The Hyperion Cantos 4-Book Bundle (302 page)

We nodded. The Pax dignitaries—including the monster—nodded. If there was a breech of protocol by His Holiness the Dalai Lama doing the introductions, no one seemed to notice.

John Domenico Cardinal Mustafa said in a silken voice, “Thank you, Your Holiness. But you have introduced these exceptional people only as the architect and her assistant.” The Cardinal smiled at us, showing small, sharp teeth. “You have names, perhaps?”

My pulse was racing. The fingers of my right hand twitched at the thought of the flashlight laser. Aenea was still smiling but
showed no sign of answering the Cardinal. My mind galloped to come up with aliases. But why? Certainly they knew who we were. All this was a trap. The Nemes thing would never let us leave this throne room … or would be waiting for us when we did.

Surprisingly, it was the boy Dalai Lama who spoke again. “I would be pleased to complete my introductions, Your Eminence. Our esteemed architect is called Ananda and her assistant—one of many skilled assistants I am told—is called Subhadda.”

I admit that I blinked at this. Had someone told the Dalai Lama these names? Aenea had told me that Ananda had been the Buddha’s foremost disciple and a teacher in his own right; Subhadda had been a wandering ascetic who had become the Buddha’s last direct disciple, becoming a follower after meeting him just hours before he died. She also told me that the Dalai Lama had come up with these names for our introduction, apparently appreciating the irony in them. I failed to see the humor.

“M. Ananda,” said Cardinal Mustafa, bowing slightly. “M. Subhadda.” He looked us over. “You will pardon my bluntness and ignorance, M. Ananda, but you seem of a different racial stock than most of the people we have met in the Potala or the surrounding areas of T’ien Shan.”

Aenea nodded. “One must be careful in making generalizations, Your Eminence. There are areas of this world settled by seedship colonists from many of Old Earth’s regions.”

“Of course,” purred Cardinal Mustafa. “And I must say that your Web English is very unaccented. May I inquire as to which region of T’ien Shan you and your assistant call home?”

“Of course,” responded Aenea in as smooth a voice as the Cardinal’s. “I came into the world in a region of ridges beyond Mt. Moriah and Mt. Zion, north and west of Muztagh Alta.”

The Cardinal nodded judiciously. I noticed then that his collar—what Aenea later said was called his
rabat
or
rabbi
in Church terminology—was of a scarlet watered silk the same color as his red cassock and skullcap.

“Are you perchance,” he continued smoothly, “of the Hebrew or Muslim faiths which our hosts have told us prevail in those regions?”

“I am of no faith,” said Aenea. “If one defines faith as belief in the supernatural.”

The Cardinal’s eyebrows lifted slightly. The man called Father
Farrell glanced at his boss. Rhadamanth Nemes’s terrible gaze never wavered.

“Yet you labor to build a temple to Buddhist beliefs,” said Cardinal Mustafa pleasantly enough.

“I was hired to reconstruct a beautiful complex,” said Aenea. “I am proud to have been chosen to this task.”

“Despite your lack of … ah … belief in the supernatural?” said Mustafa. I could hear the Inquisition in his voice. Even on the rural moors of Hyperion, we had heard of the Holy Office.

“Perhaps because of it, Your Eminence,” said Aenea. “And because of the trust in my own human abilities and those of my coworkers.”

“So the task is its own justification?” pressed the Cardinal. “Even if it has no deeper significance?”

“Perhaps a task well done
is
the deeper significance,” said Aenea.

Cardinal Mustafa chuckled. It was not an altogether pleasant sound. “Well said, young lady. Well said.”

Father Farrell cleared his throat. “The region beyond Mt. Zion,” he said musingly. “We noticed during our orbital survey that there was a single farcaster portal set onto a ridgeline in that area. We had thought that T’ien Shan had never been a part of the Web, but our records showed that the portal was completed very shortly before the Fall.”

“But never used!” exclaimed the young Dalai Lama, lifting one slim finger. “No one ever traveled to or from the Mountains of Heaven via the Hegemony farcaster.”

“Indeed,” said Cardinal Mustafa softly. “Well, we assumed as much, but I must tender our apologies, Your Holiness. In our ship’s zeal to probe the structure of the old farcaster portal from orbit, it accidentally melted the surrounding rocks onto it. The doorway is sealed forever under rock, I am afraid.”

I glanced at Rhadamanth Nemes when this was said. She did not blink. I had not seen her blink. Her gaze was riveted to Aenea.

The Dalai Lama swept his hand in a dismissive gesture. “It does not matter, Your Eminence. We have no use for a farcaster portal which was never used … unless your Pax has found a way to reactivate the farcasters?” He laughed at the idea. It was a pleasant boyish laugh, but sharp with intelligence.

“No, Your Holiness,” said Cardinal Mustafa, smiling.
“Even the Church has not found a way to reactivate the Web. And it is almost certainly best that we never do.”

My tension was quickly turning to a sort of nausea. This ugly little man in cardinal red was telling Aenea that he knew how she had arrived on T’ien Shan and that she could not escape that way. I glanced at my friend, but she seemed placid and only mildly interested in the conversation. Could there be a second farcaster portal of which the Pax knew nothing? At least this explained why we were still alive: the Pax had sealed Aenea’s mousehole and had a cat, or several cats—in the form of their diplomatic ship in orbit and undoubtedly more warships hidden elsewhere in-system—waiting for her. If I had arrived a few months later, they would have seized or destroyed our ship and still had Aenea where they wanted her.

But why wait? And why this game?

“… we would be very interested in seeing your—what is it called?—Temple Hanging in Air? It sounds fascinating,” Archbishop Breque was saying.

Regent Tokra was frowning. “It may be difficult to arrange, Your Excellency,” he said. “The monsoons are approaching, the cableways will be very dangerous, and even the High Way is hazardous during the winter storms.”

“Nonsense!” cried the Dalai Lama, ignoring the scowl the thin-faced Regent had turned in his direction. “We will be happy to help arrange such an expedition,” continued the boy. “You must, by all means, see Hsuan-k’ung Ssu. And all of the Middle Kingdom … even to the T’ai Shan, the Great Peak, where the twenty-seven-thousand-step stairway rises to the Temple to the Jade Emperor and the Princess of the Azure Clouds.”

“Your Holiness,” murmured the Lord Chamberlain, his head bowed but only after exchanging a parental glance with the Regent, “I should remind you that the Great Peak of the Middle Kingdom can be reached by cableway only in the spring months because of the high tide of the poisonous clouds. For the next seven months, T’ai Shan is inaccessible to the rest of the Middle Kingdom and the world.”

The Dalai Lama’s boyish smile disappeared … not, I thought, out of petulance, but from displeasure at being patronized. When he spoke next, his voice had the sharp edge of command to it. I did not know many children, but I had known more than a few military officers, and if my experience was any
guide, this boy would become a formidable man and commander.

“Lord Chamberlain,” said the Dalai Lama, “I of course know of the closure of the cableway.
Everyone
knows of the closure of the cableway. But I also know that every winter season, a few intrepid flyers make the flight from Sung Shan to the Great Peak. How else would we share our formal edicts with our friends among the faithful on T’ai Shan? And some of the parawings can accommodate more than one flyer … passengers even, yes?”

The Lord Chamberlain was bowing so low that I was afraid that his forehead was going to scrape the formal tiles. His voice quavered. “Yes, yes, of course, Your Holiness, of course. I knew that you knew this, My Lord, Your Holiness. I only meant … I only meant to say …”

Regent Tokra said sharply, “I am sure that what the Lord Chamberlain meant to say, Your Holiness, is that although a few flyers make the voyage each year, many more die in the attempt. We would not want to put our honored guests in any danger.”

The Dalai Lama’s smile returned, but it was something older and more cunning—almost mocking—than the boy’s smile of a few minutes earlier. He spoke to Cardinal Mustafa. “You are not afraid of dying, are you, Your Eminence? That is the entire purpose of your visit here, is it not? To show us the wonders of your Christian resurrection?”

“Not the sole purpose, Your Holiness,” murmured the Cardinal. “We come primarily to share the joyous news of Christ with those who wish to hear it and also to discuss possible trade relations with your beautiful world.” The Cardinal returned the boy’s smile. “And although the cross and the Sacrament of Resurrection are direct gifts from God, Your Holiness, it is a sad requirement that some portion of the body or the cruciform must be recovered for that sacrament to be given. I understand that no one returns from your sea of clouds?”

“No one,” agreed the boy with his smile widening.

Cardinal Mustafa made a gesture with his hands. “Then perhaps we will limit our visit to the Temple Hanging in Air and other accessible destinations,” he said.

There was a silence and I looked at Aenea again, thinking that we were about to be dismissed, wondering what the signal would be, thinking that the Lord Chamberlain would lead us out, feeling my arms go to goosebumps at the intensity of the Nemes-thing’s hungry gaze aimed at Aenea, when suddenly
Archbishop Jean Daniel Breque broke the silence. “I have been discussing with His Highness, Regent Tokra,” he said to us as if we might settle some argument between them, “how amazingly similar our miracle of resurrection is to the age-old Buddhist belief in reincarnation.”

“Ahhh,” said the boy on the golden throne, his face brightening as if someone had brought up a subject of interest to him, “but not all Buddhists believe in reincarnation. Even before the migration to T’ien Shan and the great changes in philosophy which have evolved here, not all Buddhist sects accepted the concept of rebirth. We know for a fact that the Buddha refused to speculate with his disciples on whether there was such a thing as life after death. ‘Such questions,’ he said, ‘are not relevant to the practice of the Path and cannot be answered while bound by the restraints of human existence.’ Most of Buddhism, you see, gentlemen, can be explored, appreciated, and utilized as a tool toward enlightenment without descending into the supernatural.”

The Archbishop looked nonplussed, but Cardinal Mustafa said quickly, “Yet did not your Buddha say—and I believe that one of your scriptures holds these as his words, Your Holiness, but correct me immediately if I am wrong—‘There is an unborn, an unoriginated, an unmade, an uncompounded; were there not, there would be no escape from the world of the born, the originated, the made, and the compounded.’ ”

The boy’s smile did not waver. “Indeed, he did, Your Eminence. Very good. But are there not elements—as yet not completely understood—within our physical universe, bound by the laws of our physical universe, which might be described as unborn, unoriginated, unmade, and uncompounded?”

“None that I know of, Your Holiness,” said Cardinal Mustafa, affably enough. “But then I am not a scientist. Only a poor priest.”

Despite this diplomatic finesse, the boy on the throne seemed intent on pursuing the subject. “As we have previously discussed, Cardinal Mustafa, our form of Buddhism has evolved since we landed on this mountain world. Now it is very much filled with the spirit of Zen. And one of the great Zen masters of Old Earth, the poet William Blake, once said—‘Eternity is in love with the productions of time.’ ”

Cardinal Mustafa’s fixed smile showed his lack of understanding.

The Dalai Lama was no longer smiling. The boy’s expression
was pleasant but serious. “Do you think perhaps that M. Blake meant that time without ending is worthless time, Cardinal Mustafa? That any being freed from mortality—even God—might envy the children of slow time?”

The Cardinal nodded but showed no agreement. “Your Holiness, I cannot see how God could envy poor mortal humankind. Certainly God is not capable of envy.”

The boy’s nearly invisible eyebrows shot up. “Yet, is not your Christian God, by definition, omnipotent? Certainly he, she, it must be capable of envy.”

“Ah, a paradox meant for children, Your Holiness. I confess I am trained in neither logical apologetics nor metaphysics. But as a prince of Christ’s Church, I know from my catechism and in my soul that God is not capable of envy … especially not envy of his flawed creations.”

“Flawed?” said the boy.

Cardinal Mustafa smiled condescendingly, his tone that of a learned priest speaking to a child. “Humanity is flawed because of its propensity for sin,” he said softly. “Our Lord could not be envious of a being capable of sin.”

The Dalai Lama nodded slowly. “One of our Zen masters, a man named Ikkyu, once wrote a poem to that effect—

Cardinal Mustafa waited a moment, but when no more poem was forthcoming, he said, “Which three worlds was he speaking of, Your Holiness?”

“This was before spaceflight,” said the boy, shifting slightly on his cushioned throne. “The Three Worlds are the past, present, and future.”

“Very nice,” said the Cardinal from the Holy Office. Behind him, his aide, Father Farrell, was staring at the boy with something like cold distaste. “But we Christians do not believe that sin—or the effects of sin—or the accountability for sin, for that matter—end with one’s life, Your Holiness.”

“Precisely.” The boy smiled. “It is for this reason that I am curious why you extend life so artificially through your cruciform creature,” he said. “We feel that the slate is washed clean
with death. You feel that it brings judgment. Why defer this judgment?”