The Province south of the Nady Ann was ruled by a proconsul commanding an army of police whose obvious and age-old job was to protect the property of the rich from the greed of the Jackrabbit poor. Blacktooth thought of the guns Önmu Kun was bringing into the territory. Lest some of them fall into Texark hands, they were not the most advanced weapons in the New Jerusalem arsenal, and it seemed to him doubtful that the Jackrabbit was yet capable of revolution, although he had heard talk in Yellow of Jackrabbit bandits, motherless ones, in the hill country far to the south. “Bandit” was a Texark political term.
One fact to Filpeo’s advantage was that the Lord of the Three Hordes, Holy Little Bear Madness, was pressing the new Grasshopper sharf to avoid battle. The only permissible attack was a counterattack. Whether Demon Light was more loyal to his lord, the Sharf of Sharfs, than his brother had been was an open question. News of Bråm’s raid had caused exultation in the Province, coupled with rage at the Grasshopper grandmothers for his ritual death.
All these things Brownpony learned from the Jackrabbit priest at Yellow, where there was an interesting crater nearly as large as Meldown, but inhabited by living things. Steps-on-Snake was in close touch with a Grasshopper Nomad who lived nearby with the family of his Jackrabbit wife. News from his own family and the horde this husband picked up from a man who lived on the Nady Ann and watched Grasshopper and Wilddog signalmen on hilltops beyond the river. The signals were whole-body movements, many rhythmic, and the movements included those of his closely reined mount; such signals were broad enough to be seen and understood at great distance. After such a broadcast, Grasshopper news took several days to reach Yellow.
And so Brownpony’s host, Father Steps-on-Snake, was in touch with the Grasshopper, and also with a Texark sergeant who overheard all the official news at a nearby telegraph terminal, and apparently decided for himself as to the sensitivity of information.
“How can you trust the sergeant?” the cardinal wondered.
“His girlfriend is one of my parishioners, and she brings him to my Church every Sunday. I trust her because she likes him less than he likes her. He is too simple to dissemble. But no, I am not prepared to believe him always and every time.”
“Is there any way you can get a message to the Pope in Valana?”
“No,” said Steps-on-Snake, but hesitated. “It would be a dangerous thing to try.”
“I need to try dangerous things.”
“It would put a parishioner in danger.”
“The girl?”
“Yes, and the corporal, and myself.”
“But you know a way?”
“She sent a message once to a relative in the west by coding it and getting the boyfriend to inject it anonymously into the stream of traffic.”
“And she could do it again?”
“Don’t press me about it tonight,” Father Steps-on-Snake answered crossly. “I’ll see what can be done.”
“The Pope must be persuaded not to resign.”
“And a message from Your Eminence would persuade him?”
“I can’t promise it.”
“Neither can I, but I’ll talk to her.”
In three days, the message was sent. Although it said only, “Do nothing until I see Filpeo Harq,” this tiny nugget was concealed somehow in a few hundred words of schoolgirl correspondence, and Brownpony had no idea how the addressee was identified or what the method of delivery would be.
“All I can say is that it’s better than not trying” was all he could say.
He was reluctant to hurry away from the town of Yellow, because this was as close as their journey would take them to the Nady Ann River, across which came news of events on the Plains to the north. Father Steps-on-Snake was a man knowledgeable about the ongoing interaction between civilization and the Nomadic societies of the great grasslands. He had been born during the conquest, and remembered when his father had gone to join rebels in the hill country to the south. When his father was killed, he, like Brownpony more than a generation later, found himself in the custody of nuns for schooling. Later, as a young man, he had gone north with a Wilddog friend, but he lacked the talents of warrior and herdsman, and thus found no family willing to adopt him. He considered joining a band of the motherless ones, but the nuns had given him a sense of sin, so he returned to the Province and became a priest.
Now he was delighted to accept Cardinal Brownpony as his spiritual leader instead of Cardinal Benefez, and his sense of sin did not object to allowing his parishioners to acquire forbidden firearms from Önmu Kun. He even promised to encourage the development of a secret local militia among those he knew to be loyal both to the Church and to a Nomad heritage.
Probably he knew little more about Nomad culture than did Blacktooth and Brownpony, but he was seventy-five years old and saw things from a different viewpoint, which seemed global and almost detached from the passion of his Jackrabbit loyalty.
Father Steps-on-Snake had the most comprehensive view of the Nomad situation any of his three guests had ever heard. Much of it they already knew, in fragments. But the septuagenarian pastor put the fragments together in a larger picture. He was very disturbed by the raid of Hultor Bråm, and not just for the moral reasons of a priest.
The dead sharf was not stupid. He had believed in his own imminent death, for the Weejus had prophesied it to him after his ordeal in the pit. His raid, according to this Jackrabbit priest, was a message to none other than Cardinal Brownpony himself, right here in this rectory, to Brownpony whom Bråm had recognized as the significant figure of power in the Church at Valana.
The cardinal shook his head in apparent discomfort with the idea, but Nimmy noticed he made no denial. “The Grasshopper is always at war,” he murmured instead.
“What do you mean by that?”
“It’s just something one of his warriors said to me when we rode south from Meldown to meet the Pope.”
Steps-on-Snake insisted that Bråm took the war party all the way to the gates of Rome to show the cardinal (and, of course, the Pope) that the brunt of any war would be borne by the Grasshopper, not the Wilddog, and that the Valana papacy was wasting its energy in courting Chür Ösle Høngan. The “success” of the raid was also a demonstration to Filpeo Harq that his opening to the west was more apparent than real, given certain advantages possessed by the Grasshopper. As he listened to this provincial Jackrabbit father, Blacktooth began to admire the late Grasshopper sharf for his bravery and steadfastness of purpose, in spite of his murderous bent. Again, Nimmy wondered if Bråm might be his remote relative.
Steps-on-Snake summarized the military, cultural, and historical situation as he saw it:
One advantage which the Nomad warrior had over the Texark cavalryman was that, as everyone knew, the warrior had grown up on horseback. It is commonplace that a tribe with no previous experience of horses, upon first seeing mounted warriors of an alien nation, see the horse and rider together as a single strange animal. Then they learn to see the phenomenon as two. But if the warriors of the alien nation happened to be Plains Nomads, the first impression would be the correct one. The Nomad horse and the Nomad rider together are one. When at work or at war, a mounted man is not called by his own name, but by the name of his horse, and on formal occasions by the name of his horse and the name of his horse’s breeder, often the man’s wife’s mother. The man was, after all, only the controller of the horse, in war or at work with cattle.
Among the things one first noticed about a Nomad encampment, temporary or permanent, was that there were more females to be seen than males, unless one happened to come on a feast day when most of the warrior herdsmen returned from the open plains, where they usually lived with the half-wild cattle. When the herdsmen came home, they appeared almost as wild strangers in their own camp or village, where the old men, young boys, the maimed or disabled lived and sometimes worked with the women. At least the boys worked. Older boys became horse wranglers. Younger boys tended the remuda and tried to ride the partly broken horses. The old men tended to feel that their deeds of past glory entitled them to nonproductive retirement in comfort while the boys and women cooked, cleaned, carried water, mended, made clay pots, and tended the horses. Occasionally, a Weejus woman would use her supernatural powers to induce a retired old warrior to work, as long as the task was not demeaning, but the veterans were a lazy lot, usually protected in their retirement by multiple affiliations to the Bear Spirit. Sometimes they redeemed themselves by offering bursts of healing wisdom when the young men were split in angry controversy.