"If I went to Hain," I said, "when I came back, the persons I know would all be dead hundreds of years ago."
"Serenity," she said, "you must stop thinking in terms of Soro. We have left Sore. You must stop deluding and tormenting yourself, and look forward, not back. Your whole life is ahead of you. Hain is where you will learn to live it."
I summoned up my courage and spoke in my own language: "I am not a child now. You have no power over me. I will not go. Go without me. You have no power over me!"
Those are the words I had been taught to say to a magician, a sorceror. I don't know if my mother fully understood them, but she did understand that I was deathly afraid of her, and it struck her into silence.
After a long time she said in Hainish, "I agree. I have no power over you. But I have certain rights; the right of loyalty; of love."
"Nothing is right that puts me in your power," I said, still in my language.
She stared at me. "You are like one of them," she said. "You are one of them. You don't know what love is. You're closed into yourself like a rock. I should never have taken you there. People crouching in the ruins of a society -- brutal, rigid, ignorant, superstitious -- Each one in a terrible solitude -And I let them make you into one of them!"
"You educated me," I said, and my voice began to tremble and my mouth to shake around the words, "and so does the school here, but my aunts educated me, and I want to finish my education." I was weeping, but I kept standing with my hands clenched. "I'm not a woman yet. I want to be a woman."
"But Ren, you will be! -- ten times the woman you could ever be on Soro -- you must try to understand, to believe me --"
"You have no power over me," I said, shutting my eyes and putting my hands over my ears. She came to me then and held me, but I stood stiff, enduring her touch, until she let me go.
The ship's crew had changed entirely while we were onplanet. The First Observers had gone on to other worlds; our backup was now a Gethenian archeologist named Arrem, a mild, watchful person, not young. Arrem had gone down onplanet only on the two desert continents, and welcomed the chance to talk with us, who had "lived with the living," as heshe said. I felt easy when I was with Artera, who was so unlike anybody else. Arrem was not a man -- I could not get used to having men around all the time-- yet not a woman; and so not exactly an adult, yet not a child: a person, alone, like me. Heshe did not know my language well, but always tried to talk it with me. When this crisis came, Arrem came to my mother and took counsel with her, suggesting that she let me go back down onplanet. Borny was in on some of these talks, and told me about them.
"Arrem says if you go to Hain you'll probably die," he said. "Your soul will. Heshe says some of what we learned is like what they learn on Gethen, in their religion. That kind of stopped Mother from ranting about primitive superstition .... And Arrem says you could be useful to the Ekumen, if you stay and finish your education on Soro. You'll be an invaluable resource." Borny sniggered, and after a minute I did too. "They'll mine you like an asteroid," he said. Then he said, "You know, if you stay and I go, we'll be dead."
That was how the young people of the ships said it, when one was going to cross the lightyears and the other was going to stay. Goodbye, we're dead. It was the truth.
"I know," I said. I felt my throat get tight, and was afraid. I had never seen an adult at home cry, except when Sut's baby died. Sut howled all night. Howled like a dog, Mother said, but I had never seen or heard a dog, I heard a woman terribly crying. I was afraid of sounding like that. "If I can go home, when I finish making my soul, who knows, I might come to Hain for a while," I said, in Hainish.
"Scouting?" Borny said in my language, and laughed, and made me laugh again.
Nobody gets to keep a brother. I knew that. But Borny had come back from being dead to me, so I might come back from being dead to him; at least I could pretend I might.
My mother came to a decision. She and I would stay on the ship for another year while Borny went to Hain. I would keep going to school; if at the end of the year I was still determined to go back onplanet, I could do so. With me or without me, she would go on to Hain then and join Borny. If I ever wanted to see them again, I could follow them. It was a compromise that satisfied no one, but it was the best we could do, and we all consented.
When he left, Borny gave me his knife.
After he left, I tried not to be sick. I worked hard at learning everything they taught me in the ship school, and I tried to teach Arrem how to be aware and how to avoid witchcraft. We did slow walking together in the ship's garden, and the first hour of the untrance movements from the Handdata of Karhide on Gethen. We agreed that they were alike.
The ship was staying in the Soro system not only because of my family, but because the crew was now mostly zoologists who had come to study a sea animal on Eleven-Soro, a kind of cephalopod that had mutated toward high intelligence, or maybe it already was highly intelligent; but there was a communication problem. "Almost as bad as with the local humans," said Steadiness, the zoologist who taught and teased us mercilessly. She took us down twice by lander to the uninhabited islands in the Northern Hemisphere where her station was. It was very strange to go down to my world and yet be a world away from my aunts and sisters and my soulmate; but I said nothing.
I saw the great, pale, shy creature come slowly up out of the deep waters with a running ripple of colors along its long coiling tentacles and a ringing shimmer of sound, all so quick it was over before you could follow the colors or hear the tune. The zoologist's machine produced a pink glow and a mechanically speeded-up twitter, tinny and feeble in the immensity of the sea. The cephalopod patiently responded in its beautiful silvery shadowy language. "CP," Steadiness said to us, ironic -- Communication Problem. "We don't know what we're talking about."
I said, "I learned something in my education here. In one of the songs, it says," and I hesitated, trying to translate it into Hainish, "it says, thinking is one way of doing and words are one way of thinking."
Steadiness stared at me, in disapproval I thought, but probably only because I had never said anything to her before except "Yes." Finally she said, "Are you suggesting that it doesn't speak in words?"
"Maybe it's not speaking at all. Maybe it's thinking."
Steadiness stared at me some more and then said, "Thank you." She looked as if she too might be thinking. I wished I could sink into the water, the way the cephalopod was doing.
The other young people on the ship were friendly and mannerly. Those are words that have no translation in my language. I was unfriendly and unmannerly, and they let me be. I was grateful. But there was no place to be alone on the ship. Of course we each had a room; though small, the Heyho was a Hainish-built explorer, designed to give its people room and privacy and comfort and variety and beauty while they hung around in a solar system for years on end. But it was designed. It was all human-made -- everything was human. I had much more privacy than I had ever had at home in our one-room house; yet there I had been free and here I was in a trap. I felt the pressure of people all around me, all the time. People around me, people with me, people pressing on me, pressing me to be one of them, to be one of them, one of the people. How could I make my soul? I could barely cling to it. I was in terror that I would lose it altogether.
One of the rocks in my soulbag, a little ugly gray rock that I had picked up on a certain day in a certain place in the hills above the river in the Silver Time, a little piece of my world, that became my world. Every night I took it out and held it in my hand while I lay in bed waiting to sleep, thinking of the sunlight on the hills above the river, listening to the soft hushing of the ship's systems, like a mechanical sea.
The doctor hopefully fed me various tonics. Mother and I ate breakfast together every morning. She kept at work, making our notes from all the years on Eleven-Soro into her report to the Ekumen, but I knew the work did not go well. Her soul was in as much danger as mine was.
"You will never giv
e in, will you, Ren?" she said to me one morning out of the silence of our breakfast. I had not intended the silence as a message. I had only rested in it.
"Mother, I want to go home and you want to go home," I said. "Can't we?"
Her expression was strange for a moment, while she misunderstood me; then it cleared to grief, defeat, relief.
"Will we be dead?" she asked me, her mouth twisting.
"I don't know. I have to make my soul. Then I can know if I can come."
"You know I can't come back. It's up to you."
"I know. Go see Borny," I said. "Go home. Here we're both dying." Then noises began to come out of me, sobbing, howling. Mother was crying. She came to me and held me, and I could hold my mother, cling to her and cry with her, because her spell was broken.
From the lander approaching I saw the oceans of Eleven-Soro, and in the greatness of my joy I thought that when I was grown and went out alone I would go to the sea shore and watch the sea-beasts shimmering their colors and tunes till I knew what they were thinking. I would listen, I would learn, till my soul was as large as the shining world. The scarred barrens whirled beneath us, rains as wide as the continent, endless desolations. We touched down. I had my soulbag, and Borny's knife around my neck on its string a communicator implant behind my right earlobe, and a medicine kit Mother had made for me. "No use dying of an infected finger, after all," she had said. The people on the lander said good-bye, but I forgot to. I set off out of the desert, home.
It was summer; the night was short and warm; I walked most of it. I got to the auntring about the middle of the second day. I went to my house cautiously, in case somebody had moved in while I was gone; but it was just as we had left it. The mattresses were moldy, and I put them and the bedding out in the sun, and started going over the garden to see what had kept growing by itself. The pigi had got small and seedy, but there were some good roots. A little boy came by and stared; he had to be Migi's baby. After a while Hyuru came by. She squatted down near me in the garden in the sunshine. I smiled when I saw her, and she smiled, but it took us a while to find something to say.
"Your mother didn't come back," she said.
"She's dead," I said.
"I'm sorry," Hyuru said.
She watched me dig up another root.
"Will you come to the singing circle?" she asked.
I nodded.
She smiled again. With her rosebrown skin and wide-set eyes, Hyuru had become very beautiful, but her smile was exactly the same as when we were little girls. "Hi, ya!" she sighed in deep contentment, lying down on the dirt with her chin on her arms. "This is good!"
I went on blissfully digging.
That year and the next two, I was in the singing circle with Hyuru and two other gifts. Didsu still came to it often, and Han, a woman who settled in our auntring to have her first baby, joined it too. In the singing circle the older gifts pass around the stories, songs, knowledge they learned from their own mother, and young women who have lived in other auntrings teach what they learned there; so women make each other's souls, learning how to make their children's souls.
Han lived in the house where old Dnemi had died. Nobody in the auntring except Sut's baby had died while my family lived there. My mother had complained that she didn't have any data on death and burial. Sut had gone away with her dead baby and never came back, and nobody talked about it. I think that turned my mother against the others more than anything else. She was angry and ashamed that she could not go and try to comfort Sut and that nobody else did. "It is not human," she said. "It is pure animal behavior. Nothing could be clearer evidence that this is a broken culture -- not a society, but the remains of one. A terrible, an appalling poverty."
I don't know if Dnemi's death would have changed her mind. Dnemi was dying for a long time, of kidney failure I think; she turned a kind of dark orange color, jaundice. While she could get around, nobody helped her. When she didn't come out of her house for a day or two, the women would send the children in with water and a little food and firewood. It went on so through the winter; then one morning little Rashi told his mother Aunt Dnemi was "staring." Several of the women went to Dnemi's house, and entered it for the first and last time. They sent for all the girls in the singing circle, so that we could learn what to do. We took turns sitting by the body or in the porch of the house, singing soft songs, child-songs, giving the soul a day and a night to leave the body and the house; then the older women wrapped the body in the bedding, strapped it on a kind of litter, and set off with it toward the barren lands. There it would be given back, under a rock cairn or inside one of the ruins of the ancient city. "Those are the lands of the dead," Sadne said. "What dies stays there."
Hah settled down in that house a year later. When her baby began to be born she asked Didsu to help her, and Hyuru and I stayed in the porch and watched, so that we could learn. It was a wonderful thing to see, and quite altered the course of my thinking, and Hyuru's too. Hyuru said, "I'd like to do that!" I said nothing, but thought, So do I, but not for a long time, because once you have a child you're never alone.
And though it is of the others, of relationships, that I write, the heart of my life has been my being alone.
I think there is no way to write about being alone. To write is to tell something to somebody, to communicate to others. CP, as Steadiness would say. Solitude is non-communication, the absence of others, the presence of a self sufficient to itself.
A woman's solitude in the auntring is, of course, based firmly on the presence of others at a little distance. It is a contingent, and therefore human, solitude. The settled men are connected as stringently to the women, though not to one another; the settlement is an integral though distant element of the auntring. Even a scouting woman is part of the society -- a moving part, connecting the settled parts. Only the isolation of a woman or man who chooses to live outside the settlements is absolute. They are outside the network altogether. There are worlds where such persons are called saints, holy people. Since isolation is a sure way to prevent magic, on my world the assumption is that they are sorcerors, outcast by others or by their own will, their conscience.
I knew I was strong with magic, how could I help it? and I began to long to get away. It would be so much easier and safer to be alone. But at the same time, and increasingly, I wanted to know something about the great harmless magic, the spells cast between men and women.
I preferred foraging to gardening, and was out on the hills a good deal; and these days, instead of keeping away from the man's-houses, I wandered by them, and looked at them, and looked at the men if they were outside. The men looked back. Downriver Lame Man's long, shining hair was getting a little white in it now, but when he sat singing his long, long songs I found myself sitting down and listening, as if my legs had lost their bones. He was very handsome. So was the man I remembered as a boy named Tret in the auntring, when I was little, Behyu's son. He had come back from the boygroup and from wandering, and had built a house and made a fine garden in the valley of Red Stone Creek. He had a big nose and big eyes, long arms and legs, long hands; he moved very quietly, almost like Arrem doing the untrance. I went often to pick lowberries in Red Stone Creek valley.
He came along the path and spoke. "You were Borny's sister," he said. He had a low voice, quiet.
"He's dead," I said.
Red Stone Man nodded. "That's his knife."
In my world, I had never talked with a man. I felt extremely strange. I kept picking berries.
"You're picking green ones," Red Stone Man said.
His soft, smiling voice made my legs lose their bones again.
"I think nobody's touched you," he said. "I'd touch you gently. I think about it, about you, ever since you came by here early in the summer. Look, here's a bush full of ripe ones. Those are green. Come over here."
I came closer to him, to the bush of ripe berries.
When I was on the ship, Arrem told me that many languages have a single word
for sexual desire and the bond between mother and child and the bond between soulmates and the feeling for one's home and worship of the sacred; they are all called love. There is no word that great in my language. Maybe my mother is right, and human greatness perished in my world with the people of the Before Time, leaving only small, poor, broken things and thoughts. In my language, love is many different words. I learned one of them with Red Stone Man. We sang it together to each other.
We made a brush house on a little cove of the creek, and neglected our gardens, but gathered many, many sweet berries.
Mother had put a lifetime's worth of nonconceptives in the little medicine kit. She had no faith in Sorovian herbals. I did, and they worked.
But when a year or so later, in the Golden Time, I decided to go out scouting, I thought I might go places where the right herbs were scarce; and so I stuck the little noncon jewel on the back of my left earlobe. Then I wished I hadn't, because it seemed like witchcraft. Then I told myself I was being superstitious; the noncon wasn't any more witchcraft than the herbs were, it just worked longer. I had promised my mother in my soul that I would never be superstitious. The skin grew over the noncon, and I took my soulbag and Borny's knife and the medicine kit, and set off across the world.
I had told Hyuru and Red Stone Man I would be leaving. Hyuru and I sang and talked together all one night down by the fiver. Red Stone Man said in his soft voice, "Why do you want to go?" and I said, "To get away from your magic, sorcerer," which was true in part. If I kept going to him I might always go to him. I wanted to give my soul and body a larger world to be in.
Now to tell of my scouting years is more difficult than ever. CP! A woman scouting is entirely alone, unless she chooses to ask a settled man for sex, or camps in an auntring for a while to sing and listen with the singing circle. If she goes anywhere near the territory of a boygroup, she is in danger; and if she comes on a rogue she is in danger; and if she hurts herself or gets into polluted country, she is in danger. She has no responsibility except to herself, and so much freedom is very dangerous.
Solitude Page 3