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. In my fight earlobe was the tiny communicator; every forty days, as I had promised, I sent a signal to the ship that meant "all well." If I wanted to leave, I would send another signal. I could have called for the lander to rescue me from a bad situation, but though I was in bad situations a couple of times I never thought of using it. My signal was the mere fulfillment of a promise to my mother and her people, the network I was no longer part of, a meaningless communication. Life in the auntring, or for a settled man, is repetitive, as I said; and so it can be dull. Nothing new happens. The mind always wants new happenings. So for the young soul there is wandering and scouting, travel, danger, change. But of course travel and danger and change have their own dullness. It is finally always the same otherness over again; another hill, another fiver, another man, another day. The feet begin to turn in a long, long circle. The body begins to think of what it learned back home, when it learned to be still. To be aware. To be aware of the grain of dust beneath the sole of the foot, and the skin of the sole of the foot, and the touch and scent of the air on the cheek, and the fall and motion of the light across the air, and the color of the grass on the high hill across the fiver, and the thoughts of the body, of the soul, the shimmer and ripple of colors and sounds in the clear darkness of the depths, endlessly moving, endlessly changing, endlessly new. So at last I came back home. I had been gone about four years. Hyuru had moved into my old house when she left her mother's house. She had not gone scouting, but had taken to going to Red Stone Creek Valley; and she was pregnant. I was glad to see her living there. The only house empty was an old half-ruined one too close to Hedimi's. I decided to make a new house. I dug out the circle as deep as my chest; the digging took most of the summer. I cut the sticks, braced and wove them, and then daubed the framework solidly with mud inside and out. I remembered when I had done that with my mother long long ago, and how she had said, "That's right. That's good." I left the roof open, and the hot sun of late summer baked the mud into clay. Before the rains came, I thatched the house with reeds, a triple thatching, for I'd had enough of being wet all winter. My auntring was more a string than a ring stretching along the north bank of the river for about three kilos; my house lengthened the string a good bit, upstream from all the others. I could just see the smoke from Hyuru's fireplace. I dug it into a sunny slope with good drainage. It is still a good house. I settled down.