Abruptly, it became slightly more interesting. He had been leaning on the door of his pickup, studying the tent, listening to the sounds coming from it, examining the grounds (another matter of habit). He recognized a pickup, parked like his own behind the cluster of vehicles. It was the truck of another tribal policeman. Jim Chee's truck. Chee's private truck, which meant Chee was also here unofficially. Becoming a born-again Christian? That hardly seemed likely. As Leaphorn remembered it, Chee was the antithesis of Slick Nakai. Chee was a hatathali. A singer. Or would be one as soon as people started hiring him to conduct their curing ceremonials. Leaphorn looked at the pickup, curious. Was someone sitting in it? Hard to tell in the failing light. What would Chee be doing here?
The sound of music came from the tent. A surprising amount of music, as if a band were playing. Over that an amplified male voice leading a hymn. Time to go in.
The band proved to be two men. Slick Nakai, standing behind what seemed to be a black plastic keyboard, and a thin guitarist in a blue checked shirt and a gray felt hat. Nakai was singing, his mouth a quarter-inch from a stand-mounted microphone, his hands maintaining a heavy rhythm on the keyboard. The audience sang with him, with much swaying and clapping of hands.
'Jesus loves us,' Nakai sang. 'That we know. Jesus loves us. Everywhere.'
Nakai's eyes were on him, examining him, sorting him out. The guitarist was looking at him, too. The hat looked familiar. So did the man. Leaphorn had a good memory for faces, and for just about everything else.
'We didn't earn it,' Nakai sang. 'But He don't care. His love is with us. Everywhere.'
Nakai emphasized this with a flourish at the keyboard, shifting his attention now from Leaphorn to an elderly woman wearing wire-rimmed glasses who was sway-dancing, eyes closed, too caught up with emotion to be aware she had danced into the tangle of electrical cables linking Nakai's sound system to a generator outside the tent. A tall man with a thin mustache standing by the speaker's podium noticed Nakai's concern. He moved quickly, steering the woman clear of the cables. Third member of the team, Leaphorn guessed.
When the music stopped, Nakai introduced him as 'Reverend Tafoya.'
'He's Apache. I tell you that right out,' Nakai said. 'Jicarilla. But that's all right. God made the Apaches, and the belagana, and the blacks, and the Hopis, and us Dineh and everybody else just the same. And he inspired this Apache here to learn about Jesus. And he's going to tell you about that.'
Nakai surrendered the microphone to Tafoya. Then he poured water from a thermos into a Styrofoam cup and carried it back toward where Leaphorn was standing. He was a short man, sturdily built, neat and tidy, with small, round hands, small feet in neat cowboy boots, a round, intelligent face. He walked with the easy grace of a man who walks a lot.
'I haven't seen you here before,' Nakai said. 'If you came to hear about Jesus you're welcome. If you didn't come for that you're welcome anyway.' He laughed, showing teeth that conflicted with the symphony of neatness. Two were missing, one was broken, one was black and twisted. Poor people's teeth, Leaphorn thought. Navajo teeth.
'Because that's about all you hear around me anyway⌠Jesus talk,' Nakai said.
'I came to see if you can help me with something,' Leaphorn said. They exchanged the soft, barely touching handshake of the Navajo--the compromise of the Dineh between modern convention and the need to be careful with strangers who might, after all, be witches. 'But it can wait until you're through with your revival. I'd like to talk to you then.'
At the podium, Reverend Tafoya was talking about the Mountain Spirits of the Apaches. 'Something like your yei, like your Holy People. But some different, too. That's who my daddy worshiped, and my mother, and my grandparents. And I did too, until I got this cancer. I don't have to tell you people here about cancerâŚ'
'The Reverend will take care of it for a while,' Nakai said. 'What do you need to know? What can I tell you?'
'We have a woman missing,' Leaphorn said. He showed Nakai his identification and told him about Dr. Eleanor Friedman-Bernal. 'You know her?'
'Sure,' Nakai said. 'For maybe three years, or four.' He laughed again. 'But not very well. Never made a Christian out of her. It was just business.' The laugh went away. 'You mean seriously missing? Like foul play?'
'She went to Farmington for the weekend a couple of weeks ago and nobody's heard from her since,' Leaphorn said. 'What was the business you had with her?'
'She studied pots. That was her business. So once in a while she would buy one from me.' Nakai's small, round face was registering concern. 'You think something went wrong with her?'
'You never know about that with missing people,' Leaphorn said. 'Usually they come back after a while and sometimes they don't. So we try to look into it. You a pot dealer?'
Leaphorn noticed how the question sounded, but before he could change it to 'dealer in pots.' Nakai said, 'Just a preacher. But I found out you can sell pots. Pretty big money sometimes. Had a man I baptized over near Chinle give me one. Didn't have any money and he told me I could sell it in Gallup for thirty dollars. Told me where.' Nakai laughed again, enjoying the memory. 'Sure enough. Went to a place there on Railroad Avenue and the man gave me forty-six dollars for it.' He made a bowl of his hands, grinning at Leaphorn. 'The Lord provides,' he said. 'Not too well sometimes, but he provides.'
'So now you go out and dig `em up?'
'That's against the law,' Nakai said, grinning. 'You're a policeman. I bet you knew that. With me, it's once in a long while people bring `em in. Several times at revivals I mentioned that fella who gave me the pot, and how it bought gasoline for a week, and the word got around among the born-again people that pots would give me some gasoline money. So now and then when they got no money and want to offer something, they bring me one.'
'And the Friedman-Bernal woman buys them?'
'Mostly no. Just a time or two. She told me she wanted to see anything I got when I was preaching over around Chinle, or Many Farms -- any of that country over around Chinle Wash. And out around here in the Checkerboard, and if I get up into Utah--Bluff, Montezuma Creek, Mexican Hat. Up in there.'
'So you save them for her?'
'She pays me a little fee to take a look at them, but mostly she doesn't buy any. Just looks. Studies them for a couple of hours. Magnifying glass and all. Makes notes. The deal is, I have to know exactly where they came from.'
'How do you manage that?'
'I tell the people, `You going to bring in a pot to offer to the Lord, then you be sure you tell me where you found it.'' Nakai grinned his small, neat grin at Leaphorn. 'That way, too, I know it's a legal pot. Not dug up off of government land.'
Leaphorn didn't comment on that.
'When's the last time you saw her?' The answer should be late September, or something like that. Leaphorn knew the date he'd seen on Friedman's calendar, but it wasn't something Nakai would be likely to remember.
Nakai extracted a well-worn pocket notebook from his shirt and fingered his way through its pages. 'Be last September twenty-third.'
'More than a month ago,' Leaphorn said. 'What did she want?'
Nakai's round face filled with thought. Behind him, the Reverend Tafoya's voice rose into the high tenor of excitement. It described an old preacher at a revival tent in Dulce calling Tafoya to the front, laying on his hands, 'right there on the place where that skin cancer was eating into my face. And I could feel the healing power flowingâŚ'
'Well,' Nakai said, speaking very slowly. 'She brought back a pot she'd gotten from me back in the spring. A piece of a pot, really. Wasn't all there. And she wanted to know everything I knew about it. Some of it stuff I had already told her. And she'd written it down in her notebook. But she asked it all again. Who I'd got it from. Everything he'd said about where he'd found it. That sort of stuff.'
'Where was it? I mean where you met. And what did this notebook look like?'
'At Ganado,' Nakai said. 'I got a place there. I got home from a re
vival over by Cameron and I had a note from her asking me to call, saying it was important. I called her there at Chaco Canyon. She wasn't home so I left a message when I'd be back at Ganado again. And when I got back, there she was, waiting for me.'
He paused. 'And the notebook. Let's see now. Little leather-covered thing. Small enough to go in your shirt pocket. In fact that's where she carried it.'
'And she just wanted to talk to you about the pot?'
'Mostly where it came from.'
'Where was that?'
'Fella's ranch between Bluff and Mexican Hat.'
'Private land,' Leaphorn said, his voice neutral.
'Legal,' Nakai agreed.
'Very short visit then,' Leaphorn said. 'Just repeating what you had already told her.'
'Not really. She had a lot of questions. Did I know where she could find the person who had brought it? Could he have gotten it from the south side of the San Juan instead of the north side? And she had me look at the design on it. Wanted to know if I'd seen any like it.'
Leaphorn had discovered that he was liking Nakai a little, which surprised him. 'And you told her he couldn't have found it south of the San Juan because that would be on the Navajo Reservation, and digging up a pot there would be illegal?' He was smiling when he said it and Nakai was smiling when he answered.
'Didn't have to tell Friedman something like that,' Nakai said. 'That sort of thing, she knew.'
'What was special about this pot?'
'It was the kind she was working on, I guess. Anasazi pot, I understand. They look pretty much alike to me, but I remember this one had a pattern. You know, sort of abstract shapes painted onto its surface. That seemed to be what she was interested in. And it had a sort of mixed color. That's what she always had me watching out for. That pattern. It was sort of an impression of Kokopelli, tiny, repeated and repeated and repeated.'
Nakai looked at Leaphorn quizzically. Leaphorn nodded. Yes, he knew about Kokopelli, the Humpbacked Flute Player, the Watersprinkler, the fertility symbol. Whatever you called him, he was a frequent figure in strange pictographs the Anasazi had painted on cliffs across the Colorado Plateau.
'Anytime anyone brought one in like that-- even a little piece of the pot with that pattern on it--then I was to save it for her and she'd pay a minimum of fifty dollars.'
'Who found that pot?'
Nakai hesitated, studied Leaphorn.
'I'm not out hunting pot hunters,' Leaphorn said. 'I'm trying to find this woman.'
'It was a Paiute Clan man they call Amos Whistler,' Nakai said. 'Lives out there near south of Bluff. North of Mexican Water.'
Suddenly Reverend Tafoya was shouting 'Hallelujah,' his voice loud and hoarse, and the crowd was joining him, and the thin man with the hat was doing something with the guitar.
'Anything else? I can talk to you later,' Nakai said. 'I need to help out now.'
'Was that the last time you saw her? The last contact?'
'Yeah,' Nakai said. He started toward the speaker's platform, then turned back. 'One other contact,' he said. 'More or less. A man who works with her came by when I was preaching over at the Hogback there by Shiprock. Fella namedâŚ' Nakai couldn't come up with the name. 'Anyway he was a belagana. An Anglo. He said he wanted to pick up a pot I had for her. I didn't have any. He said he understood I had one, or maybe it was some, from over on the San Juan, around Bluff. I said no.' Nakai turned again.
'Was it a tall man? Blond. Youngish. Named Elliot?'
'That's him,' Nakai said.
Leaphorn watched the rest of it. He unfolded a chair at the back of the tent and sat, studied Nakai's techniques, and sorted out what he had learned, which wasn't much.
Nakai's congregation here on the fringe of the Checkerboard Reservation included perhaps sixty people--all Navajos apparently, but Leaphorn wouldn't swear that a few of them weren't from the Jicarilla Reservation, which bordered on Navajo territory here. They were about sixty percent women, and most middle-aged or older. That surprised Leaphorn a little. Without really thinking about it, because this aspect of his culture interested Leaphorn relatively little, he had presumed that those attracted to fundamentalist Christianity would be the young who'd been surrounded by the white man's religion off the reservation. That wasn't true here.
At the microphone, Nakai was gesturing toward the north. 'Right up the highway here-- you could see it from right here if it wasn't dark--right up here you have Huerfano Mesa. We been taught, us Navajos, that that's where First Woman lived, and First Man, and some of the other Holy People, they lived there. Anso when I was a boy, I would go with my uncle and we'd carry a bundle of aghaal up there, and we'd stick those prayer sticks up in a shrine we made up there and we'd chant this prayer. And then sometimes we'd go over to Gobernador KnobâŚ' Nakai gestured toward the east. 'Over there across Blanco Canyon where First Woman and First Man found the Asdza'a' Nad-leehe, and we would leave some of those aghaal over there. And my uncle would explain to me how this was a holy place. But I want you to remember something about Huerfano Mesa. Just close your eyes now and remember how that holy place looked the last time you saw it. Truck road runs up there. It's got radio towers built all over the top of it. Oil companies built `em. Whole forest of those antennae all along the top of our holy place.'
Nakai was shouting now, emphasizing each word with a downward sweep of his fist. 'I can't pray to the mountain no more,' he shouted. 'Not after the white man built all over the top of it. Remember what the stories tell us. Changing Woman left us. She's gone awayâŚ'
Leaphorn watched the thin man with the guitar, trying to find a place for him in his memory. He studied the audience, looking for familiar faces, finding a few. Even though he'd rarely worked this eastern Checkerboard side of the Big Reservation, this didn't surprise him. The reservation occupied more space than all of New England but it had a population of no more than 150,000. In a lifetime of policing it, Leaphorn had met, in one way or another, a lot of its inhabitants. And these fifty or sixty assembled under Nakai's old canvas to try the Jesus Road seemed approximately typical. Fewer children than would have been brought to a ceremonial of the traditional Navajo religion, none of the teenagers who would have been hanging around the fringes of a Night Chant playing the mating game, none of the drunks, and certainly no one who looked even moderately affluent. Leaphorn found himself wondering how Nakai paid his expenses. He'd collect whatever donations these people would make, but that wouldn't be much. Perhaps the church he represented paid him out of some missionary fund. Leaphorn considered the pots. What he'd seen in the Nelson's catalog made it clear that some of them brought far, far more than fifty-five dollars. But most of them would have little value and Leaphorn couldn't imagine Nakai getting many of them. Even if they were totally converted, still these were born Navajo. The pots came from burials, and Navajos were conditioned almost from infancy to avoid the dead and to have a special dread of death.
It was exactly what Nakai was talking about. Or, more accurately, shouting. He gripped the microphone stand with both of his small, neat hands, and thundered into it.
'The way I was taught, the way you were taught, when my mother died my uncles came there to the place where we lived out there near Rough Rock and they took the body away and put it somewhere where the coyotes and the ravens couldn't get to it.' Nakai paused, gripped the microphone stand, looked down. 'You remember that?' he asked, in a voice that was suddenly smaller. 'Everybody here remembers somebody dying.' Nakai looked up, recovering both composure and voice. 'And then there's the four days when you don't do nothing but remember. And nobody speaks the name of the dead⌠Because there's nothing left of them but the chindi, that ghost that is everything that was bad about them and nothing that was good. And I don't say my mother's name anymore-- not ever again--because that chindi may hear me calling it and come back and make me sick. And what about what was good about my mother? What about what was good about your dead people? What about that? Our Holy People didn't te
ll us much about that. Not that I know about, they didn't. Some of the Dineh, they have a story about a young man who followed Death, and looked down into the underworld, and saw the dead people sitting around down there. But my clan, we didn't have that story. And I think it got borrowed from the Hopi People. It is one of their beliefs.'
Early in this discourse, Leaphorn had been interested in Nakai's strategy. Methods of persuasion intrigued him. But there seemed to be nothing particularly unique in it, and he'd let his attention wander. He had reviewed what little he'd learned from Nakai, and what he might do next, if anything, and then simply watched the audience reaction. Now Leaphorn found himself attentive again. His own Red Forehead Clan had no such story either--at least he hadn't been told it in his own boyhood introduction into the Navajo Way. He had heard it often in his days as an anthropology student at Arizona State. And he'd heard it since from Navajos around Window Rock. But Nakai was probably right. Probably it was another of the many stories the Dineh borrowed from the cultures that surrounded them--borrowed and then refined into abstract philosophical points. The Navajo Way was devoted to the harmony of life. It left death simply terrifying black oblivion.
'We learn this story about how Monster Slayer corners Death in his pit house. But he lets Death live. Because without death there wouldn't be enough room for the babies, for young people. But I can tell you something truer than that.' Nakai's voice had risen again to a shout.
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