‘But look!
‘The Old Market here is only a particularly recomplicated inscription of the nation around it. The woman there, out in the sun, turning her dripping pig on its spit above that pan of coals, where folks gather to buy her good slice on a piece of bread for a coin — her mothers cooked such pigs for holy festivals in a province ninety stades to the west, where, in the proper week of spring, you can still ride by to the smell of hot crackling. Across the crowd from her, you see that bearded man forking baked yams into the trays strapped to the necks of the waiting boys? Those boys will run with them back across the bridge and up through the cobbled streets, by shops and inns and merchants’ offices, selling them for iron coins — just as boys sell them from door to door in the province of Varhesh, where the bearded man hails from. And the yellowing chunks of sugar beet those children coming toward us are munching? The youngsters buy them from a vendor just down the way, who cuts them with a curved copper knife. Once a month, he makes the journey to his home province in Strethi, where he loads his cart full. The knife he uses here in the market is the same sort as the women of the Avila plains use at the beets’ harvesting. What is sold him there, what makes its way here, is part of the harvest that does not go into the great stills of that region in which are fermented its various poisonous rums — which, indeed, one can buy only three stalls away out of the sealed clay jars that stand under the dark red awning. But all those foods so quickly obtained here, those foods one can munch or sip as one wanders from stall to stall, looking for staple purchase, are signs of the great distilleries, piggeries, religious festivals, and diligently hoed fields about the nation, the ease of consumption here murmuring of the vast labors occurring a province, or three provinces, or ten provinces away.
‘But see that woman, with the dark rags around her head: on the rug before her are ranged some three-legged cooking pots — she’s from a good family, though she’s fallen on hard times. Many of her pots are chipped. Most of them are second-hand. Such domestic tools tell much of the organization of our nation’s industry, if not its economy.
‘Glance at the stand beside hers. When I passed this morning, a man was observing those sharpened sticks which the women in the most uncivil parts of our nation use to break up the soil in their turnip fields — and which the wealthy matrons in the suburbs of Sallese and Neveryóna use in their gardens when a passion for a single bloom compels them to tend a foot of soil with their own hands, draping protective gauzes over it against marauding insects, wrapping the stem in wet fabric, mixing chopped meat and grain with the broken earth, and chanting certain spells to encourage one rare pink and gold orchid to bloom — while acres are left to the gardener. Do you see: the same man is back, trying to sell the vendor his bundle of raking sticks, each of which has a head carved into three prongs. From what we can see of the interchange, it looks as if the vendor will actually take them.
‘But come around here, and see the stall that sits just behind them. What a great stack of four-legged cooking pots! Even as we stand here, the barbarian women passing by have bought two; now three more — now another man is running up; and the helper has just sold another at the stall’s far side.
‘These challenges of commerce sign the endlessly extended and attenuated conflict of local custom against local custom, national tool against national tool, that progression of making about the land so slow only the oldest can see it, and then usually only to lament the passing of the good old days, the good old ways, the way things used to be, and be done.
‘Three-legged pots? Four-legged pots? Single-pronged yam sticks? Three-pronged yam sticks? We observe here stages in a battle that, in one case, may have been going on for decades and, in another, may only be beginning. Only after another decade or three or seven will wanderers in this market, ignorant of its beginnings, be able to see its outcome. But come down this way.
‘That’s right, along here. Next to the domestic and agricultural tools, this is my favorite stall. Do you see what’s spread out over this counter before us? This pair of calipers here is locked to a single measure and thus cannot really measure anything. Observe these mirrors, thonged at the four corners so they may be tied to various parts of the body. Those little disks of wood, you’ll see if you pick them up, mimic coins, though no weight or denomination is marked on center or exergue. Unfurl that parchment there; that’s right — the surprise on your face is a double sign, reminding me that you know how to read and at the same time announcing that you cannot read what is inked on that skin. (Yes, put it back, before the old man with the tattooed cheeks sees us — he is one of the touchiest vendors in the market.) The northern sage who went to the cave of Yobikon and sat with his ink block, brush, and vellum in the fumes issuing from the crevices in the cave floor to take the dictation of the goddess of the earth could not read those marks either, be assured. Still, he bears the honor of having been amanuensis to deity. These scripts are its trace. Those wooden carvings, with thongs on them like the mirrors, are tied about the bellies of male children in the tribes of the inner mountains of the outer Ulvayns. They assure prowess, courage, and insight in all dealings with goats and wild turtles. These metal bars? From the markings on them, clearly they are some sort of rule. But like the calipers, the graduations on them are irregular and do not come all the way down to the edge, so that it would be hard, if not impossible, to measure anything with them. But you have guessed by now, if you do not already know such trinkets from your own town market: each of these is magic. The one-eyed woman, the tattooed man’s assistant, back in the corner pretending to sort those bunches of herbs but really watching us, will, if she takes a liking to you, explain in detail the magical tasks each one of these tools is to perform. You would be astonished at the complexities such tasks can encompass or the skill needed to accomplish them — tasks and skills at least as complex as any of the material ones employing the tools we have already seen a single aisle away. But can you follow how such tools map and mirror the material tasks and skills we have left behind? How many of these are concerned with measurement! (Doubtless the scroll is an inventory of spiritual artifacts and astral essences.) Each is the sign of the thirst and thrust to know; each attempts to describe knowledge in a different form, each form characteristic of some place in the national mind: once again, this map does not indicate origins, only existences. But the one-eyed woman has signaled to the tattooed man, who is coming over. We’d best pass on. From fear of contagion, if not true sympathy for the heightened consciousness these tools presuppose and require, he is perhaps the most insistent among these vendors that whoever handles his wares should purchase.