It was truly wonderful that what Gúthay Lőrincz had chosen as a refuge was that it could be seen from the height of the Altar Stone as the clouds cleared.
It was so close from this point that the houses could be counted there in the valley, but next to it it was completely unassociated. The mass of rock, the ponytail of which the Altar Stone branched out like a projecting wall, blocked the valley below. And the huge beech trees, the like of which can hardly be found anywhere else in the old world, as in Bükk, Borsod, were so dense before us that only the rocky eagle walked above us.
On the other side, again, a valley covered with an uninjured abundance covered the valley; the third side of the triangle was then formed by the barren, disgusting image shown by the limestones of the limestone fracture, adjacent to them a yellow hillside that may once have been a field, but is now only torn apart by deep ditches carved out by heavy rains; the common people believe them to be the furrows of the devil.
Above this ravine hillside is then the cut from which the burner is obtained for the limestone and coal-fired furnaces. Those ovens are all visible there on the upper hip. Black smoke swirls up from some, white from others. These are lime kilns. This year the lime burners will have a big harvest, the Greeks of Miskolc will build a church in the spring. All are already busy with the crop – even on foot.
From the upper kilns, it then winds down a narrow mountain road towards the forest, for a single chariot: this is the only entrance from the country road to the village. Therefore, this place does not get in the way.-80-
This is the village that has no tower, only a church.
But instead it boasts that the cottages are all covered with tiles, with a pretty red top for all of them. The brick burner is there at the end of the village… Here comes the mind of some practical person.
From somewhere on the side of the Vortex, a spring leaps out, tumbling down the rocks in tiny waterfalls; then there is no way out of the valley, it forms a round lake at the foot of the rock, it is now frozen. The whole countryside is as if a silversmith had done it in filigree work; covered with lichen all trees and bushes.
– This is where our man lives! Samson said.
Kadarkuthy had so much joy over this discovery that he tried to taste it how to go straight down the valley on the goat walk; but then he just climbed back on all fours; the path to the non-avid animal.
If you want to get a glimpse of Barátfalva, if you want to get there, you have to make a very big snipe with a half-day pass: walk down the Altar to Tardona, from there to St. Peter, and at the end of the village you will find the deep mountain road that the two wheel tracks show. and from the downhill gorge and then move up it. The rock wall that forms both sides of the road is worn out from the shaft ends that stick to it: it shows that it was a walking road. Then find the dead coal pieces.
Kadarkuthy left his two companions behind in St. Peter’s. Samson dug himself into the inn. Mr. Noble Peasantevich received the two golds, and with a lot more good advice to his protégé, he allowed him to go his way nicely.
He could have done it if he had a bit of a Christian temper to pull out his klepshidra, hold it in front of the baron, and then look for December in the Miskolc calendar hanging on the marshmallow wall. -81-and he explains to him that «look sir, it’s been three hours, the sun is going down in an hour, where would you go now between the mountains, the forests? In the dark, squeaking cold! Stay here in the pub until morning. Durnyizzunk; win back your two golds! » – But he just let it go. – Graeca fides! – As long as the kuncsaft serves itself, we serve faithfully, friendly; as paid, we no longer know each other.
Kadarkuthy was driven by blind rage. No way he would have stayed. He feared that if he stayed there in the inn until morning, some dog-eared news would take the Levite of danger and, taking his ness, jump out of it. He still wanted to meet him today.
He hurried uphill; it was a path from which one cannot get lost.
Yet the shortest day tends to be even shorter among the woods. The darkness set in at the same time.
It was then that he began to notice what a foolish assassination he had undertaken. Because this road is going up and up, and he should somehow get to the valley. A steep rock face on both sides of the road.
One day, the right side of the rock is left behind. That’s where the rainforest followed. That is, he only came to mind as one side of the deep road was left behind.
A fallen cross indicated that a side path was beginning there. The sign with the letters INRI was still visible on the cross, but it already lacked the shape of the crucified Savior.
Kadarkuthy figured out that he now had to get out of the chariot road because he was taking him to the coal-fired plant.
He learned so much from coming here from the Greek that the paths through the deep forest are marked by lime spots painted on the waist of the trees in the way. He thought he would find these signs on his way to the village on his own.
So far, only the moon shining through the clouds has given some light, but the forest was surrounded by complete darkness; he could not find the lime marks. He got lost in the thicket.-82-
From below, a bell rang in the distance, but not from the valley opposite. Calvinists do not ring the evening; that angelic ringing of the bell of St. Peter.
He was already thinking of turning back and returning to the abandoned village to roar with his two fellow travelers.
Then, from the thicket of the forest, a glowing sphere emerges in front of him at once. A skull, yellow like a skull and crossbones; out of two eyes and mouth a haunting light emerges.
– Wow! – rumble – an atheist must not believe in a devil or a ghost.
The first illuminated head of death was followed by the second, then the third, and so on, until it became twelve. And they were all heading straight for him in a long line.
What will become of this?
He also heard the sound of a rumble and began to distinguish black figures in the ghostly lighting.
When they came near, he saw that they were not ghosts, but peasants; and those luminous heads of death are many lanterns, carved out of pumpkins in which a candle of tallness flashes.
– Good evening, earth! He called to the first of them, who served as a leader for the others. – Is this path taking you to Barátfalva?
The high thread addressed was a man with sheepskin in a squat, a black kuchma on his head; in one hand the illuminated kobak, in the other a long-handled iron fork.
– Welcome God, replied the earthly. We, the peasants, believe our village to be Dudar, but our lord named it Barátfalva; the gentlemen believe in each other.
– How do they believe the landlords?
– We, the peasants, believe that «Borkúthy» (The Baron did not know this nickname.)
“Wouldn’t you give me the friendship to lead you to your village for a good tip?”
“I’ll follow, I don’t tip: I’m the judge of the village.”-83-
“Well, someone else is one of the brothers.”
– And these are not men of our village, for they are of St. Peter; they are returning home; I show them the path through the woods to the chariot path. But I’m taking the gentleman to our village – not for money, just in the name of God.
He turned to the other lamp carriers with that.
“Kendtek can find the chariot on their own from here.” Give God a good night!
– Good night! they growled one after the other; there were something like fifty, woman, man mixed. The men all have iron forks, the women have the tips.
“What were these St. Peter’s looking for in the village of the shawls?” The Baron asked, “on such a great feast?”
“Well, they came there just because it’s a big holiday, to listen to harmony and preaching.”
“Isn’t there a Calvinist church in St. Peter?”
– Come on, how are you? But the reverend is so old that he barely groans and always tells the same sermon that his believers already know without a book, but no one understands it; legate does not come here, because it is the custom of the patrons of St. Peter to escape from the shuttle through the garden door; the cantor’s voice is so crackling that the plaster is lurking off the wall. Therefore, the faithful stand the feast of tabernacles in their own villages in the morning; there they partake of the sacrament, and in the afternoon they come over to us in teams, where they then hear an angelic beautiful harmony, and as our reverend preaches, even the child understands it; for it does not encrypt the word, but even gives it so beautifully that even a man of man flows on it.
“Do you believe the Rev. Guthay Lőrincz?”
– Yes, yes; that is his honest name.
– Well, that’s what I intend to do.
– I knew right away. It is often visited by rural gentlemen in winter. They go with him to hunt wolves.-84-
– The Reverend is a famous wolf hunter.
“Surely he will test us with great good when he destroys these worms, because of which we do not dare to graze our cows out there, and we must also train our horses; we pay them a real tithe from our guts.
“But I’m looking for a respect for something bigger.” I am a Szekler, glass-huta owner. Here, too, I would like to set up a glassworks; I would like to cum for those. I’m looking for Kovarczbánya.
“Oh, please, I can be of great service to the Lord;” I will gladly lead you everywhere, I will help myself with the trampling. I grew up in that.
(Well, this was not to the liking of the Baron; that a third of him, besides him and his adversary, should watch together! And now he will not be able to get rid of it.
Meanwhile, they walked nicely side by side on a path well known to the judge.
Kadarkuthy wanted to win the judge’s benevolence.
“How is it, my lord, that anointing, who is the judge of a small village, can speak so intelligently; although with the judge of that big city, Miskolc, it is hardly possible to orient oneself?
– Well, why do the people of Miskolc keep a judge with whom they can’t get to the vineyard, the reasons for that are better known to the pagans of Miskolc; and that our tongue, which is better than the dusty pores of us, is more severely cut off; Because he’s the kind of man who collects his hives there on Sunday afternoons in the schoolhouse and lays out his science in front of them. He tells them about the history of the country and the notable things that have happened in the world; the customs of foreign nations; other times about farming; and even of the moths and herbs of healing power; in the summer he teaches his little-and-great about gardening;-85- but it even – I follow – even shakes our heads in the German word.
“Then what good is that German word for shawls?”
– Well, now that not only is Miskolc the world, where we can take our belongings to the fair, but we can go all the way to Selmecz, where we can get better prices.
“They just don’t wear the coals and the lime to Selmecz?”
– Not that; but we carry away our apples, our honey, our wax, and our goose feathers, our goose fat, which is why the people of Selmecz pay well.
– And that’s all here?
“Ever since this Levite was sent to us by the good God.” That is, in addition to the heavenly Lord, even our landlord sent him with a thicket in which it was written that our robot, uri service, had been performed so far, so that in the future we would all settle for the Levite. But this gorge behind God was very poor. Our houses are all roofed with reeds. Well reed, that was enough. That stream is bubbling from our Whirlwind, here on the plain of our valley it has raised a ugly swamp like it is trapped among the rocks. It was overgrown with reeds; where his chinchilla was, the grass was so full of poisonous flowers that the cattle were all inflated from it. And from the unhealthy steaming, the patecs and the third-day chilling did not disappear from our village during the summer; at night it was impossible to sleep from the thousands and thousands of cuckoo frogs.
– But there is a lake there now.
– That’s it. This lake was made by the Levites. The first thing of this was when he came here to command us to be his master, and where the valley is stuck, he struck down piles with us in two rows, braided them with his rose, and filled them with stones between the two rows of piles. What will become of this? Well, it turned out that a month later, at the site of the swamp, four lakes deep in the lake had multiplied, that even the reeds of the reeds had been lost in it. And the mountain stream -86-he carried with him the small trout that had gathered there in the lake. In the first year the Levite did not allow fishing in the lake, even in the second year only with a hook; but now we can catch with a harpoon and get trout as big as my claw. The people of Selmecz also give a good price for this. And since our lake is full of trout, the frog has been studying moorish; you don’t gossip. But even the many fevers seem to have just been run away from our countryside. There are no more yellow-headed, blue-mouthed people in our village. “Then the Levite brought the beautiful geese out of the city, and gave them to each woman. Now they have multiplied too, they have a good thing to do in the lake! that our women do all trade with them.
“Is the Levite of the Shawls a great farmer?”
– Farmer? But I say it’s a patriarch! Well, like not many years before, the bartender in the neighboring village imported the alamas from Poland,7) I don’t know what they make it from? it is as if the water is poured on ungrafted lime to boil from it at once, there must be a fire in it as well: well, this carriage of our people is very caught up in the alamias. And it is the custom of a wise man to be a fool of him, and a peaceful man to quarrel. I had already urged the reverend to preach drunkenness out of the cathedral; but he replied to this that «it is a disease, my sweet coma, it is not a preaching for this, but a medicine».
Here the gentleman interrupted the lecture with this interjection:
“Because I am the godfather of the Reverend Sir’s son.”
– Congratulations. May I ask your precious name?
– János Danavár. Yes, at your service.
– All right, Mr. Danavár. Go on. Did the Levite invent the medicine of alamias?-87-
– You guessed it. He acquired beehives in Kazinczon, set them up in a wing. Our countryside, this valley as well, but even more so the cuts, are full of flowers all year round; the bees draw three times a year. Now every man has a bee in his garden. And then the Levite taught our women how to make a marc from the bottom of honey: honey bread. Synthesized honey is sold, ham too; the beekeeper is made from the bottom. And it is such a self-indulgent drink that has caught this nation of ours all the way from the evil hell, alamas. This is how our Levite cured this evil disease of ours.
– Well, I’ll taste that march.
“And it tastes good on goose steak.” The Levite will surely goose roast over your lordship for dinner. Does your lord live with it though?
Kadarkuthy laughed hard at that.
“But where the hell do you think I live with goose meat?”
“Well, that’s what I’m hearing from the honorable.” Your lord said he was from Szeklerland. The reverend told us that Hungarian Jews lived in Szeklerland. Your lord is traveling on Christmas. This cannot be done by anyone other than Greek or Jew who does not keep our feasts. But your speech to your lord is all Hungarian. I have to point out that your lordship can only be a Hungarian Jew and if you are a Jew, your food will goose.
“(For the devil to take such landed peasants,” Kadarkuthy thought to himself.)
“But this Levitite of shawls must be a man of money, giving a goose, a beehive, to the people of the whole village.”
– Thrifty man biz s and does not even raise the money brought up on Good Friday’s nightmare; but then if it does not drip, it drips; – once you get ten for the skin of a killed wolf-88-County to the Marias, megan open the szűcstől; this is his income, and the little dacia that he receives from his followers. But he doesn’t put it all to the fore. Once upon a time, during his time, was there so much excess money in the village coffers that one could deliberate on what to spend it on? The presbyters told us to build a tower on it next to our church, to have a handle on our village as well. To this our reverend said, a strange saying from a priest, that “it is not the towers that proclaim the glory of God, but the fruit trees,” and he encouraged us to encircle a municipal orchard up there in the cut. There are enough wild trees there. He then brought grafting branches from Transylvania from an apple tree, which is known as «olah-apple», with which he and the trained sukancz grafted all the wild seedlings. This is the Oláh apple, that no thief desires it, for it remains green until late autumn, and whoever bites into it, even curses its root, is so sour; but then, when we bring it down from the hub in the spring, where it was spread on a mat, it gives off a scent like a rose and the taste is different from that of a melon. We then carry this apple far to earth; how many sacks of apples are put on the cart, so many sacks of wheat are brought back in return. Our bread grows on the tree.
“Then they don’t have arable land for themselves?”
– It should be, but not yet. Because the hillside where our fields lay is very damaged by the showers. This is again due to the fact that in the past, coal burners followed by digging up even the roots of beech trees; for the coal burned from the root gives a harder fire, so the blacksmiths pay more. And this was a great mistake, because there he could not grow the new bait from the old tribes after that; on the other hand, every thunderstorm vigan tore through the ground and washed deep ditches along our mountainside fields, so that-89-now it is no longer possible to draw a furrow on our lands with a plow, we can only use it with a hoe and sow hemp and lentils and peas. This reverend of ours is still hated8) with him whether the seed of some tree or bush could not be grasped in the washings, which would catch the rain: but none confess it. No wood is left in this lean clay.
“Well, I’ve seen a kind of tree abroad that’s hardened in all kinds of land, even dead clay.” They were recently brought to Europe; believed to be robinia.
“Though God bless my great good lord, say this word to our Reverend.” If this help, by the grace of God, were to work for us, we could again be happy sowing and sowing people; that the sweet land would not run out from under our feet, surely the blessing of all of us would accompany my great good lord in his journey.
(“That! That!” Kadarkuthy said to himself. It is for your blessings that I am now going to this land! “)
“Knowing this, with even greater effort, I will lead my great good lord everywhere in his useful walk.”
(To hell with it! ”The Baron growled. That’s all I need.)
“For I know of a sand mine, such as is desirable for the cold of glass;” pure white; we carry it into our houses to cover the land of the room.
– The land of the room?
– Yes, yes; for our rooms are earthy.
“Why don’t they put out cloths?”
“Oh, please, we need to be earthy, because our women sow the land of the room with rye at candlelight, it soon germinates by the time it goes into the grass, by which time the little geese hatch from the eggs, find the finished pasture in the room, pinch it; the like-90-time is running out, they have been plucked out by then, they can go to the field with their mother. In this way, our white people can bring their geese to the fair six weeks earlier than the other peasant people, when the city gentlemen and women give them feverish thalers. No one even does it after them because that’s their secret.