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 give 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, ruins 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 goodbye, 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 girls. 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 girls 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.”
Han 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 men’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.