CHAPTER THREE

They rode not north, as Shan expected, but west, climbing the high ridge on the far side of the long valley, then descending toward the second snowcapped range of mountains beyond it. As he rode over the crest and out of the valley that led to the hermitage, Shan reined in his horse and watched Dremu trot off to scout ahead. He looked back to the ridge where the dropka had stacked rocks to protect the lamas, toward the hermitage. Gendun had been sheltered inside his own secret hermitage above Lhadrung until Shan had discovered it. Gendun might never have been exposed to the outside world except for Shan.

“When we arrived there, before the mandala began, I talked with Shopo,” said Lokesh, at his side. The old man had an uncanny ability to read Shan’s emotions. “They didn’t know Gendun. He just arrived and sat in the lhakang for hours contemplating the stone eye. Then he drank tea with Shopo and said he knew that eye now, and he knew who would return the eye, as certain as if he had read it in a book where the future is written. Shopo said he hadn’t been sure himself, but Gendun would not be swayed. He knew it had to be you. He said not only did you have a pure heart, you had a big heart, so big it was a burden to you.”

So big its pain almost overpowered Shan. If the killer was stalking the eye he had no choice but to take it away from the lamas. And going with it was the only way he would find the killer. He could only protect the lamas by leaving the lamas.

Shan cast an awkward glance at Lokesh, who grinned back, leaned over like a mischievous uncle and pulled Shan’s hat brim down over his eyes, then trotted away toward a clump of flowers. It was how Lokesh always traveled, not in a straight line but from flower to flower, or rock to rock, stopping to examine the shapes of nature in whatever form might capture his curiosity. He turned toward the Golok, who was moving so quickly away he seemed to be fleeing them. He did not trust the man. But Drakte had, or at least Dremu wanted Shan and the others to believe he had. Dremu knew about the eye but none of the others left alive knew about him. Drakte had apparently known him, but from where? The only logical answer seemed to be from prison. Shan checked the binding on his saddlebag, then reluctantly urged his horse forward.

Three hours later Dremu waited for them at the crest of the lowest ridge in the second range, their mounts following a winding goat trail through patches of snow. The air beyond still shimmered, as Shan had seen from a distance, and as they reached the crest he discovered the reason.

“Lha gyal lo!” Lokesh called out with a boyish glee as he rode up behind Shan, pointing to the vast flat expanse of turquoise that dominated the landscape below them. “Lamtso!”

Shan stared at the distant water. It looked like a long jewel inlaid between the mountains. Lamtso was one of Tibet’s holy lakes, its waters known as the home of important nagas, its shores a favorite grazing ground for the dropka herds.

From a bag tied to his horse the Golok produced a large plastic water bottle filled not with water but with amber chang, Tibetan barley beer. He did not open it, but quickly surveyed the faces of his companions. “We sleep there tonight,” he announced with a gesture toward the water. “If we move fast enough,” he added with a frown toward Lokesh. The Golok paused and squinted toward the horizon behind them. Shan followed his gaze toward the valley they had just traversed. A small band of horsemen was pursuing them. Or perhaps not pursuing them, he realized, for they had stopped as well and had spread out, watching behind them.

“Those dropka,” Dremu said. “They are worried about you, Chinese. They think they can try to guard your back but they don’t know the kind of trouble that follows. How many Tibetans are you worth, comrade?” he asked, aiming a bitter glance at Shan, then kicked his horse into a gallop and disappeared around a bend in the trail.

They caught up with him a quarter hour later, waiting at a huge outcropping of rock, a leg draped over his horse’s neck, nearly half the bottle gone. As Nyma and Tenzin began to ease their mounts around him, the Golok raised a hand in warning. “Wouldn’t if I were you.”

“I think we can find the lake from here,” Nyma declared impatiently.

Dremu pointed toward a small dust cloud on the rough track in the low rolling hills that led toward the lake. Shan reached into the drawstring sack tied to his saddle and produced his battered pair of field glasses. He focused on the cloud a moment and sighed, then handed the glasses to the nun.

“Army!” Nyma gasped.

“One truck,” the Golok grunted. “No more than five or ten soldiers.”

With a sudden tightening in his stomach Shan studied the approaching vehicle. It was still over two miles away, speeding not toward them but toward the lake. As he watched, however, the truck stopped. The nun cried out and bent down as though to hide behind his horse’s neck. “I saw a glint of something. I think they’re searching the mountains with binoculars!”

The Golok scowled at the nun. “That’s what soldiers do. Could mean a hundred things. Could be escorting a birth inspector,” he said, referring to the hated bureaucrats who enforced China’s birth quotas. “Could be out hunting wild goats. Could be searching for something stolen from them,” he added with a meaningful gaze at Shan, then reached for the glasses. “The way that truck is painted in shades of grey, could be mountain troops,” he added in a tone like a curse. “I’d rather go against the damned knobs.”

Shan looked back down the trail. Lokesh had lingered behind again, stopping his horse to stare down at a pattern of lichen on a rock face. Since their pilgrimage his old friend had particularly sought out self-actuated symbols of the Buddha—meaning elements of nature that had assumed the shape of a sacred object. More than once he had abandoned a piece of clothing or some food from his own drawstring sack in order to make room for a rock with lichen in the shape of a sacred emblem, or a weathered bone shaped like a ritual offering.

The Golok pointed with his bottle toward a shadow below an outcropping a hundred feet away. Nyma sighed with relief and pushed her mount toward the opening.

Shan doubted there was any land on the planet with more natural caves than Tibet. Certainly there was no land where caves were so integrated into the story of its people. There were cave hermitages, cave shrines, even entire gompas built around caves. Centuries before, Guru Rinpoche, the most revered of the ancient teaching lamas, was believed to have deposited sacred objects and scriptures in caves throughout Tibet. Tibetans still kept watch for forgotten caves that might harbor some of the Guru’s sacred treasures. And many of the local protector deities that watched over valleys and mountains were said to make their homes in caves.

Although the cave was low and wide at its mouth, it quickly narrowed into a small tunnel. The horses seemed to understand what was expected of them, and as soon as their riders dismounted the animals scurried to the back of the entrance chamber. Lokesh arrived and began helping Tenzin loosen the saddle girths, speaking in comforting tones to the animals as the Golok and Nyma settled onto rocks at opposite sides of the entrance. Dremu lifted his bottle and gulped noisily, not offering it to anyone else.

“You knew about the army having the eye,” Shan said to Dremu and Nyma. “Both of you knew.”

“I told you,” the Golok said with a wide grin that exposed several of his yellow-brown teeth. The only thing Dremu had told Shan was that he could die a hundred ways.

“Why would the army want an old stone eye?” he asked Nyma.

“Most people in the northern changtang know about the army and the eye.”

“I don’t. I’m not sure Gendun did.”

“It was a long time ago. From an invasion,” Nyma offered in a reluctant voice.

“You mean the stone was taken as some kind of trophy fifty years ago,” Shan said, referring to the arrival of the People’s Liberation Army.

“Not that invasion,” Nyma sighed.

Shan sensed movement behind him and saw Lokesh standing at his shoulder now.

“It was when a Chinese army came to drive the Thirteenth out of Tibet in the Year of the Female Water Hare,” Nyma explained. She meant the invasion early in the twentieth century. When, Shan recalled, imperial troops had marched into Lhasa, leaving a bloody swath across eastern and northern Tibet in an effort to unseat the Thirteenth Dalai Lama.

“Terrible things happened,” the nun continued in a brittle voice. “Chinese soldiers under a General named Feng razed gompas and buried the monks alive, hundreds of monks. Butcher Feng, they called the General. After several years the Tibetan army finally organized a defense and pushed Feng back. There was a terrible fight at the Turquoise Bridge in Lhasa, where the Lujun Combat Division was driven into retreat by Tibetan soldiers. The Lujun were the crack troops of the Chinese army. They were humiliated and wanted to avenge themselves. But the generals ordered the Lujun home because their Empress Dowager had died and more soldiers were needed to keep order in Beijing. The troops marched up the old northern route—the Changlam, it was called—annihilating gompas, killing all monks and nuns they encountered on the way.” Nyma hesitated a moment, studying a dark black cloud that had appeared on the horizon. “They were on the Changlam, two hundred miles north of Lhasa when they learned that the home of the senior officer of the troops that defeated the Lujun in Lhasa was a village only twenty miles to the west. They marched on the village and when they found the villagers treating wounded soldiers, they set up cannon and destroyed it. Only one house survived.”

The nun stood, staring more intensely at the black cloud, which was rapidly approaching. Suddenly she bent and darted to the edge of the outcropping. The Golok belched toward the nun, then raised his bottle in salute.

After a moment Nyma walked back to the cave. “They haven’t moved,” she announced. “That’s good, right?”

When no one replied, she continued her story. “That village, or the valley where the village was, was the home of the Yapchi deity. For centuries that deity had lived in a self-actuated statue, a rock shaped like a sitting Buddha. Two eyes had been painted on it in ancient times, so it could better see the world and to remind those who lived in the valley that it was always watching.”

“And the soldiers took the statue?” Shan asked.

“Not exactly,” Nyma said in a melancholy tone. “When they finished shelling, the Tibetan soldiers were dead, for they had been too weak to flee. The surviving villagers ran to the deity in the center of the valley, about fifty of them, mostly women and children and old men. The Chinese officer of the Lujun laughed and called for them to surrender. If they agreed to be their porters, to carry the soldiers’ equipment to the Chinese border, he would let them live. When they refused he selected ten soldiers and sent them with swords among the villagers. They slaughtered the people like goats, cut them into pieces, laughing like it was great sport. No one from that Tibetan officer’s family survived.”

She turned suddenly and stared at the blackness at the back of the chamber, as if she felt she were being watched from inside the mountain. “Only those few who happened to be away from the village survived. A caravan from the village was away at the holy lake. And there was a girl with sheep up on the slopes who watched it all. But the soldiers found the girl trying to reach the bodies. The officer made her watch as he smashed the deity into tiny pieces with a hammer. Then he took the only piece big enough to recognize, the single eye, the chenyi,” she said, meaning the right eye. “The officer said the eye had witnessed the vindication of the Lujun and he would give it to his general as a trophy.”

Nyma’s voice drifted off and she looked toward the menacing cloud again. “They ordered the girl to find her mother among the bodies, then bound her to her mother’s dead body, face to face, and left her there. Monks from the gompa on the other side of Yapchi Mountain found her there after three days.”

There was a long silence as Shan studied first Nyma, then the dark cloud.

“And your people recorded the story,” Lokesh said over Shan’s shoulder.

“That little girl, she was my grandmother. She helped to bury them. Our people don’t give the dead to the birds. We give them back to the soil. She helped put them in a big grave. When I was young she used to sit at the grave and recite all the names of the dead to me.”

The Golok had his chang bottle in midair as Nyma made the announcement. He lowered the bottle, stared at it for a moment. “The bastards,” he offered, as though to comfort the nun, then packed the bottle away.

“Afterwards,” Nyma added, “people kept watch for the chenyi stone. It was kept in an army museum near Beijing for many decades and a man from Yapchi obtained special charms from lamas and traveled there to bring it back. But the Chinese shot him as a spy. The eye disappeared after the communists came. But we found out that parts of the Lujun were reconstituted into the People’s Liberation Army.”

“The 54th Mountain Combat Brigade,” Shan suggested.

Nyma nodded. “After they were assigned to duty in Tibet, people kept a close watch on them. Another man from the village went to speak with the army but he was arrested and went to lao gai, where he died. A secretary saw the chenyi stone on the desk of the colonel of the brigade in Lhasa and sent word. After a few months a letter was sent to Lhasa, signed by all our villagers, asking that it be returned. But the only thing that happened was that the township council sent back the letter and demanded extra taxes from us. Then last year when the Chinese celebrated August First in Lhasa that colonel had it taped to the turret of a tank in the parade.” August First was the day reserved for celebrating the People’s Liberation Army. “The soldiers laughed and pointed at it to taunt the Tibetans. Someone took a photograph and brought it to us.”

“Purbas,” Shan said, not expecting an answer. “Drakte stole it back.”

“Someone else, I think. I don’t know for certain. Purbas know how dangerous it can be to share secrets. We don’t want to know. People get captured. The Chinese use drugs that unbind their tongues.”

“But you were in Lhasa and brought the chenyi stone to the hermitage,” Shan suggested.

Nyma shook her head. “I was working in our valley,” she said enigmatically. “One day our oracle spoke about a Chinese returning the eye. I thought she meant the army would bring it back one day. Only afterwards, when I went to speak about it with some purbas, did I know the eye had already been recovered from those who had stolen it from us.”

Our oracle. The nun spoke as if every community still had its oracle. But until arriving at the hermitage, Shan could not recall ever having heard a Tibetan speak of an active oracle. Even Lokesh, who clung so steadfastly to tradition, spoke of oracles as part of some distant past.

The nun looked inquiringly toward the black cloud, which was nearly over them now. Dremu watched it too, with suspicious, worried eyes, and retreated deeper into the cave. “I spoke about what the oracle said, and later Drakte sought me out and asked me many questions, all about the eye and the village. Later people came and took me to the hermitage.”

Shan studied Tenzin, who had stepped forward to study the strange cloud, then turned back to Nyma. “Why would the purbas be so interested in returning the eye?”

The nun shrugged again and cast a small frown toward Shan. She was speaking of things that seldom were spoken out loud. “The purbas want justice,” she ventured. “It is the right thing to do.”

There was a rumble of wind—not thunder, but a roaring rush of air that brought an abrupt darkening, as if night had fallen. Hail began to drop, small kernels at first, but soon balls nearly half an inch in diameter. The nun nodded toward the sky, as though she understood some secret about the hailstorm. Lokesh stared back at the tunnel that extended toward the heart of the mountain, where the local earth deity might live.

Sometimes in Tibet hailstorms came with such violence and such large stones that crops were destroyed in seconds, people even killed. The Tibetans treated such deaths with particular reverence, as if the victim had been summoned by a sky deity for a special purpose. Shan extended his hand out into the storm. The hail stung his palm but he kept it extended, collecting the stones.

At his side he sensed Nyma moving, and turned to see her trying to pull Tenzin back from outside the cave. The tall Tibetan had removed his coat and stepped into the open, bending his back to the storm, protected only by his thin shirt, letting the stones lash at him. A sudden gust whipped stones into Shan’s face, stinging his cheeks. He dropped the hail in his hand and retreated into the cave. Sometimes it was difficult not to believe in the earth deities.

But, incredibly, Tenzin pulled away as the nun reached for him, stepping further into the storm and kneeling, curling his head into his knees, his hands wrapped around his neck. It was as though he were being flogged, as though he were inviting the deities to punish him. Tenzin seemed to understand something about the storm as well, but it was different than what Nyma sensed. Or perhaps the secret Tenzin understood, Shan thought, was just about himself.

As she pulled at Tenzin’s shoulder, Shan ran toward the nun and grabbed Tenzin’s other shoulder. Together they dragged him inside. He did not seem to notice their grip at first, then looked at them with wild, surprised eyes. His shirt was torn, and there were several tiny red spots where the stones had pierced his skin.

As Nyma wrapped Tenzin’s chuba around his shoulders, Dremu gasped in fright and pointed into the storm. An unearthly wail rolled down the slope, and a wraith-like shape emerged through the greyness, a figure mounted on a small black horse. The rider was hunched over in the saddle, the horse galloping, futilely trying to escape the hail. The sound was the crying of the horse as the stones pummeled its flesh. Shan sensed Nyma shudder, then retreat deeper into the cave, followed quickly by the other Tibetans. But Shan took a step forward, watching in fear. The animal, its rider limp in the saddle, could run off a ledge in such a frenzy. He pulled his hat low and darted into the storm. The horse whinnied louder as it saw him, then slowed as Shan extended a hand. A moment later, one hand on the bridle, Shan was running back to cover with the frantic creature.

The rider was a woman, although the cuts and welts on her face made it difficult to discern her features. Blood mixed with rain streaked down her face. She was not unconscious, but her wild, unblinking eyes were little different than those of the inconsolable horse, who paced back and forth among the other mounts, its flanks quivering, unwilling to be touched.

Then the woman glimpsed Shan and she clamped her hand around his arm. “I found them, those herders you needed to know about.” Shan recognized the weary voice, and the braided red cloth she wore around her head. It was the dropka woman from the ridge, the guard who had blamed herself for letting the dobdob through to Drakte. Lokesh gently wiped the blood from her cheeks. “They had a terrible fright,” the woman gasped. “There was just an old man and woman, with a small herd and dogs,” she said. “They never saw Drakte, they said, but an old lama was with them, just for the night, and he was attacked.” Tears mixed with the blood that still trickled down her face. She forced a smile for Lokesh as he wiped her cheek again, then continued. “The knobs want that lama. They have been chasing him, those herders say.”

“What lama?” Shan asked in alarm, leaning over her. Surely she did not mean Gendun, or Shopo, both of whom had been in the hermitage the night before.

The dropka shook her head. “I don’t know. Those old people didn’t make sense, they were so scared. They were shy of speaking about him. A ghost lama, they called him. Sometimes ghosts are real, they said. They were very upset. The lama disappeared before dawn. The old man said the knobs must have taken him. But the woman insisted otherwise. She said ghosts always fade away when the sun rises.”

The wind blew harder, screeching around the outcropping. The woman stared at her palm, where a drop of blood had fallen. Shan looked up in surprise, searching for its source, then she lifted a trembling hand and touched his cheek, her fingers coming away bloody.

“You’re injured,” she said softly.

“It’s only hail,” Shan said.

The woman’s eyes cleared, and she pulled away the rag Lokesh was using to clean her own face to clean Shan’s. “I didn’t understand,” she continued. “But you said you needed to know. I had to find you, because of the danger it may mean for the eye.” She paused and clenched Shan’s arm again. “It was knobs who wounded Drakte, it must have been. Our Drakte, he would have fought knobs to protect a lama.” She twisted to see her horse. “And that,” she said, pointing to the crude wooden saddle. “I wanted you to have it. We couldn’t keep it because those knobs are coming and maybe some night that thing…” She swallowed hard and looked away, as though unable to speak of the dobdob.

Shan stood and lifted a pouch from the saddle, the pouch Drakte had carried to the hermitage the night before, the pouch with the sling and ledger book.

Suddenly the storm was over. The air cleared, and sunlight burst across the barren landscape. But the woman’s words hung over them like a portent of another, far worse storm.

Nyma looked to Dremu, as if expecting him to lead them on. But the Golok was gazing with hooded eyes, shifting from the dropka woman to her horse to Tenzin. When he felt the nun’s stare he forced a thin smile, then ventured around the corner of the rock with the field glasses. “Soldiers kneeling on the hood of the truck,” he reported a moment later. “Maybe the windshield was shattered. They’ll probably give up for the day.”

“Go,” the dropka woman pleaded. Threads of blood still streaked her cheek. “I will watch Shopo and the Pure Water Lama.”

Tenzin dumped a small mound of yak dung beside her and ignited it. As she gestured for them to hurry, they reluctantly climbed onto their horses.

Shan paused as the others rode away. “Tell those riders behind us to go back,” he said. “Tell them to help protect the lamas.”

When Shan emerged around the outcropping the truck was moving back in the direction it had come, toward the south. “Was it the 54th Mountain Brigade?” he wondered out loud.

Dremu grunted but offered no answer. Nyma stared at the ground, her lower lip between her teeth. The Golok circled his horse about them, looking not toward the lake but behind them, before setting off down the western slope. Shan settled his horse into a slow walk at the back of the column, keeping Lokesh before him. The army was in front of them but there was no turning back, for behind were the knobs and the furious dobdob.

In another hour they crested the last of the low hills that surrounded the lake and gained an unobstructed view of the vast turquoise waters. The twenty-five-mile-long lake seemed alive as the waters shivered in the wind and sun. Nyma pointed out several low dark shapes scattered along the distant shoreline, mere dots on the horizon, the heavy felt yurts of the dropka clans who had brought their sheep to the rich spring pastures.

They rode through meadows dense with spring growth, splashing through countless rivulets of runoff from the mountains, until they reached the lake and dismounted near a huge raft of black and white geese that floated offshore, their white crowns gleaming in the sun. Bar-headed geese the Tibetans called them. The wind ebbed and their chattering filled the air.

Suddenly Lokesh leapt past him, arms extended, and ran into the cold waters of the lake, laughing like a child, pushing through the water until it reached his knees. “Aw! Aw! Aw!” he cried toward the birds, then turned toward Shan with a huge grin. “It’s a sound my mother used to make to geese. It’s good luck, she always said, to see so many geese resting on water. It means the spirits of the air are in harmony with the spirits of the water.”

His mother. Lokesh almost never spoke of his mother, who occupied a special, sacred place in his heart, much as Shan’s father did in his. Lokesh’s mother had died in 1940, the year that the young Fourteenth Dalai Lama had arrived in Lhasa, a year of great celebration and affirmation of the old ways. She had led a perfect life, Lokesh once said, and died at the perfect time, for afterwards came the decades of darkness and destruction.

The old Tibetan bent and splashed water on his face, then gestured for Shan to join him. Shan hesitated only a moment, then stepped into the lake beside his friend. “Aw! Aw! Aw!” Shan cried toward the geese, hands upraised.

Lokesh laughed heartily. “Lha gyal lo!” he called out joyfully toward the birds.

Shan washed his face in the frigid water, then cupped some in his hand to drink.

“No,” Lokesh warned, touching Shan’s arm. “Too salty. Drink from the streams.”

Shan tasted a drop on his finger and confirmed Lokesh’s words, then surveyed the landscape again. Lamtso was one of the great basin lakes that were spread across the eastern changtang, lakes that had no outlets and therefore concentrated the salts and other minerals that washed off the surrounding mountains.

The Golok found a boulder and sat, drinking his chang as Nyma and Tenzin collected rocks for a small cairn to honor the nagas before moving on. “Auspicious start,” Nyma observed repeatedly as she worked, then paused to watch Tenzin. The mute Tibetan, whom she had stayed beside since the hailstorm, put a frantic energy into building the cairn. Her face clouded with concern, Nyma stepped to her horse pack, reached in, and extracted a mala, her spare rosary, which she extended toward Tenzin.

Tenzin looked at the beads but his eyes seemed unable to focus on them. His jaw worked up and down as if something inside was trying to speak, perhaps trying to remember the mouthing of a mantra. Ever since Drakte’s death he had been more distant than ever, more withdrawn into his strange personal anguish. Shan knew survivors of the gulag often lived this way. An event would trigger a door inside and some nightmare from his imprisonment would be relived. Nyma pressed the beads into his hands and led Tenzin to his horse as Dremu trotted away.

They had followed the lakeside trail for only twenty minutes when Dremu halted at the top of a hill and dismounted, staring down the far side with a worried expression.

Shan dismounted and followed the Golok’s gaze toward a white vehicle, a heavy compact minibus of the type sometimes used to convey passengers between Tibet’s cities. It had apparently arrived from the southeast by means of a narrow dirt road, and had just turned onto the rough track that paralleled the shores of the lake. Two men sat on a large flat rock in front of the vehicle, one in the maroon robe of a monk, the other dressed like a businessman in a white shirt and tie, while three men in monks’ robes struggled to free the left rear wheel, which was mired in mud.

“Better to go around,” Dremu warned.

But Shan was already striding down the hill as the Golok spoke.

The men on the rock watched Shan with disinterested expressions as he approached. With his broad-rimmed hat and tattered coat, he looked like just another dropka. The man in the tie was a middle-aged Han, bald on the top of his head, his remaining hair thin and long on the sides, combed back. The small black eyes that looked out of his wide, fleshy face seemed as brightly polished as his shoes. A cigarette dangled from the man’s lips. The Tibetan he sat with had thick, neatly trimmed hair, and wore a robe unlike any Shan had ever seen, for it was fringed with gold and appeared, implausibly, to have a monogram embroidered over its left breast. Between them on the rock was a bottle of orange drink and what seemed to be a plastic bag of sunflower seeds.

The Han exhaled a long plume of smoke toward Shan as he approached the rock, as though to warn him away. Shan offered a hesitant nod and stepped around the two men, slowing to read the six-inch-high Tibetan and Chinese characters painted on the side of the bus. New Beliefs for the New Century, they said, and below them in smaller letters an adaptation of a familiar slogan: Build Prosperity by Breaking the Chains of Feudalism.

He looked back toward his companions. Lokesh and Nyma followed, but Dremu and Tenzin had retreated, so that only their heads were visible above the crest of the hill. Nyma approached the rock with the two men, then froze and cast a nervous glance up the hill as if thinking of fleeing. Shan saw a small legend stenciled on the driver’s door: Bureau of Religious Affairs.

“Howlers!” Nyma whispered in alarm as she reached him. It was what many of the purbas called the members of the Bureau, for the strident way they often addressed Tibetans. At first the howlers had screamed at tamzing, the criticism sessions that had long been the Party’s favorite tool for political correction. Now, with tamzing losing favor in Party circles, they continued to be howlers, just in subtler ways, fervently preaching to Tibetans about the socialist sins of traditional Buddhism.

Shan’s throat went bone dry as he glanced back at the Han in the tie. These were the men who granted, and revoked, the licenses of nuns and monks; the ones who anointed gompas based on the political correctness of their inhabitants; the ones who opened or shut monasteries with the stroke of a pen and granted the right to practice spirituality as though they were courtiers granting political favors.

Nyma pressed her hat low over her head and stepped close to Shan. The chuba she wore hid her makeshift robe.

The three monks were struggling to free the wheel, a small trowel and a long jack handle their only tools. Two of the men, spattered with mud, knelt by the wheel as the third, a stocky monk with the thick arms and broad hands of a laborer, carried stones from the hillside to the mired wheel.

“A flock of sheep was on the road,” the broad-shouldered monk explained as he dropped the stones by the bus. The other two monks, both younger than the first, cast sharp glances at the man as though warning him not to speak. “They couldn’t wait, so they drove around them, off the road. I don’t know which made them angrier, getting stuck or the way all of those sheep stopped and stared at them after we went into the mud.” Nyma gave a small sound of amusement and nervously looked back at the men on the rock.

“Digging around the wheel just moves the mud around,” Lokesh suggested to the mud-spattered monks. “You need to make the wheel grip something,” he said, pointing approvingly to the stack of rocks collected by the third monk, then followed the stocky man toward the hill to collect more.

They were a mobile education unit, the monk explained as Shan joined them on the hillside, bringing news of government programs to the local population. “Counting the barley fields,” the monk added.

Shan stared out over the landscape. It was a land of herders. He doubted there was a barley field within fifty miles. “But you’re from a gompa,” he observed.

“Khang-nyi.” It meant Second House. “The only gompa for a hundred miles.” He paused and looked at the men on the flat rock. The wind had died, and a cloud of cigarette smoke hung about them. A puzzled expression crossed the monk’s face, as though the two men on the rock confused him. He bent to retrieve another stone.

“What kind of government programs?” Shan asked.

The monk looked at Shan uncertainly. “Build Prosperity by Breaking the Chains of Feudalism,” he recited in the formal tone of a mantra, as though to correct any wrong impression he may have made, and carried away his stones.

Ten minutes later, the vehicle freed, the men on the rock stretched lazily and stepped toward the front doors of the minibus. As Nyma and Lokesh hurried back up the hill, the one wearing the elegant robe reached inside the bus and pulled out several pamphlets, handing one to Shan.

“Have you come to understand, comrade?” the man asked abruptly. His eyes burned brightly above a hooked nose that gave him a hawk-like appearance. His companion stepped closer and pointed sternly to the words on the cover of the pamphlet: Serene Prosperity.

Shan stared at the men uncertainly. For some reason he remembered being stopped years earlier on a Beijing street by an earnest young woman in a brilliant white blouse, who handed him a pamphlet and asked, “Do you believe?” This team from Religious Affairs were also missionaries of a sort, for the godless agency that regulated the deities of Tibet.

Serene Prosperity. He stared at the words. They had the sound of a cruel joke played on the Tibetans. Suddenly Shan realized the man in the white shirt, the howler, was staring at him. “This is a land for herders,” the man observed. “The ones they call dropka.” He seemed to have suddenly recognized Shan as a fellow Han. His small black eyes moved restlessly back and forth, scanning the hill behind, though his head did not turn.

Shan sensed the muscles of his legs tensing, as if something in him expected the howler to coil and strike.

“You have companions who are hiding from us,” the elegant monk observed in a casual tone. “So shy, like pups, running when a vehicle comes.” His voice was smooth and refined, an orator’s voice. “These people need to understand,” he added, as if enlisting Shan’s aid, “they need our help.” Then he handed Shan the pamphlets remaining in his hand. “I am their abbot. Khodrak Rinpoche.”

Shan found himself staring at the man. He had never heard a monk introduce himself as a revered teacher.

“They need our protection,” Khodrak said. “Are you a school instructor?” The government sometimes sent Han instructors among the nomads, riding circuits through the vast pasture lands. “They don’t understand what is at stake,” he continued, not waiting for an answer. “The Bureau of Religious Affairs is the key to their prosperity. Misinterpretation of events is dangerous.”

Shan didn’t understand a word the men were saying. The Han in the white shirt acted anxious, on the edge of anger; the abbot as if engaged in some form of political dialectic with Shan. They both assumed they could confide in Shan. In their world Han did not travel with Tibetans on the remote changtang voluntarily, so he must be on government duty.

“News comes slow this far away from the highway,” Shan ventured.

The two men exchanged a puzzled, uncertain glance. “Director Tuan suffered a terrible loss,” Khodrak said, indicating his companion with a nod. “His deputy, a man named Chao, was murdered in Amdo town. We all must work to prevent the wrong kind of reaction.”

“A Deputy Director in Religious Affairs was murdered?” Shan asked the question slowly, fighting the chill that crept over his limbs. The purba at the river had said an official was killed but had not known it was a howler. It was the worst possible news, the kind of news that brought martial law to a district, for Religious Affairs was a favored child of Beijing, its most important political vehicle in Tibet.

Khodrak nodded gravely. “Killed in a stable near his office. Deputy Director Chao is a martyr to our noble cause. You must be watchful. Important things will be happening.”

A senior howler had been killed and the reaction of his superior and the abbot was to distribute propaganda among the herders. Shan tried to make his bone-dry tongue move. He raised the pamphlets Khodrak had given him. “I will do what I can,” he said, and backed away.

The stocky monk lingered a moment at the rear of the vehicle, wiping mud from his hand with a tuft of grass as the others climbed inside. Shan offered him the rag he carried in his back pocket as a handkerchief. The man declined with a grateful nod, then leaned toward Shan. “Be careful with their words,” he said in a low, confiding tone. “The abbot is really looking for a man with a fish.”

Shan studied the monk in confusion. “You mean the killer? From the lake? A fisherman?” It made no sense. The Tibetans of the region almost never ate fish, would never take fish from a holy lake.

“Warn the dropka, warn my people,” the monk said urgently, then quickly joined the others. He had not even fully shut his door when Director Tuan gunned the engine and the minibus roared away.

Shan stared at the minibus as it disappeared down the track that ran along the shoreline. Had the monk been suggesting that a man with a fish was connected to the killing? But Religious Affairs did not conduct murder investigations, Public Security did. And the knobs were chasing an old lama. Did they think the lama was the murderer?

He handed one of the pamphlets to Lokesh as they reached the top of the hill. Inside was a photograph of the Chairman of the Communist Party, crudely interposed over the image of the Potola in Lhasa, above several paragraphs of small print. Dremu reached out and grabbed the brochure from the old Tibetan, inserting it in his pocket without opening it. “Firestarters. The howlers always have good paper for burning.”

Shan quietly scanned his own brochure before folding it into his pocket. It was a polemic about the economic disadvantages of devoting resources to religious reconstructions, complete with tiny graphs. He glanced back at the words at the top of the paper: Serene Prosperity. Below them was the full official title of the campaign: Religious Serenity Must Be Built on Economic Serenity. A perennial gripe of political officers was that Tibetans undermined the economy by giving a disproportionate share of their meager incomes to the reconstruction of gompas. Where contributions were limited to no more than two percent of income, one chart purported to demonstrate, prosperity soon followed.

Shan stared back in the direction the minibus had taken. Have you come to understand, the strange monk with the gold fringed robe had asked him. Shan understood nothing. The stocky monk seemed to be warning Shan, suggesting that Tuan and Khodrak were engaged in a subterfuge, that they were actually looking for a man with a fish. In all his years in Tibet Shan had never even seen a fish.

*   *   *

By mid-afternoon the five riders crested a small knoll to see a long rolling plain that gleamed white from salt encrusted on its surface, at the center of which lay a busy camp containing four white tents and three black ones. Dremu told them to wait as he rode toward the camp. They watched as a man in a derby emerged from one of the white tents, shouted at the Golok, then picked up stones and threw them at him. Dremu wheeled his horse and trotted back.

“This is the place,” he declared with a satisfied tone, and gestured for Shan to lead the way toward the yurts.

It was a salt camp, Lokesh explained excitedly, as they dismounted amid several small children who darted among the horses, rubbing their noses and helping Tenzin loosen the saddles. Shan untied his saddle bag and relinquished his mount to a beaming girl whose cheeks were smeared with red doja cream, one of the dropka’s defenses against high altitude sunlight. As he took a tentative step into the camp a sweet pungent scent wafted by, the smell of yak butter being churned.

Several men and women worked at the shoreline, using short wooden pestles to break the rough crust of salt into coarse pieces, then pushing the salt into piles with crude rakes. Others were packing the salt into small colorful woven pouches which were fastened together in pairs with stout cords. Like saddlebags, Shan thought as he noticed a woman sewing the bags shut, though too small for horses.

The man in the derby who had yelled at Dremu stood at the flap of a white tent near the center of the camp, a brown and white mastiff at his side, motioning them toward the fire that lay smoldering in a ring of stones by his feet. Shan and Lokesh passed a stern grey-haired man in a tattered chuba sitting at the entrance to one of the tents, a heavy staff across his legs. A dropka woman wearing a bright rainbow-pattern apron sat by a solitary yak, tethered to a stake, working a long wooden cylinder with a handle protruding from its open top, a dongma, one of the churns used to mix the tea, butter, and salt for the traditional Tibetan beverage. Her hair was arrayed in dozens of braids, each ending with a bead, a style that had been worn for centuries by devout women, always using one hundred eight braids, one for every bead of the Buddhist rosary. She acknowledged them with a casual, disinterested nod. Shan surveyed the little village and realized it was actually a series of camps, separate fires and separate tents brought together by the salt.

The man at the white tent eagerly searched the line of new arrivals as they walked toward his fire, his brown eyes gleaming with anticipation as he lifted his hat, revealing a head of shaggy black hair streaked with grey. A birthmark in the shape of an inverted, slanted U was conspicuous on his neck above a necklace of small turquoise stones that supported a large silver gau. Suddenly his face lit with a smile. “Nyma!” he exclaimed as the nun dismounted and darted to him. “Blessed Buddha, it is true!” They embraced tightly before Nyma gestured toward Shan. The man straightened, suddenly very sober, and silently inspected Shan.

Shan removed his own hat and returned the man’s steady gaze.

“You are the virtuous Chinese,” the man observed skeptically. He abruptly raised his hand and gripped Shan’s chin in his calloused thumb and forefinger, turning his head from left to right as though measuring Shan for something.

“Just a Chinese who was asked to help,” Shan replied impassively. He was accustomed to being greeted with taunts by unfamiliar Tibetans.

The man frowned in apparent disappointment. “I was expecting someone taller.”

Shan found a grin tugging at his face.

“His back used to be straighter,” Lokesh offered in the same dry tone used by the stranger, “before they forced him to build lao gai roads.”

The man acknowledged Lokesh with a solemn nod, then called out, cupping his hands toward one of the salt teams, to announce their arrival. “I am called Lhandro,” he said, smiling now, and gestured toward the small knot of men approaching the white tent. “We from the Yapchi Valley offer you welcome.”

“Yapchi?” Shan asked in surprise, and found himself glancing toward the saddlebag that contained the chenyi stone. “But it’s more than a hundred miles to the north.”

Lhandro just kept smiling, letting Nyma introduce her companions as another man emerged from the tent, holding a dongma of fresh tea. Shan studied the tents as the Tibetans exchanged greetings. They were all of the traditional yurt style, but only the heavy black felt ones were for dropka, those who lived year-round on the plains. The white tents were of canvas, of the kind used by those who lived in settlements but occasionally camped in the mountains or high plains. Lhandro and his companions were not herders. They must be rongpa, Shan realized, farmers who tended crops in the Yapchi Valley.

As bowls of frothy tea were distributed Lhandro pointed toward the white, crusted plain. “Our people have been coming here for centuries. The government gave us little boxes of Chinese salt, with pictures of pandas on them, and said we were slaves to feudalism for coming here.” He shrugged. “But Chinese salt makes you weak. We said we like the taste of Lamtso salt.” He squatted with Nyma and began speaking in low, confiding tones. Lhandro was not giving her good news, Shan saw. Nyma stared at the farmer in dismay, uttered something that had the cadence of a prayer, and hung her head in her hands. The nun seemed to remember something and it was her turn to speak in a grim tone to Lhandro. The rongpa’s face sagged and he glanced back in alarm at Shan. She had, he knew, explained about Drakte’s death, and the purba’s strange warning before he died. At last, as Nyma began speaking with the others from her village, Lhandro stepped back to the fire, his face clouded with worry. The nun spoke loud enough now for Shan to hear snippets of her conversation. She was speaking of their encounter with the white bus. One of the men hurried away, apparently spreading a warning among the other tents. Howlers might come. Several of the salt breakers stopped and darted into their tents. The dropka sometimes kept things on their altars the howlers did not approve of. A woman ran to the man who sat like a guard with his staff, and he stepped inside his tent momentarily, then reappeared, standing, staff at his side like a sentry.

An adolescent girl wearing her hair in two braids, her eyes nearly as bright as her red doja-smeared cheeks, approached the ring of stones with a small drawstring bag. She had a conspicuous limp, and her left leg seemed to twist below the knee. For a moment she and Nyma exchanged huge smiles, then silently, fiercely embraced. When they finally separated, the girl dropped her bag by the fire and opened its top. Tenzin stepped over and prodded the load with an approving nod. It was dung for the fire, and the mute Tibetan held up a piece with the air of connoisseur, as if to confirm it was yak dung, the best of the fuels typically used on the high plateau. Unlike sheep or goat dung it did not need the constant work of a bellows to keep a flame. Tenzin emptied the girl’s bag, silently raised his own leather sack, carried from his saddle like a treasured possession, and walked out toward the pastures. Shan watched the enigmatic man. It was as if collecting dung had become the escapee’s calling in life, as if the Tibetan with the aristocratic bearing had decided that his role in society would be to keep other people’s fires burning.

Shan saw that the red-cheeked girl with the braids was watching Tenzin, too. She finally turned and cast a shy, sidelong glance toward Shan, then limped toward a man in a ragged fox-fur hat who was digging with a shovel fifty yards from camp. The man was surrounded by several small piles of earth.

“I thought the salt was taken from the surface,” Shan said in a perplexed tone. As soon as the girl arrived at his side, the man handed her something and she turned in excitement to run with a crooked, shambling gait to the tent where the old herder stood guard.

Lhandro followed his gaze, then gestured in the opposite direction. Shan turned to see an old woman sitting on a hill above the camp.

“Tonde,” Lhandro said, referring to the sacred objects that Tibetans sometimes retrieved from the earth. They could be arrowheads or shards of pottery or carvings in the shape of ritual objects. Once a prisoner in Shan’s camp had found a corroded bronze buckle he had proclaimed to have belonged to Guru Rinpoche, the ancient teacher, and built an altar for it out of cardboard.

“Holy men have been coming to this place for a thousand years. That old dropka woman, she found a piece of turquoise carved into a lotus flower which she says has great power. Yesterday she said a Chinese airplane came and she used the tonde to scare it away,” he said solemnly, then shrugged. “But she’s nearly blind with cataracts.”

“Our Anya,” Lhandro continued after a moment, nodding toward the limping girl, “Anya saw her waving her fist at the sky and said it was just a goose that had lost its way from the flock. Now the old woman says if the soldiers come close she’ll call another hailstorm against them.”

Shan and Lokesh exchanged a glance. The army patrol they had seen had been many miles from the camp. The people of the changtang always seemed to have their secret ways of knowing things.

“Don’t underestimate the tonde,” a voice interjected from behind them. They turned to see the woman in the rainbow-colored apron carrying a leather bucket past their tent. “Some are just pieces of pretty stone, perhaps. But others,” she studied Shan a moment then stepped closer. “They say it was a tonde in the hands of a monk that destroyed that Chinese mountain.”

“Destroyed a mountain?” Shan asked.

“In the far south, near Bhutan,” the woman said with a nod. “One of the army mountains. Their slaves had dug it out, and soldiers had arrived with their machines.” The woman meant one of the massive military installations that gulag prisoners were often forced to construct for the People’s Liberation Army, carving out vast networks of tunnels inside mountains, mostly along the southern border. Some had become barracks for entire divisions of Chinese troops, some depots for equipment, others sophisticated listening and command posts.

“That mountain, they filled it with computer machines and radios and army commanders. But they didn’t know one of the prisoners was an old monk with a tonde that had belonged to that mountain deity. He could talk to that deity and explain what had happened. When that deity finally understood, the mountain fought back,” the woman declared with a satisfied air.

Shan gazed at her expectantly, but she spoke no more.

“There was some kind of collapse,” Lhandro said, glancing uncomfortably at the woman. “The newspapers said nothing, but people talk about it everywhere. The tunnels fell in, the machines were destroyed. Some soldiers were trapped and killed, and many Tibetan workers. Afterwards the army went on alert, rounded up local citizens for questioning. But experts from Beijing came and said it was just the wrong mountain to use. The Himalayas are unstable, they said, and something inside shifted.”

“The wrong mountain,” the woman repeated with a knowing nod.

At his side Lokesh grunted. “What do they expect, when they have soldiers for combating mountains?”

Shan looked at his old friend. Lokesh had strangely misunderstood what a mountain combat brigade was; he had taken the words too literally. Shan opened his mouth to explain, but then realized that maybe Lokesh wasn’t far from wrong. Some said Beijing’s ultimate campaign in Tibet was against nature, for all the mountains it gutted, the wooded slopes it deforested, the valleys laid waste with open pit mines.

Shan pressed Lhandro and the woman in the apron for more news, asking them if they knew of Public Security or military crackdowns between Lamtso and Lhasa. They shrugged. “Only the usual,” Lhandro said. “That Serenity campaign. Howlers are appearing everywhere, more often than ever, all over the district.” He shrugged. “It’s just more words for the same thing, like always, another way of saying it.” The campaign, he meant, was just another political initiative for eroding the influence of the Buddhists.

The woman, however, sometimes took wool to Amdo town, the nearest settlement of any size, and read newspapers there. A famous abbot was fleeing south to India, with Public Security and howlers racing to catch him. A manhunt was underway for two terrorists, one a recent Dalai Cult infiltrator from across the border, the other the notorious resistance leader called Tiger, a general of the purbas, who had been sighted in the region. The troops were telling people they would be imprisoned for helping him, she announced, and in the next breath offered a quick prayer for the man. Heroes of the army and model workers were being assembled in Lhasa for the biggest May Day parade in years. Shan listened closely to the woman, who seemed bursting with news and rumors. But she made no mention of a stolen stone eye or killers of purbas.

“Has there been word of the murdered Religious Affairs official?” Shan asked. The question silenced everyone within earshot. Alarmed faces stared at Shan. “His name was Chao, from Amdo town.”

Nyma appeared from inside Lhandro’s tent. “I knew of Chao,” she said with a worried expression. “Those howlers from Amdo come over our mountain into Yapchi sometimes. He was the only one who did not examine private altars when he visited homes, never ordered people to open their gaus. He was Tibetan, but had taken a Chinese name.” It was a practice the Chinese encouraged among young Tibetan students.

“That monk spoke to you about the murder?” Shan asked. He remembered the ride from their encounter with the minibus. Nyma had been unusually quiet, sharing none of Lokesh’s excitement over seeing more flocks of geese.

“Only briefly.” Nyma kept her eyes on the ground as she spoke. “It was very violent, very bloody. Chao was stabbed in the back. It happened in a garage that used to be a stable, at the edge of town, just two nights ago.”

Shan stared at her.

“Is that important?”

“Two nights ago was probably when Drakte was attacked,” Shan explained. “The wound that killed him was inflicted many hours before we saw him.”

Nyma’s eyes welled with moisture and she turned away for a moment, looking at the lake. “You don’t know that for certain,” she said.

“No,” Shan admitted. But he was almost certain. He had seen many stab wounds in his Beijing incarnation.

“Drakte? Drakte!” a woman gasped behind Shan. He turned to see the woman in the brightly colored apron, her hands at her mouth. “Our Drakte!” she cried, and the other dropka in earshot pressed closer as she told them the news in low, despairing tones.

Shan patiently answered their questions about the purba’s death, then asked his own.

“He was here only last week,” the woman explained, “talking with us, asking us questions, playing with the children. One afternoon he took all the children and made a new cairn on a hill.” Shan followed her gaze toward a tall grass mound half a mile away crowned by a small tower of stones. The woman slowly sank upon a boulder by the fire.

“What questions? What did Drakte ask?” Shan inquired, squatting beside the woman.

“The number of sheep and goats we have,” the woman said woodenly. “Who has yak and who has goats. Where the nearest fields of barley might be. How much fodder we cut for the winter.”

Barley. Shan stared at the woman, then at Lhandro and Nyma. The abbot and the Director of Religious Affairs had been counting fields of barley. Counting them on the changtang pastureland, where no barley grew. He darted to his blanket and unrolled it to find the pouch the dropka woman had brought through the storm. They leafed through Drakte’s book together until they found a page near the end captioned Lamtso Gar—Lamtso Camp—dated the week before. There was a column for barley, marked none, and others for sheep, yak, and goats.

“This camp is our home for much of the year,” the woman explained. “Everyone else just visits for the salt.” She pointed to the columns with obvious pride. One yak, eighteen sheep, five goats read the entry for Lamtso Gar. And two dogs.

If it made no sense that the abbot and a senior howler were collecting such data, it made even less sense Drakte would be. But Drakte had not only collected the data, he had certified it. At the bottom of the page were signatures, and beneath the signatures a note Shan suspected was added later. Last year, Drakte had written, a two-year-old girl died of starvation here.

Shan leafed through the following pages and pointed to entries that had no signatures, only circles or X’s.

“Even those who could not write had to sign,” the woman explained. “He insisted there be an entry for every family, every home. He said bad things until they made their marks,” she added in a low, perplexed voice.

“Bad things?”

The woman hung her head, as if embarrassed. “He was tired, and worried. He was a good boy.”

“What things?” Shan asked again.

The woman stared at the ground and whispered so low Shan had to lean toward her to hear. “He said sign or else all your children will grow up to hate you.” She shivered and folded her arms over her breast.

Shan stared at the woman, then at the ledger.

Suddenly a loud curse echoed through the camp. Dremu was yelling at a middle-aged woman who was throwing pebbles at him and encouraging the children to do likewise. The Golok raised his fist threateningly, but turned and broke into a fast stride toward the fire. When he reached the ring of stones he paused, looked at Lhandro, then stepped behind Shan. Lhandro, the soft-spoken rongpa, had thrown stones, too.

“This Golok is not welcome,” Lhandro said stiffly.

“You would welcome me…,” Shan said in confusion, not needing to ask the obvious question: Why would Lhandro welcome a Chinese but not another Tibetan?

“I don’t mean all Goloks,” Lhandro explained in a heavy voice. “But this man’s clan were bandits. Once that band raided many camps and villages between here and the ranges in Amdo the Goloks call home. They attacked many innocent clans, stole many herds and bags of barley.”

“Those bandits died a long time ago,” Dremu muttered. “Caught by Public Security and executed.”

“Is this man still a bandit?” Lhandro demanded of Shan.

Dremu gave a grunt-like laugh, as though to say, if only he could have it so good.

“You don’t need this man,” Lhandro said when Shan did not reply. “You are going to Yapchi with us.”

“But the purbas arranged it,” Nyma interjected. “I think they wanted someone who knows the mountains, knows the hiding places, knows where patrols look. We aren’t used to knobs. Drakte arranged it,” she whispered soberly, as if it settled the matter.

“I don’t understand,” Shan said. “Who else is going to Yapchi Valley?” Their trip was supposed to be a secret.

“We have been waiting for you,” Lhandro said, sweeping his hand toward the white tent where the men had begun sewing a mound of the filled salt pouches shut. “Those from my village who came to the salt camp. Five of us from Yapchi, and forty sheep. We leave at dawn.” As though to ease Shan’s doubt, the rongpa produced a tattered map from his pocket and unfolded it, showing Shan the lake, a large oval blue shape at the edge of the changtang. Then he traced a route east along the shore and north through the mountains into Amdo, the part of Tibet that Beijing called Qinghai Province. Shan studied the map. It was surprisingly rich in detail, including a fifty-mile-wide sector of red hash marks along the far shore of Lamtso. Along the top of the map was a large legend. Nei Lou. It meant classified, a state secret. He glanced up at Lhandro, who returned his gaze with challenge in his eyes, then pointed to the red marks. The legend over the marks said Toxic Hazard Zone.

“An army base?”

“No,” Lhandro sighed. “Worse. There are places in this region where special weapons were tested. Things that caused disease, or killed everything with chemicals. Some say they were used on herds of wild animals. Some say on bands of nomads who refused to be registered. But no one goes in the places with red marks, not even the army. Sometimes people find things, canisters on the ground, or a herd of sheep that has died for no clear reason, and the army comes and declares a new zone. The army puts signs up, and fences sometimes.”

Shan looked at Nyma, then the sturdy farmer. “You planned this with the purbas? The salt caravan?”

Lhandro smiled. “My village has always done a caravan to Lamtso, every spring. The purbas learned about it,” he said with a glance toward Nyma. “They said it would be a way of making you and the stone inconspicuous.” He stepped away to help sew the salt bags shut.

Nyma began to move among the other tents, speaking in gentle, reverent tones, straightening prayer flags that had been strung from tent lines. She sat by the old dropka woman with cataracts and began reciting her beads. Dremu stared warily at the people walking about the camp, who either refused to acknowledge him or glared at him with obvious resentment. He cursed, then stepped toward his horse. Shan assumed the Golok was going to groom the animal, but suddenly he was mounted. He ran his horse out of camp and disappeared into the hills. The man had been paid already. Shan doubted they would see Dremu again.

Shan and Lokesh wandered about the camp, Shan watching for any sign of a man with a fish, or anything to explain the monk’s cryptic warning. They lingered by a fire where a woman was frying sweet dough for the dropka children until Lokesh decided he should join the search for tonde. His old friend was always seeking the little treasures and, like many older dropka they had met, he tried to keep nine in his possession at any one time, a number that was said to bring powerful luck.

Shan watched as Lokesh walked toward the slope where the man in the fox hat dug, then he circled behind the tents, intending to approach the back of the tent where the old man stood guard with his staff.

But Tenzin stood at the water’s edge, looking forlornly across Lamtso, his new beads dangling from his fingers. Shan paused, stepped to his side, and sat on a boulder. The grief the mute Tibetan had shown in Drakte’s death hut seemed to have returned to his face.

“When I was in prison,” Shan said after a long silence, “there was a man in my barracks for hitting a Public Security officer. His spirit was so troubled he could barely speak and everyone feared he would take his own life. Finally the lamas were able to get him to speak about the burden he carried inside. He confessed that he had killed a Chinese whom he had caught stealing sheep. The Chinese had beaten his wife unconscious and drawn a pistol on the man. No one, not even his wife, knew that they had struggled and that the Chinese had been killed. He had hidden the body and it was later that he hit the knob, when the man refused to give a ride to his injured wife.”

The only sign that Tenzin heard him was a lowering of his gaze to the ground by Shan’s feet.

“A lama gave the man a pebble and had him focus on it.” Shan lifted a large pebble in his palm. “He told the man to push his guilt into it. Then he had the man throw the pebble into a river. The man was healed after that.”

Tenzin looked at the stone, fixed Shan with a brittle gaze, then stepped several feet away to retrieve a heavy rock nearly a foot in diameter. He paused, looked pointedly at Shan, threw the rock into the water, and turned back to stare at him.

Shan returned the stare for a moment. Shaken, he turned away. What had it been, to cause such anguish? Something had been pulling at his memory. The dropka woman said that Tenzin had been away the night before Drakte died. The night Chao had been murdered. He looked at the ripples where the heavy rock had fallen. A pebble had been enough for a single killing.

Shan backed away from Tenzin and turned toward the yurt. The old herder squinted at him as he approached the entrance, then raised the staff threateningly.

“The girl brought you a tonde,” Shan said tentatively.

“Not me. Go away. This is my family’s tent. People are sleeping.”

“You guard them when they sleep?”

From the corner of his eye Shan saw several more figures approaching in haste.

“There is fresh tea!” the woman in the bright apron called from a hundred feet away, gesturing Shan toward her fire. But Shan quickly put his hand on the man’s staff to deflect it and stepped inside.

An old woman with no teeth, the sole occupant of the tent, groaned as he appeared. “No!” she cried and rose, lowering the prayer wheel she had been spinning. “Chinese!”

Shan sensed figures moving behind him. He tensed, expecting to be dragged away, until a soft voice called out from the shadows at the back of the tent. “He is a friend of the lamas,” a woman said, and the man behind Shan halted, lowering his raised staff.

“Nyma?” Shan asked, stepping toward the shadows, where two felt blankets had been strung to create dressing chambers inside the tent. A hand appeared between the blankets, pushing one aside, and Shan bent to enter the dark, cramped space.

Nyma sat in the dim light of a single butter lamp beside a pallet, holding the hand of a woman of perhaps thirty years. The woman’s face was beaded with sweat, her breathing labored. She seemed to be trying to smile through a mask of pain.

“Lokesh,” Shan said, “he studied with medicine lamas.”

“She fell from a ledge three days ago, running from a patrol in the night. I think she broke ribs,” Nyma said.

“Then she needs a doctor,” Shan said urgently. Arranged along the pallet was a dirt-encrusted bell and several dirty beads.

“No doctor!” shouted the old woman, now standing over them, her hands holding back the blankets.

“Some herders from the east of here rode in last week and told everyone to beware of new doctors, to hide the sick, and not speak of any Tibetan doctors to any Chinese.” Nyma raised her eyebrows toward Shan as though to express her frustration. “I don’t know why. No one really does.”

“But you can’t hide someone injured so badly,” Shan said. “What if her organs are bleeding? A hospital…”

“We don’t need those doctors. They aren’t real,” the woman said, then bent and wrapped the injured woman’s fingers around the little bell.

The woman on the pallet stared up at Shan, pain and confusion in her eyes. Shan sighed. “Lokesh knows medicine teas,” he said and turned away, striding past the old woman and four grim-faced herders.

He found his old friend near a freshly turned pile of earth, explained about the injured woman, and watched as Lokesh rose and hurried to the tent. Then Shan turned and studied a grassy hill half a mile away. Ten minutes later he stood at the five-foot-high cairn Drakte had made with the children. Shan walked around the stack of rocks several times, then sat before it. Drakte had been on urgent business, in the middle of making final arrangements for the chenyi stone, but he had taken the time to build a cairn for the local deities. And he had planned to return to the salt camp with Shan and the stone. Shan stood and studied the wide, flat stone that covered the top. He lifted it and lowered it to the ground. The narrow openings between the stones underneath were so dark he almost missed the piece of brown yarn wedged between two of them. He pulled on the yarn and a small felt pouch rose out of the shadows. Inside was a mala, a rosary of exquisite ivory beads carved in the shapes of animal heads. It was a valuable antique worthy of a museum. Why, he wondered, as he slipped the rosary back into the pouch, would Drakte have wanted it hidden? Because it was too dangerous to carry the week between his visits to the camp? Or because he had meant for someone else to retrieve it? Shan pocketed the pouch.

“This is how Chinese help the deities?” a flat voice called out from behind him.

Shan slowly turned to see Dremu, sitting on his grey horse thirty feet down the slope, on the side opposite the camp. There was no surprise on the Golok’s face, only a sinister amusement. He lifted a leg and rested it on his horse’s neck.

Shan silently replaced the capstone. “I want to ask you something. Where did you meet Drakte? Where did he hire you?” he asked.

“In a city.”

“Lhasa?”

Dremu’s eyes half closed as he examined Shan. “Lhasa,” he confirmed in a low voice. “I learned things there not even the purbas knew.”

“What kind of things?”

“You can die in this country for telling too many secrets.”

“Or for being too secretive,” Shan shot back. Had the Golok seen the priceless rosary? “Why? Why did Drakte select you to help? You’re no purba. You’re not welcome among the people of Yapchi.”

Dremu’s lips curled up as if he took satisfaction in Shan’s words.

Shan studied the Golok, who returned Shan’s stare inquisitively, running his finger along his moustache, his other hand on his knife. Abruptly Shan stepped away, dropped to his knees by a large rock, and pulled it up on one edge. He pointed to Dremu, then to the cairn. The Golok frowned, but silently dismounted and helped Shan carry the rock to the top of the stack. Shan offered a mantra to the Compassionate Buddha and the Golok hung his head with a deflated expression, as if Shan had earned himself unexpected protection. He marched to his horse and rode away. Shan fingered the rosary in his pocket, suddenly remembering that Drakte had brought nothing to pay the Golok. Had the beads been intended for Dremu?

As Shan approached the camp he found Lokesh back at his excavation. “She is sleeping now. I told them of a tea they can make, for the pain. I will check her later,” the old Tibetan explained.

“Did they explain why suddenly they want no doctors?”

Lokesh and Shan exchanged a knowing glance. Every Tibetan knew stories of Chinese doctors performing unwanted surgeries on Tibetans, usually sterilizations, and even of Tibetans dying mysteriously when under Chinese medical care. But the woman’s fear was more urgent, more directed. Riders had come to camp to warn about doctors.

Lokesh shook his head. “They are scared. The howlers in this district are ruthless.” They worked in silence for several minutes, Shan digging with a flat stone.

“I heard you speaking with Lhandro and that woman about Drakte dying,” Lokesh said abruptly. “And that man Chao.”

Shan looked into the old man’s eyes, which did not show inquiry, but frustration.

“We know how to work in storms,” Lokesh said quietly. It was a phrase from their gulag days, when the lamas exhorted the prisoners to ignore suffering and other distractions, and only work on their inner deities.

Shan’s mouth went dry. “You and I saw monks die in prison because they decided to do nothing but work on their inner deities,” he said after a moment.

Lokesh replied with a disappointed frown.

“What if Drakte’s killer is following us?” Shan asked. “How can we avoid the killer, how can we get safely to that valley with the chenyi stone if we do not understand this killer?”

Lokesh shook his head. “By appealing to our deities. When there is a deity to repair there is nothing more important. All that work we did at the hermitage, it was like a vow. I am bound. And if that stone wants a piece of my own deity to help it heal, I will gladly give it.”

Shan recognized his friend’s words as a challenge. Although Lokesh usually supported Shan’s quest for truth in all its forms, this time everything was different. There were no rules for healing deities, but Lokesh knew that trying to understand a killer was probably the opposite of trying to understand a deity. He conceded by bowing his head. “I am bound,” Shan said in a solemn whisper. “I can work in storms.”

They dug again until Lokesh gave an exclamation of triumph and extracted a small grey stone. “A very good one,” he said with satisfaction and handed it to Shan.

Shan had seen the shape in the rock before. It was indeed a rare find. “A fossil,” he announced. “A trilobite that lived when these lands were under a sea millions of years ago.”

Lokesh gave a patient sigh, as if Shan had missed the point. “A powerful tonde,” he said, “because it took the combined action of the water and earth deities to make it.”

They were walking toward the lake half an hour later, when Lokesh paused and held his hand to his ear. “A song,” he declared, “a song is coming from the earth.” He firmly believed in the ability of inanimate objects to become animated when inhabited by a deity. Lokesh studied the landscape, then pointed toward a small knoll. They were proceeding toward it, pausing every few steps to listen, when Lhandro called out for them to stop.

“Leave her alone,” the Yapchi farmer warned as he trotted to their side. “She needs this time.”

When he saw their confused expressions, Lhandro gestured them forward with a finger to his lips, stopping when they could see a girl sitting in the shallow depression on the far side of the hill. It was Anya, the crippled girl with the braids and red cheeks. She had a lamb on her lap. The animal’s tongue was out of its mouth, its breathing heavy.

“Anya is an orphan, like the lamb,” Lhandro said. “The lamb’s mother was killed by wild dogs a few days ago. No other ewe was in milk. She tried to feed it goat’s milk but it wouldn’t drink. It will be dead by nightfall.” He looked out over the lake. “Sometimes she speaks the words of deities.”

In the silence they listened. The girl was singing to the lamb in a high voice that came like a whisper on the wind. Shan could not understand the words, but they were strikingly beautiful, somehow eerie yet soothing, so natural it seemed to Shan that if the lamb’s mother had been there and could express her sorrow, this would be her sound.

Lokesh cocked his head toward the girl and closed his eyes. Others were listening, too, Shan saw. Tenzin sat in the spring grass at the top of the opposite knoll, gazing sadly at the girl. Near Tenzin sat one of the big mastiffs, looking just as forlorn. Shan gazed at the girl, then the sky over her head. When he looked back at Lokesh a tear was falling down his cheek, and the old Tibetan nodded knowingly at Shan as if to say yes, it was a deity who was singing after all.

“When I was young my mother used to sing like that,” someone said behind Shan, “just go sit out on a ledge and sing.” It was Nyma, staring at the girl. “First time I heard her I thought she was crying. But she said no, she was trying to call the Yapchi deity back, to tell the deity it wouldn’t be blind forever. When she died she said to me she was praying for the deity to forgive her, because she had lied to the deity, that it would have to get used to being blind.”

“But now it will be different,” Lhandro said, fixing his gaze on Shan. “Now they will be made to understand about the land.”

Shan looked in confusion at the farmer. “They?”

“All those people who lost the understanding of earth deities.”

“I don’t know what—”

“Our valley,” Lhandro said with a distant gaze toward the northern mountains. “It’s full of Chinese and foreigners who plan to take the blood out of our earth.”

“Blood?” Shan turned to Nyma for help.

“The earth’s blood,” Lhandro said.

“Oil,” the nun offered in a hushed voice, lowering her eyes, as if the word frightened her, or she was embarrassed not to have told Shan before. “They destroyed the home of the deity and now they are drilling in our earth. They say they will find oil soon, then our valley will be destroyed.” She looked into his eyes with a pleading expression. “But now, Shan, you are coming,” she said, and hope lit her countenance. “You and the Yapchi deity are going to fix the land for us. You are going to make them leave.”