but he over–ruled Barr on returning; we could safely wait a few days longer and see what developed. Barr remarked morosely that as a prophet Fairchild was probably a total loss, but it was also probable that we were being closely watched and would not be allowed to retreat, and therefore it did not matter.
That night we heard drums beating far away, drumming between varying intervals of silence almost until dawn, reporting and answering questions of drums still further off.
The next day, at the same hour, along came the same troop. Their leader made straight for me, ignoring, as before, the others in the camp. He saluted me almost with humility. We walked back together to my tent. Again the cordon was thrown round it, and my second lesson abruptly began. It continued for two hours or more. Thereafter, day after day, for three weeks, the same performance was repeated. There was no desultory conversation, no extraneous questioning, no explanations. These men were there for one definite purpose: to teach me their tongue. They stuck to that admirably. Filled with curiosity, eager to reach the end and learn what it all meant, I interposed no obstacles, stuck as rigorously as they to the matter in hand. This, too, they seemed to take as something expected of me. In three weeks I could carry on a conversation in the Uigher as well as I can in English.
Barr's uneasiness kept growing. "They're grooming you for something!" he would say. "I'd give five years of my life to be in your shoes. But I don't like it. I'm afraid for you. I'm damned afraid!"
One night at the end of this third week, the signalling drums beat until dawn. The next day my instructors did not appear, nor the next day, nor the day after. But our men reported that there were Uighurs all around us, picketing the camp. They were in fear, and no work could be got out of them.
On the afternoon of the fourth day we saw a cloud of dust drifting rapidly down upon us from the north. Soon we heard the sound of the Uighur drums. Then out of the dust emerged a troop of horsemen. There were two or three hundred of them, spears glinting, many of them with good rifles. They drew up in a wide semi–circle before the camp. The cold–eyed leader who had been my chief instructor dismounted and came forward leading a magnificent black stallion. A big horse, a strong horse, unlike the rangy horses that carried them; a horse that could bear my weight with ease.
The Uighur dropped on one knee, handing me the stallion's reins, I took them, automatically. The horse looked me over, sniffed at me, and rested its nose on my shoulder. At once the troop raised their spears, shouting some word I could not catch, then dropped from their mounts and stood waiting.
The leader arose. He drew from his tunic a small cube of ancient jade. He sank again upon his knee, handed me the cube. It seemed solid, but as I pressed it flew open. Within, was a ring. It was of heavy gold, thick and wide. Set in it was a yellow, translucent stone about an inch and a half square. And within this stone was the shape of a black octopus.
Its tentacles spread out fan–wise from its body. They had the effect of reaching forward through the yellow stone. I could even see upon their nearer tips the sucking discs. The body was not so clearly defined. It was nebulous, seeming to reach into far distance. The black octopus had not been cut upon the jewel. It was within it.
I was aware of a curious mingling of feelings—repulsion and a peculiar sense of familiarity, like the trick of the mind that causes what we call double memory, the sensation of having experienced the same thing before. Without thinking. I slipped the ring over my thumb which it fitted perfectly, and held it up to the sun to catch the light through the stone. Instantly every man of the troop threw himself down upon his belly, prostrating himself before it.