The Confusion (4 page)

“Does armed mutiny enter into this plan? Because—”

Moseh rolled his eyes.

“I was simply trying to imagine what rôle a man such as myself could possibly have in any Plan—leastways, any Plan that was not invented by a raving Lunatick.”

“It is a question I frequently asked myself, until today.
Some
earlier versions of the Plan, I must admit, involved throwing you overboard as soon as it was practicable. But today when fifteen hundred guns spoke from the three-tiered batteries of the Peñon and the frowning towers of the Kasba, some lingering obstructions were, it seems, finally knocked loose inside your head, and you were put back into your right mind again—or as close to it as is really possible. And now, Jack, you
do
have a rôle in the Plan.”

“And am I allowed to know the nature of this rôle?”

“Why, you’ll be our Janissary.”

“But I am not a—”

“Hold, hold! You see that fellow scraping barnacles?”

“Which one? There must be a hundred.”

“The tall fellow, Arab-looking with a touch of Negro; which is to say Egyptian.”

“I see him.”

“That is Nyazi—one of the larboard crew.”

“He’s a Janissary?”

“No, but he’s spent enough time around them that he can teach you to fake your way through it. Dappa—the black man, there—can teach you a few words of Turkish. And Gabriel—that Nipponese Jesuit—is a brave swordsman. He’ll bring you up to par in no time.”

“Why, exactly, does this plan demand a fake Janissary?”

“Really it demands a
real
one,” Moseh sighed, “but in life one must make do with the materials at hand.”

“My question is not answered.”

“Later—when we are all together—I’ll explain.”

Jack laughed. “You speak like a courtier, in honeyed euphemisms. When you say ‘together,’ it means what? Chained together by our neck-irons in some rat-filled dungeon ’neath that Kasba?”

“Run your hand over the skin of your neck, Jack, and tell me: Does it feel like you’ve been wearing an iron collar recently?”

“Now that you mention it—no.”

“Quitting time is nigh—then we’ll go into the city and find the others.”

“Haw! Just like that? Like free men?” Jack said, as well as much more in a similar vein. But an hour later, a strange wailing arose from several tall square towers planted all round the city, and a single gun was fired from the heights of the Kasba, and then all of the slaves put their scrapers down and began to wander off down the beach in groups of two or three. Seven whom Moseh had identified as belonging to the two Oars of his Plan tarried for a minute until all were ready to depart; the Dutchman, van Hoek, did not wish to leave until he was good and finished.

Moseh noticed a dropped hatchet, frowned, picked it up, and brushed away the damp sand. Then his eyes began to wander about, looking for a place to put it. Meanwhile he began to toss the hatchet absent-mindedly in his hand. Because its weight was all in its head, the handle flailed around wildly as it revolved in the air. But Moseh always caught it neatly on its way down. Presently his gaze fastened on one of the old dried-up tree-trunks that had been jammed into the sand, and used to prop up the galley so that its hull was exposed. He stared fixedly at this target whilst tossing the hatchet one, two, three more times, then suddenly drew the tool far back behind his head, stuck his tongue out, paused for a moment, then let the hatchet fly. It executed a single lazy revolution while hurtling across several fathoms of air, then stopped in an instant, one corner of its blade buried in the wood of the tree-trunk, high and dry.

The seven oar-slaves clambered up onto the footing of the colossal wall and made for the city gate. Jack followed along with the crowd, though he could not help hunching his shoulders, expecting to feel the whip across his back. But no stroke came. As he approached the gates he stood straighter and walked more freely, and sensed a group coalescing around him and Moseh: the irritable Dutchman, the Nipponese Jesuit, a black African with ropy locks of hair, the Egyptian named Nyazi, and a middle-aged Spaniard who seemed to be afflicted with some sort of spasmodic disorder. As they passed through the city gates, this fellow turned and shouted something at the Janissaries who were standing guard there. Jack didn’t get every word of the Spanish, but it was something like, “Listen to me, you boy-fucking heathen scum, we have all formed a secret cabal!” Which was not exactly what Jack would’ve said under the circumstances—but Moseh and the others only exchanged broad, knowing grins with the Janissaries, and into the city they went: Den of Thieves, Nest of Wasps, Scourge of Christendom, Citadel of the Faith.

T
HE MAIN STREET
of Algiers was uncommonly broad, and yet crowded with Turks sitting out smoking tobacco from fountain-sized hubbly-bubblies, but Jack, Moseh, and the other slaves did not spend very much time there. Moseh darted through a pointy keyhole-arch so narrow that he had to turn sideways, and led the others into a roofless corridor of stone that was not much wider, forcing them to go in single file, and to plaster themselves up against walls whenever someone came towards them. It felt much like being in a back-hallway of some ancient building, save that when Jack looked up he could see a splinter of sky glaring between blank walls that rose ten to twenty yards above his head. Ladders and bridges had been set up between rooftops, joining the city’s terraces and roof-gardens into a private net-work strung high up above the ground. Sometimes Jack would see a black-swathed form flit from one side to the other. It was difficult to get a clear look at them, for they were dark and furtive as bats, but they seemed to be wearing the same sort of garment as Eliza had when Jack had met her beneath Vienna, and, in any event, from the way they moved he could tell they were women.

Down in the street—if that word could even be used for a passage as strait as this one—there were no women. Of men there was a marvelous variety. The Janissaries who made up the
ocak
were easy to recognize—some had a Greek or Slavic appearance, but most had an Asiatic look about the eyes, and all went in splendid clothing: baggy pleated trousers, belted with a sash that supported all manner of pistols, scimitars, daggers, purses, tobacco-pouches, pipes, and even pocket-watches. Over a loose shirt, one or more fancy vests, used as a sort of display-case for ribbons of lace, gold pins, swatches of fine embroidery. A turban on the top, pointy-toed slippers below, sometimes a long cape thrown over the whole. Thus the
ocak,
who were afforded never so much respect by all who passed them in the street. Algiers was crowded with many other sorts: mostly the Moors and Berbers whose ancestors had lived here before the Turks had come to organize the place. These tended to wear long one-piece cloaks, or else raiments that were just many fathoms of fabric swirled round the body and held in place by clever tricks with pins and sashes. There was a smattering of Jews, always dressed in black, and quite a few Europeans wearing whatever had been fashionable in their homelands when they’d decided to turn Turk.

Some of these white men looked just as
à la mode
as the young gallants who’d made it their business to pester Eliza at the Maiden in Amsterdam, but too there was the occasional geezer tottering down a staircase in a neck-ruff, Pilgrim-hat, and van Dyck. “Jesus!” Jack
exclaimed, observing one of the latter, “why are
we
slaves, and
that
old moth a respected citizen?”

The question only befuddled everyone except for the rope-headed African, who laughed and shook his head. “It is very dangerous to ask certain questions,” he said. “I should know.”

“Who’re you then, and how came you to speak better English than I?”

“I am named Dappa. I was—am—a linguist.”

“That means not a thing to me,” Jack said, “but as we are nothing more than a brace of slaves wandering around lost in a heathen citadel, I don’t suppose there’s any harm in hearing some sort of reasonably concise explanation.”

“In fact we are not lost at all, but taking the most direct route to our destination,” Dappa said. “But my story is a simple one—not like yours, Jack—and there will be more than enough time to relate it. All right then: every slave-port along the African coast must have a linguist—which signifies a man skilled in many tongues—or else how could the black slavers, who bring the stock out from the interior, make deals with the ships’ captains who drop anchor off-shore? For those slavers come from many different nations, all speaking different languages, and likewise the captains may be English, Dutch, French, Portuguese, Spanish, Arab, or what-have-you. It all depends on the outcomes of various European wars, of which we Africans never know anything until the castle at the river-head suddenly begins to fly a different flag.”

“Enough on that subject—I’ve fought in some of those wars.”

“Jack, I am from a town on the river that is called, by white men, the Niger. This is an easy place to live—food grows on trees. I could rhapsodize about it but I will refrain. Suffice it to say ’twas a Garden of Eden. Save for the Institution of Slavery, which had always been with us. For as many generations as our priests and elders can remember, Arabs would occasionally come up the great river in boats and trade us cloth, gold, and other goods for slaves—”

“But where’d the slaves come from, Dappa?”

“The question is apt. Prior to my time they mostly came from farther up the river, marching in columns, joined together by wooden yokes. And some persons of my town were made slaves because they could not pay their debts, or as punishment for crimes.”

“So you have bailiffs? Judges?”

“In my town the priests were very powerful, and did many of the things that bailiffs and judges do in your country.”

“When you say priests I don’t imagine you mean men in funny hats, prating in Latin—”

Dappa laughed. “When Arabs or Catholics came to convert us, we would hear them out and then invite them to get back into their boats and go home. No, we followed a traditional religion in my town, whose details I’ll spare you, save one: we had a famous oracle, which means—”

“I know, I’ve heard about ’em in plays.”

“Very well—then the only thing I need to tell you is that pilgrims would come to our town from many miles away to ask questions of the Aro priests who were the oracles in my town. Now: at about the same time that
some
Portuguese began coming up the river to
convert
us,
others
began coming to
trade
with us for slaves—which was unremarkable, being no different from what the Arabs had been doing forever. But gradually—
too
gradually for anyone to really see a difference in his lifetime—the prices that were offered for slaves rose higher, and the visits of the buyers came more frequently. Dutch and English and other sorts of white men came wanting ever more slaves. My town grew wealthy from this trade—the temples of the Aro priests shone with gold and silver, the slave-trains from upriver grew longer, and came more frequently. Even then, the supply was not equal to the demand. The priests who served as our judges began to pass the sentence of enslavement on more and more persons, for smaller and smaller offenses. They grew rich and haughty, the priests did, and were carried through the streets on gilded sedan-chairs. Yet this magnificence was viewed, by a certain type of African, as proof that these priests must be very powerful wizards and oracles. So, just as the
slave
-trains waxed, so did the crowds of pilgrims coming from all over the Niger Delta to have their illnesses healed, or to ask questions of the oracle.”

“Nothing we haven’t seen in Christendom,” Jack observed.

“Yes—the difference being that, after a time, the priests ran out of crimes, and slaves.”

“What do you mean, they ran out of crimes?”

“They reached a point, Jack, where they would punish
every
crime, no matter how trivial, with enslavement. And still there were not enough slaves to sell down the river. So they decreed that henceforth, any person who appeared before the Aro oracle and asked a stupid question would be immediately seized by the warriors who stood guard in the temple, and flung into slavery.”

“Hmmm…if stupid questions are as common in Africa as they are where I come from, that policy must’ve produced a
flood
of wretches!”

“It did—yet still the pilgrims flocked to our town.”

“Were you one of those pilgrims?”

“No, I was a fortunate boy—the son of an Aro priest. When I was very young, I talked all the time, so it was decided I would be a linguist. Thereafter, whenever a white or Arab trader came to our town, I would stay in his lodgings and try to learn what I could of his language. And when the missionaries came, too, I would pretend to be interested in their religions, so that I could learn their languages.”

“But how did you become a slave?”

“One time I traveled downriver to Bonny, which is the slave-fort at the mouth of the Niger. En route I passed many towns, and understood for the first time that mine was only one of many feeding slaves down the river. The Spanish missionary I was traveling with told me that Bonny was only one of scores of slave-depots up and down the coast of Africa. For the first time, then, I understood how enormous the slave trade was—and how evil. But since you are a slave yourself, Jack, and have expressed some dissatisfaction with your estate, I’ll not belabor this. I asked the Spanish missionary how such a thing could be justified, given that the religion of Europe is founded on brotherly love. The Spaniard replied that this had been a great controversy in the Church, and much debated—but that in the end, they justified it only by one thing: When white slavers bought them from black slavers, Africans were baptized, and so the good that was done to their immortal souls, in that instant, more than compensated for the evils done to their temporal bodies during the remainder of their lives. ‘Do you mean to tell me,’ I exclaimed, ‘that it would be against the law of God for an African who was
already
a Christian to be enslaved?’ ‘That is so,’ said the missionary. And so now I was filled with what you call zeal. I love this word. In my
zeal
I got on the next boat bound upriver—it was a Royal Africa Company longboat carrying pieces of India cloth to trade for slaves. When I reached my town I went straight to the temple and—how do you say it—‘jumped the queue’ of pilgrims, and went before the highest of the high Aro priests. He was a man I had known all my life—he had been a sort of uncle to me, and many times we had eaten from the same bowl. He was sitting there resplendent on his gold throne, with his lion-skin, all draped about with fat garlands of cowrie-shells, and in great excitement, I said ‘Do you realize that this evil could be brought to an end today? The law of the Christian Church states that once a man has been baptized it is unlawful to make him a slave!’ ‘What is your point—or, to put it another way, what is your
question
?’ asked the oracle. ‘It is very simple,’ I said, ‘why don’t we simply baptize everyone in the whole town—for these Catholics make a specialty of mass baptisms—and furthermore why don’t we baptize every pilgrim and slave who walks into the city-gates?’ ”