No attempt was being made to hide any of this activity from satellite observation. The Sufis’ circular mesa dwelling in Margar-itifer, and their main settlement in the south, Rumi, were similarly unconcealed. Yet they had never been harassed in any way by anybody, or even contacted by the Transitional Authority. This made one of their leaders, a small black man named Dhu el-Nun, think the fears of the underground were exaggerated. Nadia politely disagreed, and when Nirgal pressed her on the point, curious about it, she looked at him steadily. “They hunt the First Hundred.”

He thought it over, watching the Sufis lead the way up the walktube staircases to their cliff dwelling. They had arrived well before dawn, and Dhu had invited everyone up to the cliff for a brunch to welcome the visitors. So they followed the Sufis up to the dwelling, and sat at a great long table, in a long room with its outer wall a continuous great window, overlooking the canyon. The Sufis dressed in white, while the people from the tents in the canyon wore ordinary jumpers, most of them rust-colored. People poured each other’s water, and talked as they ate. “You are on your tariqa(,” Dhu el-Nun said to Nirgal. This was one’s spiritual path, he explained, one’s road to reality. Nirgal nodded, struck by the aptness of the description — it was just how his life had always felt to him. “You must feel lucky,” Dhu said. “You must pay attention.”

After a meal of bread and strawberries and yogurt, and then mud-thick coffee, the tables and chairs were cleared, and the Sufis danced a sema or whirling dance, spinning and chanting to the music of a harpist and several drummers, and the chanting of the canyon dwellers. As the dancers passed their guests, they placed their palms very briefly to the guests’ cheeks, their touches as light as the brush of a wing. Nirgal glanced at Art, expecting him to be as goggle-eyed as he usually was at the various phenomena of Martian life, but in fact he was smiling in a knowing way, and tapping his forefinger and thumb together in time to the beat, and chanting with the rest. And at the end of the dance he stepped out and recited something in a foreign language, which caused the Sufis to smile and, when he was done, to applaud loudly.

“Some of my professors in Tehran were Sufis,” he explained to Nirgal and Nadia and Jackie. “They were a big part of what people call the Persian Renaissance.”

“And what did you recite?” Nirgal asked.

“It’s a Farsi poem by Jalaluddin Rumi, the master of the whirling dervishes. I never learned the English version very well—

“Ah, I can’t remember the rest. But some of those Sufis were very good engineers.”

“They’d better be here too,” Nadia said, glancing at the people she had been talking to about doming the canyon.

In any case the Sufis here proved to be very enthusiastic about the idea of an underground congress. As they pointed out, theirs was a syncretic religion, which had taken some of its elements not only from the various types and nationalities of Islam, but also from the older religions of Asia that Islam had encountered, and also newer ones such as Baha’i. Something similarly flexible was going to be needed here, they said. Meanwhile, their concept of the gift had already been influential throughout the underground, and some of their theoreticians were working with Vlad and Marina on the specifics of eco-economics. So as the morning passed and they waited for the late winter sunrise, standing at the great window and looking across the dark canyon to the east, they were quick to make very practical suggestions about the meeting. “You should go talk to the Bedouin and the other Arabs as quickly as possible,” Dhu told them. “They won’t like being late in the list of those consulted.”

Then the eastern sky lightened, very slowly, from dark plum to lavender. The opposite cliff was lower than the one they were on, and they could see over the dark plateau to the east for a few kilometers, to a low range of hills that formed the horizon. The Sufis pointed out the cleft in the hills where the sun would rise, and some began to chant again. “There is a group of Sufis in Elysium,” Dhu told them, “who are exploring backwards to our roots in Mithraism and Zoroastrianism. Some say there are Mithraists on Mars now, worshipping the sun, Ahura Mazda. They consider the soletta to be religious art, like a stained glass window in a cathedral.”

When the sky was an intense clear pink the Sufis gathered around their four guests and gently pushed them into a pattern against the windows: Nirgal next to Jackie, Nadia and Art behind them. “Today you are our stained glass,” Dhu said quietly. Hands lifted Nirgal’s forearm until his hand was touching Jackie’s, and he took it. They exchanged a quick glance and then stared forward to the hills on the horizon. Art and Nadia were likewise holding hands, and their outside hands were placed on Nirgal’s and Jackie’s shoulders. The chanting around them got louder, the chorus of voices intoning words in Farsi, the long and liquid vowels stretching out for minutes on end. And then the sun cracked the horizon and the fountain of light exploded over the land, pouring in the wide window and over them so that they had to squint, and their eyes watered. Between the soletta and the thickening atmosphere the sun was visibly larger than it had been in the past, bronze and oblate and shimmering up through the horizontal slicing of distant inversion layers. Jackie squeezed Nirgal’s hand hard, and on an impulse he looked behind them; there on the white wall all their shadows made a kind of linked tapestry, black on white, and in the intensity of the light, the white nearest their shadows was the brightest white of all, tinged just barely by the colors of the rainbow glory, embracing them all.

They took the Sufis’ advice when they left, and headed for the Lyell mohole, one of the four 70° south latitude moholes. In this region the Bedouin from western Egypt had located a number of caravanserai, and Nadia was acquainted with one of their leaders. So they decided to try and find him.

As they drove Nirgal thought hard about the Sufis, and what their influential presence said about the underground and the demimonde. People had left the surface world for many different reasons, and that was important to remember. All of them had thrown everything away, and risked their lives, but they had done so intent on very different goals. Some hoped to establish radically new cultures, as in Zygote, or Dorsa Brevia, or in the Bogdanovist sanctuaries. Others, like the Sufis, wanted to hold on to ancient cultures they felt were under assault in the Terran global order. Now all these parts of the resistance were scattered in the southern highlands, mixed but still separate. There was no obvious reason why they should all want to become one single thing. Many of them had been trying specifically to get away from dominant powers — transnational, the West, America, capitalism — all the totalizing systems of power. A central system was just what they had gone to great lengths to get away from. That did not bode well for Art’s plan, and when Nirgal expressed this worry, Nadia agreed. “You are American, this is trouble for us.” Which made Art go cross-eyed. But then Nadia added, “Well, America also stands for the melting pot. The idea of the melting pot. It was the place where people could come from anywhere and be a part of it. Such was the theory. There are lessons there for us.”

Jackie said, “What Boone finally concluded was that it wasn’t possible to invent a Martian culture from scratch. He said it should be a mix of the best of everyone that came here. That’s the difference between Booneans and Bogdanovists.”