Where am I?
And where, in all this confusion of shops, staircases, and people, was the thief he sought? For one terrible moment, he shut his eyes and fought the urge to charge straight up the ramp and back through the hole in the wall. He managed to bring shuddering breaths under control only with difficulty, but he did control himself. He was the Death Wolf of the Circus Maximus, after all, not a milk-fed brat to fear the first strangeness life hurled his way. Lupus forced his eyes open again.
The hole in the wall had closed.
He was trapped here, for evil or good.
For just a second, terror overrode all other concerns. Then, slowly, Lupus gripped the pommel of his gladius. The gods he worshipped had answered his hourly prayers in their own mysterious fashion. He was trapped, yes.
But so was the thief.
All Lupus had to do was find a way to pass himself off as a member of this sunless, closed-in world long enough to track the man down, then he would wait for the next inexplicable opening of the wall and fight his way back home, if necessary.
The corners of his lips twisted into a mirthless smile.
The thief would rue the hour he had cheated Lupus Mortiferus, the champion Death Wolf of Rome. That decision holding hard-fought fear at bay, Lupus clutched the pommel of his sword and set out on his hunt.
Wherever populations of illegal refugees spring up without legal status inside an existing, "native" population, certain networks are formed almost as automatically as baby whales swim straight for the surface to gulp that first, essential breath of air. Almost by unconscious accord, mutual aid systems will emerge to help illegal aliens survive, perhaps in time even thrive, in a world they do not understand, much less control.
In the time terminals that had grown around those areas where gates formed in close-enough profusion to warrant building a station, this unwritten rule held as true as it did in the squalid streets of L.A. or New York, in the streets of every major coastal city, in fact, where refugees of The Flood which had followed The Accident, crowded together for safety, almost without hope of finding any, each and every pitiful one of them without papers to prove their identity or country of origin. Those uptime refugees struggled to survive under even worse conditions, sometimes, than refugees trapped forever on the time terminals. It didn't bear mentioning the living conditions of the tidal waves of refugees fleeing endless, senseless wars raging throughout the Middle East and the Balkans. Whole armies of them fled illegally across national borders, fleeing genocide at the hands of enemies, many of them dying in the attempt.
Men and women, children and strays, those who wandered into the terminals through open gates and found themselves trapped without uptime legal rights, without social standing, protected by the thinnest of "station policies" because the uptime governments couldn't decide what to do about them-set up social systems of their own in courageous attempts to cope. A few went hopelessly mad and wandered back through open gates, usually unstable ones, never to be seen again. But most, desperate to survive, banded together in sometimes loosely, sometimes tightly knit confederations. Often speaking only the common language of gestures, they share news and resources as best they could, sometimes even going so far as to hide from official notice any newcomers who might be exploited or injured by regulations and officialdom's sometimes harsh notice.
On TT-86, management under Bull Morgan made such extreme efforts necessary only rarely, but all downtimers shared a common bond few uptimers could really understand. It was the experience of being lost together. Like the Christian sects of Rome which had once met in the catacombs beneath the city or the cells of Colonial American patriots hiding out from British armies and meeting in any root cellar or thicket they could find, La-La Land's downtimer Council met underground. Literally underground, beneath the station proper, in the bowels of the terminal where machinery (which filled the air with chaos and noise) kept the lights running, the sewage flowing, and the heated or chilled air pumping; down where massive steel-and-concrete support beams plunged into native, Himalayan rock, the refugees created their culture of survival.
Amidst the noise and whine of machines they barely understood, they met in the cramped caverns of La-La Land's physical plant to bolster one another's courage, pass along news of critical importance to their standing, and share fear, grief, loss, and triumph with one another. A few had taken it upon themselves to hold special classes in uptime languages, while those most able to understand the world in which they were trapped did their best to explain it to those least able.
Uptimers knew about it, but most didn't pay much attention to the "underground society's" activities. On TT-86, management cared enough to provide an official psychologist on the payroll, whose sole duty was to help them adjust, but "Buddy" didn't really understand what it meant-emotionally, in the depth of one's belly-to be torn away from one's home time and become trapped in a place like the bustling time terminal that La-La Land had become over the years.
So downtimers turned to their own unofficial leaders in times of need or crisis. One of those unofficial leaders was Ianira Cassondra. Sitting waiting for Marcus to return to home to her, she spent a quiet moment bemused with the thought that her own history was, in many ways, more unlikely than the odd world in which she now led others through an unlikely existence. Ianira, born in Ephesus, the holy city of the Great Artemis Herself, had learned the secrets of rituals no man would ever understand from priestesses who followed the old, old ways. Ianira, secluded from the world as only a priestess of Artemis could be, was then, at sixteen, ripped from that world and sold into virtual slavery through the marriage bed-tearing her away from beloved Ephesus to the high citadel of Athens, across the Aegean Sea. Ianira, abandoned by her kinsmen, was left in the shadow of the dusty Agora where Athenian men met under blazing clear light to stroll amidst vendors of figs, olive oil, and straw baskets while they discussed and invented political systems that would change the world for the next twenty-six hundred years. Secluded from all that she knew, Ianira had tried to learn the mysteries of the patron goddess of her new home, only to be kept a virtual prisoner in her new husband's gyneceum.
Ianira the "Enchantress," who had once danced beneath the moon in Artemis' sacred glade, bow in hand, hair loose and wild, had prayed to her mother's ancient Goddesses to deliver her-and, finally, They had heard. One night, Ianira had fled the gyneceum and its imprisoning "respectability," driven by grief and terror into the night-dark streets of Athens.
Half bent on seeking asylum in Athene's great temple at the crowning height of the city-and half intent on throwing herself from the Acropolis rather than endure another night in her husband's home-Ianira had run on bare feet, lungs sobbing for air, her body weak and shaking still from the birthing chair in which she had so recently been confined.
And there, in those silent, dusty streets where men changed history and women were held in bondage, her prayers to Athene, to Hera, to Demeter and her daughter Proserpina, Queen of the Underworld, to Artemis and Aphrodite and even to Circe the Enchantress of Old, were finally answered. Pursued by an enraged husband, she ran as fast as she could force her flagging body, knowing all too well what fate awaited her if her husband caught her. Ianira's bare toes raised puffs of dust in the empty, moonlit Agora, where the columns of the gleaming white Hephestion rose on a hillock to one side and the painted Stoa where philosophers met to discourse with their disciples rose ghostlike before her in the haunted night.