When he had selected the books that would form our study for the next few days and urged us to choose more for ourselves, Mr. Million would retire with us to some quiet corner of one of the science reading rooms, where there were chairs and a table and room sufficient for him to curl the jointed length of his body or align it against a wall or bookcase in a way that left the aisles clear. To designate the formal beginning of our class he used to begin by calling roll, my own name always coming first.
I would say, “Here,” to show that he had my attention.
“And David.”
“Here.” (David has an illustrated Tales from the Odyssey open on his lap where Mr. Million cannot see it, but he looks at Mr. Million with bright, feigned interest. Sunshine slants down to the table from a high window, and shows the air aswarm with dust.)
“I wonder if either of you noticed the stone implements in the room through which we passed a few moments ago?”
We nod, each hoping the other will speak.
“Were they made on Earth, or here on our own planet?”
This is a trick question, but an easy one. David says, “Neither one. They’re plastic.” And we giggle.
Mr. Million says patiently, “Yes, they’re plastic reproductions, but from where did the originals come?” His face, so similar to my father’s, but which I thought of at this time as belonging only to him, so that it seemed a frightening reversal of nature to see it on a living man instead of his screen, was neither interested, nor angry, nor bored, but coolly remote.
David answers, “From Sainte Anne.” Sainte Anne is the sister planet to our own, revolving with us about a common center as we swing around the sun. “The sign said so, and the aborigines made them—there weren’t any abos here.”
Mr. Million nods, and turns his impalpable face toward me. “Do you feel these stone implements occupied a central place in the lives of their makers? Say no.”
“No.”
“Why not?”
I think frantically, not helped by David, who is kicking my shins under the table. A glimmering comes.
“Talk. Answer at once.”
“It’s obvious, isn’t it?” (Always a good thing to say when you’re not even sure “it” is even possible.) “In the first place, they can’t have been very good tools, so why would the abos have relied on them? You might say they needed those obsidian arrowheads and bone fishhooks for getting food, but that’s not true. They could poison the water with the juices of certain plants, and for primitive people the most effective way to fish is probably with weirs, or with nets of rawhide or vegetable fiber. Just the same way, trapping or driving animals with fire would be more effective than hunting; and anyway stone tools wouldn’t be needed at all for gathering berries and the shoots of edible plants and things like that, which were probably their most important foods—those stone things got in the glass case here because the snares and nets rotted away and they’re all that’s left, so the people that make their living that way pretend they were important.”
“Good. David? Be original, please. Don’t repeat what you’ve just heard.”
David looks up from his book, his blue eyes scornful of both of us. “If you could have asked them, they would have told you that their magic and their religion, the songs they sang, and the traditions of their people were what were important. They killed their sacrificial animals with flails of seashells that cut like razors, and they didn’t let their men father children until they had stood enough fire to cripple them for life. They mated with trees and drowned the children to honor their rivers. That was what was important.”
With no neck, Mr. Million’s face nodded. “Now we will debate the humanity of those aborigines. David negative and first.”
(I kick him, but he has pulled his hard, freckled legs up beneath him, or hidden them behind the legs of his chair, which is cheating.) “Humanity,” he says in his most objectionable voice, “in the history of human thought implies descent from what we may conveniently call Adam, that is, the original Terrestrial stock, and if the two of you don’t see that, you’re idiots.”
I wait for him to continue, but he is finished. To give myself time to think, I say, “Mr. Million, it’s not fair to let him call me names in a debate. Tell him that’s not debating, it’s fighting, isn’t it?”
Mr. Million says, “No personalities, David.” (David is already peeking at Polyphemus the Cyclops and Odysseus, hoping I’ll go on for a long time. I feel challenged and decide to do so.)
I begin, “The argument which holds descent from Terrestrial stock pivotal is neither valid nor conclusive. Not conclusive because it is distinctly possible that the aborigines of Sainte Anne were descendants of some earlier wave of human expansion—one, perhaps, even predating the Homeric Greeks.”
Mr. Million says mildly, “I would confine myself to arguments of higher probability if I were you.”
I nevertheless gloss upon the Etruscans, Atlantis, and the tenacity and expansionist tendencies of a hypothetical technological culture occupying Gondwanaland. When I have finished, Mr. Million says, “Now reverse. David, affirmative without repeating.”
My brother, of course, has been looking at his book instead of listening, and I kick him with enthusiasm, expecting him to be stuck, but he says, “The abos are human because they’re all dead.”
“Explain.”
“If they were alive it would be dangerous to let them be human because they’d ask for things, but with them dead it makes it more interesting if they were, and the settlers killed them all.”
And so it goes. The spot of sunlight travels across the black-streaked red of the tabletop—traveled across it a hundred times. We would leave through one of the side doors and walk through a neglected areaway between two wings. There would be empty bottles there and wind-scattered papers of all kinds, and once a dead man in bright rags over whose legs we boys skipped while Mr. Million rolled silently around him. As we left the areaway for a narrow street, the bugles of the garrison at the citadel (sounding so far away) would call the troopers to their evening mess. In the rue d’Asticot the lamplighter would be at work and the shops shut behind their iron grilles. The sidewalks magically clear of old furniture would seem broad and bare.
Our own Saltimbanque Street would be very different, with the first revelers arriving. White-haired, hearty men guiding very young men and boys, men and boys handsome and muscular but a shade overfed; young men who made diffident jokes and smiled with excellent teeth at them. These were always the early ones, and when I was a little older I sometimes wondered if they were early only because the white-haired men wished to have their pleasure and yet a good night’s sleep as well, or if it was because they knew the young men they were introducing to my father’s establishment would be drowsy and irritable after midnight, like children who have been kept up too late.
Because Mr. Million did not want us to use the alleys after dark we came in the front entrance with the white-haired men and their nephews and sons. There was a garden there, not much bigger than a small room and recessed into the windowless front of the house. In it were beds of ferns the size of graves; a little fountain whose water fell upon rods of glass to make a continual tinkling, and which had to be protected from the street boys; and, with his feet firmly planted, indeed almost buried in moss, an iron statue of a dog with three heads.
It was this statue, I suppose, that gave our house its popular name of Maison du Chien, though there may have been a reference to our surname as well. The three heads were sleekly powerful, with pointed muzzles and ears. One was snarling and one, the center head, regarded the world of garden and street with a look of tolerant interest. The third, the one nearest the brick path that led to our door, was—there is no other term for it—frankly grinning; and it was the custom for my father’s patrons to pat this head between the ears as they came up the path. Their fingers had polished the spot to the consistency of black glass.