Lake Tana, October 1964
There had been many people on the mainland docks: Ethiopian monks and others who were Russian or Greek; villagers returning from the market; merchants loading their wares into the boats they would steer from island to island. But on this boat there were only women. There was no law or doctrine saying it should be so, but for a decade now, by unspoken agreement, no man debarked at the island where the boat was going.
It lay ahead now: a low-lying islet amid deep blue waters, with rocky promontories rising from the forest. It was too small for anyone to have built a monastery or a village; for most of the lake’s storied history, no one had lived there. Daraartu, her gaze fixed beyond the boat’s prow, could see that there wasn’t even a port; she and the other passengers would have to wade the last few meters to the shore.
She said nothing to the other women, nor they to her. Those with children murmured to them, but otherwise, there was no sound but the motor; most people who came here had business they didn’t wish to share.
The engine puttered to a stop, and the boatwoman brought the vessel to a halt with a pole. Two other women, one with the look of the Kush nations and the other Greek, waded out to take the cloth and books and sacks of grain that lay in the prow. The passengers, Daraartu with them, swung over the side and set foot in the waters, gathering their skirts for the passage to the rocky beach.
Others had come now to help unload the supplies, and a few more waited on the shore. All at once, Daraartu studied them closely. Most of them were old, as she had expected; few of the young were attracted to a contemplative life. They were from all of Ethiopia’s nations: Amhara, Oromo, Tigrinya, Yemeni, Nilotic, Russian. They dressed simply, but not in habits as nuns might, and not all in one color, and some wore patterns. They were those who had come to stay: some for a week or a month, some for years. Some would never leave.
The passengers on the boat would not stay beyond the day, and the women on shore greeted them as visitors. One, an ancient Amhara with a bronze latticework cross on a filigree necklace, led them silently up a path, which wound through forest to a wooden cabin built in the Russian style and a field that had been cleared around it. And in the clearing, preparing the garden for winter crops, she was standing.
She’s so small, was Daraartu’s first thought. The white-haired woman in a plain gray dress had become gaunt with age; it seemed that a strong wind would send her tumbling like the leaves. Surely this wasn’t the woman who had shared the throne of Solomon for so many years, and who had loaded antiaircraft guns calmly when bombs were exploding all around. But when she spoke, there was no doubt of who she had been, and who she still was.
She welcomed her visitors, as the women on shore had done, and sat on a chair just beyond the garden’s edge. Daraartu’s fellow passengers formed a line and, one by one, told her why they had come. Some wanted only a blessing: for a forthcoming marriage, for a newborn child, for a job or a business venture. Others sought prayers for family members who were sick or in danger. Most, though, had come for advice: in domestic matters, in affairs of the heart, in navigating the treacherous web of relationships that was family and clan and business. The line moved slowly, because Anastasia would send no one away until she was finished, but it moved, and Daraartu finally looked into her eyes.
How do I greet her? she wondered.
As an empress? As a nun? But she isn’t one, for all her devotion…
“I greet you, Mother,” she said. She waited to be chastised for her presumption, but Anastasia merely smiled, and invited her to say more.
“I am Duraartu from Oromia. My people were serfs before they were freed, and they are a commune now.” Anastasia nodded; she has surely seen such things before. No doubt she had the same image in her mind as Daraartu had now: land and equipment held in common as the narodniks did, round cement houses and gardens that were used for subsistence, fields of coffee and khat and vegetables for the market, the great hall where people learned and prayed together in the Belloist fashion.
“This year,” Duraartu continued, “my age-grade proposed me for the university.” That was the part of the commune that was straight from the Oromo
gadaa tradition: there were age-grades for women now as well as men, and the eight-to-sixteens and the 16-to-24s lived together and ruled themselves.
“You don’t want to go?”
“Of course I want to go.” The image in Duraartu’s mind was no longer her commune but the city of Gondar as she had seen it on the way to this island, with its two million people, its jacaranda-lined boulevards, its factories and sprawling working-class neighborhoods, its theaters and public forums where all the nations gathered. “But I also want to marry. Tolessa… he may not wait for me, if I go away.”
“Ah,” Anastasia said. “My father disapproved of my marriage, you know.” Duraartu had heard this was so, but she couldn’t believe it: how could any father oppose his daughter’s marriage to a royal prince? “But we should speak of this later, when the other visitors are gone and we have more time. Stay for supper, and we will talk after.”
Duraartu stepped out of the line, not sure what she should do in the hours before supper was served. One of the women who waited by the garden wall solved that problem for her by showing her a bowl of water, a sack of teff and a pinch of yeast. “You will make dough for the bread to be baked tonight.”
That, Duraartu understood. It was the same in her commune: visitors who stayed for a meal shared in the village’s labor. Making bread was something she had done many times before, and she lost herself in it as the last of the boat’s passengers finished their business and the sun began to settle in the west.
At length the meal was prepared, and the women who stayed after the boat’s departure gathered around a table in the cabin. Anastasia sat at its head and prayed; after a moment, Duraartu realized that the prayer was silent, so that each person at the table could say the blessing that came most naturally to them. There was a Belloist prayer she knew, giving thanks to the God that made food and affirming the community that produced it, and she murmured it in a voice that no one else could hear.
Afterward, the conversation was the same as any dinner table, making allowances for the contemplative life that prevailed here. Some of the women had read an essay of Tolstoy’s that afternoon, and they discussed its prescriptions for the ideal community; others spoke of God and the virtues he demanded, or simply of supplies that were short and repairs that needed to be made. Duraartu listened, waiting for the time when she could speak again of what had brought her here.
And the dishes were finally cleared, and Anastasia motioned to her before anyone could draft her to clean. “May I take your arm?” she said, and did so before Duraartu could answer; together, they found a path that led up from the cabin and toward the island’s highest point.
“Do you have a convent here?” Duraartu asked.
“It is a place of contemplation,” Anastasia said. “But we have no priests, and no one to regulate our prayers.”
“No priests? Aren’t you Christian?”
“I am. But this is a Muslim country too, so there is no need of priests to stand between us and God.”
Duraartu wondered what religion the older woman had found. Her people were Muslim but had learned much from the Christian narodniks; was it possible to go the other way, and follow a Muslim version of Christianity? But they had reached the summit, and both of them looked toward the distant lights of the mainland.
“Will you tell me to follow my heart, as you did?” Duraartu asked.
“If it were that simple, I might. But where does your heart lead? To the university, or to Tolessa?”
“To both.”
“You see then? If you follow, you will have to go two ways. You know there is your duty to yourself, and your duty to your family and village – and there is a third duty as well, to your nation. You must think of what you have to offer it, and what it demands of you… and it may make its demands when you never look for them. When I came here, you know, I planned to live alone.”
Duraartu considered that for a moment: devotion interrupted by those who came for counsel and blessing, but fulfilled by the same token. “Duty to my family, duty to the nation,” she said. “So I should go to the university?”
“You can go there
and marry,” Anastasia said. “I did. If your duty leads two ways, then you must choose – but if you can reconcile them, you may never need to.”
“Tolessa can’t go with me. The
qondaala council didn’t choose him.”
“There are other reasons a person might go to the city. An apprenticeship, for instance.”
“Yes,” Duraartu said. “Maybe that.” People from the village did go for apprenticeships sometimes; mechanics for the farm equipment were needed, as were plumbers and electricians. There was a shortage of the last among the older generation; maybe Tolessa could be sent to learn that craft. “He would still have to be chosen, though.”
“Are you persuasive?”
Duraartu didn’t think of herself as such, but she was reluctant to admit as much in this place. “I can be. Sometimes.”
“I know you can. It took courage to come here, and with the same courage, you can speak in your council. And if that isn’t enough, maybe a recommendation from me will help.” She looked out at the lights on the far shore. “They do still know my name in that world.”
“You would do that?”
“To bring a promising girl to the university? To make sure that it doesn’t cost her a family? Of course.” The light was too dim for Duraartu to look into Anastasia’s eyes, but she was suddenly sure that the other woman’s concerns were very practical. She had come for advice for her soul, but the thought was somehow reassuring.
“Let’s go back to the house,” Anastasia said. “It’s past time to sleep. You can return on the boat tomorrow, with a letter from me. And when it comes time to use what you learn, remember who is depending on you.”