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The Dragon of the Ishtar Gate

Электронная книга - «The Dragon of the Ishtar Gate». Краткое содержание книги:

This is an adventure novel, set during the reign of Xerxes, Originally published in 1961, it was the third written, and earliest in chronological order, of five loosely-related historical novels. The others are: An Elephant for Aristotle (1958), in the reign of Alexander the Great, involving a trek across Asia with a rather large gift for the philosopher; The Bronze God of Rhodes (1960), in which the background is the struggle among Alexander's successors, with the construction of the Colossus of Rhodes only one of the incidents; The Arrows of Hercules (1965), a story of war and military inventions in the time of Plato; and, finally, The Golden Wind (1969), concerning sea-borne trade and exploration in Hellenistic times.
Dragon is probably closest in mood to de Camp's fantasy novels, while Bronze God and Arrows are closer to his science fiction, with their description of engineering problems, and personality clashes among researchers and engineers. Dragon also reflects de Camp's then-recent acquaintance with the Conan stories and other works of Robert E. Howard. Bessas, the huge Persian nobleman, is not only a close match for Conan in physique, but his mood swings, fixation on his mother, and tendency to toss of verses, seems a reflection of Howard himself. (Fortunately, his poems reflect de Camp's verbal dexterity and wit, not Howard's melancholy.)
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The king's soldiers stood at attention in rows on the sides of the audience chamber, and the king and his ministers stood in a glittering knot in the center. The priests banged on gongs and blew on conchs and danced and chanted. It was a brave spectacle, albeit I should have enjoyed it more under other circumstances. I said:

" 'What will they do? Say a prayer and go away?'

" 'No such luck,' said Shunga. 'See, they are melting butter over that lamp to the right. The high priest will bring the bowl of melted butter in here and daub the statue with it. Then he will pray to the god for guidance and tell the king what he thinks the god has put into his mind to say.'

" 'We had better do something quickly, then,' quoth I.

" 'Aye, but what?' said Shunga. 'I have been praying, but in view of the sacrilege we were about to perpetrate, I do not think the gods will extend themselves to help us.' Then he glanced from me to the statue and back. 'Make me a spider in my next incarnation, but you are the spit and image of Vishnu! Look!'

"I durst not peer around the statue, lest I discover myself to the throng in the audience hall, but I saw what he meant. Aside from the fact that the god had twice as many arms as I, we looked not unlike. Shunga said; 'We will put this likeness to use. Have you heard the legend of the churning of the Sea of Milk?'

" 'Nay,' said I. So, whilst arraying me as much like the god as he could, Shunga told us how, acting in concert, the gods and the demons once churned the Sea of Milk, using Mount Mandara as the churn and the cosmic serpent Vasuki as the churn rope. Thus they created the Nectar of Immortality and other delightsome things.

"Meanwhile Shunga stripped me to the waist, took from his wallet the blue dye that he used on his beard, and rubbed it on my face and arms until I was blue all over. For a crown he crushed in the point of that cone of sheepskin wherewith he had covered the lamp and set the thing on my head. He hung round my neck his own necklace of beads, which was all the jewelry we had left amongst us. And he draped the god's golden shawl about my waist and made me doff my boots. Then he altered his own costume and that of Moccus.

"Following his instructions, we lifted the sacred serpent out of its cage. Then, as the priest approached the shrine with his bowl of butter, we stepped forth into the torchlight and went into our dance, which depicted the myth of the churning of the Sea of Milk.

"Shunga and Moccus each held one end of the snake and sawed it back and forth as if working one of those Indian churns, which is twirled by means of a rope twisted about its shaft. Between the two I did an Indian dance, waving my sword in one hand and the lamp in the other. I was a lively dancer in those days and had watched many Indian dances, so my imitation was not too bad.

"When we appeared, everyone in the audience room went rigid. We had done a dozen steps when the high priest screamed: 'Great god Vishnu!' and cast himself down on his face. So did the king and the ministers and the soldiers and whoever else was there. I was too busy with the steps of my dance to count the audience.

"What convinced the Indians of my divinity, I think, was my size. The folk of Supara are rather small. But Shunga, being from the Land of Five Rivers, and my half brother were both over six feet, and I overtopped diem both.

"We went on dancing, never hurrying a step, through the audience hall and the outer chambers and out into the night. Now and then we passed a priest or a layman lying on his face and praying with all his might.

"Outside the entrance lay the king's riding elephant, draped and painted like King Xerxes on New Year's Day. Around it the mahouts and the grooms who held the horses and the rest of the royal crowd lay also prone.

"Shunga looked from the elephant to me and jerked his head. I climbed into the hawdah, followed by Moccus, whilst Shunga bestrode the animal's neck. He kicked the elephant under the ear, so that it got to its feet and shambled off into the night. But we had gone but half a league when Shunga stopped the elephant.

" 'Here we- take to our own feet again,' said he. 'The king and the priest may begin to have doubts about the divine visitation and start hunting for us, and we could hardly be more conspicuous.'

"So we left the beast pulling branches off trees and stuffing the foliage into its maw. We left the cloth-of-gold shawl and the sacred python in the hawdah and set out afoot for Supara. Shunga said: 'Try not to step on a serpent, for many perish thus.' This was comforting advice to a barefoot man trudging a dusty road on a pitch-black night.

"We stopped at a stream to wash the blue dye off me, then scaled the city wall and regained our quarters without detection. Though glad to have saved our hides, we were disgruntled at not having brought one single jewel out of the temple. Worse, Moccus and I had lost our jackets and boots.

"Next clay the market place buzzed with the news of this wondrous theophany. Whilst we were looking for a melon to steal, the high priest himself came strolling through, acclaimed by all and beaming like a tiger that has just swallowed a tax gatherer.

"Shunga pushed through the crowd, placed his palms together and bowed over them, and spoke to the priest.

I could not understand him, for he spoke in an ancient dialect called Sanskrit. In any case, the twain stepped aside and conversed in low voices. I saw the priest look in my direction and pass something to Shunga.

"Back at our lodgings, Shunga brought out a bag of golden rings and slugs, and square silver coins enough to see us all to our homes and have something left over. When we asked him how he had done it, he said with a chuckle:

" 'I told the holy father that I had a heinous sin to confess. Having obtained his ear, I told him the tale of our raid. He was greatly shocked by the sacrilege and spoke of having us seized and trampled by elephants. Then I reminded him that the temple had done very nicely from the manifestation of the god and doubtless would do even better in the future. But, if our little fraud were exposed, all this would cease.

" 'He saw the point at once and assured me that, as nought had been stolen, the gods could take care of themselves. In my case, they would probably do no more than degrade me to the untouchable class for a thousand incarnations.

" 'No doubt, I said. But meanwhile it were well, so as not to shake the faith of the masses in the true religion, to get my companions and me away from Supara forthwith. Otherwise we might be recognized, or my hard-drinking comrades might boast of their feat in their cups. And, although we were willing to go home quietly, we could not do so in our present penury. Well, this priest can tell a tiger from a toadstool, so here we are.'"

-

On the eleventh stop after leaving Soba, they found a backwater of the Astasobas with a sandy bottom. Careful inspection and poking with spears having shown that no crocodiles lurked therein, they bathed.

After the sun had set, Myron and Bessas patrolled the margins of the backwater while the two young women washed themselves. Glancing towards the pair of lithe female bodies splashing about at the far end of the pool, pale in the light of the rising moon, Bessas said: "I wonder—Myron!"

"Eh? What's that? Your pardon, O Bessas. My mind was on these strange stars we see and their bearing upon the question of the shape of the earth."

"Have the gods vouchsafed you the answer to this problem yet?"

"No, curse it. Sometimes I feel I almost have the solution, but then it always eludes my grasp. How goes your suit?"

"What suit?"

"Any ninny can see that you're infatuated with Salimat bint-Zayd."

Bessas heaved a gusty sigh. "It is as plain as all that? I had thought it a secret betwixt my soul and me."

"Is the fullness of yonder moon patent to the casual eye?"

"Ah, me! For days I have striven to work up my courage to speak to the shaykh of a possible alliance. But at this prospect I, who have waded through rivers of gore, do quail like a slave girl under the lash. Will you do it for me, old friend? Will you serve as go-between?"

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