Читаем The Gryphon's Skull полностью

“Come along, my friends,” Kissidas repeated, more urgently than before: maybe he didn't want to be seen hanging around a Rhodian ship. Would informers denounce him to Antigonos' garrison commander? As Sostratos went up the gangplank onto the quay, he thanked Fortune and the other gods that Rhodes really was free and autonomous, and that Rhodians didn't have to worry about such nonsense.

As far as the look of both buildings and people went, Kaunos might have been a purely Hellenic city. The temples were older and plainer than those of Rhodes, but built in the same style. Houses showed the world only blank fronts, some whitewashed, and red tile roofs, as they would have back home. All the signs were in Greek, Men wore thigh-length chitons; a few wrapped hitmatia over the tunics. Women's chitons reached their ankles. If prosperous or prominent women came out in public, they wore hats and veils against the prying eyes of men.

“Just thinking about what might be under those wrappings builds a fire under you, doesn't it?” Menedemos murmured after one such woman walked by.

“Under you, maybe,” Sostratos said. His cousin laughed at him.

As Sostratos walked along the narrow, muddy, winding streets, he realized the Karians who shared Kaunos with the Hellenes also made their presence felt. Though they were hellenized as far as dress went, more of their men wore beards than was true at Rhodes—the fad for shaving hadn't caught on among them. Some of them wore short, curved swords on their belts, too: outlandish weapons to a Hellene's eye. And, even if they didn't write their own language, they did speak it—a gurgling tongue that meant nothing to Sostratos.

“Tell me,” he said to Kissidas, suddenly curious, “do men and women and even children here in Kaunos sometimes get large drinking parties together for friends of about the same age?”

The Rhodian proxenos stopped in his tracks and gave him an odd look. “Why, yes,” he answered. “But how could you know that?

You've never been here before, I don't believe, and that's not the custom anywhere else in Karia.”

“I've heard it said, and I wondered if it was true,” Sostratos answered. Explaining he'd stumbled across it in the history of Herodotos was likely to spawn as many questions as it answered, so he didn't bother.

When they got to the olive merchant's home, a slave greeted Kissidas in bad Greek before barring the door after him and his guests. Kissidas led the two Rhodians across the rather bare courtyard to the andron. The slave brought a jar of wine, another of water, a mixing bowl, and three cups to the men's room. “Supper soon,” he said, mixing wine and water in the bowl and filling the cups from it.

“To what shall we drink?” Sostratos asked. “To peace among the marshals?”

“That would be wonderful. It would also be too much to hope for,” Kissidas said bleakly. He lifted his own cup. “Here is a prayer the gods may hear: to staying out from underfoot when the marshals clash!” He drank. So did Menedemos. And so did Sostratos. The proxenos' toast summed up his own hope for Rhodes.

Menedemos raised his cup, too. “To making a profit while we stay out from underfoot!” They all drank again. Warmth spread outward from Sostratos' belly. He guessed the mix was one part wine to two of water, a little stronger than usual.

Kissidas said, “I can have couches brought if you like, gentlemen, but I usually dine sitting unless I'm giving a real symposion.”

“Don't trouble yourself, best one,” Sostratos said at once. “You're doing us the kindness of putting us up. We don't want to disrupt your household any more than we must.”

“Good of you. Kind of you.” The wine seemed to hit Kissidas even harder than it hit Sostratos. “My dear fellow, some people imagine that staying at a proxenos' house means they own the place.” He rolled his eyes. “The stories I could tell you ...” After another cup of wine, he started telling those stories. Sostratos heard a good one about a long-winded Rhodian of his father's generation whom he already disliked, a pleasure sweeter than most.

At Kissidas' wave, his house slave set a three-legged round table in front of each chair. The sitos—the main part of the meal—the slave fetched in was wheat bread, still warm from the oven. The opson—the relish that accompanied it—consisted of plates of small squids fried in olive oil till they were golden brown.

Like any mannerly person, Sostratos ate sitos with his left hand, opson with his right, and was careful to eat more bread than squid. As Menedemos popped a squid into his mouth with the thumb and first two fingers of his right hand, he inclined his head to Kissidas and said, “You'll make an opsophagos out of me with a supper like this.”

Перейти на страницу:

Похожие книги

Аламут (ЛП)
Аламут (ЛП)

"При самом близоруком прочтении "Аламута", - пишет переводчик Майкл Биггинс в своем послесловии к этому изданию, - могут укрепиться некоторые стереотипные представления о Ближнем Востоке как об исключительном доме фанатиков и беспрекословных фундаменталистов... Но внимательные читатели должны уходить от "Аламута" совсем с другим ощущением".   Публикуя эту книгу, мы стремимся разрушить ненавистные стереотипы, а не укрепить их. Что мы отмечаем в "Аламуте", так это то, как автор показывает, что любой идеологией может манипулировать харизматичный лидер и превращать индивидуальные убеждения в фанатизм. Аламут можно рассматривать как аргумент против систем верований, которые лишают человека способности действовать и мыслить нравственно. Основные выводы из истории Хасана ибн Саббаха заключаются не в том, что ислам или религия по своей сути предрасполагают к терроризму, а в том, что любая идеология, будь то религиозная, националистическая или иная, может быть использована в драматических и опасных целях. Действительно, "Аламут" был написан в ответ на европейский политический климат 1938 года, когда на континенте набирали силу тоталитарные силы.   Мы надеемся, что мысли, убеждения и мотивы этих персонажей не воспринимаются как представление ислама или как доказательство того, что ислам потворствует насилию или террористам-самоубийцам. Доктрины, представленные в этой книге, включая высший девиз исмаилитов "Ничто не истинно, все дозволено", не соответствуют убеждениям большинства мусульман на протяжении веков, а скорее относительно небольшой секты.   Именно в таком духе мы предлагаем вам наше издание этой книги. Мы надеемся, что вы прочтете и оцените ее по достоинству.    

Владимир Бартол

Проза / Историческая проза