The Birthday of the World and Other Stories

by Ursula K. Le Guin

  We have spent near forty days on this world they call Se-ri or Ye-ha-ri, well entertained, and leave with as good an estimation of the natives as is consonant with their unregenerate state. They live in fine great buildings they call castles, with large parks all about. Outside the walls of the parks lie well-tilled fields and abundant orchards, reclaimed by diligence from the parched and arid desert of stone that makes up the greatest part of the land. Their women live in villages and towns huddled outside the walls. All the common work of farm and mill is performed by the women, of whom there is a vast superabundance. They are ordinary drudges, living in towns which belong to the lords of the castle. They live amongst the cattle and brute animals of all kinds, who are permitted into the houses, some of which are of fair size. These women go about drably clothed, always in groups and bands. They are never allowed within the walls of the park, leaving the food and necessaries with which they provide the men at the outer gate of the castle. They evinced great fear and distrust of us. A few of my men following some girls on the road, women rushed from the town like a pack of wild beasts, so that the men thought it best to return forthwith to the castle. Our hosts advised us that it were best for us to keep away from their towns, which we did.

  The men go freely about their great parks, playing at one sport or another. At night they go to certain houses which they own in the town, where they may have their pick among the women and satisfy their lust upon them as they will. The women pay them, we were told, in their money, which is copper, for a night of pleasure, and pay them yet more if they get a child on them. Their nights thus are spent in carnal satisfaction as often as they desire, and their days in a diversity of sports and games, notably a kind of wrestling, in which they throw each other through the air so that we marveled that they seemed never to take hurt, but rose up and returned to the combat with wonderful dexterity of hand and foot. Also they fence with blunt swords, and combat with long light sticks. Also they play a game with balls on a great field, using the arms to catch or throw the ball and the legs to kick the ball and trip or catch or kick the men of the other team, so that many are bruised and lamed in the passion of the sport, which was very fine to see, the teams in their contrasted garments of bright colors much gauded out with gold and finery seething now this way, now that, up and down the field in a mass, from which the balls were flung up and caught by runners breaking free of the struggling crowd and fleeting towards the one or the other goal with all the rest in hot pursuit. There is a “battlefield” as they call it of this game lying without the walls of the castle park, near to the town, so that the women may come watch and cheer, which they do heartily, calling out the names of favorite players and urging them with many uncouth cries to victory.

  Boys are taken from the women at the age of eleven and brought to the castle to be educated as befits a man. We saw such a child brought into the castle with much ceremony and rejoicing. It is said that the women find it difficult to bring a pregnancy of a manchild to term, and that of those born many die in infancy despite the care lavished upon them, so that there are far more women than men. In this we see the curse of GOD laid upon this race as upon all those who acknowledge HIM not, unrepentant heathens whose ears are stopped to true discourse and blind to the light.

  These men know little of art, only a kind of leaping dance, and their science is little beyond that of savages. One great man of a castle to whom I talked, who was dressed out in cloth of gold and crimson and whom all called Prince and Grandsire with much respect and deference, yet was so ignorant he believed the stars to be worlds full of people and beasts, asking us from which star we descended. They have only vessels driven by steam along the surface of the land and water, and no notion of flight either in the air or in space, nor any curiosity about such things, saying with disdain, “That is all women’s work,” and indeed I found that if I asked these great men about matters of common knowledge such as the working of machinery, the weaving of cloth, the transmission of holovision, they would soon chide me for taking interest in womanish things as they called them, desiring me to talk as befit a man.

  In the breeding of their fierce cattle within the parks they are very knowledgeable, as in the sewing up of their clothing, which they make from cloth the women weave in their factories. The men vie in the ornamentation and magnificence of their costumes to an extent which we might indeed have thought scarcely manly, were they not withal such proper men, strong and ready for any game or sport, and full of pride and a most delicate and fiery honor.

  The log including Captain Aolao-olao’s entries was (after a 12-generation journey) returned to the Sacred Archives of the Universe on Iao, which were dispersed during the period called The Tumult, and eventually preserved in fragmentary form on Hain. There is no record of further contact with Seggri until the First Observers were sent by the Ekumen in 93/1333: an Alterran man and a Hainish woman, Kaza Agad and G. Merriment. After a year in orbit mapping, photographing, recording and studying broadcasts, and analysing and learning a major regional language, the Observers landed. Acting upon a strong persuasion of the vulnerability of the planetary culture, they presented themselves as survivors of the wreck of a fishing boat, blown far off course, from a remote island. They were, as they had anticipated, separated at once, Kaza Agad being taken to the Castle and Merriment into the town. Kaza kept his name, which was plausible in the native context; Merriment called herself Yude. We have only her report, from which three excerpts follow.

  FROM MOBILE GERINDU’UTTAHAYUDETWE’MENRADE MERRIMENT’S NOTES FOR A REPORT TO THE EKUMEN, 93/1334

  34/223. Their network of trade and information, hence their awareness of what goes on elsewhere in their world, is too sophisticated for me to maintain my Stupid Foreign Castaway act any longer. Ekhaw called me in today and said, “If we had a sire here who was worth buying or if our teams were winning their games, I’d think you were a spy. Who are you, anyhow?”

  I said, “Would you let me go to the College at Hagka?”

  She said, “Why?”

  “There are scientists there, I think? I need to talk with them.”

  This made sense to her; she made their “Mh” noise of assent.

  “Could my friend go there with me?”

  “Shask, you mean?”

  We were both puzzled for a moment. She didn’t expect a woman to call a man “friend,” and I hadn’t thought of Shask as a friend. She’s very young, and I haven’t taken her very seriously.

  “I mean Kaza, the man I came with.”

  “A man — to the college?” she said, incredulous. She looked at me and said, “Where do you come from?”

  It was a fair question, not asked in enmity or challenge. I wish I could have answered it, but I am increasingly convinced that we can do great damage to these people; we are facing Resehavanar’s Choice here, I fear.

  Ekhaw paid for my journey to Hagka, and Shask came along with me. As I thought about it I saw that of course Shask was my friend. It was she who brought me into the motherhouse, persuading Ekhaw and Azman of their duty to be hospitable; it was she who had looked out for me all along. Only she was so conventional in everything she did and said that I hadn’t realised how radical her compassion was. When I tried to thank her, as our little jitney-bus purred along the road to Hagka, she said things like she always says — “Oh, we’re all family,” and “People have to help each other,” and “Nobody can live alone.”

  “Don’t women ever live alone?” I asked her, for all the ones I’ve met belong to a motherhouse or a daughterhouse, whether a couple or a big family like Ekhaw’s, which is three generations: five older women, three of their daughters living at home, and four children — the boy they all coddle and spoil so, and three girls.

  “Oh yes,” Shask said. “If they don’t want wives, they can be singlewomen. And old women, when their wives die, sometimes they just live alone till they die. Usually they go live at a daughterhouse. In the colleges, the vev always have a place to be alone.” Conve
ntional she may be, but Shask always tries to answer a question seriously and completely; she thinks about her answer. She has been an invaluable informant. She has also made life easy for me by not asking questions about where I come from. I took this for the incuriosity of a person securely embedded in an unquestioned way of life, and for the self-centeredness of the young. Now I see it as delicacy.

  “A vev is a teacher?”

  “Mh.”

  “And the teachers at the college are very respected?”

  “That’s what vev means. That’s why we call Eckaw’s mother Vev Kakaw. She didn’t go to college, but she’s a thoughtful person, she’s learned from life, she has a lot to teach us.”

  So respect and teaching are the same thing, and the only term of respect I’ve heard women use for women means teacher. And so in teaching me, young Shask respects herself? And/or earns my respect? This casts a different light on what I’ve been seeing as a society in which wealth is the important thing. Zadedr, the current mayor of Reha, is certainly admired for her very ostentatious display of possessions; but they don’t call her Vev.

  I said to Shask, “You have taught me so much, may I call you Vev Shask?”

  She was equally embarrassed and pleased, and squirmed and said, “Oh no no no no.” Then she said, “If you ever come back to Reha I would like very much to have love with you, Yude.”

  “I thought you were in love with Sire Zadr!” I blurted out.

  “Oh, I am,” she said, with that eye-roll and melted look they have when they speak of the sires, “aren’t you? Just think of him fucking you, oh! Oh, I get all wet thinking about it!” She smiled and wriggled. I felt embarrassed in my turn and probably showed it. “Don’t you like him?” she inquired with a naivety I found hard to bear. She was acting like a silly adolescent, and I know she’s not a silly adolescent. “But I’ll never be able to afford him,” she said, and sighed.

  So you want to make do with me, I thought nastily.

  “I’m going to save my money,” she announced after a minute. “I think I want to have a baby next year. Of course I can’t afford Sire Zadr, he’s a Great Champion, but if I don’t go to the Games at Kadaki this year I can save up enough for a really good sire at our fuckery, maybe Master Rosra. I wish, I know this is silly, I’m going to say it anyway, I’ve been wishing you could be its lovemother. I know you can’t, you have to go to the college. I just wanted to tell you. I love you.” She took my hands, drew them to her face, pressed my palms on her eyes for a moment, and then released me. She was smiling, but her tears were on my hands.

  “Oh, Shask,” I said, floored.

  “It’s all right!” she said. “I have to cry a minute.” And she did. She wept openly, bending over, wringing her hands, and wailing softly. I patted her arm and felt unutterably ashamed of myself. Other passengers looked round and made little sympathetic grunting noises. One old woman said, “That’s it, that’s right, lovey!” In a few minutes Shask stopped crying, wiped her nose and face on her sleeve, drew a long, deep breath, and said, “All right.” She smiled at me. “Driver,” she called, “I have to piss, can we stop?”

  The driver, a tense-looking woman, growled something, but stopped the bus on the wide, weedy roadside; and Shask and another woman got off and pissed in the weeds. There is an enviable simplicity to many acts in a society which has, in all its daily life, only one gender. And which, perhaps — I don’t know this but it occurred to me then, while I was ashamed of myself — has no shame?

  34/245. (Dictated) Still nothing from Kaza. I think I was right to give him the ansible. I hope he’s in touch with somebody. I wish it was me. I need to know what goes on in the castles.

  Anyhow I understand better now what I was seeing at the Games in Reha. There are sixteen adult women for every adult man. One conception in six or so is male, but a lot of nonviable male fetuses and defective male births bring it down to one in sixteen by puberty. My ancestors must have really had fun playing with these people’s chromosomes. I feel guilty, even if it was a million years ago. I have to learn to do without shame but had better not forget the one good use of guilt. Anyhow. A fairly small town like Reha shares its castle with other towns. That confusing spectacle I was taken to on my tenth day down was Awaga Castle trying to keep its place in the Maingame against a castle from up north, and losing. Which means Awaga’s team can’t play in the big game this year in Fadrga, the city south of here, from which the winners go on to compete in the big big game at Zask, where people come from all over the continent — hundreds of contestants and thousands of spectators. I saw some holos of last year’s Maingame at Zask. There were 1,280 players, the comment said, and forty balls in play. It looked to me like a total mess, my idea of a battle between two unarmed armies, but I gather that great skill and strategy is involved. All the members of the winning team get a special title for the year, and another one for life, and bring glory back to their various castles and the towns that support them.

  I can now get some sense of how this works, see the system from outside it, because the college doesn’t support a castle. People here aren’t obsessed with sports and athletes and sexy sires the way the young women in Reha were, and some of the older ones. It’s a kind of obligatory obsession. Cheer your team, support your brave men, adore your local hero. It makes sense. Given their situation, they need strong, healthy men at their fuckery; it’s social selection reinforcing natural selection. But I’m glad to get away from the rah-rah and the swooning and the posters of fellows with swelling muscles and huge penises and bedroom eyes.

  I have made Resehavanar’s Choice. I chose the option: Less than the truth. Shoggrad and Skodr and the other teachers, professors we’d call them, are intelligent, enlightened people, perfectly capable of understanding the concept of space travel, etc., making decisions about technological innovation, etc. I limit my answers to their questions to technology. I let them assume, as most people naturally assume, particularly people from a monoculture, that our society is pretty much like theirs. When they find how it differs, the effect will be revolutionary, and I have no mandate, reason, or wish to cause such a revolution on Seggri.

  Their gender imbalance has produced a society in which, as far as I can tell, the men have all the privilege and the women have all the power. It’s obviously a stable arrangement. According to their histories, it’s lasted at least two millennia, and probably in some form or another much longer than that. But it could be quickly and disastrously destabilised by contact with us, by their experiencing the human norm. I don’t know if the men would cling to their privileged status or demand freedom, but surely the women would resist giving up their power, and their sexual system and affectional relationships would break down. Even if they learned to undo the genetic program that was inflicted on them, it would take several generations to restore normal gender distribution. I can’t be the whisper that starts that avalanche.

  34/266. (Dictated) Skodr got nowhere with the men of Awaga Castle. She had to make her inquiries very cautiously, since it would endanger Kaza if she told them he was an alien or in any way unique. They’d take it as a claim of superiority, which he’d have to defend in trials of strength and skill. I gather that the hierarchies within the castles are a rigid framework, within which a man moves up or down issuing challenges and winning or losing obligatory and optional trials. The sports and games the women watch are only the showpieces of an endless series of competitions going on inside the castles. As an untrained, grown man Kaza would be at a total disadvantage in such trials. The only way he might get out of them, she said, would be by feigning illness or idiocy. She thinks he must have done so, since he is at least alive; but that’s all she could find out — “The man who was cast away at Taha-Reha is alive.”

  Although the women feed, house, clothe, and support the lords of the castle, they evidently take their noncooperation for granted. She seemed glad to get even that scrap of information. As I am.

  But we have to get Kaza out of there.
The more I hear about it from Skodr the more dangerous it sounds. I keep thinking “spoiled brats!” but actually these men must be more like soldiers in the training camps that militarists have. Only the training never ends. As they win trials they gain all kinds of titles and ranks you could translate as “generals” and the other names militarists have for all their power-grades. Some of the “generals,” the Lords and Masters and so on, are the sports idols, the darlings of the fuckeries, like the one poor Shask adored; but as they get older apparently they often trade glory among the women for power among the men, and become tyrants within their castle, bossing the “lesser” men around, until they’re overthrown, kicked out. Old sires often live alone, it seems, in little houses away from the main castle, and are considered crazy and dangerous — rogue males.

  It sounds like a miserable life. All they’re allowed to do after age eleven is compete at games and sports inside the castle, and compete in the fuckeries, after they’re fifteen or so, for money and number of fucks and so on. Nothing else. No options. No trades. No skills of making. No travel unless they play in the big games. They aren’t allowed into the colleges to gain any kind of freedom of mind. I asked Skodr why an intelligent man couldn’t at least come study in the college, and she told me that learning was very bad for men: it weakens a man’s sense of honor, makes his muscles flabby, and leaves him impotent. “ ‘What goes to the brain takes from the testicles,’ ” she said. “Men have to be sheltered from education for their own good.”

  I tried to “be water,” as I was taught, but I was disgusted. Probably she felt it, because after a while she told me about “the secret college.” Some women in colleges do smuggle information to men in castles. The poor things meet secretly and teach each other. In the castles, homosexual relationships are encouraged among boys under fifteen, but not officially tolerated among grown men; she says the “secret colleges” often are run by the homosexual men. They have to be secret because if they’re caught reading or talking about ideas they may be punished by their Lords and Masters. There have been some interesting works from the “secret colleges,” Skodr said, but she had to think to come up with examples. One was a man who had smuggled out an interesting mathematical theorem, and one was a painter whose landscapes, though primitive in technique, were admired by professionals of the art. She couldn’t remember his name.