Memory nudges me. I think of another cloudscape world from a few months back. I think of my first day out in the ship, before reaching the translation point and while my fever and broken leg were healing, when I said idly to the ship, “I wonder how I got through the farcaster here. My last memory was of a giant …”
The ship had answered by running a holo taken from one of its buoy cameras as it sat at the bottom of the river where we had left it. It was a starlight-enhanced image—it was raining—and showed the green-glowing arch of the farcaster and tossing treetops. Suddenly a tentacle longer than the ship came through the farcaster opening, carrying what looked to be a toy kayak draped about with a mass of riddled parasail fabric. The tentacle made a single, graceful, slow-motion twist and parasail, kayak, and slumped figure in the cockpit glided—fluttered, actually—a hundred meters or so to disappear in the thrashing treetops.
“Why didn’t you come get me then?” I asked, not hiding the irritation in my voice. My leg still hurt. “Why wait all night while I hung there in the rain? I could have died.”
“I had no instructions to retrieve you upon your return,” said the arrogant, idiot-savant ship’s voice. “You might have been carrying out some important business that would brook no interruption. If I had not heard from you in several days, I would have sent a crawler drone into the jungle to inquire as to your well-being.”
I explained my opinion of the ship’s logic.
“That is a strange designation,” said the ship. “While I have certain organic elements incorporated into my substructure and decentralized DNA computing components, I am not—in the strictest sense of the term—a biological organism. I have no digestive system. No need for elimination, other than the occasional waste gas and passenger effluvium. Therefore, I have no anus in either real or figurative terms. Therefore, I hardly believe I could qualify to be called an …”
“Shut up,” I said.
THE SLIDE TAKES LESS THAN FIFTEEN MINUTES. I brake cautiously as the great wall of the K’un Lun Ridge approaches. For the last few hundred meters, my shadow—and A. Bettik’s—is thrown ahead of us against the orange-glowing vertical expanse of rock and we become shadow puppets—two strange stick figures with flailing appendages as we work the riser rings to brake our descent and swing our legs to brace for landing. Then the pulley brake sound grows from a low hum to a loud groan as I slow for the final approach to the landing ledge—a six-meter slab of stone with the back wall lined with padded zygoat fleece made brown and rotten by the weather.
I slide and bounce to a stop three meters from the wall, find my footing on the rock, and unclip my pulley and safety line with a speed born of practice. A. Bettik slides to a stop a moment later. Even with one hand, the android is infinitely more graceful than I on the cables; he uses up less than a meter of landing run-out.
We stand there a minute, watching the sun balance on the edge of Phari Ridge, the low light painting the ice-cone summit rising above the jet stream to the south of it. When we finish adjusting our harnesses and equipment racks to our liking, I say, “It’s going to be dark by the time we get into the Middle Kingdom.”
A. Bettik nods. “I would prefer to have the slideway behind us before full darkness falls, M. Endymion, but I think that this will not be the case.”
Even the thought of doing the slideway in the dark makes my scrotum tighten. I wonder idly if a male android has any similar physiological reaction. “Let’s get moving,” I say, setting off down the slab ledge at a trot.
We lost several hundred meters of altitude on the cableway, and we will have to make it up now. The ledge soon runs out—there are very few flat places on the peaks of the Mountains of Heaven—and our boots clatter as we jog down a bonsai-bamboo scaffold walkway that hangs from the cliff wall and juts out over nothing. There is no railing here. The evening winds are rising and I seal my therm jacket and zygoat-fleece chuba as we jog along. The heavy pack bounces on my back.
The jumar point is less than a klick north of the landing ledge. We pass no one on the walkway, but far across the cloud-stirred valley we can see the torches being lit on the Walk Way between Phari and Jo-kung. The scaffold way and maze of suspension bridges on that side of the Great Abyss is coming alive with people heading north—some undoubtedly headed for the Temple Hanging in Air to hear Aenea’s evening public session. I want to get there before them.
The jumar point consists of four fixed lines running up the vertical rock wall for almost seven hundred meters above us. These red lines are for ascension. A few meters away dangle the blue lines for rappelling from the ridge summit. Evening shadow covers us by now and the rising winds are chill. “Side by side?” I say to A. Bettik, gesturing toward one of the middle ropes.
The android nods. His blue countenance looks precisely as I had remembered it from our trip out from Hyperion, almost ten of his years ago. What did I expect—an android to age?
We remove our powered ascenders from our web racks and clip on to adjoining lines, shaking the hanging microfiber lines as if that will tell us if they are still anchored properly. The fixed ropes here are checked only occasionally by the cablemasters; they could have been torn by someone’s jumar clips, or abraided by hidden rock spurs, or coated with ice. We will soon know.
We each clip a daisy chain and etriers to our powered ascenders. A. Bettik unloops eight meters of climbing line and we attach this to our harnesses with locking carabiners. Now, if one of the fixed lines fails, the other person can arrest the first climber’s fall. Or so goes the theory.
The powered ascenders are the most technology owned by most citizens on T’ien Shan: powered by a sealed solar battery, little larger than our hands that fit in the molded grips, the ascenders are elegant pieces of climbing equipment. A. Bettik checks his attachments and nods. I thumb both of my ascenders to life. The telltales glow green. I jumar the right ascender up a meter, clamp it, step up in the looped etrier foothold, check that I am clear, slide the left ascender up a bit farther, clamp it tight, swing my left foot up two loops, and so on. And so on for seven hundred meters, the two of us pausing occasionally to hang from our etriers and look out across the valley where the Walk Way is ablaze with torches. The sun has set now and the sky has darkened immediately to violets and purples, the brightest stars already making an appearance. I estimate that we have about twenty minutes of real twilight left. We will be doing the slideway in the dark.
I shiver as the wind howls around us.
The fixed lines hang over vertical ice for the last two hundred meters. We both carry collapsible crampons in our rack bags, but we do not need them as we continue the tiring ritual—jumar—clamp—step—pull etriers free—rest a second—jumar —clamp—step—pull—rest—jumar. It takes us almost forty minutes to do the seven hundred meters. It is quite dark as we step onto the ice-ridge platform.
T’ien Shan has five moons: four of them captured asteroids but in orbits low enough to reflect quite a bit of light, the fifth almost as large as Old Earth’s moon, but fractured on its upper right quadrant by a single, huge impact crater whose rays spread like a glowing spiderweb to every visible edge of the sphere. This large moon—the Oracle—is rising in the northeast as A. Bettik and I walk slowly north along the narrow ice ridge, clipping on to fixed cables to keep from being blown away by the sub-zero winds that hurtle down from the jet stream now.
I have pulled up my thermal hood and dropped my face mask into place, but the freezing wind still burns at my eyes and any bits of exposed flesh. We cannot tarry here long. But the urge to stand and gaze is strong in me, as it always is when I stand at the cableway terminus of K’un Lun Ridge and look out over the Middle Kingdom and the world of the Mountains of Heaven.
Pausing at the flat, open icefield at the head of the slideway, I pivot in all directions, taking in the view. To the south and west across the moonlit churn of cloudtops so far below, the Phari Ridge glows in the light of the Oracle. Torches high along the ridge north of Phari clearly m
ark the Walk Way, and I can see the lighted suspension bridges much farther north. Beyond Phari Marketplace, there is a glow in the sky and I fancy that this is the torchlit brilliance of Potala, Winter Palace for His Holiness the Dalai Lama and home to the most magnificent stone architecture on the planet. It is just a few klicks north of there, I know, that the Pax has just been granted an enclave at Rhan Tso, in the evening shadow of Shivling—the “Phallus of Shiva.” I smile beneath my therm mask as I imagine the Christian missionaries brooding about this heathen indignity.
Beyond Potala, hundreds of klicks to the west, is the ridge realm of Koko Nor with its countless hanging villages and dangerous bridges. Far south along the great ridge spine called the Lob-sang Gyatso lies the land of the Yellow Hat Sect, ending at the terminal peak of Nanda Devi, where the Hindu goddess of bliss is said to dwell. Southwest of them, so far around the curve of the world that the sunset still burns there, is Muztagh Alta with its tens of thousands of Islamic dwellers guarding the tombs of Ali and the other saints of Islam. North of Muztagh Alta, the ridges run into territory I have not seen—not even from orbit during my approach—harboring the high homes of the Wandering Jews along the approaches to Mt. Zion and Mt. Moriah, where the twin cities of Abraham and Isaak boast the finest libraries on T’ien Shan. North and west of them rise Mt. Sumeru—the center of the universe—and Harney Peak, also the center of the universe, oddly enough—both some six hundred klicks southeast of the four San Francisco Peaks where the Hopi-Eskimo culture there ekes out a living on the cold ridges and fem clefts, also certain that their peaks bound the center of the universe.
As I turn and look due north, I can see the greatest mountain in our hemisphere and the northern boundary of our world since the ridge disappears beneath phosgene clouds a few klicks north of there—Chomo Lori, “Queen of Snow.” Incredibly, the sunset still lights Chomo Lori’s frozen summit even as the Oracle bathes its eastern ridges with a softer light.
From Chomo Lori, the K’un Lun and Phari ridges both run south, the gap between them widening to unbridgeable distances south of the cableway we have just crossed. I turn my back to the north wind and look to the south and east, tracing the looping K’un Lun ridgeline, imagining that I can see the torches some two hundred klicks south where the city of Hsi wang-mu, “Queen Mother of the West” (“west” being south and west of the Middle Kingdom), shelters some thirty-five thousand people in the safety of its notches and fissures.
South of Hsi wang-mu, with only its high summit visible above the jet stream, rises the great peak of Mt. Koya, where—according to the faithful who live in ice-tunnel cities on its lower reaches—Kobo Daishi, the founder of Shingon Buddhism, lies interred in his airless ice tomb, waiting for conditions to be right before emerging from his meditative trance.
East of Mt. Koya, out of sight over that curve of the world, are Mt. Kalais, home to Kubera, the Hindu god of wealth, as well as to Shiva, who evidently does not mind being separated from his phallus by more than a thousand kilometers of cloud space. Parvati, Shiva’s wife, is also reputed to live on Mt. Kalais, although no one has heard her opinion of the separation.
A. Bettik had traveled to Mt. Kalais during his first full year on the planet, and he told me that the peak was beautiful, one of the tallest peaks on the planet—more than nineteen thousand meters above sea level—and he described it as looking like a marble sculpture rising from a pedestal of striated rock. The android also said that on the summit of Mt. Kalais, high on the icefields where the wind is too thin to blow or breathe, sits a carboned-alloy temple to the Buddhist deity of the mountain, Demchog, the “One of Supreme Bliss,” a giant at least ten meters tall, as blue as the sky, draped with garlands of skulls and happily embracing his female consort as he dances. A. Bettik said that the blue-skinned deity looks a bit like him. The palace itself is in the precise center of the rounded summit, which lies in the center of a mandala made up of lesser snow peaks, all of it embracing the sacred circle—the physical mandala—of the divine space of Demchog, where those who meditate will discover the wisdom to set them free from the cycle of suffering.
In sight of the Mt. Kalais Demchog mandala, said A. Bettik, and so far to the south that the peak is buried beneath kilometer-deep glaciers of gleaming ice, rises Helgafell—the “Mead Hall of the Dead”—where a few hundred Hegira-transplanted Icelanders have reverted to Viking ways.
I look to the southwest. If I could someday travel the arc of the Antarctic Circle there, I know, I would come across such peaks as Gunung Agung, the navel of the world (one of dozens on T’ien Shan), where the Eka Dasa Rudra Festival is now twenty-seven years into its sixth hundred-year cycle, and where the Balinese women are said to dance with unsurpassed beauty and grace. Northwest more than a thousand klicks along the high ridge from Gunung Agung is Kilimachaggo, where the denizens of the lower terraces disinter their dead from the loamy fissures after a decent interval and carry the bones high above breathable atmosphere—climbing in handsewn skinsuits and pressure masks—to rebury their relatives in rock-hard ice near the eighteen-thousand-meter level, with the skulls staring through ice toward the summit in eternal hopefulness.
Beyond Kilimachaggo, the only peak I know by name is Croagh Patrick, which reputedly has no snakes. But as far as I know, there are no snakes anywhere else on the Mountains of Heaven.
I turn back to the northeast. The cold and wind buffet me head-on, urging me to hurry, but I take this final minute to look out toward our destination. A. Bettik also appears to be in no rush, although it might be anxiety about the coming slideway that causes him to pause here a moment with me.
To the north and east here, beyond the sheer wall of the K’un Lun Ridge, lies the Middle Kingdom with its five peaks glowing in the lantern light of the Oracle.
To the north of us, the Walk Way and a dozen suspension bridges cross the space to the town of Jo-kung and the central peak of Sung Shan, the “Lofty,” although this is by far the lowest of the five summits of the Middle Kingdom.
Ahead of us, connected from the southwest only by a sheer ice ridge branded by the looping route of the slideway, rises Hua Shan, “Flower Mountain,” the westernmost summit in the Middle Kingdom and arguably the most beautiful of the five peaks. From Hua Shan, the final klicks of cableway connect the Flower Mountain to the spur ridges north of Jo-kung where Aenea works on Hsuan-k’ung Ssu, the Temple Hanging in Air, set into a sheer cliff face looking north across the abyss to Heng Shan, the Sacred Mountain of the North.
There is a second Heng Shan some two hundred klicks to the south, marking the Middle Kingdom’s boundary there, but it is an unimpressive mound compared to the sheer walls, great ridges, and sweeping profile of its northern counterpart. Looking north through the raging winds and sheets of spindrift, I remember being in the Consul’s ship and floating between the noble Heng Shan and the Temple on that first hour on the planet.
Glancing to the east and north again, beyond Hua Shan and the short central peak of Sung Shan, I can easily see the incredible summit of T’ai Shan silhouetted against the rising Oracle more than three hundred klicks away. This is the Great Peak of the Middle Kingdom, 18,200 meters tall, with its town of Tai’an—the City of Peace—hunkered down at the 9,000-meter level, and its legendary 27,000-step staircase rising from Tai’an, through the snowfields and rock walls, all the way to the mythical Temple of the Jade Emperor on the summit.
Beyond our Sacred Mountain of the North, I know, rise the Four Mountains of Pilgrimage for the Buddhist faithful—O-mei Shan to the west; Chiu-hua Shan, “Nine Flower Mountain,” to the south; Wu-t’ai Shan, the “Five Terrace Mountain” with its welcoming Purple Palace to the north; and lowly but subtly beautiful P’u-t’o Shan in the far east.
I take a few final seconds on this wind-battered ice ridge, glancing toward Jo-kung, hoping to see the torchlights lining the fissure pass over to Hsuan-k’ung Ssu, but high clouds or sheets of spindrift haze the view so that only an Oracle-lighted blur is to be seen.
&nbs
p; Turning to A. Bettik, I point toward the slideway and give the thumbs-up gesture. The wind is blowing too hard now to carry words.
A. Bettik nods and reaches back to unfurl the folding sledfoil from an outside pocket on his pack. I realize that my heart is pounding from more than exertion as I find my own sledfoil and carry it to the slideway launch platform.
THE SLIDEWAY IS FAST. THAT HAS ALWAYS BEEN ITS appeal. And that is its greatest danger.
There are still places in the Pax, I am sure, where the ancient custom of tobogganing still exists. In that sport, one sits on a flat-bottomed sled and hurtles down a prepared ice course. This pretty much describes the slideway, except that instead of a flat-bottomed sled, A. Bettik and I each have a sledfoil, which is less than a meter long and curves up around us like a spoon. The sledfoil is more foil than sled, as limp as so much aluminum wrap until we each divert a bit of power from our ascenders, sending the piezoelectric message to the stiffeners in the foil structure until our little sleds seem to inflate, taking form in a few seconds.
Aenea once told me that there used to be fixed carbon-carbon lines running the length of the slideway, and the sledders had clipped on to them much as we would a cableway or rappel line, using a special low-friction clip ring similar to the cable pulley to keep from losing speed. That way, one could brake using the cable or, if the sled were to fly off into space, use the clip line as a self-arrest harness. There would be bruises and broken bones with such a safety line, but at least the body would not fly out into space with the sled.