400 Boys and 50 More (92 page)

Phupten assured me that every Westerner in Thangyal ends up in the cramped café presided over by the rosy-cheeked Mr. Zhang, and this was the main reason for our choice of eatery. Mr. Zhang, formerly of Lhasa, proved to be a thin, jolly restaurateur in a shabby suit jacket, his cuffs protected from sputtering grease by colorful sleeve protectors cut from what appeared to be the legs of a child’s pajamas. At first, while we poured ourselves tea and ate various yak-fraught Tibetan versions of American standards, all was pleasant enough. Mr. Zhang required only occasional interpretive assistance from Phupten, and my comment on his excellent command of English naturally led him to the subject of his previous tutors—namely, the eponymous heads of the Schurr-Perry expedition.

Here, at a moment that could have been interpreted as inauspicious by those inclined to read supernatural meaning into random events, the lights dimmed and the power went out completely—a common event in Thangyal, Phupten stressed, as if he thought me susceptible to influence by such auspices. Although the cafe darkened, Mr. Zhang’s chapped cheeks burned brighter, kindling my own excitement as he lit into a firsthand account of the last known days of Danielle Schurr and her husband, Heinrich Perry.

According to Mr. Zhang, Danielle and Heinrich spent several weeks in Thangyal last October-November, preparing to penetrate the Plateau of Leng (so-called, in fanciful old accounts, the “Forbidden Plateau” (
Journals of the Eldwythe Expedition
(1903)) (which I mistakenly thought I had packed, damn it)). Thangyal still has no airstrip of its own, and like me they had relied on Land Rover and local drivers to reach it. Upon arrival, they encountered great difficulty in arranging for guides and packhorses to carry their belongings beyond vehicular routes, and had been obliged to wait while all manner of supplies were shipped in and travel arrangements made. During this wait, Heinrich had schooled our host in English, while Danielle had broadened his American cuisine repertoire. (I have her to thank for the banana pancakes that warm me even now.)

The jovial restaurateur tried many times to talk them out of their foray—and not merely because of winter’s onset. Were there political considerations? I asked. For while the Chinese government has relaxed travel restrictions through some border zones of the Tibetan Autonomous Region, stringent regulations are still in effect for Westerners who wish to press into the interior. Many of these stipulations (as I know firsthand) exist mainly to divert tourist lucre into the prefecture’s treasury by way of costly travel permits. But in the case of Leng, there seem to be less obvious motives for the restrictions. Despite assurances that I would never repeat his words to any official, Mr. Zhang refused to elaborate on what sort of benefit the Chinese government derived from restricting access. Leng is hardly a mineral rich region; there has been little or no military development there, which indicates it is strategically useless; and recent human rights reports declare it devoid of prisons or other political installations. It remains an area almost completely bypassed by civilizing influences, an astonishing anachronism as China pushes development into every last quarter of Tibet. As a zone set apart from the usual depredations, such resource conservation seems distinctly odd; but perhaps they have other plans for its exploitation. Mr. Zhang’s warnings were sufficiently vague that I could easily picture my predecessors brushing them aside. Once he realized that it was my intent to follow them, he directed the same warnings at me. Any request for permission to enter the plateau region would be met with refusal, he said; thus confirming my decision to file no such requests, but depend on the remoteness of the region to lend me anonymity.

When he saw it was my fixed purpose to follow the Schurr-Perry trail, Mr. Zhang got up and shuffled back into the kitchen—now lit solely by a gas stovetop. He returned with a dog-eared ledger and said something in Tibetan which Phupten interpreted as, “Guestbook.”

Mr. Zhang opened the ledger, spread it flat on the checkered tablecloth, and guided us backward through the entries—past colorful doodles and excitable notes from the Amari’s many international diners—notes in English and German and French. Here were mountaineers bragging of climbs they had just made or climbs just ahead of them, penniless wanderers hoping someone might forward a few million yuan, laments of narrowly missed rendezvous.

Mr. Zhang stopped flipping pages and directed our attention to a ragged strip where one sheet had been ripped from the book.

“Here,” he said. “Heinrich and Danielle? They write thank you Mr. Zhang. They say, we go Leng. Bu Gompa. Anyone follow, they read this note, say wait for them in spring. But…no come back.”

I speak no Tibetan, but I recognized a few words I have heard many times recently, albeit in different context. The locals are always making pilgrimages to their various
gompas
, by which they mean a temple or monastery. And
bu
I know from
Yartse gunbu
, the local name for the caterpillar fungus. Its precise meaning is “summer grass, winter worm,” which is a colorful (if backwards) way of describing the metamorphosis of the cordyceps-inoculated caterpillar, which overwinters as a worm, only to sprout a grasslike fungal stalk, the fruiting body or
stroma
, in early summer (once the fungus has entirely consumed it from within).

I clumsily translated the name as, “Templeof the Worm?”

Mr. Zhang said something urgently to Phupten, who listened, nodded, and turned to translate.

“Yes, monastery. Bu Gompa sits in the pass above Leng Plateau. Very old temple, from old religion, pre-Buddhist.”

“A Bon temple, you mean?”

“Not Bon-po. Very much older. Bu Gompa for all that time, gateway to Leng. Priests are now Buddhist, but they still guard plateau.”

Mr. Zhang was not done with his guest book. “This page, when my friends not return, two men come. Say they look for Heinrich and Danielle. Look for news of expedition.”

“This was when?”

“In…January? Before they supposed come back. No one worried yet. Tibetan men, say Heinrich friend, ask see guest book. I very busy, many people in restaurant. Think no problem, they look for friends. I go in kitchen, very busy. I come out, they gone. Oh well. Book still here. Later I see page gone!”

“The one Heinrich and Danielle wrote in, you mean? Saying where they were going?”

“Yes.”

“These men were Tibetan, you say?”

“Yes. I not see them in Thangyal before, but so many in town. Not only Yartse Festival. Many travelers. I worry they take page, get money from Heinrich and Danielle family.”

“Blackmail,” said Phupten.

I assured Mr. Zhang that we had heard of no such attempts. I explained that I had followed Heinrich and Danielle’s trail after reading a series of letters and articles published in the
Journal of the Mycological Society
in advance of their departure. But all of Mr. Zhang’s information was new to me; and that regarding the gompa was particularly interesting, as it suggested where I might next seek news of their whereabouts.

At about this time, the power was restored and a fresh flood of festival attendees pushed into the café. Thinking it right to clear the table for new customers, we bid farewell to Mr. Zhang, thanked him for his kindness, and stepped back out onto a sidewalk now almost completely covered with fungi. I stopped to watch some old gentlemen playing mahjongg on a table they’d set up on the sidewalk, and was hardly surprised to discover that in place of cash or poker chips, they were betting with
Yartse gunbu
.

Aug. 6

This morning, having finally reached the end of the tortuously stony road beyond Thangyal, we climbed from the Land Rovers and found an entire village sitting out in the sun to await our arrival. Our ponies should have been waiting for us, but apparently the drivers had expected us a week ago and turned them loose to graze in the high meadows. Even so, you might have thought the whole village had sat on the streetside, patiently waiting out the week, as if our arrival were the highpoint of the season and well worth any delay. To mark the moment with a bit of ceremony, I passed around biscuits and let the assemblage pore through my mushroom atlas, which was handed about with amazement and appreciation by the entire community. They pointed out various rare species, giving me the impression that many could be found in the region—however, Phupten was too busy remedying the horse situation to interpret, and I soon reached the limits of my ability to communicate with any subtlety.

Phupten eventually signaled me that immediate arrangements had been made, and that we could set off without further ado. The horses would follow once they had been retrieved and laden with supplies offloaded from the vehicles. With a camp-following of dogs and children, we plunged onto a muddy footpath among the houses. As we passed to the limits of the village, we encountered a number of mushroom hunters returning from their morning labors with plastic grocery bags, wicker baskets, or nylon backpacks bulging with
shamu
—the local term for mushrooms of all varieties. Phupten helped me interview the collectors, making quick inventories of local names, edibility, and market prices they earn from the buyers who scour these remote villages for delicacies. One cannot underestimate the value of mushrooms to these people. Species that grow abundantly here are prized in Japan and Korea, where they absolutely resist cultivation. Although the villagers receive a pittance compared to supermarket prices in Tokyo and Seoul, the influx of cash has completely transformed this previously impoverished land. The mud houses are freshly painted in bright acrylics; solar panels and satellite dishes spring up plentiful as sunflowers. The young men dash about on motorcycles as colorful as their temples. Since a study of mushroom economics had been the announced purpose of the Schurr-Perry expedition (although I suspected the unstated motive force was more likely a desire to discover and name some new species found only in Leng), I decided to see if this might be a path already taken. I showed each collector a photograph of Heinrich and Danielle, copied from the dust jacket of their landmark
Fungi of Yunnan
, to see what memories the image might jog loose. One group of giggling youths remembered them well; the adults were harder to pin down. I found reassurance, however, in the innocent recognition of the children, and now feel I am definitely on the right trail—although the chance of losing it remains tremendous in the narrow defiles of the only land route into Leng.

Beyond the village, we crossed a river by way of a swaying cable bridge. Keeping close to the west bank, working our way upriver, we spent the morning traversing damp meadows further dampened by frequent cloudbursts. Our gear, now swaying awkwardly on the backs of four ponies, caught up with us in the early afternoon. Not long after, we crossed back to the east bank, on a much older bridge that put me in mind of a stockade. The blackened timbers were topped with protective shapes that again served as reminders of the mushroom’s ancient significance. The more stylized carvings were clearly meant to represent shelf fungi, tree ears, king boletes. The bridge also marked the point at which I felt we had crossed a divide in time. I saw no more hazardous electric lines strung between fencepost and rooftop; no dish antennae were in evidence. The mudbrick walls were topped with mats of cut sod, which made them wide enough that small dogs could run along the heights, barking down at us. Children followed us through streets that ran like muddy streams. Eventually, at the edge of a walled field, we left them all behind, flashing peace signs and shouting after us, “
Shamu-pa! Shamu-pa
!” Phutpen laughed and said, “They call you ‘Mushroom Man,’” which sat very well with me. Our guides grinned and set the horses on at greater speed.

After that, all other habitations were simpler and more temporary affairs. Phupten brought us to the black felt tent of a yak herder, where an elderly nomad woman cut squeaking slices of a hard rubbery cheese and sprinkled it with brown sugar; I was grateful for the butter tea that washed it down. But it was the large basket of matsutake that held my interest, each little bud wrapped in an origami packet of rhododendron leaves.

Regretfully, as we ascend we are bound to leave such woodland curiosities behind. The higher elevations are more secretive with their treasures. Consider the elusive cordyceps–notoriously hard to spy, with its one thin filament lost among so many blades of real grass.

Late in the day, we came in sight of the massif that guards the pass into Leng. The late afternoon light made the barrier appear unnaturally close, sharp and serrated as a knife held to my eyes. Such was the clarity of the air that for a moment I felt a kind of horizontal vertigo. I imagined myself in danger of falling forward and stumbling over the rim of the mountains into a deep blue void. When a violet translucence flared above the range, it edged the snowy crests as if auroral lights were spilling up from the plateau hidden beyond them. I suppose this strange, brief atmospheric phenomenon may be akin to the green flash of the equatorial latitudes, but it also made me more aware than ever of the imminent onset of altitude sickness, and the ominous tinge of an incipient migraine. I was grateful when our guides, immediately after this, announced it was time to make camp.

We spread our tents in a wide meadow between two rivers. The rush of rapids was almost deafening. One of our guides, doubling as cook, filled pots and a kettle from one of the streams and soon had tea and soup underway. From a bloody plastic grocery bag, he produced rich chunks of yak and hacked them up along with fresh herbs and wild garlic he had gathered along the trail. I offered several prize boletes of my own finding. We ate and ate well in the shadow of a tall white stupa, also in the shape of a mushroom, adorned with a Buddha’s eyes, and I was reminded of another interest of Heinrich’s and Danielle’s. They had read conjecture in
The Journal of Ethnopharmacology
that the words Amanita and Amrita had their nomenclatural similarity rooted in a single sacred practice. Amrita is the Buddhist equivalent of ambrosia, or the Sanskrit
soma
, a sacred foodstuff; and it has been suggested that certain Buddhist practices may have been inspired, or at least augmented, by visions following ingestion of the highly psychoactive
Amanita muscaria.
The Schurr-Perrys had stated a desire to be the discoverers (and namers) of
Amanita lengensis
, should such exist. In this way the mycological world resembles the quantum world, in being a realm so rich and various that simply searching for new forms seems to call them into creation; where labels may predate and even prophesy the things to which they are eventually applied; in which scientists now chart out the psychic territory known as
Apprehension
.