To Your Scattered Bodies Go r-1

by Phillip Jose Farmer

  No, Burton said to himself. No. There you go again. Verbal cynic though you are, you’ve always been too forgiving, too ready to overlook injury to yourself and to give your injurer another chance. Don’t be a fool again, Burton.

  Three days later, he was still uncertain about Göring.

  Burton had taken the identity of Abdul ibn Harun, a nineteenth-century citizen of Cairo, Egypt. He had several reasons for adopting the guise. One was that he spoke excellent Arabic, knew the Cairo dialect of that period, and had an excuse to cover his head with a towel wrapped as a turban. He hoped this would help disguise his appearance. Göring did not say a word to anybody to contradict the camouflage. Burton was fairly sure of this because he and Göring spent most of their time together. They were quartered in the same but until they adjusted to the local customs and went through their period of probation. Part of this was intensive military training. Burton had been one of the greatest swordsmen of the nineteenth century and also knew every inflection of fighting with weapons or with hands. After a display of his ability in a series of tests, he was welcomed as a recruit. In fact, he was promised that he would be an instructor when he learned the language well enough.

  Göring got the respect of the locals almost as swiftly. Whatever his other faults, he did not lack courage. He was strong and proficient with arms, jovial, likeable when it suited his purpose, and was not far behind Burton in gaining fluency in the language. He was quick to gain and to use authority, as befitted the ex-Reichmarschal of Hitler’s Germany.

  This "section of the western shore was populated largely by speakers of a language totally unknown even to Burton, a master linguist both on Earth and on the Riverplanet. When he had learned enough to ask questions, he deduced that they must have lived somewhere in Central Europe during the Early Bronze Age. They had some curious customs, one of which was copulation in public. This was interesting enough to Burton, who had co-founded the Royal Anthropological Society in London in 1863 and who had seen strange things during his explorations on Earth. He did not participate, but neither was he horrified.

  A custom he did adopt joyfully was that of stained whiskers. The males resented the fact that their face hair had been permanently removed by the Resurrectors, just as their prepuces had been cut off. They could do nothing about the latter outrage, but they could correct the former to a degree. They smeared their upper lips and chins with a dark liquid made from finely ground charcoal, fish glue, oak tannin, and several other ingredients. The more dedicated used the dye as a tattoo and underwent a painful and long-drawn-out pricking with a sharp bamboo needle.

  Now Burton was doubly disguised, yet he-had put himself at the mercy of the man who might betray him at the first opportunity. He wanted to attract an Ethical but did not want the Ethical to be certain of his identity. Burton wanted to make sure that he could get away in time before being scooped up in the net. It was a dangerous game, like walking a tightrope over a pit of hungry wolves, but he wanted to play it. He would run only when it became absolutely necessary. The rest of the time, he would be the hunted hunting the hunter.

  Yet the vision of the Dark Tower, or the Big Grail, was always on the horizon of every thought. Why play cat and mouse when he might be able to storm the very ramparts of the castle within which he presumed the Ethicals had headquarters? Or, if stormed was not the correct description, steal into the tower, effect entrance as a mouse does into a house — or a castle. While the cats were looking elsewhere, the mouse would be sneaking into the Tower, and there the mouse might turn into a tiger.

  At this thought, he laughed, getting curious stares from his two hutmates: Göring and the seventeenth-century Englishman, John Collop. His laugh was half-ridicule of himself at the tiger image. What made him think that he, one man, could do anything to hurt the Planet-Shapers, Resurrectors of billions of dead, Feeders and Maintainers of those summoned back to life? He twisted his hands and knew that within them, and within the brain that guided them, could be the downfall of the Ethicals. What this fearful thing was that he harbored within himself, he did not know. But They feared him. If he could only find out why…

  His laugh was only partly self-ridicule. The other half of him believed that he was a tiger among men. As a man thinks, so is he, he muttered.

  Göring said, "You have a very peculiar laugh, my friend. Somewhat feminine for such a masculine man. It’s like … like a thrown rock skipping over a lake of ice. Or like a jackal."

  "I have something of the jackal and hyena in me," Burton replied. "So my detractors maintained — and they were right. But I am more than that." He rose from his bed and began to exercise to work the sleep-rust from his muscles. In a few minutes, he would go with the others to a grailstone by the Riverbank and charge his grail. Afterward, there would be an hour of policing the area. Then drill, followed by instruction in the spear the club, the sling, the obsidian-edged sword, the bow and arrow, the flint axe, and in fighting with bare hands and feet. An hour for rest and talk and lunch. Then an hour in a language class. A two-hour workstint in helping build the ramparts that marked the boundaries of this little state. A half-hour rest, then the obligatory mile run to build stamina. Dinner from the grails, and the evening off except for those who had guard duty or other tasks.

  Such a schedule and such activities were being duplicated in tiny states up and down The River’s length. Almost everywhere, mankind was at war or preparing for it. The citizens must keep in shape and know how to fight to the best of their ability. The exercises also kept the citizens occupied. No matter how monotonous the martial life, it was better than sitting around wondering what to do for amusement. Freedom from worry about food, rent, bills, and the gnatlike chores and duties that had kept Earthmen busy and fretful was not all a blessing. There was the great battle against ennui, and the leaders of each state were occupied trying to think up ways to keep their people busy.

  It should have been paradise in Rivervalley, but it was war, war, war. Other things aside, however, war was, in this place, good (according to some)! It gave savor to life and erased boredom. Man’s greediness, and aggressiveness had its worthwhile side.

  After dinner, every man and woman was free to do what he wished, as long as he broke no local laws. He could barter the cigarettes and liquor provided by his grail or the fish he’d caught in The River for a better bow and arrows; shields; bowls and cups; tables and chairs; bamboo flutes; clay trumpets; human or fishskin drums; rare stones (which really-were rare); necklaces made of the beautifully articulated and colored bones of the deep-River fish, or jade or of carved wood; obsidian mirrors; sandals and shoes; charcoal drawings; the rare and expensive bamboo paper; ink and fishbone pens; hats made from the long tough-fibered hill-grass; bull-roarers; little-wagons on which to ride down the hillsides; harps made from wood with "strings fashioned from the gut of the "dragonfish’; rings of oak for fingers and toes; clay statuettes; and other devices, useful or ornamental.

  Later, of course, there was the love-making Burton and his hutmates were denied, for the time being. Only when they had been accepted as full citizens would they be allowed to move into separate houses and live with a woman.

  John Collop was a short slight youth with long yellow hair, a narrow but pleasant face, and large blue eyes with very long, upcurving, black eyelashes. In his first conversation with Burton, he had said, after introducing himself, "I was delivered from the darkness of my mother’s womb — whose else? — into the light of God of Earth in 1625. Far too quickly, I descended again into the womb of Mother Nature, confident in the hope of resurrection and not disappointed, as you see. Though I must confess that this afterlife is not that which the parsons led me to expect. But then, how should they know the truth, poor blind devils leading the blind!" It was not long before Collop told him that he was a member of the Church of the Second Chance.

  Burton’s eyebrows rose. He had encountered this new religion at many places along The River. Burton, though an infidel, made it his business to in
vestigate thoroughly every religion. Know a man’s faith, and you knew at least half the man. Know his wife, and you knew the other half.

  The Church had a few simple tenets, some based on fact, most on surmise and hope and wish. In this they differed from no religions born on Earth. But the Second Chancers had one advantage over any Terrestrial religion. They had no difficulty in proving that dead men could be raised — not only once but often.

  "And why has mankind been given a Second Chance?" Collop said in his low, earnest voice. "Does he deserve it? No. With few exceptions, men are a mean, miserable, petty, vicious, narrow-minded, exceedingly egotistic, generally disputing, and disgusting lot. Watching them, the gods — or God — should vomit. But in this divine spew is a clot of compassion, if you will pardon me for using such imagery. Man, however base, has a silver wire of the divine in him. It is no idle phrase that man was made in God’s image, There is something worth saving in the worst of us, and out of this something a new man may be fashioned.

  "Whoever has given us this new opportunity to save our souls knows this truth. We have been placed here in this Rivervalley on this alien planet under alien skies — to work out our salvation. What our time limit is, I do not know nor do the leaders of my Church even speculate. Perhaps it is forever, or it may be only a hundred years or a thousand. But we must make use of whatever time we do have, my friend."

  Burton said, "Weren’t you sacrificed on the altar of Odin by Norse who clung to the old religion, even if this world isn’t the Valhalla they were promised by their priests? Don’t you think you wasted your time and breath by preaching to them? They believe in the same old gods, the only difference in their theology now being some adjustments they’ve made to conditions here. Just as you have clung to your old faith."

  "The Norse have no explanations for their new surroundings," Collop said, "but I do. I have a reasonable explanation, one which the Norse will eventually come to accept, to believe in as fervently as I do. They killed me, but some more persuasive member of the Church will come along and talk to them before they stretch him out in the wooden lap of their wooden idol and stab him in the heart. If he does not talk them out of him, the next missionary will.

  "It was true, on Earth, that the blood of martyrs is the seed of the church. It is even truer here. If you kill a man to shut his mouth, he pops up some place elsewhere along The River. And a man who has been martyred a hundred thousand miles away comes along to replace the previous martyr. The Church will win out in the end. They men will cease these useless, hate generating wars and begin the real business, the only worthwhile business, that of gaining salvation."

  "What you say about the martyrs is true about anyone with an idea," Burton said. "A wicked man who’s killed also pops up to commit his evil elsewhere."

  "Good will prevail; the truth always wins out," Collop said.

  "I don’t know how restricted your mobility was on Earth or how long your life," Burton said, "but both must have been very limited to make you so blind. I know better."

  Collop said, "The Church is not founded on faith alone. It has something very factual, very substantial, on which to base its teachings. Tell me, my friend, Abdul, have you ever heard of anybody being resurrected dead?"

  "A paradox!" Burton cried. "What do you mean resurrected dead?"

  "There are at least three authenticated cases and four more of which the Church has heard but has not been able to validate. These are men and women who were killed at one place on The River and translated to another. Strangely, their bodies were recreated, but they were without the spark of life. Now, why was this?"

  "I can’t imagine!" Burton said. "You tell me. I listen, for you speak as one with authority." He could imagine, since he had heard the same story elsewhere. But he wanted to learn if Collop’s story thatched the others. It was the same, even to the names of the dead lazari. The story was that these men and women had been identified by those who had known them well on Earth. They were all saintly or near-saintly people; in fact, one of them had been canonized on Earth. The theory was that they had attained that state of sanctity, which made it no longer necessary to go through the "purgatory" of the Riverplanet. Their souls had gone on to… someplace … and left the excess baggage of their physical bodies behind.

  Soon, so the Church said, more would reach this state. And their bodies would be left behind. Eventually, given enough time, the Rivervalley would become depopulated. All would have shed themselves of their visciousnesses and hates and would have become illuminated with the love of mankind and of God. Even the most depraved, those who seemed to be utterly lost, would be able to abandon their physical beings. All that was needed to attain this grace was love.

  Burton sighed, laughed loudly, and said, "Plus ca change, plus dear la meme chose. Another fairy tale to give men hope. The old religions have been discredited — although some refuse to face even that fact — so new ones must be invented."

  "It makes sense," Collop said. "Do you have a better explanation of why we’re here?"

  "Perhaps. I can make up fairy tales, too." As a matter of fact, Burton did have an explanation. However, he could not tell it to Collop. Spruce had told Burton something of the identity, history, and purpose of his group, the Ethicals. Much of what he had said agreed with Collop’s theology.

  Spruce had killed himself before he had explained about the "soul." Presumably, the "soul" had to be part of the total organization of resurrection. Otherwise, when the body had attained "salvation," and no longer lived, there would be nothing to carry on the essential part of a man. Since the post-Terrestrial life could be explained in physical terms, the "soul" must also be a physical entity, not to be dismissed with the term "supernatural" as it had been on Earth.

  There was much that Burton did not know. But he had had a glimpse into the workings of this Riverplanet that no other human being possessed.

  With the little knowledge he did have, he planned to lever his way into more, to pry open the lid, and crawl inside the sanctum. To do so, he would attain the Dark Tower. The only way to get there swiftly was to take The Suicide- Express. First, he must be discovered by an Ethical. Then he must overpower the Ethical, render him unable to kill himself, and somehow extricate more information from him.

  Meanwhile, he continued to play the role of Abdul ibn Harun, translated and transplanted Egyptian physician of the nineteenth century, now a citizen of Bargawhwdzys. As such, he decided to join the Church of the Second Chance. He announced to Collop his disillusionment in Mahomet and his teachings, and so became Collop’s first convert its this area.

  "Then you must swear not to take arms against any man nor to defend yourself physically, my dear friend," Collop said.

  Burton, outraged, said that he would allow no man to strike at him and go unharmed.

  "Tis not unnatural," Collop said gently. "Contrary to habit, yes. But a than may become something other than he has been, something better — if he has the strength of will and the desire." Burton rapped out a violent no and stalked away. Collop shook his head sadly, but he continued to be as friendly as ever. Not without a sense of humor, he sometimes addressed Burton as his "five-minute convert," not meaning the time it took to bring him into the fold but the time it took Burton to leave the fold.

  At this time, Collop got his second convert, Göring. The German had had nothing but sneers and jibes for Collop. Then he began chewing dreamgum again, and the nightmares started.

  For two nights he kept Collop and Burton awake with his groanings his tossings, his screams. On the evening of the third day, he asked Collop if he would accept him into the Church. However he had to make a confession. Collop must understand what sort of person he had been, both on Earth and on this planet.

  Collop heard out the mixture of self-abasement and self-aggrandizement. Then he said, "Friend, I care not what you may have been. Only what you are and what you will be. I listened only because confession is good for the soul I can see that you are deeply troubled, th
at you have suffered sorrow and grief for what you have done, yet take some pleasure in what you once were, a mighty figure among men. Much of what you told me I do not comprehend, because I know not much about your era. Nor does it matter. Only today and tomorrow need to be our concern, each day will take care of itself."

  It seemed to Burton not that Collop did not care what Göring had been but that he did not believe his story of Earthly glory and infamy. There were so many phonies that genuine heroes, or villains, had been depreciated.

  Thus, Burton had met three Jesus Christs, two Abrahams, four King Richard the LionHearts, six Attilas, a dozen Judases (only one of whom could speak Aramaic), a George Washington, two Lord Byrons, three Jesse James’s, any number of Napoleons, a General Custer (who spoke with a heavy Yorkshire accent), a Finn MacCool (who did not know ancient Irish), a Tchaka (who spoke the wrong Zulu dialect), and a number of others who might or might not have been what they claimed to be.

  Whatever a man had been on Earth, he had to reestablish himself here. This was not easy, because conditions were radically altered. The greats and the importants of Terra were constantly being humiliated in their claims and denied a chance to prove their identities.

  To Collop, the humiliation was a blessing. First, humiliation, then humility, he would have said. And then comes humanity as a matter of course.

  Göring had been trapped in the Great Design — as Burton termed it — because it was his nature to overindulge, especially with drugs. Knowing that the dreamgum was uprooting the dark things in his personal abyss, was spewing them up into the light, -that he was being tom apart, fragmented, he still continued to chew as much as he could get. For a while, temporarily made healthful again with a new resurrection, he had been able to deny the call of the drug. But a few weeks after his arrival is this area, he had succumbed, and now the night was ripped apart with his shrieks of "Hermann Göring I hate you!"