“All this talk about this Great Derku being one of the ancient ones brought back to us is dangerous,” said Twerk. “Do you want us to return to the terrible days when we fed manfruit to the Great Derku? When our captives were all torn to pieces by the god, while we, men and women alike, had to dig out all the canals without slaves?”
“There weren’t so many canals then,” said Lewik. “Father said.”
“Then it must be true,” said Twerk, “if your old father said it. So think about it. Why are there so many canals now, and why are they so long and deep? Because we put our captives to work dredging our canals and making our boats. What if the Great Derku had never refused to eat manfruit? We would not have such a great city here, and other tribes would not bring us gifts and even their own children as slaves. They can come and visit our captives, and even buy them back from us. That’s why we’re not hated and feared, but rather loved and feared in all the lands from the Nile to the Salty Sea.”
Naog knew that his father’s manhood journey had been from the Salty Sea all the way up the mountains and across endless grasslands to the great river of the west. It was a legendary journey, fitting for such a large man. So Naog knew that he would have to undertake an even greater journey. But of that he said nothing.
“But these people talking stupidly about this being that same Great Derku returned to us again—don’t you realize that they will want to put it to the test again, and offer it manfruit? And what if the Great Derku eats it this time? What do we do then, go back to doing all the dredging ourselves? Or let the canals fill in so we can’t float the seedboats from village to village during the dry season, and so we have no defense from our enemies and no way to ride our dragonboats all year?”
Others in the clan were listening to this argument, since there was little enough privacy under normal circumstances, and none at all when you spoke with a raised voice. So it was no surprise when they chimed in. One offered the opinion that the reason no manfruit should be offered to this Great Derku was because the eating of manfruit would give the Great Derku knowledge of all the thoughts of the people they ate. Another was afraid that the sight of a powerful creature eating the flesh of men would lead some of the young people to want to commit the unpardonable sin of eating that forbidden fruit themselves, and in that case all the Derku people would be destroyed.
What no one pointed out was that in the old days, when they fed manfruit to the Great Derku, it wasn’t just captives that were offered. During years of little rain or too much rain, the leader of each clan always offered his own eldest son as the first fruit, or, if he could not bear to see his son devoured, he would offer himself in his son’s place—though some said that in the earliest times it was always the leader himself who was eaten, and they only started offering their sons as a cowardly substitute. By now everyone expected Twerk to be the next clan leader, and everyone knew that he doted on his Glogmeriss, his Naog-to-be, his Derkuwed, and that he would never throw his son to the crocodile god. Nor did any of them wish him to do so. A few people in the other clans might urge the test of offering manfruit to the Great Derku, but most of the people in all of the tribes, and all of the people in Engu clan, would oppose it, and so it would not happen.
So it was with an assurance of personal safety that Twerk brought his firstborn son with him to see the Great Derku in the holy pond. But six-year-old Glogmeriss, oblivious to the personal danger that would come from the return of human sacrifice, was terrified at the sight of the holy pond itself. It was surrounded by a low wall of dried mud, for once the crocodile had found its way to the water inside, the gaps in the wall were closed. But what kept the Great Derku inside was not just the mud wall. It was the row on row of sharpened horizontal stakes pointing straight inward, set into the mud and lashed to sharp vertical stakes about a handsbreadth back from the point. The captive dragon could neither push the stakes out of the way nor break them off. Only when the floodwater came and the river spilled over the top of the mud wall and swept it away, stakes and all, would that year’s Great Derku be set free. Only rarely did the Great Derku get caught on the stakes and die, and when it happened it was regarded as a very bad omen.
This year, though, the wall of stakes was not widely regarded as enough assurance that the dragon could not force his way out, he was so huge and clever and strong. So men stood guard constantly, spears in hand, ready to prod the Great Derku and herd it back into place, should it come dangerously close to escaping.
The sight of spikes and spears was alarming enough, for it looked like war to young Glogmeriss. But he soon forgot those puny sticks when he caught sight of the Great Derku himself, as he shambled up on the muddy, grassy shore of the pond. Of course Glogmeriss had seen crocodiles all his life; one of the first skills any child, male or female, had to learn was how to use a spear to poke a crocodile so it would leave one’s dragonboat—and therefore one’s arms and legs—in peace. This crocodile, though, this dragon, this god, was so huge that Glogmeriss could easily imagine it swallowing him whole without having to bite him in half or even chew. Glogmeriss gasped and clung to his father’s hand.
“A giant indeed,” said his father. “Look at those legs, that powerful tail. But remember that the Great Derku is but a weak child compared to the power of the flood.”
Perhaps because human sacrifice was still on his mind, Twerk then told his son how it had been in the old days. “When it was a captive we offered as manfruit, there was always a chance that the god would let him live. Of course, if he clung to the stakes and refused to go into the pond, we would never let him out alive—we poked him with our spears. But if he went boldly into the water so far that it covered his head completely, and then came back out alive and made it back to the stakes without the Great Derku taking him and eating him, well, then, we brought him out in great honor. We said that his old life ended in that water, that the man we had captured had been buried in the holy pond, and now he was born again out of the flood. He was a full member of the tribe then, of the same clan as the man who had captured him. But of course the Great Derku almost never let anyone out alive, because we always kept him hungry.”
“You poked him with your spear?” asked Glogmeriss.
“Well, not me personally. When I said that we did it, I meant of course the men of the Derku. But it was long before I was born. It was in my grandfather’s time, when he was a young man, that there came a Great Derku who wouldn’t eat any of the captives who were offered to him. No one knew what it meant, of course, but all the captives were coming out and expecting to be adopted into the tribe. But if that had happened, the captives would have been the largest clan of all, and where would we have found wives for them all? So the holy men and the clan leaders realized that the old way was over, that the god no longer wanted manfruit, and therefore those who survived after being buried in the water of the holy pond were not adopted into the Derku people. But we did keep them alive and set them to work on the canals. That year, with the captives working alongside us, we dredged the canals deeper than ever, and we were able to draw twice the water from the canals into the fields of grain during the dry season, and when we had a bigger harvest than ever before, we had hands enough to weave more seedboats to contain it. Then we realized what the god had meant by refusing to eat the manfruit. Instead of swallowing our captives into the belly of the water where the god lives, the god was giving them all back to us, to make us rich and strong. So from that day on we have fed no captives to the Great Derku. Instead we hunt for meat and bring it back, while the women and old men make the captives do the labor of the city. In those days we had one large canal. Now we have three great canals encircling each other, and several other canals cutting across them, so that even in the driest season a Derku man can glide on his dragonboat like a crocodile from any part of our land to any other, and never have to drag it across dry earth. This is the greatest gift of the dragon to us, that we can have the labor of our captives instead of the Great Derku devouring them himself.”
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“It’s not a bad gift to the captives, either,” said Glogmeriss. “Not to die.”
Twerk laughed and rubbed his son’s hair. “Not a bad gift at that,” he said.
“Of course, if the Great Derku really loved the captives he would let them go home to their families.”
Twerk laughed even louder. “They have no families, foolish boy,” he said. “When a man is captured, he is dead as far as his family is concerned. His woman marries someone else, his children forget him and call another man father. He has no more home to return to.”
“Don’t some of the ugly-noise people buy captives back?”
“The weak and foolish ones do. The gold ring on my arm was the price of a captive. The father-of-all priest wears a cape of bright feathers that was the ransom of a boy not much older than you, not long after you were born. But most captives know better than to hope for ransom. What does their tribe have that we want?”
“I would hate to be a captive, then,” said Glogmeriss. “Or would you be weak and foolish enough to ransom me?”
“You?” Twerk laughed out loud. “You’re a Derku man, or will be. We take captives wherever we want, but where is the tribe so bold that it dares to take one of us? No, we are never captives. And the captives we take are lucky to be brought out of their poor, miserable tribes of wandering hunters or berry-pickers and allowed to live here among wall-building men, among canal-digging people, where they don’t have to wander in search of food every day, where they get plenty to eat all year long, twice as much as they ever ate before.”
“I would still hate to be one of them,” said Glogmeriss. “Because how could you ever do great things that everyone will talk about and tell stories about and remember, if you’re a captive?”
All this time that they stood on the wall and talked, Glogmeriss never took his eyes off the Great Derku. It was a terrible creature, and when it yawned it seemed its mouth was large enough to swallow a tree. Ten grown men could ride on its back like a dragonboat. Worst of all were the eyes, which seemed to stare into a man’s heart. It was probably the eyes of the dragon that gave it its name, for derku could easily have originated as a shortened form of derk-unt, which meant “one who sees.” When the ancient ancestors of the Derku people first came to this floodplain, the crocodiles floating like logs on the water must have fooled them. They must have learned to look for eyes on the logs. “Look!” the watcher would cry. “There’s one with eyes! Derk-unt!” They said that if you looked in the dragon’s eyes, he would draw you toward him, within reach of his huge jaws, within reach of his curling tail, and you would never even notice your danger, because his eyes held you. Even when the jaws opened to show the pink mouth, the teeth like rows of bright flame ready to burn you, you would look at that steady, all-knowing, wise, amused, and coolly angry eye.
That was the fear that filled Glogmeriss the whole time he stood on the wall beside his father. For a moment, though, just after he spoke of doing great things, a curious change came over him. For a moment Glogmeriss stopped fearing the Great Derku, and instead imagined that he was the giant crocodile. Didn’t a man paddle his dragonboat by lying on his belly straddling the bundled reeds, paddling with his hands and kicking with his feet just as a crocodile did under the water? So all men became dragons, in a way. And Glogmeriss would grow up to be a large man, everyone said so. Among men he would be as extraordinary as the Great Derku was among crocodiles. Like the god, he would seem dangerous and strike fear into the hearts of smaller people. And, again like the god, he would actually be kind, and not destroy them, but instead help them and do good for them.
Like the river in flood. A frightening thing, to have the water rise so high, sweeping away the mud hills on which they had built the seedboats, smearing the outsides of them with sun-heated tar so they would be watertight when the flood came. Like the Great Derku, the flood seemed to be a destroyer. And yet when the water receded, the land was wet and rich, ready to receive the seed and give back huge harvests. The land farther up the slopes of the mountains was salty and stony and all that could grow on it was grass. It was here in the flatlands where the flood tore through like a mad dragon that the soil was rich and trees could grow.
I will be the Derkuwed. Not as a destroyer, but as a lifebringer. The real Derku, the true dragon, could never be trapped in a cage as this poor crocodile has been. The true dragon comes like the flood and tears away the walls and sets the Great Derku crocodile free and makes the soil wet and black and rich. Like the river, I will be another tool of the god, another manifestation of the power of the god in the world. If that was not what the dragon of the deep heaven of the sea intended, why would he have made Glogmeriss so tall and strong?
This was still the belief in his heart when Glogmeriss set out on his manhood journey at the age of fourteen. He was already the tallest man in his clan and one of the tallest among all the Derku people. He was a giant, and yet well-liked because he never used his strength and size to frighten other people into doing what he wanted; on the contrary, he seemed always to protect the weaker boys. Many people felt that it was a shame that when he returned from his manhood journey, the name he would be given was a silly one like Naog. But when they said as much in Glogmeriss’s hearing, he only laughed at them and said, “The name will only be silly if it is borne by a silly man. I hope not to be a silly man.”
Glogmeriss’s father had made his fame by taking his manhood journey from the Salty Sea to the Nile. Glogmeriss’s journey therefore had to be even more challenging and more glorious. He would go south and east, along the crest of the plateau until he reached the legendary place called the Heaving Sea, where the gods that dwelt in its deep heaven were so restless that the water splashed onto the shore in great waves all the time, even when there was no wind. If there was such a sea, Glogmeriss would find it. When he came back as a man with such a tale, they would call him Naog and none of them would laugh.
Kemal Akyazi knew that Atlantis had to be there under the waters of the Red Sea; but why hadn’t Pastwatch found it? The answer was simple enough. The past was huge, and while the TruSite I had been used to collect climatological information, the new machines that were precise enough to track individual human beings would never have been used to look at oceans where nobody lived. Yes, the Tempoview had explored the Bering Strait and the English Channel, but that was to track long-known-of migrations. There was no such migration in the Red Sea. Pastwatch had simply never looked through their precise new machines to see what was under the water of the Red Sea in the waning centuries of the last ice age. And they never would look, either, unless someone gave them a compelling reason.
Kemal understood bureaucracy enough to know that he, a student meteorologist, would hardly be taken seriously if he brought an Atlantis theory to Pastwatch—particularly a theory that put Atlantis in the Red Sea of all places, and fourteen thousand years ago, no less, long before civilizations arose in Sumeria or Egypt, let alone China or the Indus Valley or among the swamps of Tehuantepec.
Yet Kemal also knew that the setting would have been right for a civilization to grow in the marshy land of the Mits’iwa Channel. Though there weren’t enough rivers flowing into the Red Sea to fill it at the same rate as the world ocean, there were still rivers. For instance, the Zula, which still had enough water to flow even today, watered the whole length of the Mits’iwa Plain and flowed down into the rump of the Red Sea near Mersa Mubarek. And, because of the different rainfall patterns of that time, there was a large and dependable river flowing out of the Assahara basin. Assahara was now a dry valley below sea level, but then would have been a freshwater lake fed by many rivers and spilling over the lowest point into the Mits’iwa Channel. The river meandered along the nearly level Mits’iwa Plain, with some branches of it joining the Zula River, and some wandering east and north to form several mouths in the Red Sea.
Thus dependable sources of fresh water fed the area, and in rainy season the Zula, at least, would have brought new s
ilt to freshen the soil, and in all seasons the wandering flatwater rivers would have provided a means of transportation through the marshes. The climate was also dependably warm, with plenty of sunlight and a long growing season. There was no early civilization that did not grow up in such a setting. There was no reason such a civilization might not have grown up then.
Yes, it was six or seven thousand years too early. But couldn’t it be that it was the very destruction of Atlantis that convinced the survivors that the gods did not want human beings to gather together in cities? Weren’t there hints of that anti-civilization bias lingering in many of the ancient religions of the Middle East? What was the story of Cain and Abel, if not a metaphorical expression of the evil of the city-dweller, the farmer, the brother-killer who is judged unworthy by the gods because he does not wander with his sheep? Couldn’t such stories have circulated widely in those ancient times? That would explain why the survivors of Atlantis hadn’t immediately begun to rebuild their civilization at another site: They knew that the gods forbade it, that if they built again their city would be destroyed again. So they remembered the stories of their glorious past, and at the same time condemned their ancestors and warned everyone they met against people gathering together to build a city, making people yearn for such a place and fear it, both at once.
Not until a Nimrod came, a tower-builder, a Babel-maker who defied the old religion, would the ancient proscription be overcome at last and another city rise up, in another river valley far in time and space from Atlantis, but remembering the old ways that had been memorialized in the stories of warning and, as far as possible, replicating them. We will build a tower so high that it can’t be immersed. Didn’t Genesis link the flood with Babel in just that way, complete with the nomad’s stern disapproval of the city? This was the story that survived in Mesopotamia—the tale of the beginning of city life there, but with clear memories of a more ancient civilization that had been destroyed in a flood.
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