DAVID ZINDELL

The Broken God

BOOK ONE

of A Requiem far Homo Sapiens

Copyright

This novel is entirely a work of fiction. The names, characters and incidents portrayed in it are the work of the author’s imagination. Any resemblance to actual persons, living or dead, events of localities is entirely coincidental.

HarperVoyager

An imprint of HarperCollinsPublishers Ltd.

1 London Bridge Street

London SE1 9GF

www.harpercollins.co.uk

First published in Great Britain by HarperCollinsPublishers 1993

Copyright © David Zindell 1993

David Zindell asserts the moral right to be identified as the author of this work

A catalogue copy of this book is available from the British Library

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Source ISBN: 9780586211892

Ebook Edition © AUGUST 2016 ISBN: 9780008122393

Version: 2016-09-01

Praise

David Zindell’s short story ‘Shanidar’ was a prizewinning entry in the L. Ron Hubbard Writers of the Future Contest. He was nominated for the ‘best new writer’ Hugo Award in 1986. Gene Wolfe declared Zindell was ‘one of the finest talents to appear since Kim Stanley Robinson and William Gibson – perhaps the finest’. His first novel, Neverness, was widely praised:

‘A thick, lush, vivid, panoramic view of evolved humans in an evolving universe far in the future’

Twilight Zone

‘Excellent hard science fiction … a brilliant novel’ Orson Scott Card

The Magazine of Fantasy and Science Fiction

‘A victorious book, lingering and lithe and rich’

John Clute Interzone

In October 1992, a reviewer in the New Scientist referred to ‘the brilliant Neverness, in which David Zindell writes of interstellar mathematics in poetic prose that is a joy to read’

The Broken God is Zindell’s second novel and a sequel to Neverness. He lives in Boulder, Colorado.

Contents

Cover

Title Page

Copyright

Praise

Part One

Chapter One

Chapter Two

Chapter Three

Chapter Four

Chapter Five

Part Two

Chapter Six

Chapter Seven

Chapter Eight

Chapter Nine

Chapter Ten

Chapter Eleven

Chapter Twelve

Chapter Thirteen

Chapter Fourteen

Part Three

Chapter Fifteen

Chapter Sixteen

Chapter Seventeen

Chapter Eighteen

Chapter Nineteen

Chapter Twenty

Chapter Twenty-One

Chapter Twenty-Two

Chapter Twenty-Three

Chapter Twenty-Four

Chapter Twenty-Five

Chapter Twenty-Six

Chapter Twenty-Seven

Chapter Twenty-Eight

Chapter Twenty-Nine

Keep Reading

Also by the Author

About the Author

About the Publisher

PART ONE

CHAPTER ONE
Shaida

All that is not halla is shaida.

For a man to kill what he cannot eat, that is shaida;

For a man to kill an imakla animal, that is shaida, too.

It is shaida for a man to die too soon;

It is shaida for a man to die too late.

Shaida is the way of the man who kills other men;

Shaida is the cry of the world when it has lost its soul.

– from the Devaki Song of Life

This is the story of my son, Danlo wi Soli Ringess. I came to know him very well, though it was his fate (and my own) that he grew up wild, a lost manchild living apart from his true people. Until he came to Neverness, he knew almost nothing of his heritage or the civilized ways of the City of Light; in truth, he did not really know he was a human being. He thought of himself as an Alaloi, as one of that carked race of men and women who live on the icy islands west of Neverness. His adoptive brothers and sisters bore the signature of chromosomes altered long ago; they each had strong, primal faces of jutting browridges and deep-set eyes; their bodies were hairy and powerful, covered with the skins of once-living animals; they were more robust and vital, and in many ways much wiser, than modern human beings. For a time, their world and Danlo’s were the same. It was a world of early morning hunts through frozen forests, a world of pristine ice and wind and sea birds flocking in white waves across the sky. A world of variety and abundance. Above all, it was a world of halla, which is the Alaloi name for the harmony and beauty of life. It was Danlo’s tragedy to have to learn of halla’s fragile nature at an early age. Had he not done so, however, he might never have made the journey home to the city of his origins, and to his father. Had he not made the journey all men and women must make, his small, cold world and the universe which contains it might have known a very different fate.

Danlo came to manhood among Alaloi’s Devaki tribe, who lived on the mountainous island of Kweitkel. It had been the Devaki’s home for untold generations, and no one remembered that their ancestors had fled the civilized ruins of Old Earth thousands of years before. No one remembered the long journey across the cold, shimmering lens of the galaxy or that the lights in the sky were stars. No one knew that civilized human beings called their planet ‘Icefall’. None of the Devaki or the other tribes remembered these things because their ancestors had wanted to forget the shaida of a universe gone mad with sickness and war. They wanted only to live as natural human beings in harmony with life. And so they had carked their flesh and imprinted their minds with the lore and ways of Old Earth’s most ancient peoples, and after they were done, they had destroyed their great, silvery deepship. And now, many thousands of years later, the Devaki women gathered baldo nuts to roast in wood fires, and the men hunted mammoths or shagshay or even Totunye, the great white bear. Sometimes, when the sea ice froze hard and thick, Totunye came to land and hunted them. Like all living things, the Devaki knew cold and pain, birth and joy and death. Death – was it not a Devaki saying, as old as the cave in which they lived, that death is the left hand of life? They knew well and intimately almost everything about death: the cry of Nunki, the seal, when the spear pierces his heart; the wailing of an old woman’s death song; the dread silence of the child who dies in the night. They knew the natural death that makes room for more life, but about the evil that comes from nowhere and kills even the strongest of the men, about the true nature of shaida, they knew nothing.

When Danlo was nearly fourteen years old, a terrible illness called the ‘slow evil’ fell upon the Devaki. One day, during deep winter, the men and women sickened all at once with a mysterious, frothing fever. It was a fever that stole away sense and lucidity, leaving its hosts paralysed and leaking fluids from the ears. Of all the tribe, only Danlo and one strange man named Three-Fingered Soli remained untouched. It fell to them to hunt and prepare the food, to melt snow for drinking water, to keep the oilstones burning so there might be a little light to warm the sick inside their snow huts. Danlo and Three-Fingered Soli loved their near-brothers and sisters as they loved life, and for six days they worked like madmen to perform the hundreds of little daily devotions necessary to keep their tribe from going over too soon. But since there were eighty-eight Devaki and only two of them, it was an impossible task. Slowly – for the Alaloi are a tenacious, stubborn people – slowly Danlo’s tribe began to die. His near-sister, Cilehe, was one of the first to make the journey to the other side of day. And then his near-fathers Wemilo and Choclo died, and Old Liluye and many others. Soon the cave was full of rotting bodies waiting to be buried. Danlo tried to ignore them, even though, for the Devaki, the care of the dead is nearly as important as that of the living. He lavished his energies on his found-father, Haidar, and on Chandra, the only woman he had ever known as a mother. He made blood-tea and dribbled the thick, lukewarm liquid down their throats; he rubbed hot seal oil on their foreheads; he prayed for their spirits; he did everything he could to keep them from going over. But to no avail. At last, the slow evil stole them from life. Danlo prayed and wept, and he left their hut intending to go outside the cave to find some fireflowers to put on their grave. But he was so exhausted that he tripped into a snowdrift and fell at once into a deep, dreamless sleep. Later that day, Three-Fingered Soli found him there, covered with layers of fresh new snow.

‘Danlo,’ Soli said as he brushed the sparkling soreesh from the boy’s furs, ‘wo lania-ti? Are you all right?’

‘I was just sleeping, sir,’ Danlo said. ‘Mi talu los wamorashu. I was so tired.’ He rubbed his eyes with his powdered mittens. Even sitting in the snow, he was tall for a boy thirteen years old; he was taller, leaner and more angular than any of his near-brothers. In truth, he did not look like an Alaloi at all. He had the long nose and bold face bones of his father. His eyes were his mother’s eyes, dark blue like liquefied jewels, and even though he was very tired, they were full of light. In almost any city of the Civilized Worlds, his fellow human beings would have found him fiercely handsome. But he had never seen a true human being, and he thought of himself as being different from his near-brothers. Not exactly ugly, but rather strange and delicately deformed, as if he were a thallow born into a nest of sparrowhawks.

‘You should not sleep in the snow,’ Soli said as he brushed back his grey and black hair. Like most Alaloi men, he was large and muscular. Today, he was very tired. His shoulders were slumped, and there was a faraway, broody look about his eyes. He seemed very worried. ‘Only dogs sleep in the snow.’

‘But, sir, I was only going to pick fireflowers,’ Danlo said. ‘I do not know what happened.’

‘You might have slept too long and never awakened.’

Soli pulled him to his feet. They were standing near the mouth of the cave. Thirty feet away, the sled dogs of twelve families were tied to their stakes in the snow; they were pulling at their leashes, whining, begging for their evening meal. Danlo couldn’t remember the last time he had fed them. He couldn’t remember the last time he had fed himself. It was late afternoon and the sun was low in the sky. The air was blue cold, as clear as silka, the new ice. He looked out over the valley below the cave. The forest was already lost in shadows of dark green and grey – tomorrow, he thought, he might hunt shagshay, but tonight the dogs would go hungry again.

‘Haidar and Chandra have gone over,’ Danlo said. He looked at Soli.

‘Yes, they were the last.’

‘Haidar and Chandra,’ Danlo repeated, and he wiped a clump of melting snow away from his forehead. And then he said a prayer for his found-parents’ spirits: ‘Haidar eth Chandra, mi alasharia la shantih Devaki.’

Soli rubbed his nose with his three-fingered hand and said, ‘Shantih, shantih.’

‘And Sanya,’ Danlo said, ‘and Mahira, they have gone over, too.’

‘Shantih,’ Soli said.

‘And Irisha, Yukio and Jemmu – all alasharu.’

‘Shantih.’

‘And Rafael, Choclo and Anevay. And Mentina, they have all made the great journey.’

‘Yes,’ Soli said, ‘shantih.’

‘They are all dead.’

‘Yes.’

‘Ten days ago, all alive and fat with life, even Old Anala, and now –’

‘Do not speak of it. Words are only words – there is no purpose.’

Danlo took off his mittens and pressed his eyes; the hot water there burned his cold thumbs. ‘I am so tired,’ he said. And then, ‘The blessed Devaki – the whole tribe, sir. How can this be?’

Soli turned his face to the north, saying nothing.

Danlo followed his gaze outward, upward to where the pointed summit of Kweitkel rose above them. It was a great shining mountain marbled in granite and ice, a god watching over them. Four thousand years ago the first Devaki had named the island after the mountain forming its centre. Generation upon generation of Danlo’s ancestors were buried here. He closed his eyes as the wind came up and whipped his hair wildly about his head. There was ice in the wind, the smell of pine needles, salt, and death. ‘Kweitkel, shantih,’ he whispered. Soon he must bury his people in the graveyard above the cave, and after that, the Devaki would be buried on Kweitkel no longer.

‘It was bad luck,’ Soli said at last, rubbing the thick brows of his forehead. ‘Yes, bad luck.’

‘I think it was shaida,’ Danlo said. ‘It is shaida for our people to die too soon, yes?’

‘No, it was just bad luck.’

Danlo held his hand over his forehead to keep his hair from lashing into his eyes. He had thick black hair shot with strands of red. ‘In all the stories Haidar told over the oilstones, in all your stories, too, I have never heard of a whole tribe going over all at once. I never thought it was possible. I … never thought. Where has this shaida come from? What is wrong with the world that everyone could die like this? “Shaida is the cry of the world when it has lost its soul” – why is the world crying of shaida, sir?’

Soli put his arm around him, and touched his head. Danlo wept freely, then, wept for a long time into Soli’s stiff, frozen furs until a cold thought sobered him. He was only thirteen years old, but among the Devaki, thirteen is almost old enough to be a man. He looked at Soli, whose icy blue eyes were also full of tears. ‘Why us, Soli? Why didn’t the slow evil carry us over, too?’

Soli looked down at the ground. ‘It was luck,’ he said. ‘Just bad luck.’

Danlo heard the pity and pain in Soli’s voice, and it carried him close to despair. Soli, too, was ready for death. Anyone, even a child could see that. There was madness and death in his eyes and all over his haggard, grey face. The wind blowing through the forest and over the icy boulders all around them was very cold, almost dead cold, and Danlo felt like dying himself. But he couldn’t let himself die because he loved life too much. Wasn’t it shaida to die too soon? Hadn’t he seen as much of shaida as he could bear? He blew on his chilled, purple fingers and put his mittens back on. Yes, he must live because it was not time for him to go over yet, he was still young and full of life, still just a boy who suddenly knew that he had to find an answer to shaida.

He looked into the cave, at the great, black gash in the side of the hill where Jonath and his other near-brothers lay entombed. ‘It is strange that the slow evil did not take me, yes? Perhaps the slow evil is afraid of wildness. I have always been a little wild, I think. Haidar used to say I was wild, with all my talk of driving a sled east into the sunrise. He used to say I listened to you too much. When I was a boy –’

‘Shhh, you talk too much.’

‘But I have to ask you this, sir; I must know a thing.’

‘What is that?’

‘When I was a boy, I wanted to find the bed of Sawel from where he arises each morning to light the world. Pure wildness, as Haidar always warned. Tell me, sir, you must know – was I born with this wild face? My face is so different than the faces of my brothers. And they were so much stronger and hardier in their bodies; they never seemed to feel the cold. Why did they go over and not I?’

Soli looked at him and said, ‘It was fate. Just blind fate.’

Danlo was disturbed by the way Soli spoke of fate. There was galia, he knew, the World-soul, and one could certainly speak of the wilu-galia, the intention of the World-soul, but how could the World-soul be blind? No, he thought, only people or animals (or God, himself) could be blind. As Haidar had taught him, he shut his eyes again and breathed frigid air to clear his inner sight. He tried to askeerawa wilu-galia, to see the intention of the World-soul, but he could not. There was only darkness in front of him, as deep and black as a cave without light. He opened his eyes; the cold needles of wind made him blink. Could it be that Haidar had told him and the other children false stories about the animals, about the birth and life of the World? Could it be that everything he knew was wrong? Perhaps only full men were able to see that the World-soul’s intention was shaida; perhaps this was what Soli meant by blind fate.

‘It is cold,’ Soli said, stamping his feet. ‘It is cold and I am tired.’

He turned to step toward the cave and Danlo followed him. He, too, was tired, so tired that his tendons ached up and down his limbs and he felt sick in his belly, as if he had eaten bad meat. For thirteen years of his life, ever since he could remember, entering the cave from the outside world had always been a moment full of warmth, certitude, and quiet joy. But now nothing would ever be the same again, and even the familiar stones of the entranceway – the circular, holy stones of white granite that his ancestors had set there – were no comfort to him. The cave itself was just as it had been for a million years: a vast lava tube opening into the side of the mountain; it was a natural cathedral of gleaming obsidian, flowing rock pendants hanging from ceiling to floor, and deep silences. Now, in the cave of his ancestors, there was too much silence and too much light. While Danlo had slept in the snow, Soli had gathered faggots of bonewood and placed them at fifty-foot intervals around the cave walls. He had set them afire. The whole of the cave was awash with light, flickering orange and ruby lights falling off the animal paintings on the walls, falling deep into the cave’s dark womb where the cold floor rose up to meet the ceiling. Danlo smelled woodsmoke, pungent and sweet, and the firelight itself was so intense it seemed to have a fragrance all its own. And then he smelled something else layered beneath the smells of wood, fur, and snow. Touching every rock and crack of the cave, all around him and through him, was the stench of death. Though he breathed through his mouth and sometimes held his breath, he could not escape this terrible stench. The bodies of the dead were everywhere. All across the snow-packed floor, his near-brothers and sisters lay together in no particular order or pattern, a heap of bent arms, hair, furs, rotting blood, thick black beards, and dead eyes. They reminded Danlo of a shagshay herd driven off a cliff. Leaving them inside their snowhuts until burial would have been less work, but Soli had decided to move them. The huts, the fifteen domes built of shaped snow blocks in the belly of the cave, had kept the bodies too warm. The smell of rotting flesh was driving the dogs mad and howling with hunger, and so Soli had dragged the bodies one by one to the cave’s centre where they might freeze. Danlo worried that Soli, tired as he was, might have left someone inside one of the snowhuts by mistake. He told Soli of this worry, and Soli quickly counted the bodies; there were eighty-eight of them, the whole of the Devaki tribe. Danlo thought it was wrong to count his kin one by one, to assign abstract numerals to human beings who had so recently breathed air and walked over the brilliant icefields of the world. He knew that each of them had a proper name (except, of course, for the babies and very little children who were known simply as ‘Son of Choclo’ or ‘Mentina’s Second Daughter’), and he knew the names of each of them, and he stood over the dead calling their names. ‘Sanya,’ he said, ‘Yukio, Choclo, Jemmu …’ After a while his voice grew thin and dry, and he began to whisper. Finally, he grew as silent as Soli, who was standing beside him. He couldn’t see the faces of everyone to say their names. Some of the dead lay face down, half buried in the snow. Others – usually they were babies – were covered by the bodies of their mothers. Danlo walked among the dead, looking for the man he called his father. He found Haidar next to Chandra, the woman who had adopted him when he was a newborn only a few moments old. They were lying together, surrounded by Cilehe, Choclo and Old Liluye, and others of their family. Haidar was a short man, though remarkably broad and muscular; he had always been remarkably patient, canny and kind, and Danlo could not understand how such a great man had so inexorably died. In death, with his anima passed from his lips, Haidar seemed smaller and diminished. Danlo knelt beside him, between him and Chandra. Haidar’s hand was stretched out, resting across Chandra’s forehead. Danlo took Haidar’s hand in his own. It was a huge hand, but there was no strength there, no tone or vitality. It was as cold as meat, almost cold enough to begin hardening up like ice. Chandra’s face was cold, too. The hair around her ears was crusted with layers of a pale red fluid. Some of this fluid had dried days before; the freshest, the blood of her death agony scarcely hours old, was now beginning to freeze. Danlo combed the thick hair away from her forehead and looked at her lovely brown eyes, which were open and nearly as hard as stones. There was nothing in her eyes, neither joy nor light nor pain. That was the remarkable thing about death, Danlo thought, how quickly pain fled the body along with its anima. He turned and touched Haidar’s cold forehead, then, and he closed his own eyes against the tears burning there. He wanted to ask Haidar the simplest of questions: why, if death was so peaceful and painless, did all living things prefer life to death?

‘Danlo, it is time to ice the sleds.’ This came from Soli, who was standing above him, speaking gently.

‘No,’ Danlo said, ‘not yet.’

‘Please help me with the sleds – we still have much to do.’

‘No.’ Danlo sat down on the cave floor, and he rested one hand over Haidar’s eyes, the other over Chandra’s. ‘Haidar, alasharia la shantih,’ he said. And then, ‘Chandra, my Mother, go over now in peace.’

‘Quiet now,’ Soli said, and he ruffled Danlo’s hair. ‘There will be time for praying later.’

‘No.’

‘Danlo!’

‘No!’

Soli shrugged his shoulders and stared into the depths of the cave where the firelight reflected off the shiny black walls. His voice sounded low and hollow as he said, ‘The sleds have to be iced. Join me outside when you are done, and we will bury the Devaki.’

That evening, they began burying their tribe. They worked as quickly as they could, stripping the bodies naked and rubbing them with seal grease from toe to forehead. Danlo knew that it would be cold on their spirits’ journey to the other side of day, and the grease would help against the cold. Loading the bodies on the sleds and hauling them up to the burial grounds above the cave was gruesome, exhausting work. Some of his near-sisters had died many days earlier, and their flesh had run dark and soft as rotten bloodfruit. It would have been less horrible to remove the bodies all at once and place them in the snowdrifts where they would freeze hard and fast. But there were bears in the forest and packs of wolves; as it was, they had to gather bunches of dead wood to keep the cave’s entrance fires burning, to keep the wild animals at bay. Of course the sled dogs were familiar with fire, and they had little fear of it. And so Danlo and Soli decided to spend a couple of days hunting shagshay while most of their people awaited burial. They had to flay the great, white, fleecy animals and cut them up for food, or else the starving dogs might have gnawed off their leashes and gone sniffing for carrion in the cave. After that, they returned to work. One by one, they placed the bodies on the icy, treeless burial field. They oriented them with their heads to the north.

They heaped boulders atop each body; they built many stone pyramids to keep the animals away and to remind them that each living thing must return to the earth from which it is born. Their labour took ten days. There were too few boulders close to the cave, so they had to tie the dogs to their traces and drive sleds down through the forest to an icy stream where they found many smooth, rounded rocks. And then back up to the burial ground again with sleds full of rocks, back and forth for many trips. When they were finished at last, they found some anda bushes and picked orange and red fireflowers to place atop the graves. And then they prayed for the dead, prayed until their voices fell hoarse and their tears were frozen sheets over their cheeks; they prayed far into the night until the cold off the sea ice chilled their bones.

‘Mi alasharia,’ Danlo said one last time, and he turned to Soli. ‘It is done, yes?’

They began walking down through the dark graves, down through the snowdrifts and the swaying yu trees. There were stars in the sky, and everywhere snow covered the forest. After a while they came to the stream where they had built a little snowhut to live in while they did their work. Never again would they sleep in the cave. ‘What will we do now?’ Danlo asked.

‘Tomorrow, we will hunt again,’ Soli said. ‘We will hunt and eat and continue to pray.’

Danlo was quiet while he stared at the cold snowhut that would provide shelter for a night, or perhaps many nights. And then he said, ‘But, sir, what will we do?’

They crawled through the tunnel of the hut. The tunnel was dark and icy, and barely wide enough to allow Soli passage. The main chamber was larger, though not so large that either of them could stand up without breaking through the top of the little snow dome. In the half-darkness, Danlo moved carefully lest he knock against the snow blocks that formed the hut’s walls. He spread his sleeping furs atop his bed of hard-packed snow. Soli added chunks of seal blubber to the oilstone, a bowl of scooped stone which was always kept burning, however faintly. The blubber melted and caught fire, and Danlo gazed at the small pearly flame floating on a pool of dark oil. Soon the curved white walls of the hut glowed with a warm, yellow light.

‘Yes, what to do now,’ Soli said. The oilstone grew hotter, and he began boiling water in a small clay pot. It was his habit to drink some blood-tea before sleeping.

Danlo thought he was a strange man, at heart a wild man like himself, or rather, like he would be if he ever became a man. He felt an affinity to this wildness. Hadn’t Soli’s great-great-grandfather left the tribe a few generations ago to journey across the southern ice? Hadn’t Soli and his now-dead family returned from the fabled Blessed Isles with fantastic stories of air so warm that the snow fell from the sky as water? It was told that Soli had once journeyed across the eastern ice to the Unreal City where the shadow-men lived in mountainous stone huts. Danlo wondered if these stories were true, just as he wondered at the secret, wild knowledge of numbers and circles that Soli had taught him. He thought Soli was a mysterious, wild man, and then a startling idea came to him: perhaps this is why the slow evil had avoided him, too.

Danlo scooped some frozen seal blood out of a skin and dumped the blackish, crystalline mass into Soli’s pot. He said, ‘We will have to journey west to Sawelsalia or Rilril, won’t we? We have many far-cousins among the Patwin, I have heard it said. Or perhaps the Olorun – which of the tribes do you think will welcome us, sir?’

He felt uncomfortable talking so much because it was unseemly for a boy to talk so freely in front of a man. But he was uncertain and afraid for the future, and in truth, he had always liked to talk. Especially with Soli: if he didn’t initiate conversation, Soli was likely to remain as silent as a stone.

After a long time, Soli said, ‘To journey west – that may not be wise.’ He took a long drink of blood-tea. Danlo watched him hold his cup up to his mouth; it seemed that his eyes were hooded in steam off the tea, and in secretiveness.

‘What else can we do?’

‘We can remain here on Kweitkel. This is our home.’

Danlo held his hand to his eyes and swallowed hard against the lump in his throat; it felt like a piece of meat was stuck there. ‘No, sir, how can we remain here? There are no women left to make our clothes; there are no more girls to grow into wives. There is nothing left of life, so how can we remain?’

While Soli sipped his tea silently, Danlo continued, ‘It is wrong to let life end, yes? To grow old and never have children? To let it all die – isn’t that shaida, too?’

‘Yes, life, shaida,’ Soli said finally. ‘Shaida.’

Something in the way Soli stared into his tea made Danlo feel a sharp pain inside, over his liver. He worried that Soli secretly blamed him for bringing shaida to their tribe. Was such a thing possible, he wondered? Could he, with his strange young face and his wildness, bring the slow evil to the Patwin tribe as well? He felt shame at these thoughts, then, felt it deep in his chest and burning up behind his eyes. He tried to speak, but for once, his voice had left him.

Soli stirred his lukewarm tea with his forefinger. The two fingers next to it were cut off; the scars over the knuckle stumps were white and shiny. ‘To the east,’ he said at last, ‘is the Unreal City. Some call it the City of Light, or … Neverness. We could go there.’

Danlo had slumped down into his furs; he was as tired as a boy could be and still remain among the living. But when he heard Soli speak of the mythical Unreal City, he was suddenly awake. He was suddenly aware of his heart beating away as it did when he was about to spear a charging shagshay bull. He sat up and said, ‘The Unreal City! Have you really been there? Is it true that shadow-men live there? Men who were never born and never die?’

‘All men die,’ Soli said softly. ‘But in the Unreal City, some men live almost forever.’

In truth, Soli knew all about the Unreal City because he had spent a good part of his life there. And he knew everything about Danlo. He knew that Danlo’s blood parents were really Katharine the Scryer and Mallory Ringess, who had also lived in the City. He knew these things because he was Danlo’s true grandfather. But he chose not to tell Danlo the details of his heritage. Instead, he sipped his tea and cleared his throat. And then he said, ‘There is something you must know. Haidar would have told you next year when you became a man, but Haidar has gone over, and now there is no one left to tell you except me.’

Outside the hut, the wind was blowing full keen, and Danlo listened to the wind. Haidar had taught him patience; he could be patient when he had to be, even when the wind was blowing wild and desperately, even when it was hard to be patient. Danlo watched Soli sipping his tea, and he was sure that something desperately important was about to be revealed.

‘Haidar and Chandra,’ Soli forced out, ‘were not your blood parents. Your blood parents came from the Unreal City. Came to the tribe fifteen years ago. Your mother died during your birth, and Haidar and Chandra adopted you. That is why you are different from your brothers and sisters. Most men of the City look as you do, Danlo.’

Danlo’s throat ached so badly he could barely speak. He rubbed his eyes and said simply, ‘My blood parents … There are others who look like me, yes?’

‘Yes, in the Unreal City. It is not shaida to have a face such as yours; you did not bring this shaida to our people.’

Soli’s explanation cooled Danlo’s shame of being left alive. But it brought to mind a hundred other questions. ‘Why did my blood parents come to Kweitkel? Why? Why wasn’t I born Devaki as all Devaki are born? Why, sir?’

‘You don’t remember?’

Danlo shut his burning eyes against the oilstone’s light. He remembered something. He had an excellent memory, in some ways a truly remarkable memory. He had inherited his mother’s ‘memory of pictures’: when he closed his eyes, he could conjure up in exact colour and contour almost every event of his life. Once, two winters ago, against Haidar’s warnings, he had rashly gone out to hunt silk belly by himself. A silk belly boar had found him in a copse of young shatterwood trees; the boar had charged and laid open his thigh with his tusk before Danlo could get his spear up. He was lucky to be alive, but it wasn’t his luck that he most remembered. No, what he saw whenever he thought about that day was Chandra’s fine needlework as she sewed shut his wound. He could see the bone needle pulling through the bloody, stretched-out skin, the precision stitching, each loop of the distinctive knot Chandra used to tie off his wound. Inside him was a whole universe of such knots of memories, but for some reason, he had almost no memory of the first four years of his life. Somewhere deep inside there was a faint image of a man, a man with piercing blue eyes and a sad look on his face. He couldn’t bring the image to full clarity, though; he couldn’t quite see it.

He opened his eyes to see Soli staring at him. He drew his furs up around his naked shoulders. ‘What did my father look like?’ he asked. ‘Did you know my father? My mother? The mother of my blood?’

Soli sipped the last of his tea and bent to pour himself another cup. ‘Your father looked like you,’ he said. Then his face fell silent as if he were listening to something, some animal cry or sound far away. ‘Your father, with his long nose, and the hair – he never combed his hair. Yes, the wildness, too. But you have your mother’s eyes. She could see things clearly, your mother.’

‘You must have known them very well, if they lived with the tribe. Haidar must have known them, too.’

Danlo closed his eyes again and tried to shut out the wind whispering just beyond the snow blocks above his head. Inside him, there were other sounds, other whispers. He remembered the way Choclo and some of the other men would sometimes look at him strangely, the way their voices would drop into whispers whenever he surprised them in some dark corner of the cave. He had always imagined that everyone was talking about him when he wasn’t there to listen. There were darker memories, too: He had once overheard Chandra and Ayame talking about a satinka, a witch who had worked her evil and brought shaida to her people. He had thought the story was of the dreamtime, the time of the ancestors, the eternal, in-destructible time that was at once the history and the communal dreaming state of his people. He must have been wrong, he thought. Perhaps there had been a real satinka in the tribe. Perhaps this satinka had bewitched his blood mother and father.

‘Yes, Haidar knew your blood parents,’ Soli admitted.

‘Then what were their names? Why didn’t he tell me?’

‘He would have told you when you became a man, during your passage. There is more to the story, things a boy should not have to think about.’

‘I am almost a man,’ Danlo said. The set of his face was at once open and pained, innocent and hard. ‘Now that Haidar is dead, you must tell me.’

‘No, you are not a man yet.’

With his long fingernails, Danlo scraped frost off the ruff of his sleeping furs. He tried to make out his reflection in the glazed hut walls above him, but all he could see was his shadow, the outline of his face and wild hair darkening the milky white snow. ‘I am almost a man, yes?’

‘Next deep winter, after your passage, then you will be a man.’ Soli yawned and then said, ‘Now it is time to sleep. We must hunt tomorrow, or we will starve and join the rest of the tribe on the other side.’

Danlo thought hard for a while. He had a naturally keen mind made all the keener by the mind tools Soli had given him in secret. Ever since he could remember, Soli had taken him alone into the forest to draw figures in the hard-packed snow. He had taught him geometry; he had taught him about things called spheres and strange attractors and the infinities. Proof structures and topology, and above all the beautiful, crystalline logic which ordered the universe of number. Logic – even though Danlo found it a strange and wild way of thinking, he loved to argue logically with Soli.

He held his hand up to his mouth to cover a smile, then said, ‘The journey across the eastern ice to the Unreal City will be long and hard, yes?’

‘Yes,’ Soli said. ‘Very hard.’

‘Even a man might not complete such a journey – Totunye, the bear, may hunt him, or the Serpent’s Breath might strike him and kill him with cold, or –’

‘Yes, the journey will be dangerous,’ Soli broke in.

‘What if I were left alone to find the City?’ Danlo asked softly. ‘Or if the slow evil found you at last out on the ice? What if the shadow-men in the Unreal City do not know halla? Maybe the shadow-men would kill you for your meat. If you died before my passage, sir, how would I ever become a man?’

For Danlo, as for every Alaloi boy, the initiation into manhood is the third most important of life’s transformations and mysteries, the other two being birth and death.

Soli rubbed his temples and sighed. He was very tired but he must have clearly seen the logic of Danlo’s argument, that he would have to make his passage a year before his time. He smiled at him and said, ‘Do you think you are ready, Danlo? You are so young.’

‘I am almost fourteen.’

‘So young,’ Soli repeated. ‘Even fifteen years is sometimes too young. The cutting is very painful, and there have been many boys older than you who were not ready for the pain of the knife. And then, after the cutting …’ He let his voice die off and looked at Danlo.

‘And then there is the secret knowledge, yes? The Song of the Ancestors?’

‘No, after the pain, there is terror. Sheer terror.’

He knew that Soli was trying to frighten him, so he smiled to hide his fear. The air inside the hut was steamy from the boiling tea and from their rhythmic exhalations; it was selura, wet cold – not as absolutely cold as white cold, but cold enough to lap at his skin like a thirsty seal and make him shiver slightly. He pulled himself down into his furs, trying to keep warm. All his life, from the older boys and young men, he had heard rumours about the passage into manhood. It was like dying, Choclo had once said, dying transcendently, ur-alashara; it was like going over, not to the other side of day, but going over oneself to find a new, mysterious world within. He thought about what it would be like to go over, and he tried to sleep, but he was too full of death and life, too full of himself. All at once, his whole body was shivering beyond his control. He had an overwhelming sense that his life, every day and night, would be supremely dangerous, as if he were walking a snowbridge over a crevasse. He felt wild and fey in anticipation of making this eternal crossing. And then, deep inside, a new knowledge sudden and profound: he loved the dark, wild part of himself as he loved life. Ti-miura halla, follow your love, follow your fate – wasn’t this the teaching of a hundred generations of his people? If he died during his passage, died to himself or died the real death of blood and pain, he would die in search of life, and he thought this must be the most halla thing a man could do.

The shivering stopped, and he found himself smiling naturally. ‘Isn’t terror just the left hand of fate?’ he asked. ‘Will you take me through my passage tomorrow, sir?’

‘No, tomorrow we shall hunt shagshay. We shall hunt, then eat and sleep to regain our strength.’

‘And then?’

Soli rubbed his nose and looked at him. ‘And then, if you are strong enough and keep your courage, you will become a man.’

Four days later, at dusk, they strapped on their skis and made the short journey to Winter Pock, a nearby hill where the Devaki men held their secret ceremonies. Danlo was not allowed to speak, so he skied behind Soli in silence. As he planted his poles and pushed and glided through the snow, he listened to the sounds of the forest: the loons warbling with bellies full of yu berries; the clicking of the sleekits halfway out of their burrows, warning each other that danger was near; the wind keening across the hills, up through the great yu trees heavy with snow. It was strange the way he could hear the wind far off before he could feel it stinging his face. He listened for Haidar’s rough voice in the wind, and the voices of his other ancestors, too. But the wind was just the wind; it was only the cold, clean breath of the world. He hadn’t yet entered into the dreamtime, where his mother’s dying plaints and the moaning of the wind would be as one. He smelled sea ice and pine needles in the wind; as the light failed and the greens and reds bled away from the trees, the whole forest was rich with the smells of the freezing night and with life.

In silence, they climbed up the gentle slopes of Winter Pock. The hill was treeless and barren at the top, like an old man whose hair has fallen off the crown of his head. Set into the snow around a large circle were wooden stakes. Each stake was topped with the skull of a different animal. There were a hundred different skulls: the great, tusked skull of Tuwa, the mammoth; the skulls of Nunki and long, pointed skulls of the snow fox and wolf; there were many, many smaller skulls, those of the birds, Ayeye, the thallow, and Gunda and Rakri, and Ahira, the snowy owl. Danlo had never seen such a sight in all of his life, for the boys of the tribe were not allowed to approach Winter Pock. In the twilight, the circle of greyish-white skulls looked ominous and terrifying. Danlo knew that each man, after his cutting, would look up at the skulls to find his doffel, his other-self, the one special animal he would never again hunt. His doffel would guide him into the dreamtime, and later, through all the days of his life. Beyond this bit of common knowledge, Danlo knew almost nothing of what was to come.

Soli kicked off his skis and led him inside the circle of skulls. At the circle’s centre, oriented east to west, was a platform of packed snow. ‘When we begin,’ Soli said, ‘you must lie here facing the stars.’ He explained that it was traditional for the initiate boy to lie on the backs of four kneeling men, but since the men had all gone over, the platform would have to do. Around the platform were many piles of wood. Soli held a glowing coal to each pile in turn, and soon there were dozens of fires blazing. The fires would keep Danlo from freezing to death.

‘And now we begin,’ Soli said. He spread a white shag-shay fur over the platform and bade Danlo to remove his clothes. Night had fallen, and a million stars twinkled against the blackness of the sky. Danlo lay down on his back, with his head toward the east as in any important ceremony. He looked up at the stars. The lean muscles of his thighs, belly and chest were hard beneath his ivory skin. Despite the fires’ flickering heat, he was instantly cold.

‘You may not move,’ Soli said. ‘No matter what you hear, you may not turn your head. And you may not close your eyes. Above all, on pain of death, you may not cry out. On pain of death, Danlo.’

Soli left him alone, then, and Danlo stared up at the deep dome of the sky. The world and the sky, he thought – two halves of the great circle of halla enfolding all living things. He knew that the lights in the sky were the eyes of his ancestors, the Old Ones, who had come out this night to watch him become a man. There were many, many lights; Soli had taught him the art of counting, but he could not count the number of Old Ones who had lain here before him because it would be unseemly to count the spirits of dead men as one did pebbles or shells by the sea. He looked up at the stars, and he saw the eyes of his father, and his father’s fathers, and he prayed that he would not break the great circle with cries of pain.

After a while he began to hear sounds. There came sharp, clacking sounds, as of two rocks being struck together. As the fires burned over him, the rhythm of the clacking quickened; it grew louder and nearer. The sound split the night. Danlo’s right half knew that it must be Soli making this unnerving sound, but his left half began to wonder. He could not move his head; it seemed that the eyelight of the Old Ones was streaming out of the blackness, dazzling him with light. The clacking hurt his ear now and was very close. He could not move his head to look, and he feared that the Old Ones were coming to test him with terror. Suddenly, the clacking stopped. Silence fell over him. He waited a long time, and all he could hear was his deep breathing and the drumbeat of his heart. Then there came a dreadful whirring and whooshing that he had never experienced before; the air itself seemed to be splitting apart with the sound. The Old Ones were coming for him, his left side whispered. He dare not move or else they would know that he was still just a frightened boy. How could Soli be making such a sound, his right side wanted to know? He dare not move or Soli would have to do a terrible thing.

‘Danlo!’ a voice screamed out of the darkness. ‘Danlo-mi!’ It was not Soli who called to him; it was not the voice of a man. ‘Danlo, dorona ti-lot! Danlo, we require your blood, now!’

It was the voice of a terrible animal he had never heard before. It screamed like a thallow and roared like a bear, all at once. He began to tremble, or perhaps he was just shivering, he couldn’t tell which. Despite the intense cold, drops of sweat burst from his skin all across his forehead, chest, and belly. The animal screamed again, and Danlo waited motionless for it to tear at the throbbing arteries of his throat. He held his head rigid, pressing it down into the fur. He wanted to close his eyes and scream, but he could not. Straight up at the dazzling lights he stared, and suddenly the lights were gone. The animal was standing over him, bending low, blocking out the night sky. It wasn’t really an animal at all; it was the Beast of the young men’s stories. It had horns and great conical teeth like a killer whale; its cruel, hooked beak was dipping toward his face; its claws were the claws of the snow tiger, and they were sweeping down toward his belly and groin. He had never seen a man wearing a mask before, but even if he had, his left side would still be shouting that the Beast was about to rip away at him. He held himself very still.

‘Danlo, we require your blood!’ the Beast growled out again.

To live, I die, he thought, silently repeating the Devaki prayer of initiation.

Ever since he could remember, ever since he had seen the older men naked and looked between their legs with dread and wonder, he had known this moment must come. The Beast reached down and grasped his membrum. Its claws were cold and sharp against the shaft. In his fear and cold, his unprotected stones tightened up in their sac. He was very afraid; never had he known such a belly-tightening fear, not even when Haidar fell sick from the slow evil and began bleeding from his ears. The fear was all over him, like dead cold air falling down from the sky, suffocating him, clutching in his lungs. He was afraid the Beast would cut him, yes, afraid of the pain, but even more he dreaded convulsing like a frightened snow hare and trying to run away. And if he did that, he would be slain. The Beast would kill him for giving in to his fear. This thought, in turn, fed his fear, intensified it until the sweat poured off his ribs and soaked the furs beneath him. The wind began to blow, chilling him to the core, and he despaired because he felt himself falling through a black bottomless night from which there is no escape. Fear is the consciousness of the child – he remembered Haidar saying this once when they were lost out at sea. He stared up at the brilliant stars, waiting for the Beast to cut him, or tear open his throat, and in a moment of exhilaration he realized that he was here to surrender up his fear, or rather, to lose a part of himself, to let die his childish conception of himself as a separate being terrified of the world. All men must be tested this way, he knew, or else they could never become full men. Just then the Beast roared something into the night, a huge, angry sound that rattled the skulls surrounding him. He felt his foreskin being pulled away from the bulb of his membrum, and there was a tearing, hot pain. He clenched his jaws so hard he thought his teeth would break off in splinters and be driven into his gums; his muscles strained to rip apart his bones, and instantly, his eyes were burning so badly he could not see. He could still hear, though, and in many ways that was the worst of it, the crunching, ripping sound of his foreskin being torn away from his membrum. It hurts! he silently screamed. Oh, God, it hurts! The pain was a red flame burning up his membrum into his belly and spine. The pain ate him alive; the world was nothing but fire and pain. There came a moment when his body was like a single nerve connected to a vastly greater ganglia and webwork of living things: trees and stars and the wolves howling in the valleys below. He could hear the death scream of churo and yaga, and all the animals he had ever killed exploding from his own throat; he remembered the story of a Patwin boy who had died during his passage, and he felt a sudden pressure below his ribs, as if a spear or claw had pierced his liver. In one blinding moment, he saw again the faces of each member of his tribe as they prayed to be freed of the slow evil. The hurt of all these peoples and things, and everything, flowed into him like a river of molten stone. He ached to move, to scream, to pull himself up and run away. Only now, wholly consumed by the terrible pain that is the awareness of life, he was no longer afraid. Beyond pain, there was only death. Death was the left hand of life, and suddenly he beheld its long, cold fingers and deep lines with a clarity of vision that astonished him. Seen from one perspective, death was cruel and dreadful like a murderer’s hand held over a baby’s face; but from another, death was as familiar and non-frightening as the whorls of his father’s open palm. He would die, tonight or ten thousand nights hence – he could almost see the moment when the light would flee his eyes and join all the other lights in the sky. Even now, as the Beast tore at him, he was dying, but strangely he had never been so alive. He held himself quiet and still, listening to the wind beating through the trees and over the mountains. He heard a voice whispering that his membrum’s red bulb must be exposed to the cold air, just as the man within must finally shed his childlike skin of wishes and certitude and come to know the world as it really is. That was the way of all life, he heard the voice say. Life was always lived with death close at hand, and it was continually shedding death even as it made itself over to be born anew.

To live, I die, he told himself.

And inside him, despite the pain, at the centre of his deepest self was just sheer joy at being alive. In some sense, he would always be alive, no matter the killing coldness of the wind or fatal illnesses or any of a thousand other fates that he might suffer.

‘Danlo!’ the Beast howled out. ‘Your blood is red and flows like a man’s!’

Danlo listened to his deep breathing as other cuts were carved into his flesh, tiny cuts up and down the length of his membrum. He realized that it was Soli making these cuts and rubbing various coloured powders into them. The cuts would fester and then heal, and soon his membrum would be like that of any other Alaloi man: long and thick, and decorated with dozens of green and ochre scars.

‘Danlo, are you ready now?’

He felt something soft being wrapped around his membrum; it felt like feather moss held in place with a newl skin.

‘Danlo, you must gather your strength for the journey,’ a voice called out of the darkness. Then the Beast stood above him, gripping a gobbet of flesh between its bloody claws. ‘This piece of meat will sustain you. Open your mouth and swallow it without chewing.’

Danlo did as he was told. Like a baby bird, he opened his mouth and waited. Suddenly, he felt the raw bit of meat pressed into his mouth, back against his tongue. He swallowed once, convulsively, and he tasted fresh warm blood.

‘Danlo, this is the skin of your childhood. It will impregnate you like a seed. From the child grows the man. Are you ready to be a man, now?’

Again Danlo swallowed against the hot salty slickness of his own blood.

‘Danlo, wi Ieldra sena! Ti ur-alashareth. The ancestors are coming! It is time for you to go over now.’

His eyes were now calm and clear, and he looked up at the stars to see a million points of light streaming toward him.

‘Danlo, you may turn your head.’

Danlo blinked his eyes slowly. He turned and there was Soli standing over him. He was dressed as usual, in his winter furs; the terrible Beast was gone. ‘You have done well,’ he said.

He helped Danlo sit up and wrapped him in a fresh shagshay skin. There was blood everywhere, dark red soaking into the white furs. Danlo looked through the flickering red fires up at the circle of skulls. He must find the one animal who was his doffel. Soli would help him if his vision faltered, but it would be better if he came to his other-self unaided and alone.

‘Danlo, can you see?’

‘Yes.’

He was six thousand feet above men and time. He turned his head in a half-circle, and he could see many things. Below him were the dark forest and the starlit hills of his childhood, and farther out where the island’s ragged shore came up against the ocean, he beheld the faint, silvery shimmer of sea ice falling off to infinity. There were nearer sights. Soli’s face was drawn out ghastly and pale; he looked at once fey and ill, as if he were ready to die. Pain is the awareness of life, Danlo thought. His body still burned with pain, but his spirit had begun the journey through pain into a deeper world. He was beginning to see himself as he really was. Every act of his passage had been designed to bring him to this moment. His childish picture of himself, his old ways of thinking – shattered, like ice crystals beneath a hammer stone. There was a sudden clarity, an intensity of colour, shape, and meaning. Far above him, in the sky, the stars burned with a pale blue fire, and nearer, spread over his thighs and belly, was his deep red blood. Again, he looked up at the circle of skulls, at the bits of ivory gleaming in the blackness. Each skull was his skull; life was connected to life in ways he was just beginning to see. One skull, though, seemed to shimmer under the watchful eyes of the Old Ones. One skull called out to him. It was the skull of Ahira, the snowy owl. Ahira, the wisest and wildest of the animals. No other animal was so alive and free. And no other animal was so perilous to one’s spirit. In truth, he dreaded discovering that Ahira was his doffel, his other-self, for only once in ten generations was one born whose other-self is Ahira. He stared on and on waiting for this splendid bird to stop calling him, but at last he was sure that Ahira was his doffel. Ahira must guide him and help him go over to the trackless, unknown world where his deepest self lived.

Soli saw Danlo gazing at Ahira’s small, round skull. That the Devaki fathers had acquired a skull at all was something of a miracle, for Ahira was the rarest of all birds and hunters did not often catch sight of him.

‘This bird?’ Soli said. ‘Are you sure, Danlo?’

‘Yes,’ Danlo said. ‘Ahira, the snowy owl.’

‘Full men know this bird as the white thallow. You should call him that, too.’

Everyone knew, of course, that owls were thallows, just as they knew that God was a great thallow whose body made up the universe. But among the Alaloi elders, from tribe to tribe, there was a dispute as to whether God was a silver thallow, or the blue thallow, or the rare white thallow whom children referred to as the snowy owl.

‘Ahira is my doffel,’ Danlo said.

‘Very well,’ Soli said. Then he magically produced a musty leather bag stuffed with various objects. He rummaged around in the bag and removed a single, white feather. He gave it to Danlo, placing it between his folded hands. ‘This is the wing feather of the white thallow,’ he said. ‘The white thallow is your doffel.’

Danlo looked down at the feather. Its whiteness was as pure as snow. Along its edge it was rough and fuzzy, the better to muffle the sound of Ahira’s beating wings. Ahira was a magnificent hunter, and he could swoop down toward his prey in almost total silence. With a little bone clip that Soli gave him, Danlo fastened the feather to his long hair. Soli began to chant, then, and a world whose snowfields were pure and vast opened before him. Danlo entered into the dreamtime, into the altjiranga mitjina of his people. The shock of pain and terror (and his newfound ability to overcome his attachment to terror) had hurled him into this world. He listened to Soli chant, listened as the Old Ones began to speak to him. New knowledge was revealed to him, secrets that only a man may know. Soli chanted the lines of the Song of Life. The Song was a new way of structuring reality, a system of symbol and meaning connecting all things of the world to the great circle of halla. There are four thousand and ninety-six lines to this song; Soli chanted quickly, his deep voice rasping out the music. He told of how the lesser god, Kweitkel, had created the world from single pieces of rock and ice. He told of Kweitkel’s wedding with Devaki, and of their children, Yelena, Reina and Manwe. Danlo learned that on the third morning of the world, wise Ahira had befriended Manwe and taught him to love flying, hunting, and mating, and the other things of life. Manwe and Ahira – the Two Friends, two of the oldest of the Old Ones. Danlo listened to the Song of Life, and he joined them in the dreamtime. The dreamtime was now, the shall-be and always-was. The dreamtime occurred in the Now-moment, the true time in which the world was forever created anew.

‘Ali wos Ayeye,’ Soli chanted. ‘God is a great, silver thallow whose wings touch at the far ends of the universe.’

Danlo listened to the Song of Life’s sixty-fourth line. Now, and over the next three days, he must learn every line exactly as Soli chanted it because someday he would repeat the Song to a son or near-son of his own. Pain was the most potent of mnemonics; pain had awakened him to record the rise and fall and each liquid vowel; pain, and the intensity of pain, had prepared his mind and spirit to remember perfectly.

‘All animals remember …’ Soli sang out, and his voice began to tremble and crack. ‘All animals remember the first morning of the world.’ He stopped suddenly, rubbing the back of his neck. His face had fallen as grey as old seal grease. He licked his lips and continued with difficulty. After a while, he came to the first of the Twelve Riddles, chanting: ‘How do you capture a beautiful bird without killing its spirit?’

Danlo waited for Soli to supply the answer in the second line of the couplet, but Soli could not speak. He groaned and clutched at his stomach and looked at Danlo.

‘Sir, what is wrong?’ Danlo asked. He didn’t want to speak because he sensed that the uttering of words would remove him from the dreamtime. But Soli suddenly heaved over gasping for breath, and he had to find out what was wrong. Now that he knew the way, he could make the journey into the dreamtime whenever he must. ‘Sir, here, let me loosen your hood’s drawstring – it is too tight.’

It was obvious that Soli was gravely ill. Sweat beaded on his forehead, and his nose was bleeding. His eyes were the eyes of a whale caught unexpectedly in the freezing ice of the sea. Danlo stood up, and the rush of blood into his cut membrum was agony. He helped Soli lie down on the bloody platform where he had so recently surrendered up his childhood flesh. The Alaloi are not an ironic people, but he appreciated the deep irony of their reversed positions.

‘Sir, are you all right?’

‘No,’ Soli gasped, ‘never … again.’ He regained his wind, and spoke slowly. ‘Listen, Danlo, you must know. At a boy’s passage, one of the men must be the Beast. The Beast … the mask.’

With difficulty he bent over and stuck his hand into the leather bag. He removed a mask made of glued-together bones, fur, teeth and feathers. He rattled the mask in front of Danlo.

‘But it is sometimes hard to become the Beast,’ Soli said. ‘If the boy moves or cries out … then he must be slain. It is hard to become the Beast by wearing the mask alone. Help is needed. For some men, help. On the afternoon before the boy’s passage, the liver of the jewfish must be eaten. The liver gives terrible vision, terrible power. But it is dangerous, to eat it. Sometimes the power is too great. It consumes.’

Danlo took Soli’s hand; even though he himself was cold and half-naked, with only a shagshay skin draped loosely across his shoulders, Soli’s hand felt colder still. ‘What can I do? Is there no cure? Should I make some blood-tea to give you strength?’

‘No, that would not help.’

‘Does it hurt? Oh, sir, what can I do?’

‘I … believe,’ Soli said, ‘I believe that Haidar knew of a cure, but he has gone over, hasn’t he? All the men – the women, too.’

Danlo blinked away the pain in his eyes, and he found that he could see things very clearly. And on Soli’s face, in his tired, anguished eyes, there was only death. Soli would go over soon, he knew, there could be no help for that. It was shaida for a man to die too soon, but Soli’s death would not be shaida because it was clear that he was dying at the right time.

‘Sir,’ he said, ‘ti-alasharia, you too, why, why?’

‘Yes,’ Soli said. And then he stretched out his hand and pointed upwards. ‘The stars, you must be told about the stars.’

Danlo looked up through the bitterly cold air at the heavens. He pulled the shagshay fur tightly around himself, let out a long steamy breath, and said, ‘The stars are eyes of the Old Ones. Even a child knows that.’

‘No, the stars are … something other.’

‘Does the Song of Life tell of the stars?’

Soli coughed deeply a few times; it seemed that he might begin gasping again. ‘Yes, the Song of Life, but that is only one song, the song of our people. There are other songs. The stars shine with eyelight, yes, but that is just a metaphor. A symbol, like the symbols for numbers we used to draw in the snow. There is an otherness about the stars that I … I must tell you.’

‘Please, sir.’

‘This will be hard to explain.’

‘Please.’

Soli sighed, then said, ‘Each star is like Sawel, the sun. A burning, a fusion of hydrogen into light. Five hundred billion fusion fires in this galaxy alone. And the galaxies … so many. Who could have dreamed the universe would make so many?’

Danlo pressed his knuckles against his forehead. He felt sick inside, dizzy and disoriented. Once, when he was eight years old, he and Haidar had been caught out on the sea in a morateth. The sky had closed in, white and low over the endless whiteness of the ice. After ten days, he hadn’t been able to distinguish right from left, up from down. Now he felt lost again, as if a morateth of the spirit were crushing him under.

‘I do not understand.’

‘The stars are like fires burning across space. Across the black, frozen sea. Men can cross from star to star in boats called lightships. Such men – and women – are called pilots. Your father was a pilot, Danlo.’

‘My father? My blood father? What was his name?’ He took Soli’s hand and whispered, ‘Who is my blessed father?’

But Soli didn’t seem to hear him. He began to speak of things that Danlo couldn’t comprehend. He told of the galaxy’s many wonders, of the great black hole at the core, and of that brilliant, doomed region of the galaxy called the Vild. Human beings, he explained, had learned to make stars explode into supernovae; even as they spoke together, beneath the dying sky, ten thousand spheres of light were expanding outward to the ends of the universe. ‘So many stars,’ Soli said, ‘so much light.’

Danlo, of course, couldn’t comprehend that this wild starlight would eventually reach his world and kill all of the plants and animals on Icefall’s surface. He knew only that Soli was dying, and seeing visions of impossible things.

‘Sir, who is my father?’ he repeated.

But now Soli had lapsed into a private, final vision, and his words made no sense at all. ‘The rings,’ Soli forced out. ‘The rings. Of light. The rings of eternity, and I … I, oh, it hurts, it hurts, it hurts!’

Quite possibly he was trying to tell Danlo that he was his grandfather, but he failed, and soon his lips fell blue and silent, and he would never utter any words again.

‘Soli, Soli!’

Again, Soli began gasping for air, and very soon he stopped breathing altogether. He lay still with his eyes fixed on the stars. Danlo was surprised at how quickly he had died.

‘Soli, mi alasharia la shantih Devaki.’

How many times, Danlo wondered, had he said that prayer? How many times must he say it again?

He closed Soli’s eyes and kissed them. ‘Shantih, Soli, may your spirit find the way to the other side.’

Then the enormity of all that had occurred during the past days overwhelmed him. He jumped up and threw off his fur, standing naked to the world. ‘No!’ he cried out. ‘No!’ But there was no one to listen to him. The fires had burnt low, dim orange glimmerings lost into the blackness of night. It was very cold. He watched the fires die, and he began to shiver violently. ‘No,’ he whispered, and the wind stole the breath from his lips and swept it away. His body hurt so urgently that he welcomed numbness, but next to the pain of his spirit, it was almost nothing. How would he live now, he wondered, what would he do? He had been cut, and part of him had died, and so he was no longer of the onabara, the once-born children. But until he completed his passage, he would remain unfinished, like a spearpoint without an edge; he would never be of the diabara, the twice-born men. And because he knew that only a twice-born man who had learned the whole Song of Life could be wholly alive, he almost despaired.

Later that night, above the cave, he buried Soli with the others. After he had hefted the last frozen boulder onto his grave, he prayed. ‘Soli, pela ur-padda, mi alasharia, shantih.’ He pressed his eyes hard before shaking his head and crying out, ‘Oh, Ahira, what shall I do?’

He fell into the dreamtime, then, and the wind through the trees answered him. There was a rush of air carrying the deep-throated hooing of the snowy owl. It was Ahira, his other-self. Perched high on a yu tree’s silvery branch, across the snow-covered graveyard, Ahira was looking through the darkness for him.

‘Ahira, Ahira.’

The owl’s snowy round head turned toward him. His eyes were orange and black, wild and infinitely wise.

‘Danlo, Danlo.’ The owl turned his head again, and there was a shimmer of starlight off his eyes. And Danlo suddenly beheld a part of the circle of halla: the World-soul did not intend for him to join the Patwin tribe, nor any other tribe of the islands to the west. Who was he to bear the taint of shaida to his uncles and cousins? No, he would not burden his people with such unspeakable sorrows. No matter how badly he needed to hear the whole Song of Life, his future and his fate did not lie in that direction.

I must journey east, he thought. I must go to the Unreal City alone.

Somehow he must make the impossible journey to the city called Neverness. And someday, to the stars. If the stars really were fusion fires burning in the night, they were part of a vast, larger world that must know halla, too.

To Ahira, he solemnly bowed his head. ‘Mi alasharetha,’ Danlo said, praying for that part of himself that had died. ‘Shantih.’

Then he turned his back to the wind and wept for a long time.

CHAPTER TWO
Danlo the Wild

The organism is a theory of its environment.

– Walter Wiener, Holocaust Century Ecologist

It took Danlo nine days to prepare for his journey. Five days he spent in his snowhut, recovering from his cutting. He begrudged every day of it because he knew that the sledding across the eastern ice would be dangerous and long. According to Soli’s stories, the Unreal City lay at least forty days away – perhaps more. Since it was already 82nd day in deep winter, he couldn’t hope to reach the City until the middle of midwinter spring. And midwinter spring was the worst season for travel. Who could say when a fierce sarsara, the Serpent’s Breath, would blow in from the north, heralding many days of blizzard? If the storms delayed his crossing too long, he might be stranded far out on the Starnbergersee when false winter’s hot sun came out and melted the sea ice. And then he and his dogs would die. No, he thought, he must find the City long before then.

And so, when he deemed himself healed, he went out to hunt shagshay. Skiing through the valleys below Kweitkel was now very painful, since every push and glide caused his membrum to chafe against the inside of his trousers. Pissing could be an agony. The air stung the exposed red tip of his membrum whenever he paused to empty himself. Even so he hunted diligently and often because he needed a lot of meat. (Ice fishing through a hole in the stream’s ice would have been an easier source of food, but he found that the fatfish were not running that year.) He cut the meat and scant blubber into rations; he sealed the rich blood into waterproof skins; he entered the cave and raided the winter barrels of baldo nuts. Into his sled went carefully measured packets of food. Into his sled, he carefully stowed his oilstone, sleeping furs, bag of flints, and bear spear. And, of course, his long, barbed whalebone harpoon. The dogs could pull only so much weight. Somewhere to the east they would finish the last of the food, and he would use the harpoon to hunt seals.

On the morning of his departure he faced the first of many hard decisions: what to do with the dogs? He would need only seven dogs to pull the sled: Bodi, Luyu, Kono, Siegfried, Noe, Atal, and his best friend, Jiro. The others, the dogs of Wicent and Jaywe, and the other families of the tribe, he would have to let loose. Or kill. After he had loaded his sled, he paused to look at the dogs staked out near their snow dens at the front of the cave. There were fifty-nine of them, and they were watching him with their pale blue eyes, wagging their tales and whining. In truth, he knew it was his duty to kill them, for how would they live without men to get their food and comfort them when they were sick or lonely? The dogs would flee barking into the forest, and they would pack and try to hunt. The wolves, however, were better hunters than the dogs; the silent wolves would track and circle them, and they would kill the dogs one by one. Or they would die of hunger, with folds of flesh hanging loosely over their bones. The dogs would surely die, but who was he to kill them? He thought it would be better for them to know a single additional day of life, even if that day were filled with pain and terror. He looked over the treetops into the sky. It was sharda, a deep, deep blue. The deep sky, the green and white hills, the smells of life – even a dog could love the world and experience something like joy. Joy is the right hand of terror, he told himself, and he knew he wouldn’t steal the dogs away from life. He nodded his head decisively. He smiled and trudged up through the powdery snow to set them free.

The last thing he did before leaving was to press his forehead against the bare rocks near the mouth of the cave. He did this because Manwe, on the twelfth morning of the world, had performed just such a gesture before setting out on his journey to visit all the islands of God’s new creation. ‘Kweitkel, narulanda,’ he said, ‘farewell.’

With a whistle to his sled dogs he began his journey as all Alaloi men do: slowly, cautiously schussing through the forest down to the frozen sea. There, beyond the beach of his blessed island, the icefields began. The gleaming white ice spread out in a great circle, and far off, at the horizon, touched the sky. It was the oldest of teachings to live solely for the journey, taking each moment of ice and wind as it came. But because he was still a boy with wild dreams, he couldn’t help thinking of the journey’s end, of the Unreal City. That he would reach the City, he felt certain, although in truth, it was a journey only a very strong man should contemplate making alone. There was a zest and aliveness about him at odds with all that had happened. He couldn’t help smiling into the sunrise, into the fusion fire glistering red above the world’s rim. Because he was hot with excitement, he had his snow goggles off and his hood thrown back. The wind lashed his hair; it almost tore away Ahira’s shining white feather. His face was brown against the white ruff of his hood. It was a young face, beardless and full of warmth and hope, but for all that, a strong, wild face cut with sun and wind and sorrow. With his long nose puffing steam and his high cheekbones catching the glint of the snowfields, there was a harshness there, softened only by his eyes. He had unique eyes, large and blue-black like the early evening sky. Yujena oyu, as the Alaloi say – eyes that see too deeply and too much.

Danlo handled the sled and guided the dogs across the ragged drift ice with skill and grace. Many times Haidar and he had made such outings, though they had never travelled very far from land. Six hundred miles of frozen sea lay before him, but he knew little of distances measured in this manner. For him and his panting dogs, each segment of ice crossed was a day, and each day rose and fell with the rhythm of eating, sledding, and sawing the blocks of snow that he shaped into a hut every night. And finally, after he had fed the dogs and eaten again himself, after he had slipped down into the silky warmth of his furs, sleep. He loved to sleep, even though it was hard to sleep alone. Often he would have bad dreams and cry out in his sleep; often he would awake sweating to see the oilstone burnt low and its light nearly extinguished. He always welcomed morning. It was always very cold, but always the air was clear, and the eastern sky was full of light, and the blessed mountain, Kweitkel, was every day vanishingly smaller behind him.

For twenty-nine days he travelled due east without mishap or incident. A civilized man making such a journey would have been bored by the monotony of ice and the seamless blue sky. But Danlo was not yet civilized; in his spirit he was wholly Alaloi, wholly taken with the elements of the world. And to his eyes there were many, many things to look at, not just sky and ice. There was soreesh, the fresh powder snow that fell every four or five days. When the wind blew out of the west and packed the snow so that it was fast and good for sledding, it became safel. The Alaloi have a hundred words for snow. To have a word for an object, idea or feeling is to distinguish that thing from all others, to enable one to perceive its unique qualities. For the Alaloi, as for all peoples, words literally create things, or rather, they create the way our minds divide and categorize the indivisible wholeness of the world into things. Too often, words determine what we do and do not see.

Ice and sky, sky and ice – when he awoke on the thirtieth morning of his journey, the ice surrounding his hut was ilka-so, frozen in a lovely, wind-driven ripple pattern. Farther out were bands of ilka-rada, great blocks of aquamarine ice heaved up by the contractions of the freezing sea. The sky itself was not purely blue; in places, at various times of the day, high above, there was a yellowish glare from light reflected off the snowfields. And the snowfields were not always white; sometimes, colonial algae and other organisms spread out through the top layers of snow and coloured it with violets and blues. These growths were called iceblooms, urashin, and Danlo could see the faint purple of the iceblooms off in the distance where the world curved into the sky. Kitikeesha birds were a white cloud above the iceblooms. The kitikeesha were snow eaters; at this time of the year, they made their living by scooping snow into their yellow bills and eating the snowworms, which in turn lived on the algae. (The furry, tunnelling sleekits, which could be found near any island or piece of land, also ate snow; sleekits would eat anything: algae, snowworms, or even snowworm droppings.) Danlo liked to stand with his hand shielding his eyes, looking at the iceblooms. Looking for Ahira. Sometimes, the snowy owls followed the kitikeesha flocks and preyed upon them. Ahira was always glad to sink his talons into a nice, plump kitikeesha chick, but on the thirtieth morning, Danlo looked for his doffel in vain. Ahira, he knew, was very wise and would not fly when a storm was near. ‘Ahira, Ahira,’ he called, but he received no reply. No direct reply, that is, no screeching or hooing or beating of wings. In silence, Ahira answered him. The Alaloi have five words for silence, and nona, the silence that portends danger, is as meaningful as a bellyful of words. In nona, Danlo turned his face to the wind and listened to things no civilized man could hear.

That day he did not travel. Instead, he cut snow blocks for a hut larger and sturdier than his usual nightly shelter. Into the hut he moved the food packets from the sled. He brought the dogs into the hut as well, bedding them down in the long tunnel that led to his living chamber. He made sure that there was snow to melt into drinking water and enough blubber to burn in the oilstone. And then he waited.

The storm began as a breath of wind out of the north. High wispy clouds called otetha whitened the sky. The wind blew for a long time, intensifying gradually into a hiss. It was the Serpent’s Breath, the sarsara that every traveller fears. Danlo listened to the wind inside his hut, listened as it sought out the chinks between the snowblocks and whistled through to strike at his soft, warm flesh. It was a cold wind, dead cold, so-named because it had killed many of his people. It drove glittering particles of spindrift into his hut. Soon, a layer of cold white powder covered his sleeping furs. The curled-up dogs were tougher than he, and didn’t really mind sleeping beneath a shroud of snow. But Danlo was shivering cold, and so he worked very hard to find and patch each chink with handfuls of malku, slush ice melted from the heat of his hand. After the malku had frozen in place – and this took only a moment – he could breathe more easily and settle back to ‘wait with a vengeance’, as the Alaloi say.

He waited ten days. It began snowing that evening. It was too cold to snow very much, but what little snow that the sky shed, the wind found and blew into drifts. ‘Snow is the frozen tears of Nashira, the sky,’ he told Jiro. He had called the dog closer to the oilstone and was playing tug-of-war with him. He pulled at one end of a braided leather rope while Jiro had the other end clamped between his teeth, growling and shaking his head back and forth. It was childish to pamper the dog with such play, but he excused himself from the usual travelling discipline with the thought that it was bad for a man – or a half-man – to be alone. ‘Today, the sky is sad because the Devaki have all gone over. And tomorrow too, I think, sad, and the next day as well. Jiro, Jiro, why is everything in the world so sad?’

The dog dropped the rope, whined, and poked his wet nose into his face. He licked the salt off of his cheeks. Danlo laughed and scratched behind Jiro’s ears. Dogs, he thought, were almost never sad. They were happy just to gobble down a little meat every day, happy sniffing the air or competing with each other to see who could get his leg up the highest and spray the most piss against the snowhut’s yellow wall. Dogs had no conception of shaida, and they were never troubled by it as people were.

While the storm built ever stronger and howled like a wolverine caught in a trap, he spent most of his time cocooned in his sleeping furs, thinking. In his mind, he searched for the source of shaida. Most of the Alaloi tribes believed that only a human being could be touched with shaida, or rather, that only a human being could bring shaida into the world. And shaida, itself, could infect only the outer part of a man, his face, which is the Alaloi term for persona, character, cultural imprinting, emotions, and the thinking mind. The deep self, his purusha, was as pure and clear as glacier ice; it could be neither altered nor sullied nor harmed in any way. He thought about his tribe’s most sacred teachings, and he asked himself a penetrating, heretical question: what if Haidar and the other dead fathers of his tribe had been wrong? Perhaps people were really like fragments of clear ice with cracks running through the centre. Perhaps shaida touched the deepest parts of each man and child. And since people (and his word for ‘people’ was simply ‘Devaki’) were of the world, he would have to journey into the very heart of the world to find shaida’s true source. Shaida is the cry of the world when it has lost its soul, he thought. Only, how could the world ever lose its soul? What if the World-soul were not lost, but rather, inherently flawed with shaida?

For most of a day and a night, like a thallow circling in search of prey, he skirted the track of this terrifying thought. If, as he had been taught, the world were continually being created, every moment being pushed screaming from the bloody womb of Time, that meant that shaida was being created, too. Every moment, then, impregnated with flaws that might eventually grow and fracture outward and shatter the world and all its creatures. If this were so, then there could be no evolution toward harmony, no balance of life and death, no help for pain. All that is not halla is shaida, he remembered. But if everything were shaida, then true halla could never be.

Even though Danlo was young, he sensed that such logical thinking was itself flawed in some basic way, for it led to despair of life, and try as he could, he couldn’t help feeling the life inside where it surged, all hot and eager and good. Perhaps his assumptions were wrong; perhaps he did not understand the true nature of shaida and halla; perhaps logic was not as keen a tool as Soli had taught him it could be. If only Soli hadn’t died so suddenly, he might have heard the whole Song of Life and learned a way of affirmation beyond logic.

When he grew frustrated with pure thought, he turned to other pursuits. He spent most of three days carving a piece of ivory into a likeness of the snowy owl. He told animal stories to the dogs; he explained how Manwe, on the long tenth morning of the world, had changed into the shape of the wolf, into snowworm and sleekit, and then into the great white bear and all the other animals. Manwe had done this magical thing in order to truly understand the animals he must one day hunt. And, too, because a man must know in his bones that his true spirit was as mutable as ivory or clay. Danlo loved enacting these stories. He was a wonderful mimic. He would get down on all fours and howl like a wolf, or suddenly rear up like a cornered bear, bellowing and swatting at the air. Sometimes he frightened the dogs this way, for it was no fun merely to act like a snow tiger or thallow or bear; he had to become these animals in every nuance and attitude of his body – and in his love of killing and blood. Once or twice he even frightened himself, and if he had had a mirror or pool of water to gaze into, it wouldn’t have surprised him to see fangs glistening inside his jaws, or fur sprouting all white and thick across his wild face.

But perhaps his favourite diversion was the study of mathematics. Often he would amuse himself drawing circles in the hard-packed snow of his bed. The art of geometry he adored because it was full of startling harmonies and beauty that arose out of the simplest axioms. The wind shifted to the northwest and keened for days, and he lay half out of his sleeping furs, etching figures with his long fingernail. Jiro liked to watch him scurf off a patch of snow; he liked to stick his black nose into a mound of scraped-off powder, to sniff and bark and blow the cold stuff all over Danlo’s chest. (Like all the Alaloi, Danlo slept nude. Unlike his near-brothers, however, he had always found the snowhuts too cold for crawling around without clothes, so he kept to his sleeping furs whenever he could.) It was the dog’s way of letting him know he was hungry. Danlo hated feeding the dogs, not only because it meant a separation from his warm bed, but because they were steadily running out of food. It pained him every time he opened another crackling, frozen packet of meat. He wished he had had better luck spearing fatfish for the dogs because fatfish were more sustaining than the lean shagshay meat and seemed to last longer. Though, in truth, he loathed taking dogs inside the hut whenever their only food was fish. It was bad enough that the hut already stank of rotten meat, piss, and dung. Having to scoop out the seven piles of dung which every day collected in the tunnel was bad indeed, but at least the dung was meat-dog-dung and not the awful smelling fish-dog-dung that the dogs themselves were reluctant to sniff. Nothing in the world was so foul as fish-dog-dung.

On the eighth morning of the storm, he fed them their final rations of food. His food – baldo nuts, a little silk belly meat, and blood-tea – would last a little longer, perhaps another tenday, that is, if he didn’t share it with the dogs. And he would have to share, or else the dogs would have no strength for sled pulling. Of course, he could sacrifice one of the dogs and butcher him up to feed the others, but the truth is, he had always liked his dogs more than an Alaloi should, and he dreaded the need for killing them. He whistled to coax the sun out of his bed and prayed, ‘O Sawel, aparia-la!’ But there was only snow and wind, the ragged, hissing wind that devours even the sun.

One night, though, there was silence. Danlo awakened to wonoon, the white silence of a new world waiting to take its first breath. He sat up and listened a while before deciding to get dressed. He slipped the light, soft underfur over his head, and then he put on his shagshay furs, his trousers and parka. He took care that his still sore membrum was properly tucked to the left, into the pouch his found-mother had sewn into his trousers. Next, he pulled his waterproof sealskin boots snug over his calves. Then he crawled through the tunnel where the dogs slept, dislodged the entrance snowblock, and stepped outside.

The sky was brilliant with stars; he had never seen so many stars. The lights in the sky were stars, and far off, falling out into space where it curved black and deep, points of light swirled together as densely as an ice-mist. The sight made him instantly sad, instantly cold and numinous with longing. Who could stare out into the vast light-distances and not feel a little holy? Who could stand alone in the starlight and not suffer the terrible nearness of infinity? Each man and woman is a star, he remembered. Many stars, such as Behira, Alaula, and Kalinda, he knew by name. To the north, he beheld the Bear, Fish, and Thallow constellations; to the west, the Lone White Wolf bared his glittering teeth. Two strange stars shined in the east, balls of white light as big as moons, whatever moons really were. (Soli had told him that the moons of the night were other worlds, icy mirrors reflecting the light of the sun, but how could this be?) Nonablinka and Shurablinka were strange indeed, supernovae that had exploded years ago in one of the galaxy’s spiral arms. Danlo, of course, understood almost nothing of exploding stars. He called them simply blinkans, stars which, from time to time, would appear from nowhere, burn brightly for a while and then disappear into the blackness from which they came. In the east, too, was the strangest light in the sky. It had no name that he knew, but he thought of it as the Golden Flower, with its rings of amber-gold shimmering just beyond the dark edge of the world. Five years ago, it had been born as a speck of golden light; for five years it had slowly grown outward, opening up into space like a fireflower. The various golden hues flowed and changed colour as he watched; they rippled and seemed alive with pattern and purpose. And then he had an astonishing thought, astonishing because it happened to be true: Perhaps the Golden Flower really was alive. If men could journey past the stars, he thought, then surely other living things could as well, things that might be like flowers or birds or butterflies. Someday, if he became a pilot, he must ask these strange creatures their names and tell them his own; he must ask them if they ached when the stellar winds blew cold or longed to join the great oceans of life which must flow outward toward the end of the universe, that is, if the universe came to an end instead of going on and on forever.

O blessed God! he prayed, how much farther was the Unreal City? What if he missed it by sledding too far north or south? Haidar had taught him to steer by the stars, and according to the stories, the Unreal City lay due east of Kweitkel. He looked off into the east, out across the starlit seascape. The drift ice and snowfields gleamed faintly; dunes of new snow rose up in sweeping, swirling shapes, half in silver-white and half lost in shadow. It was very beautiful, the cold, sad, fleeting beauty of shona-lara, the beauty that hints of death. Now the midwinter storms would blow one after the other, and snow would smother the iceblooms, which would die. And the snowworms would starve, and the sleekits – those who weren’t quick enough to flee to the islands – would starve, too. The birds would fly to miurasalia and the other islands of the north, because very soon, after the storms were done, the harsh sun would come out, and there would be no more snow or ice or starvation because there would be nothing left to starve.

Later that day, at first light, he went out to hunt seals. Each hooded seal – or ringed or grey seal – keeps many holes open in the sea ice; the ice of the sea, east and west, is everywhere pocked by their holes. But the holes are sometimes scarce and irregularly spaced. Snow always covers them, making them hard to find. Danlo leashed his best seal dog, Siegfried, and together they zigzagged this way and that across the pearl grey-snow. Siegfried, with his keen nose, should have been able to sniff out at least a few seal holes. But their luck was bad, and they found no holes that day. Nor the next day, nor the day after that. On the forty-third morning of his journey, Danlo decided that he must sled on, even though now he only had baldo nuts to eat and the dogs had nothing. It was a hard decision. He could stay and hope to find seals by searching the ice to the north. But if he wasted too many days and found no seals, the storms would come and kill him. ‘Ahira, Ahira,’ he said aloud, to the sky, ‘where will I find food?’ This time, however, his doffel didn’t answer him, not even in silence. He knew that although the snowy owl has the most far-seeing eyes of any animal, his sense of smell is poor. Ahira could not tell him what to do.

And so Danlo and his dogs began to starve in earnest. Even though he had eaten well all his life, he had heard many stories about starvation. And instinctively, he knew what it is like to starve – all men and animals do. When there is no food, the body itself becomes food. Flesh falls inward. The body’s various tissues are burnt like seal blubber inside a sac of loose, collapsing skin, burnt solely to keep the brain fresh and the heart beating a while longer. All animals will flee starvation, and so Danlo sledded due east into another storm, which didn’t last as long as the first storm, but lasted long enough. Bodi was the first dog to die, probably from a stroke fighting with Siegfried over some bloody, frozen wrappings he had given them to gnaw on. Danlo cut up Bodi and roasted him over the oilstone. He was surprised at how good he tasted. There was little life in the lean, desiccated meat of one scrawny dog, but it was enough to keep him and the remaining dogs sledding east into other storms. The snows of midwinter spring turned heavier and wet; the thick, clumpy maleesh was hard to pull through because it froze and stuck to the runners of the sled. It froze to the fur inside the dogs’ paws. Danlo tied leather socks around their cracked, bleeding paws, but the famished dogs ate them off and ate the scabs as well. Luyu, Noe, and Atal each died from bleeding paws, or rather, from the black rot that sets in when the flesh is too weak to fight infection. In truth, Danlo helped them over with a spear through the throat because they were in pain, whining and yelping terribly. Their meat did not taste as good as Bodi’s, and there was less of it. Kono and Siegfried would not eat this tainted meat, probably because they no longer cared if they lived or died. Or perhaps they were ill and could no longer tolerate food. For days the two dogs lay in the snowhut staring listlessly until they were too weak even to stare. That was the way of starvation: after too much of the flesh had fallen off and gone over, the remaining half desired nothing so much as reunion and wholeness on the other side of day.

‘Mi Kono eth mi Siegfried,’ Danlo said, praying for the dogs’ spirits, ‘alasharia-la huzigi anima.’ Again, he brought out his seal knife and butchered the dead animals. This time he and Jiro ate many chunks of roasted dog, for they were very hungry, and it is the Alaloi way to gorge whenever fresh meat is at hand. After they had finished their feast, Danlo cut the remaining meat into rations and put it away.

‘Jiro, Jiro,’ he said, calling his last dog over to him. With only the two of them left, the little snowhut seemed too big.

Jiro waddled closer, his belly bulging and distended. He rested his head on Danlo’s leg and let him scratch his ears.

‘My friend, we have had forty-six days of sledding and twenty-two days of storm. When will we find the Unreal City?’

The dog began licking his bleeding paws, licking and whining. Danlo coughed and bent over the oilstone to ladle out some hot dog grease melting in the pot. It was hard for him to move his arms because he was very tired, very weak. He rubbed his chest with the grease. He hated to touch his chest, hated the feel of his rib bones and wasted muscles, but everyone knew that hot grease was good for coughing fits. It was also good for frostbite, so he rubbed more grease over his face, over those burning patches where the dead, white skin had sloughed off. That was another thing about starvation: the body burnt too little food to keep the tissues from freezing.

‘Perhaps the Unreal City was just a dream of Soli’s; perhaps the Unreal City does not exist.’

The next day, he helped Jiro pull the sled. Even though it was lighter, with only twelve food packets stowed among the ice saw, sleeping furs, hide scraper, oilstone, it was still too heavy. He puffed and sweated and strained for a few miles before deciding to throw away the hide scraper, the spare carving wood and ivory, and the fishing lines. He would have no time for fishing now, and if he reached the Unreal City, he could make new fishing gear and the other tools he might need to live. He pulled the lightened sled with all his strength, and Jiro pulled too, pulled with his pink tongue lolling out and his chest hard against the leather harness, but they were not strong enough to move it very far or very fast. One boy-man and a starved dog cannot match the work of an entire sled team. The gruelling labour all day in the cold was killing them. Jiro whined in frustration, and Danlo felt like crying. But he couldn’t cry because the tears would freeze, and men (and women) weren’t allowed to cry over hardships. No, crying was unseemly, he thought, unless of course one of the tribe had died and gone over – then a man could cry an ocean of tears; then a true man was required to cry.

Soon, he thought, he too would be dead. The coming of his death was as certain as the next storm; it bothered him only that there would be no one left to cry for him, to bury him or to pray for his spirit. (Though Jiro might whine and howl for a while before eating the meat from his emaciated bones. Although it is not the Alaloi way to allow animals to desecrate their corpses, after all that had happened, Danlo did not begrudge the dog a little taste of human meat.)

‘Unreal City,’ he repeated over and over as he stared off into the blinding eastern snowfields, ‘unreal, unreal.’

But it was not the World-soul’s intention that Jiro eat him. Day by day the sledding became harder, and then impossible. It was very late in the season. The sun, during the day, burned too hotly. The snow turned to fareesh, round, granular particles of snow melted and refrozen each day and night. In many places, the sea ice was topped with thick layers of malku. On the eighty-fifth day of their journey, after a brutal morning of pulling through this frozen slush, Jiro fell dead in his harness. Danlo untied him, lifted him into his lap and gave him a last drink of water by letting some snowmelt spill out of his lips into the dog’s open mouth. He cried, then, allowing himself a time of tears because a dog’s spirit is really very much the same as a man’s.

‘Jiro, Jiro,’ he said, ‘farewell.’

He placed his hand over his eyes and blinked to clear them. Just then he chanced to look up from the snow into the east. It was hard to see, with the sun so brilliant and blinding off the ice. But through the tears and the hazy glare, in the distance, stood a mountain. Its outline was faint and wavered like water. Perhaps it wasn’t a mountain after all, he worried; perhaps it was only the mithral-landia, a traveller’s snow-delirious hallucination. He blinked and stared, and he blinked again. No, it was certainly a mountain, a jagged white tooth of ice biting the sky. He knew it must be the island of the shadow-men, for there was no other land in that direction. At last, perhaps some five or six days’ journey eastward, the Unreal City.

He looked down at the dog lying still in the snow. He stroked his sharp grey ears all the while breathing slowly: everything seemed to smell of sunlight and wet, rank dog fur.

‘Why did you have to die so soon?’ he asked. He knew he would have to eat the dog now, but he didn’t want to eat him. Jiro was his friend; how could he eat a friend?

He pressed his fist against his belly, which was now nothing more than a shrunken bag of acid and pain. Just then the wind came up, and he thought he heard Ahira calling to him from the island, calling him to the terrible necessity of life. ‘Danlo, Danlo,’ he heard his other-self say, ‘if you go over now, you will never know halla.’

And so, after due care and contemplation, he took out his knife and did what he had to. The dog was only bones and fur and a little bit of stringy muscle. He ate the dog, ate most of him that day, and the rest over the next several days. The liver he did not eat, nor the nose nor paws. Dog liver was poisonous, and as for the other parts, everyone knew that eating them was bad luck. Everything else, even the tongue, he devoured. (Many Alaloi, mostly those of the far western tribes, will not eat the tongue under any circumstances because they are afraid it will make them bark like a dog.) He made a pack out of his sleeping furs. From the sled he chose only those items vital for survival: the oilstone, snowsaw, his bag of carving flints, and bear spear. He strapped on his skis. Into the east he journeyed, abandoning his sled without another thought. In the Unreal City, on the island of the shadow-men, he could always gather whalebone and cut wood to make another sled.

In his later years he was to remember only poorly those next few days of skiing across the ice. Memory is the most mysterious of phenomena. For a boy to remember vividly, he must experience the world with the deepest engagement of his senses, and this Danlo could not do because he was weak of limb and blurry of eye and clouded and numb in his mind.

Every morning he slid one ski ahead of the other, crunching through the frozen slush in endless alternation; every night he built a hut and slept alone. He followed the shining mountain eastward until it grew from a tooth to a huge, snow-encrusted horn rising out of the sea. Waaskel, he remembered, was what the shadow-men called it. As he drew closer he could see that Waaskel was joined by two brother peaks whose names Soli had neglected to tell him – this half ring of mountains dwarfed the island. He couldn’t make out much of the island itself because a bank of grey clouds lay over the forests and the mountains’ lower slopes. It was at the end of his journey’s ninetieth day that the clouds began clearing and he first caught sight of the City. He had just finished building his nightly hut (it was a pity, he thought, to have to build a hut with the island so close, no more than half a day’s skiing away) when he saw a light in the distance. The twilight was freezing fast, and the stars were coming out, and something was wrong with the stars. At times, during flickering instants when the clouds billowed and shifted, there were stars below the dark outline of the mountains. He looked more closely. To his left stood the ghost-grey horn of Waaskel; to his right, across a silver, frozen tongue of water that appeared to be a sound or bay, there was something strange. Then the wind came up and blew the last clouds away. There, on a narrow peninsula of land jutting out into the ocean, the Unreal City was revealed. In truth, it was not unreal at all. There were a million lights and a thousand towering needles of stone, and the lights were burning inside the stone needles, burning like yellow lights inside an oilstone, yet radiating outward so that each needle caught the light of every other and the whole City shimmered with light.

‘O blessed God!’ Danlo muttered to the wind. It was the most beautiful thing he had ever seen, this City of Light so startling and splendid against the night time sky. It was beautiful, yes, but it was not a halla beauty, for something in the grand array of stone buildings hinted of pride and discord and a terrible longing completely at odds with halla.

‘Losas shona,’ he said. Shona – the beauty of light; the beauty that is pleasing to the eye.

He studied the City while the wind began to hiss. He marvelled at the variety and size of the buildings, which he thought of as immense stone huts flung up into the naked air with a grace and art beyond all comprehension. There were marble towers as bright as milk-ice, black glass needles, and spires of intricately carved granite and basalt and other dark stones; and at the edge of the sound where the sea swept up against frozen city, he beheld the glittering curves of a great crystal dome a hundred times larger than the largest snowhut. Who could have built such impossibilities, he wondered? Who could cut the millions of stone blocks and fit them together?

For a long time he stood there awestruck, trying to count the lights of the City. He rubbed his eyes and peeled some dead skin off his nose as the wind began to build. The wind cut his face. It hissed in his ears and chilled his throat. Out of the north it howled, blowing dark sheets of spindrift and despair. With his ice-encrusted mitten, he covered his eyes, bowed his head, and listened with dread to the rising wind. It was a sarsara, perhaps the beginning of a tenday storm. Danlo had thought it was too late in the season for a sarsara, but there could be no mistaking the sharpness of this icy wind which he had learned to fear and hate. He should go into his hut, he reminded himself. He should light the oilstone; he should eat and pray and wait for the wind to die. But there was no food left to eat, not even a mouldy baldo nut. If he waited, his hut would become an icy tomb.

And so, with the island of the shadow-men so near, he struck out into the storm. It was a desperate thing to do, and the need to keep moving through the darkness made him sick deep inside his throat. The wind was now a wall of stinging ice and blackness which closed off any light. He couldn’t see his feet beneath him, couldn’t get a feel for the uneven snow as he glided and stumbled onward. The wind cut his eyes and would have blinded him, so he squinted and ducked his head. Even though he was delirious with hunger, he had a plan. He tried to ski straight ahead by summoning up his sense of dead reckoning (so-called because if he didn’t reckon correctly, he would be dead). He steered straight toward the bay that separated the mountain, Waaskel, from the City. If it were the World-soul’s intention, he thought, he would find the island. He could build a hut beneath some yu trees, kill a few sleekits, rob their mounds of baldo nuts, and he might survive.

He skied all night. At first, he had worried about the great white bears that haunt the sea ice after the world has grown dark. But even old, toothless bears were never so desperate or hungry that they would stalk a human being through such a storm. After many long moments of pushing and gliding, gliding and pushing, he had neither thought for bears, nor for worry, nor for anything except his need to keep moving through the endless snow. The storm gradually built to a full blizzard, and it grew hard to breathe. Particles of ice broke against the soft tissues inside his nose and mouth. With every gasp stolen from the ferocious wind, he became weaker, more delirious. He heard Ahira screaming in the wind. Somewhere ahead, in the sea of blackness, Ahira was calling him to the land of his new home. ‘Ahira, Ahira!’ He tried to answer back, but he couldn’t feel his lips to move them. The blizzard was wild with snow and death; this wildness chilled him inside, and he felt a terrible urge to keep moving, even though all movement was agony. His arms and legs seemed infinitely heavy, his bones as dense and cold as stone. Only bone remembers pain – that was a saying of Haidar’s. Very well, he thought, if he lived, his bones would have much to remember. His eye sockets hurt, and whenever he sucked in a frigid breath, his nose, teeth, and jaw ached. He tried each moment to find the best of his quickness and strength, to flee the terrible cold, but each moment the cold intensified and hardened all around him, and through him, until even his blood grew heavy and thick with cold. Numbness crept from his toes into his feet; he could barely feel his feet. Twice, his toes turned hard with frostbite, and he had to stop, to sit down in the snow, bare each foot in turn, and thrust his icy toes into his mouth. He had no way to thaw them properly. After he had resumed pushing through the snowdrifts, his toes froze again. Soon, he knew, his feet would freeze all the way up to his ankles, freeze as hard as ice. There was nothing he could do. Most likely, a few days after they were thawed, his feet would run to rot. And then he – or one of the City’s shadow-men – would have to cut them off.

In this manner, always facing the wind that was killing him, or rather, always keeping the wind to his left, to the frozen left side of his face, by the wildest of chances, he came to land at the northern edge of Neverness. A beach frozen with snow – it was called the Darghinni Sands – rose up before him, though in truth he could see little of it. A long time ago morning had come, a grey morning of swirling snow too thick to let much light through. He couldn’t see the City where it loomed just beyond the beachhead; he didn’t know how near were the City’s hospices and hotels. Up the snow-encrusted sands he stumbled, clumsy on his skis. Once, he clacked one ski hard against the other and almost tripped. He checked himself by ramming his bear spear into the snow, but the force of his near fall sent a shooting pain into his shoulder. (Sometime in the night, while he was thawing his toes for the third time, he had set his poles down and lost them. It was a shameful lack of mindfulness, a mistake a full man would never make.) His joints clicked and ground together. He made his way over the wind-packed ridges of bureesha running up and down the length of the beach. Little new snow had accumulated on the island; the wind, he knew, must have blown it away. The bureesha was really bureldra, thick old ribs of snow too hard for skiing. He would have taken his skis off, but he was afraid of losing them, too. He peered through the white spindrift swirling all around him. It was impossible to see more than fifty feet in any direction. Ahead of him, where the beach ended, there should be a green and white forest. If he were lucky, there would be yu trees with red berries ready for picking. And stands of snow pine and bonewood thickets, birds and sleekits and baldo nuts. From somewhere beyond the cloud of blinding snow, Ahira called to him. He thought he could hear his father, the father of his blood, calling, too. He stumbled on in a wild intensity of spirit far beyond pain or cold or the fear of death. At last he fell to the snow and cried out, ‘O, Father, I am home!’

He lay there for a long time, resting. He didn’t really have the strength to move any further, but move he must or he would never move again.

‘Danlo, Danlo.’

Ahira was still calling him; he heard his low, mournful hooing carried along by the wind. He rose slowly and moved up the beach toward Ahira’s voice. Closer he came, and the sound drew out, piercing him to the bone. His senses suddenly cleared. He realized it wasn’t the voice of the snowy owl at all. It was something else, something that sounded like music. In truth, it was the most beautifully haunting music he had ever imagined hearing. He wanted the music to go on forever, on and on, but all at once, it died.

And then, at the head of the beach, through the spin-drift, he beheld a fantastic sight: a group of six men stood in a half-circle around a strange animal unfamiliar to Danlo. Strange are the paths of the Unreal City, he reminded himself. The animal was taller than any of the men, taller even than Three-Fingered Soli, who was the tallest man he had ever seen. He – Danlo could tell that the animal was male from the peculiar-looking sexual organs hanging down from his belly – he was rearing up on his hind legs like a bear. Why, he wondered, were the men standing so close? Didn’t they realize the animal might strike out at any instant? And where were their spears? Danlo looked at the men’s empty hands; they had no spears. No spears! he marvelled, and even though they were dressed much as he was, in white fur parkas, they wore no skis. How could these shadow-men hunt animals across snow using neither spears nor skis?

Danlo approached as quietly as he could; he could be very quiet when he had to be. None of the men looked his way, and that was strange. There was something about the men’s faces and in their postures that was not quite right. They were not alert, not sensitive to the sounds or vibrations of the world. The animal was the first to notice him. He was as slender as an otter; his fur was white and dense like that of a shagshay bull. He stood too easily on his legs. No animal, Danlo thought, should be so sure and graceful on two legs. The animal was holding in his paw some kind of stick, though Danlo couldn’t guess what an animal would be doing with a stick, unless he had been building a nest when the men surprised him. The animal was staring at Danlo, watching him in a strange and knowing manner. He had beautiful eyes, soulful and round and golden like the sun. Not even Ahira had such large eyes; never had Danlo seen eyes like that on any animal.

He moved closer and drew back his spear. He couldn’t believe his good luck. To find a large meat animal so soon after his landfall was very good luck indeed. He was very hungry; he prayed that he would have the strength to cast the spear straight and true.

‘Danlo, Danlo.’

It was strange the way the animal stood there watching him, strange that he hadn’t fled or cried out. Something had cried out, though. He thought it must be Ahira reminding him that he was required to say a silent prayer for the animal’s spirit before he killed him. But he didn’t know the animal’s name, so how could he pray for him? Perhaps the Song of Life told the names of the Unreal City’s strange animals. For the thousandth time, he lamented not hearing the whole Song before Soli had died.

Just then, one of the men turned to see what the animal was staring at. ‘Oh!’ the man shouted, ‘oh, oh, oh!’

The other men turned too, looking at him with his spear arm cocked, and their eyes were wide with astonishment.

Danlo was instantly in shock. He could finally see that Soli had told the truth. The shadow-men’s faces were much more like his own lean, beardless face than the rugged Alaloi faces of his near-fathers. And here was the thought that shocked and shamed him: what if the animal were imakla? What if these beardless men knew the animal was imakla and may not be hunted under any circumstances? Wouldn’t the men of the City know which of their strange animals was a magic animal and which was not?

‘No!’ one of the men shouted, ‘no, no, no!’

Danlo was ravenous, exhausted, and confused. Because of the wind and the spindrift stinging his eyes, he was having trouble seeing. He stood with his spear held back behind his head. His whole body trembled, and the spearpoint wavered up and down.

Many things happened all at once. Slowly, the animal opened his large, mobile lips and began making sounds. The man who had shouted, ‘Oh!’ shouted again and flung himself at the animal, or rather, tried to cover him with his body. Three of the others ran at Danlo, shouting and waving their arms and hands. They grabbed him and wrenched the spear from his hand. They held him tightly. They were not nearly so strong as Alaloi men, but they were still men, still strong enough to hold a starved, frightened boy.

One of the men holding him – remarkably, his skin was as black as charred wood – said something to the animal. Someone else was shouting, and Danlo couldn’t make out what he said. It sounded like gobbledygook. And then, still more remarkably, the animal began to speak words. Danlo couldn’t understand the words. In truth, he had never thought there might be languages other than his own, but he somehow knew that the animal was conversing in a strange language with the men, and they with him. There was a great yet subtle consciousness about this animal, a purusha shining with the clarity and brilliance of a diamond. Danlo looked at him more closely, at the golden eyes and especially at the paws that seemed more like hands than paws. Was he an animal with a man’s soul or a man with a deformed body? Shaida is the way of the man who kills other men. O blessed God! he thought again, he had almost killed that which may not be killed.

‘Lo ni yujensa!’ Danlo said aloud. ‘I did not know!’

The animal walked over to him and touched his forehead. He spoke more words impossible to understand. He smelled of something familiar, a pungent odour almost like crushed pine needles.

‘Danlo los mi nabra,’ Danlo said, formally giving the animal and the men his name. It was his duty to trade names and lineages at the first opportunity. He tapped his chest with his forefinger. ‘I am Danlo, son of Haidar.’

The black man holding him nodded his head severely. He poked Danlo in the chest and nodded again. ‘Danlo,’ he said. ‘Is that what they call you? What language are you speaking? Where did you come from that you can’t speak the language of the Civilized Worlds? Danlo the Wild. A wild boy from nowhere carrying a spear.’

Danlo, of course, understood nothing of what the man said, other than the sound of his own name. He didn’t know it was a crime to brandish weapons in the City. He couldn’t guess that with his wind-chewed face and his wild eyes, he had frightened the civilized men of Neverness. In truth, it was really he who was frightened; the men held him so tightly he could hardly breathe.

But the animal did not seem frightened at all. He was scarcely perturbed, looking at him in a kindly way and smiling. His large mouth fell easily into a kind of permanent, sardonic smile. ‘Danlo,’ he repeated, and he touched Danlo’s eyelids. His fingernails were black and shaped like claws, but otherwise his exceedingly long hands were almost human. ‘Danlo.’

He had almost killed that which may not be killed.

‘Oh, ho, Danlo, if that is your name, the men of the City call me Old Father.’ The animal-man placed his hand flat against his chest and repeated, ‘Old Father.’

More words, Danlo thought. What good were words when the mind couldn’t make sense of words? He shook his head back and forth, and tried to pull free. He wanted to leave this strange place where nothing made sense. The shadow-men had faces like his own, and the animal-man spoke strange, incomprehensible words, and he had almost killed that which may not be killed and therefore almost lost his soul.

Shaida is the cry of the world when it has lost its soul, he remembered.

The man-animal continued to speak to him, even though it was clear that Danlo couldn’t understand the words. Old Father explained that he was a Fravashi, one of the alien races who live in Neverness. He did this solely to soothe Danlo, for that is the way of the Fravashi, with their melodious voices and golden eyes, to soothe and reflect that which is most holy in human beings. In truth, the Fravashi have other ways, other reasons for dwelling in human cities. (The Fravashi are the most human of all aliens, and they live easily in human houses, apartments, and hospices so long as these abodes are unheated. So human are they, in their bodies and in their minds, that many believe them to be one of the lost, carked races of man.) In truth, the men surrounding Old Father were not hunters at all, but students. When Danlo surprised them with his spear, Old Father had been teaching them the art of thinking. Ironically, that morning in the blinding wind, he had been showing them the way of ostrenenie, which is the art of making the familiar seem strange in order to reveal its essence, to reveal hidden relationships, and above all, truth. And Danlo, of course, understood none of this. Even if he had known the language of the Civilized Worlds, its cultural intricacies would have escaped him. He knew only that Old Father must be very kind and very wise. He knew it suddenly deep in his aching throat, knew it with a direct, intuitive knowledge that Old Father would call buddhi. As Danlo was to learn in the coming days, Old Father placed great value on buddhi.

‘Lo los sibaru,’ Danlo said. Unintentionally, he groaned in pain. All the way up to his groin, his legs felt as cold as ice. ‘I’m so hungry – do you have any food?’ He sighed and slumped against the arms of the men still holding him. Speech was useless, he thought. ‘Old Father’ – whatever the incomprehensible syllables of that name really meant – couldn’t understand the simplest of questions.

Danlo was beginning to fall into the exhausted stupor of starvation when Old Father brought his stick up to his furry mouth and opened his lips. The stick was really a kind of long bamboo flute called a shakuhachi. He blew into the shakuhachi’s ivory mouthpiece. And then a beautiful, haunting music spread out over the beach. It was the same music Danlo had followed earlier, a piercing, numinous music at once infinitely sad yet full of infinite possibilities. The music overwhelmed him. And then everything – the music, the alien’s strange new words, the pain of his frozen feet – became unbearable. He fainted. After a while, he began to rise through the cold, snowy layers of consciousness where all world’s sensa are as hazy and inchoate as an ice-fog. He was too ravished with hunger to gain full lucidity, but one thing he would always remember: astonishingly, with infinite gentleness, Old Father reached out to open his clenched fist and then pressed the shakuhachi’s long, cool shaft into his hand. He gave it to him as a gift.

Why? Danlo wondered. Why had he almost killed that which may not be killed?

For an eternity he wondered about all the things that he knew, wondered about shaida and the sheer strangeness of the world. Then he clutched the shakuhachi in his hand, closed his eyes, and the cold dark tide of unknowing swept him under.

CHAPTER THREE
The Glavering

The Dark God feared that the Fravashi might one day see the universe as it really is, and so might come to challenge him. Therefore, he implanted in each one an organ called a glaver which would distort his perceptions and cause him to mistake illusion for reality.

‘How effective is the glaver?’ asks the Unfulfilled Father.

‘Go look in a mirror,’ answers the First Least Father, ‘and you will see the effectiveness of the glaver.’

– Fravashi parable

In a way, Danlo was very lucky to encounter Old Father and his students before any others. The Unreal City – its proper name is Neverness – can be a cold, harsh, inhospitable city to the many strangers who come to her seeking their fates. Neverness is roughly divided into four quarters, and the Zoo, where Danlo came to land, is the most inhospitable of them all, at least for human beings. The Darghinni District and the Fayoli Flats, the Elidi Mews – in which of the Zoo’s alien sanctuaries or strange-smelling dens could he have hoped for succour? While it is not true that the Scutari, for instance, murder men for their meat, neither are those wormlike, cannibalistic aliens famous for goodwill or aid to the wretched. Had Danlo wandered up from the Darghinni Sands into the Scutari District, he would have found a maze of cluster-cells. And in each cell, through translucent wax walls as high as a man, the many waiting eyes of a Scutari clutch staring at whatever passed by. Danlo would never have found his way out of the confusing mesh of streets; there he certainly would have died, of neglect or cold, or, if hunger further deranged his wits and he dared to break open a cluster-cell with his spear, he would have suffocated in a cloud of carbon monoxide. And then the Scutari would have eaten him, even the toenails and bones. Those peculiar aliens believe that meat must never be wasted, and more, they avow that they have a holy duty to scavenge meat whenever fate offers them the chance.

Old Father brought Danlo to his house in the Fravashi District. Or rather, he bade his students to carry Danlo. The Fathers of the Fravashi – the Least Fathers, the Unfulfilled and the Old Fathers – do not like to perform physical labour of any sort. They consider it beneath their dignity. And Old Father was in many ways a typical Fravashi. He liked to think, and he liked to teach, and mostly, he liked to teach human beings how to think. It was his reason for living, at least during this last, deep winter phase of his life. In truth, teaching was his joy. Like every Old Father, he lived with his students in one of the many sprawling, circular houses at the heart of the Farsider’s Quarter. (The Fravashi District is the only alien district not located in the Zoo. In every way it is unique. Only there do human beings and aliens live side by side. In fact, human beings have fairly taken over the district and greatly outnumber the Fravashi.) Old Father had a house just off the City Wild, which is the largest of all Neverness’s natural parks or woods. It was a one-storey, stone house: concentric, linking rooms built around a circular apartment that Old Father called his thinking chamber. In a city of densely arrayed spires and towers where space is valuable, such houses are – and were – an extravagance. But they are a necessary extravagance. The Fravashi cannot enter any dwelling where others might walk above their heads. Some say this is the Fravashi’s single superstition; others point out that all Fravashi buildings are roofed with a clear dome, and that the sight of the sky, day or night, is vital to clear thinking.

Almost no one doubts that the Fravashi themselves have played a crucial part in the vitality of Neverness, and therefore, in the vitality of the Order. Three thousand years ago, the pilots of the Order of Mystic Mathematicians and Other Seekers of the Ineffable Flame crossed over into the bright Sagittarius Arm of the galaxy and founded Neverness. Two hundred years later, the first Fravashi came to the City of Light, and they taught their alien mental arts of hallning, shih, and ostrenenie. And the Order thrived. To learn, to journey, to illuminate, to begin – that is the motto of the Order. Only, would the pilots – and the cetics, ecologists and others – ever have learned so well if the Fravashi hadn’t come to teach them? So, no one doubts that the Fravashi have given the Order the finest of mind tools, but many believe that, like a bloodfruit squeezed of its juice, their teachings are old and dry. The Age of the Fravashi is two millennia dead, the naysayers proclaim. The Fravashi District with all its squat stone houses is an anachronism, they say, and should be razed to the ground. Fortunately, for the Fravashi and for all the peoples of Neverness (and for the boy everyone was calling Danlo the Wild), the Lords of the Order who run the City cherish anachronisms.

Danlo was given a room just off Old Father’s thinking chamber. Like all of the students’ rooms, it was austere, nearly barren of furniture or decoration. No rug or fur covered the polished wood floors; the walls were hexagonal granite blocks cut with exactitude and fit together without mortar. Beneath the skylight, at one end of the curved room, there was a low, platform bed. Danlo lay in this bed for many days, recuperating from his journey. While he was still unconscious, Old Father invited a cryologist and a cutter to his house. These professionals thawed Danlo’s feet and repaired his damaged tissue, layer by layer. When the body’s water crystallizes into ice, it expands and ruptures the cells, especially the fine network of capillaries vital to the flow of the blood. Gangrene becomes inevitable. The cutter could find no gangrene, however, because Danlo’s feet had not had time to rot. The cutter, a dour little man off one of the made-worlds of Camilla Luz, took Old Father aside and told him, ‘The boy has starved – I can’t tell you why. You say he speaks a language no one can understand. Well, he’s obviously new to the City. Perhaps his parents have died and he doesn’t know that food is free here. Or perhaps he’s an autist; he wouldn’t be the first autist to wander around and starve to death. I’ve put some nutrients back into his blood. He’ll wake up soon, and then he’ll need to eat, juices at first, and then fruits and starches and anything else he wants. He should recover quickly, however …’

Old Father was standing at the foot of Danlo’s bed, listening carefully, as the Fravashi always listen. He waited for the cutter to continue, and when he did not, he said, ‘Ahhh, is there a difficulty?’

‘There’s something you should see,’ the cutter said, pointing to Danlo, who was sleeping on his back. The cutter pulled back the covers and showed Old Father the cut membrum, the brightly coloured scars running up and down the shaft. ‘This mutilation was done recently, within the last half year. Perhaps the boy is sick in his mind and has mutilated himself. Or perhaps … well, this is a city of cults and bizarre sects, isn’t it? I’ve never seen this kind of thing before, but that doesn’t mean anything. I’ve heard a story that the boy tried to kill you with an archaic weapon. What do you call it? – with a spear. Is that true? No, don’t tell me, I don’t want to have to repeat what may be only rumours. But be careful, Honoured Fravashi. I’m no cetic, but anyone could read the wildness on this boy’s face. What is it they’re calling him, Danlo the Wild?’

Later that afternoon Danlo awakened, and he spent most of the next tenday in his bed, eating and sleeping. The other students brought him food, rich meat soups sloshing in bowls, and fruits and breads heaped atop the mosaic plates Old Father had transported from his birth world. Although Danlo couldn’t speak to the students, he kept them very busy. Possibly no other people can eat as much as hungry Alaloi. And Danlo, while not an Alaloi by heredity, had learned to ‘eat for a season’, as they say. He devoured yu berries in cream, roasted snow apples, and bloodfruits. He had his first awkward experience with wheat noodles, and a hundred other strange foods of the Civilized Worlds. There was nothing he did not like, even the yellow-skinned, sickly sweet fruit called a banana. He liked to eat and wonder at all that had happened, to eat again and sink down with a full belly into the delicious warmth of his bed. In truth, of all the marvels of civilization, he thought his bed was the most marvellous. The mattress was soft yet resilient and had a good smell. Wonderfully soft underfurs covered him. They weren’t the kind of furs he was used to; they were something finer, millions of individual strands of shagshay silk twisted into fibres and woven together into what one of Old Father’s students called a sheet. Danlo couldn’t imagine any woman making the effort to weave such a sheet. How long would it take? And the brown and white blankets were also woven, of shagshay wool. They were not quite as soft as the sheets, but still soft enough to lay his face against while he curled up and let the heat lull him to sleep.

As the days passed, however, his contentment gave way to a hundred doubts and worries. His mind cleared, and the sheer unnaturalness of his new life made him uneasy. The ways of the students who came and went were inexplicable. How did they cook the food they brought him? What kind of meat had he eaten? What were the animals’ names – he had to know the names of the dead animals who gave him life so that he could pray for their spirits. Didn’t these people understand the simplest of things? And as for that, how many people lived in this monstrous stone hut? He had counted six other students in addition to those he had met on the beach – four of them women. He wondered if they were all near-brothers and near-sisters? How could they be? Some had faces as white as that of a fatfish; a few, like the black man on the beach, must have burned their skins in a fire. All of them seemed to be of an age with his found-parents, Haidar and Chandra, though with their strange, weak, civilized faces it was hard to determine their years. Where were the old ones of this strange tribe? Where were their children? Why hadn’t he heard the babies crying in the deeper parts of the hut?

Three times Old Father came to visit him. Again Danlo was stunned by his inability to decide if this creature were man or animal. No man, he thought, could breathe through such a tiny black nose; no man had such long graceful limbs or such a delicacy of mouth and face. But then no animal had eyes like the sun, all golden and burning with awareness. And neither animal nor man could boast the profligacy of sexual organs which dangled between Old Father’s legs. His stones were not visible (the long, white belly fur probably covered them, he thought), but his membrum was huge and unique. In truth, his membrum was not a singular organ; all Fravashi males possess hemipenes, two huge connected tubes of flesh, one atop the other. Old Father took no care to cover himself or stand so that one of his legs might obscure this remarkable sight. He was clothed only in his shiny fur and his disdain for the human emotion of shame. ‘Danlo,’ he said, and his voice was like music. ‘Danlo the Wild, let us play the shakuhachi.’

Without any more words, Old Father indicated that Danlo should remove the bamboo flute from beneath his pillow, where he always kept it. He showed him the fingering, how to place his fingers on the holes up and down the shaft; he showed him how to blow into the ivory mouthpiece. Danlo took to the instrument immediately. Soon, he too was playing music, and Old Father left him alone to see what he might discover for himself. (The Fravashi do not like to teach things. Their whole art has evolved to find a way of teaching, rather than things to teach. In fact, the untranslatable Fravashi word for learning means something like ‘The Way’.) The pure notes and little melodies that Danlo coaxed from the shakuhachi were simple and unrefined, but for all that, had a power over him hard to understand. The music was haunting and soothing at the same time. After a while, after many long evenings of watching the stars through the skylight and making music, he concluded that the shakuhachi’s sound soothed him precisely because it was haunting. Like Ahira’s lonely cry, it called to the wildness inside and made him poignantly glad to be alive. It alerted him to possibilities. Only in this heightened state could he put aside his day to day anticipations and restlessness and listen to the holy music of life singing in his blood. The Song of Life – he played the shakuhachi, and its pure tones recalled the altjiranga mitjina, the dreamtime. Often, he let the music carry him along into the dreamtime. Like a wounded bird seeking refuge on a mountain ledge, he dwelt in the dreamtime until he was whole again. It was a dangerous thing to do, dangerous because once he developed a taste for the infinite, how should he return to the everyday world of snow and frozen slush and pain? There must always be time for simply living. Somewhere, at the end of the shakuhachi’s sound where it rushed like a stream of liquid light, there must be a balance and a harmony; there must always be halla. Yes, he thought, it was dangerous to play the shakuhachi, and it was very dangerous to seek halla, but, in truth, he loved this kind of danger.

Few come to such self-knowledge so young. Danlo applied this knowledge and began to savour not only music but the bewildering experiences of his new world. One of the women – she had golden hair and he thought her name was Fayeth – showed him how to eat with tools called chopsticks. His clumsiness and ineptitude with the wooden sticks did not embarrass him. In full sight of the curious students who often came to watch him, he would put his chopsticks aside, shovel handfuls of noodles into his mouth, and wipe his greasy hands on his face when he was done. He thought there must be something wrong with civilized people that they didn’t want to touch their food, as if they required a separation from life or things which had once been alive. And they were ignorant of the most basic knowledge. Adjacent to his room was another room, which was really more of a closet than a room. Every morning he entered this closet, squatted, and dropped his dung through a hole in the floor, dropped it into a curious-looking device called a multrum. He pissed in the multrum too, and here was the thing that frustrated him: the hole to the multrum was almost flush with the closet’s north wall; it was hard to position himself with his back to the wall without falling in the hole. But he had to stand in this cramped, awkward position in order to piss to the south. Didn’t the civilized makers of this dung closet know that a man must always piss to the south? Apparently not. And as for the dung itself, what happened to it once it fell through the hole? How was it returned to the world? Did dung beetles live in the multrum or other animals which would consume his excretions? He didn’t know.

Despite a hundred like uncertainties, he quickly put on muscle and flesh; soon he was able to walk easily again, and this amazed him for he kept waiting for his toes to blacken with the fleshrot. He was given to understand he was not welcome to leave his room, so he began pacing, pacing and pivoting when he reached the far wall, and then, because he was in many ways still just a boy, running back and forth to burn off the prodigious amounts of food he ate. Someone gave him a pair of fur slippers, and he discovered that after getting up his speed with a little running, he could slide across the polished floor almost as if it were wet ice. In this way he amused himself – when he wasn’t playing his shakuhachi – until his loneliness and curiosity became unbearable. It would be unseemly of him to ignore the wishes of his elders and leave his room, but surely, he thought, it was even more unseemly of Old Father and his family to leave a guest alone.

One night, after the others had gone to bed (or so he presumed), he set out to explore the house. He threw the blanket around his shoulders and put on his slippers; otherwise he was naked. His filthy furs, of course, had been taken away for burning, and he had been given no new ones. It didn’t occur to him that the others might believe the shame of his nakedness would be enough to confine him to his room. Indeed, there was nothing else to confine him. The Fravashi do not believe living spaces should be enclosed by doors, so Danlo had no trouble entering the narrow hallway outside his room. From one end of the curving hallway came a reverberant, rhythmic sound, as of someone chanting; from the other, silence and the smell of crushed pine needles. He followed the silence, followed the piney aroma which grew stronger with every step he took. Hexagonal granite blocks lined the hallway; they were icy to the touch and picked up the faint whisper of his furry slippers against the floor. Cold flame globes, spaced every twenty feet, gave off a many-hued light. He marvelled at the flowing blues and reds, and he might have killed himself sticking his hand inside one, but the globes were high above his head and he couldn’t reach them, not even with the probing end of his shakuhachi. In silence, he followed the flame globes down the hallway as it spiralled inward to the centre of the house.

Inevitably, he came to Old Father’s thinking chamber. Old Father was sitting on a Fravashi carpet at the room’s exact midpoint, but Danlo didn’t notice him at first because he was too busy gawking at all the extraordinary things. He had never imagined seeing so many things in one place: against the circular wall were wooden chests, gosharps, ancient books, heaumes of various computers, sulki grids, and cabinets displaying the sculpted art of fifty different races; a hundred and six different musical instruments, most of them alien, were set out on shelves. No spot of the floor was uncovered; carpets lined the room, in many places overlapping, one intricately woven pattern clashing against another. Everywhere, in huge clay pots, grew plants from other worlds. Danlo stared at this profusion of things so at odds with the rest of the house. (Or the little he had seen of it.) Many believe the Fravashi should live in the same austerity they demand of their students, but in fact, they do not. They are thingists of the most peculiar sort: they collect things not for status or out of compulsion, but rather to stimulate their thinking.

‘Danlo,’ came a melodious voice from the room’s depths, ‘Ni luria la, ni luria manse vi Alaloi, Danlo the Wild, son of Haidar.’

Danlo’s head jerked and he looked at Old Father in surprise. Old Father didn’t seem surprised to see him. And even if he had been surprised, the Fravashi strive at all times to maintain an attitude of zanshin, a state of relaxed mental alertness in the face of danger or surprise.

‘Shantih,’ Danlo said, automatically replying to the traditional greeting of his people. He shook his head, wondering how the man-animal had learned this greeting. ‘Shantih, sir. Peace beyond peace. But I thought you did not know the words of human language.’

Old Father motioned for Danlo to sit across from him on the carpet. Danlo sat cross-legged and ran his fingers across the carpet’s thick pile; the tessellation of white and black birds – or animals that looked like birds – fascinated him.

‘Ah ho, while you were healing these last ten days, I learned your language.’

Danlo himself hadn’t been able to learn much of the language of the civilized people; he couldn’t understand how anyone could comprehend all the strange words of another and put them together properly. ‘Is that possible?’ he asked.

‘It’s not possible for a human being, at least not without an imprinting. But the Fathers of the Fravashi are very good at learning languages and manipulating sounds, ah ha? At the Academy, in the linguists’ archives, there are records of many archaic and lost languages.’

Danlo rubbed his stomach and blinked. Even though Old Father was speaking the human language, the only language that could aspire to true humanity in its expression of the Song of Life, he was using the words in strange, hard to understand ways. He suddenly felt nauseous, as if nothing in the world would ever make sense again. ‘What do you mean by an “imprinting”? What is this Academy? And where are the others, the black man who held me on the beach? The woman with the golden hair? Where are my clothes? My spear? Does every hut in the Unreal City possess a bathing room? How is it that hot water can run through a tube and spill out into a bowl? Where does it come from? How is it heated? And what is a Fravashi? Are you a man or an animal? And where –’

Old Father whistled softly to interrupt him. The Fravashi are the most patient of creatures, but they like to conduct conversation in an orderly manner.

‘Ahhh, you will have many questions,’ he said. ‘As I have also. Let us take the most important questions one at a time and not diverge too far with the lesser questions that will arise. Human beings, diverging modes of thought – oh no, it’s not their strength. Now, to begin, I am a Fravashi of the Faithful Thoughtplayer Clan, off the world of Fravashing, as human beings call it. I am, in fact, an animal, as you are. Of course, it’s almost universal for human languages to separate man from the rest of the animal kingdom.’

Danlo nodded his head, though he didn’t believe that Old Father really understood the only human language that mattered. Certainly man was of the animal kingdom; the essence of the Song of Life was man’s connectedness to all the things of the world. But man was that which may not be hunted, and only man could anticipate the great journey to the other side of day. Men prayed for the spirits of the animals they killed; animals didn’t pray for men. ‘You are a Fravashi? From another world? Another star? Then it is true, the lights in the sky burn with life! Life lives among the stars, yes?’

‘So, it’s so. There is life on many planets,’ Old Father corrected. ‘How is it that you weren’t certain of this?’

Danlo brushed his knuckles against the rug’s soft wool. His face was hot with shame; suddenly he hated that he seemed to know so little and everyone else so much.

‘Where do you come from, Danlo?’

In a soft voice, which broke often from the strain of remembering painful things, Danlo told of his journey across the ice. He did not tell of the slow evil and the death of his people because he was afraid for Old Father to know that the Devaki had been touched with shaida.

Old Father closed his eyes for a while as he listened. He opened them and looked up through the skylight. Danlo thought there was something strange about his consciousness. It seemed to soar like a flock of kitikeesha, to divide and regroup without warning and change directions as if pursued by a snowy owl.

‘Ahhh, that is a remarkable story,’ Old Father said at last.

‘I am sorry I rose my spear to you, sir. I might have killed you, and this would have been a very bad thing because you seem as mindful and aware as a man.’

‘Thank you,’ Old Father said. ‘Oh ho, I have the awareness of a man – this is a rare compliment indeed, thank you!’

‘You are welcome,’ Danlo said very seriously. He hadn’t yet developed an ear for Fravashi sarcasm, and in his naive way, he accepted Old Father’s words without looking for hidden meaning. ‘You seem as aware as a man,’ he repeated, ‘and yet, on the beach, you made no move to defend yourself. Nor did you seem afraid.’

‘Would you really have killed me?’

‘I was very hungry.’

‘Oh ho!’ Old Father said, ‘there is an old, old rule: even though you would kill me, I may not kill you. The rule of ahimsa. It is better to die oneself than to kill. So, it’s so: never killing, never. Never killing or hurting another, not even in your thoughts.’

‘But, sir, the animals were made for hunting. When there is hunger, it is good to kill – even the animals know this.’

‘Is that true?’

Danlo nodded his head with certainty. ‘If there were no killing, the world would be too full of animals, and soon there would be no animals anywhere because they would all starve.’

Old Father closed both eyes then quickly opened them. He looked across the room at one of his shelves of musical instruments. As he appeared to study a collection of wooden flutes which looked similar to Danlo’s shakuhachi, he said, ‘Danlo the Wild – if you really lived among the Alaloi, you’re well named.’

‘I was born into the Devaki tribe.’

‘I’ve heard of the Devaki. They’re Alaloi, like the other tribes even further to the west, isn’t that true?’

‘Why should I lie to you?’

Old Father looked at him and smiled. ‘It’s known that when the ancestors of the Alaloi first came to this world, they carked themselves, their flesh. Ah ha, carked every part into the shape of very ancient, primitive human beings called Neanderthals.’

‘Neanderthals?’

‘The Alaloi have hairy bodies like Neanderthals, muscles and bones as thick as yu trees, faces like granite mountains, ah ho! You will forgive me if I observe that you don’t look very much like a Neanderthal.’

Danlo didn’t understand what Old Father meant by ‘cark’. How, he wondered, could anyone change the shape of his body? And weren’t the Devaki of the world? Hadn’t they emerged from the Great Womb of Time on the first morning of the world? That the Devaki looked much as Old Father said, however, he could not deny.

‘My father and mother,’ he said, ‘were of the Unreal City. They made the journey to Kweitkel where I was born. They died, and Haidar and Chandra adopted me.’

Old Father smiled and nodded politely. For the Fravashi, smiling is as easy as breathing, though they have learned the awkward custom of head nodding only with difficulty. ‘How old are you, Danlo?’

He started to tell Old Father that he was thirteen years old, but then remembered that he must have passed his fourteenth birthday at the end of deep winter, somewhere out on the ice. ‘I have lived fourteen years.’

‘Do fourteen-year-old Devaki boys leave their parents?’

Again, Danlo’s face burned with shame. He didn’t want to explain how his parents had died. He pulled back the blanket covering his groin and pointed to his membrum. ‘I have been cut, yes? You can see I am a man. A man may journey where he must.’

‘Ah ha, a man!’ Old Father repeated. ‘What is it like to be a man at such a young age?’

‘Only a man would know,’ Danlo answered playfully. And then, after a moment of reflection, he said, ‘It is hard – very hard.’

He smiled at Old Father, and in silence and understanding his smile was returned. Old Father had the kindest smile he could have imagined. Sitting with him was a comfort almost as deep as sitting in front of the flickering oilstones on a cold night. And yet, there was something else about him that he couldn’t quite define, something not so comforting at all. At times, Old Father’s awareness of him seemed almost too intense, like the hellish false winter sun. At other times, his attention wandered, or rather, hardened to include Danlo as merely one of the room’s many objects, and then his intellect seemed as cold as glacier ice.

‘Oh ho, Danlo the Wild, I should tell you something.’ Old Father laced his long fingers together and rested his chin in his hands. ‘Most people will doubt your story. You might want to be careful of what you say.’

‘Why? Why should I be careful? You think I have lied to you, but no, I have not. The truth is the truth. Am I a satinka that I would lie to others just for the sport? No, I am not a liar, and now it is time for me to thank you for your hospitality and continue my journey.’

He was attempting to stand when Old Father placed a hand on his shoulder and said, ‘Sit a while longer. Ho, ho! I can hear the truth in what you say, but others do not have this ability. And, of course, even hearing the truth is not the same as knowing it.’

‘What do you mean?’

Old Father whistled slowly, then said, ‘This will be hard for you to understand. But so, it’s so: It is possible for a human being to cast away true memories and implant new ones. False ones.’

‘But memory is memory – how can memory be cast away?’

‘Ah, oh, there are ways, Danlo.’

‘And how can memories be implanted? Who would want to remember something unreal?’

‘Oh ho, but there are many people who desire false memories, a new reality, you see. They seek the thrill of newness. To cark the mind in the same way they cark the body. Some people sculpt their bodies to resemble aliens or according to whatever shape is fashionable; some like to be aliens, to know a wholly different experience. Most people will conclude that you, Danlo the Wild, must have merely imprinted the Alaloi reality.’

‘But why?’

‘To be what you want to be: isn’t this the essence of being human?’

‘I do not know,’ Danlo said truthfully.

Old Father smiled, then bowed his head politely, in respect for the seriousness of effort with which Danlo received his words. Painfully, with infinite care and slowness, he arose to make some tea. ‘Ahhh!’ he grunted, ‘ohhh!’ His hips clicked and popped with arthritis; he could have gone to any cutter in the Farsider’s Quarter and ordered new hips, but he disdained bodily rejuvenations of any sort. He crossed the room, opened a wood cabinet, and from a shiny blue pot poured steaming tea into two mugs. Danlo saw no fire or glowing oilstones; he couldn’t guess how the tea was heated. Old Father returned and handed him one of the mugs. ‘I thought you might enjoy some mint tea. You must find it cold in this room.’

Indeed, Danlo was nearly shivering. The rest of the house – his room and the hallway at least – were warmed by hot air which mysteriously gusted out of vents on the floor, but Old Father’s thinking chamber was almost as cold as a snow hut. Danlo sat with his knees pulled up to his chest and wrapped his blanket tightly around himself. He took a sip of tea. It was delicious, at once cool and hot, pungent and sweet. He sat there sipping his tea, thinking about everything Old Father had told him. From the hallway, reverberating along the winding spiral of stone, came the distant sound of voices. Old Father explained that the students were chanting in their rooms, repeating their nightly mantras, the word drugs which would soothe their minds. Danlo sipped his tea and listened to the music of the word drugs, and after a while, he began digging around in his nostril for some pieces of what the Alaloi call ‘nose ice’. According to the only customs he knew, he savoured his tea and ate the contents of his nose. The Alaloi do not like to waste food, and they will eat almost anything capable of being digested.

With a smile Old Father watched him and said, ‘There is something you should know about the men and women of the City, if you don’t know it already, ah ho, ah ha!’

‘Yes?’

‘Every society – even alien societies – prescribe behaviours which are permitted and those which are not. Do you understand?’

Danlo knew well enough what was seemly for a man to do – or so he thought. Was it possible, he asked himself, that the Song of Life told of other behaviours that the Alaloi men practised when they were not around the women and children? Behaviours that he was unaware of? Or could the men of the City have their own Song? Obviously, they did not know right from wrong, or how could they have given him food to eat and not told him the names of the eaten animals?

‘I think I understand,’ he said, as he rolled some nose ice between his fingers and popped the little green ball into his mouth.

Old Father was still for a moment, then he whistled a peculiar low tiralee out of the side of his mouth. One eye was shut, the other open, a great, golden sun shining down on Danlo. The music he made was strange, evocative, and compelling. He continued to whistle out the corner of his mouth, while his remarkably mobile lips shaped words on the other side. ‘You must understand,’ he finally said, ‘among the Civilized Worlds, in general, there is a hierarchy of disgust of orifices. So, it’s so.’ He whistled continuously, accompanying and punctuating his speech with an alien tune. ‘In sight of others, or even alone, it is less disgusting to put one’s finger in the mouth than in the ear. Ha, ha, but it is more acceptable to probe the nose than either urethra or anus. Fingernails, cut hair, callouses and such are never eaten.’

‘Civilized people do not eat nose ice, yes?’ Danlo said. He suddenly realized that the city people must be as insane as a herd of mammoths who have gorged on fermented snow apples. Insane it was to imprint false memories, if that were really possible. And to eat animals and not say a prayer for their spirits – insane. Insane people would not know halla; they might not even know it existed. He nodded his head as if all the absurdities he had seen the past days made sense.

‘And what of a woman’s yoni?’ he asked. He took a sip of tea. ‘What level does this orifice occupy in the disgust hierarchy?’

Old Father opened his eye and shut the other. He smiled and said, ‘Ahhh, that is more difficult to determine. Among some groups of humans, the yoni may never be touched with the fingers, not even in private by the woman herself. Especially not in private. Other cultures practise the art of orgy and require touching by many, in public; they may even allow one orifice, such as the mouth, to open onto the yoni.’

Danlo made a sour face. Ever since he was eleven years old, he had enjoyed love play with the girls and young women of his tribe. Even among the wanton Devaki, certain practices were uncommon. Some men liked to lick women’s slits, and they were scorned and called ‘fish eaters’, though no one would think to tell them what they should and should not eat. Of course, no one would lick a woman while she was bleeding or after she had given birth, nor would they touch her at these times. In truth, a man may not look a woman in the eyes when she is passing blood or tissue of any sort – could it be that the people of the Civilized Worlds were insane and did not know this?

‘Danlo, are you all right?’ Old Father asked. ‘You look ill.’

Danlo was not ill, but he was not quite all right. He was suddenly afraid that Fayeth and the other women of Old Father’s house would not know to turn their eyes away during their thirtyday bleedings. What if their eyes touched his and the blood of their menses coloured his vision with the power of the women’s mysteries? And then a more despairing thought: how could a sane man ever hope to live in an insane world?

‘You seem to understand these … people,’ he said to Old Father. He rubbed his belly and then stared at Old Father’s belly, or rather stared below it at his furry double membrum. And then he suddenly asked, ‘Do the Fravashi women have two yonis? Do the Fravashi also have a hierarchy of disgust of orifices?’

‘No,’ Old Father said. He finished the last of his tea and set the mug down on the carpet. ‘The answer is “no” to both of your questions.’

‘Then why do you have two membrums?’

‘Ah ha, so impatient! You see, the top membrum,’ and here he reached between his legs, hefted his membrum in his cupped fingers, and pulled the foreskin back to reveal the moist, red bulb, ‘is used only for sex. The lower membrum is for pissing.’

‘Oh.’

Old Father continued whistling and said, ‘There is no disgust hierarchy. But, oh ho, the younger Fravashi, some of them, are disgusted that human males use the same tube for both pissing and sex, much as everyone is disgusted that the Scutari use the same end of the tube for both eating and excreting.’

Danlo stared at Old Father’s membrum. He wondered how he could claim to be a man – or rather an elder of his tribe – if his membrum were uncut. He listened to Old Father’s beautiful, disturbing music for a long while before asking him about this.

‘Ahhh, different peoples,’ Old Father said. He stopped whistling and opened both eyes fully. ‘Different brains, different self-definitions, different ways, aha, aha, oh ho! A man is a man is a man – a Fravashi: so, it’s so, do you see it, Danlo, the way the mirror reflects everything you think you know, the way you think? The mirror: it binds you into the glavering.’

‘I do not understand, sir.’

‘Haven’t you wondered yet why civilized ways are so different from those of your Alaloi?’

At that moment, Danlo was wondering that very thing. He held his breath for a moment because he was afraid that this unfathomably strange alien animal could reach into his mind and pull out his thoughts one by one. Finally, he gathered his courage and looked straight at sun-eyed Old Father. ‘Can you enter my head like a man walks into a cave? Can you see my thoughts?’

‘Ahhh, of course not. But I can see your thought shadows.’

‘Thought shadows?’

Old Father lifted his face toward the wall where the colours inside the cold flame globe flickered up through the spectrum, from red to orange, orange-yellow through violet. He held his tea cup above the carpet, blocking some of the flame globe’s light. ‘As real objects cast shadows by which their shapes may be determined, so with thoughts. So, it’s so: thought shadows. Your thought shadows are as distinct as the shadow of this cup. You think that the people of the City – the Fravashi too! – must be insane.’

‘You are looking at my thoughts!’

Old Father smiled at him then, a smile of reassurance and pity, but also one of provocation and pain. ‘And you are glavering, ah ho! Glavering, and human beings are the masters of the glavering. Glavering: being deceitfully kind to yourself, needlessly flattering the prettiness of your worldview. Oh, Danlo, you assume your assumptions about the world are true solely according to your conditioning. What conditioning, what experience, what uncommon art of living? Behold the cuts in your membrum. The trees and rocks of the forest are alive, you say? All life is sacred! Your mother spoke many words to you, did she not? How do you know what you know? How did your mother know, and her mother before her? The Alaloi have two hundred words for ice, so I’ve learned. What would you see if you only had one word? What can you see? The people of Neverness: they have many words for what you know as simply “thought”. Wouldn’t you like to learn these words? You see! When you look out over an ice field, you put on your goggles lest the light blind you. And so, when you look at the world, you put on the goggles of custom, habit, and tribal wisdoms lest the truth make you insane. Ahhh, truth – who wouldn’t want to see the world just as it is? But instead, you see the world reflected in your own image; you see yourself reflected in the image of the world. Always. The mirror – it’s always there. Glavering, glavering, glavering. This is what the glavering does: it fixes our minds in a particular place, in a traditional knowledge or thoughtway, in a limited conception of ourselves. And so it binds us to ourselves. And if we are self-bound, how can we ever see the truths beyond? How can we ever truly see?’

For a long time Danlo had been staring at Old Father. His eyes were dry and burning so he rubbed them. But he pressed too hard, temporarily deforming his corneas, and nothing in the room seemed to hold its colour or shape. The purple alien plants ran with streaks of silver and blue light and wavered like a mirage, like the mithral-landia of a snow-blind traveller.

After Danlo’s vision had cleared, he said, ‘The Song of Life tells about the seeing. On the second morning of the world, when Ahira opened his eyes and saw … the holy mountain named Kweitkel, and the ocean’s deep waters, unchanging and eternal, the truth of the world.’

‘Ah ha,’ Old Father said, ‘I’ve given you the gift of my favourite flute, and now I shall give you another, a simple word: epistane. This is the dependence or need to know a thing as absolutely true.’

‘But, sir, the truth is the truth, yes?’

‘And still I must give you another word, from my lips, into your mind: epistnor.’

‘And what is “epistnor”?’

‘Epistnor is the impossibility of knowing absolute truth.’

‘If that is true,’ Danlo said with a smile, ‘how are we to know which actions are seemly, and which are not?’

‘Ah, ah, a very well-made question!’ Old Father sat there humming a beguiling little melody, and for a while, his eyes were half-closed.

‘And what is the answer to the question?’ Danlo asked.

‘Oh, ho, I wish I knew. We Fravashi, sad to say, are much better at asking questions than answering them. However. However, might it be that one person’s truth is another’s insanity?’

Danlo thought about this as he listened to Old Father whistle and hum. Something about the music unsettled him and touched him inside, almost as if the sound waves were striking directly at his heart and causing it to beat more quickly. He rubbed his throat, swallowed and said, ‘On the beach, when I raised my spear to slay you, the man with the black skin looked at me as if I were insane.’

‘Ah, that was impolite of him. But Luister – that’s his name – Luister is a gentle man, the gentlest of men. He’s devoted to ahimsa, and can’t bear to see violence made.’

‘He calls me “Danlo the Wild”.’

‘Well, I think you’re very wild, still.’

‘Because I hunt animals for food? How does Luister think he could survive outside this Unreal City without hunting?’

‘And how do you think you will survive in the City without learning civilized ways?’

‘But if I learn the ways of insane men … then won’t I become insane, too?’

‘Ah, ha, but the human beings of Neverness have their own truth, Danlo, as you will see. And hear.’

Old Father’s music intensified, then, and Danlo could feel its theme in his belly. It was a music of startling new harmonies, a music pregnant with longing and uncertainty. The Fravashi Fathers are masters of using music to manipulate the emotions of body and mind. Ten million years ago, the ur-Fravashi, in their frightened, scattered herds, had evolved sound as a defensive weapon against predators; over the millennia, these primitive sounds had become elaborated into a powerful music. The frontal lobes of any Fravashi Father’s brain are wholly given over to the production and interpretation of sound, particularly the sounds of words and music. They use music as a tool to humiliate their rivals, or to soothe sick babies, or woo the unwed females of their clans. In truth, the Fravashi have come to view reality in musical terms, or rather, to ‘hear’ the music reverberating in all things. Each mind, for them, has a certain rhythm and tonal quality, idea-themes that build, embellish, and repeat themselves, like the melody of a sonata; in each mind, too, there are deeper harmonies and dissonances, and it is their joy to sing to the souls of any who would listen. Danlo, of course, understood nothing of evolution. Some part of him, however – the deep, listening part – knew that Old Father’s music was making him sick inside. He clasped his hands over his navel, suddenly nauseous. The nausea wormed its way into his mind, and he began to worry that his brief, narrow understanding of the Unreal City was somehow distorted or false. With his fist, he kneaded his belly and said, ‘Ever since I awoke in my bed, I have wondered … many things. Most of all, I have wondered why no one prays for the spirits of the dead animals.’

‘No one prays, that is so.’

‘Because they do not know any better!’

‘Praying for the animals is your truth, Danlo.’

‘Do you imply that the truth of the Prayer for the Dead is not wholly true?’

‘Aha, the truth – you’re almost ready for it,’ Old Father said as he began to sing. ‘Different peoples, different truths.’

‘But what truth could an insane people possibly possess … that they would not know the names of the animals or pray for them on their journey to the other side of day?’

Even though Danlo’s voice trembled and he had to swallow back hot stomach juices to keep from retching, even though a part of his interior world was crumbling like malku beneath a heavy boot, he was prepared to learn something fantastic, some horrible new truth or way of thinking. What this new truth might be, however, was impossible to imagine.

‘Danlo,’ Old Father said, ‘the meat you’ve eaten in my house is not the meat of animals.’

‘What!’

‘In nutrient baths, cells are programmed to grow, to replicate, to –’

‘What!’

‘Ahhh, this is difficult to explain.’

Both of Old Father’s eyes were now open, twin pools of golden fire burning with fulfilment and glee. He delighted in causing Danlo psychic anguish. He was a Fravashi, and not for nothing are the Fravashi known as the ‘holy sadists’. Truth from pain – this is a common Fravashi saying. Old Father loved nothing better than to inflict the angslan, the holy pain, the pain that comes from higher understanding.

‘The meats of the Civilized Worlds are cultured almost like crystals, grown layer upon layer in a salt water bath.’

‘I do not understand.’

‘Imagine: independent, floating tissues, huge pink sheets of meat growing, growing. Ah ho, the meats are really more like plants than animal. So it’s so: no bone, no nerves, no connection to the brain of a living animal. Just meat. No animal has to die to provide this meat.’

The idea of eating meat that wasn’t really meat made Danlo sick. He rubbed his aching neck; he coughed and swallowed back his vomit. How could he pray for the spirits of the dead animals, he wondered, when no animals had died to provide his meat? Had this meat ever possessed true spirit, true life? He grabbed his stomach and moaned. Perhaps his thinking truly was bound by old ideas; perhaps, as Old Father might say, he was glavering and was too blinded by his familiar thoughtways to see things clearly. But if that were so, he asked himself, how could he know anything? Like a traveller lost in the enclosing whiteness of a morateth, he searched for some familiar custom, some memory or piece of knowledge by which he might steer his thinking. He remembered that the women of his tribe, after they had finished panting and pushing out their newborn babies, boiled and ate the bloody afterbirths which their heaving wombs expelled. (In truth, he was not supposed to know this because it was the women’s secret knowledge. But once, when he was nine years old, he had sneaked deep into the cave where the men were forbidden to go, and he had watched awestruck as his near-mother, Sanya, gave birth.) No prayers were said when this piece of human meat was eaten. No one could think that an afterbirth might have a spirit to be prayed for. He tried to think of the civilized meats as afterbirths, but he could not. The meats of the City had never been part of a living animal! How could he forswear hunting to eat such meat? It would dishonour the animals, he thought, if he refused to hunt them and partake of their life. Something must be wrong with people who grew meat even as the sun ripens berries or snow apples or other plants. Something was terribly wrong. Surely it must be shaida to eat meat which had never been alive.

‘Oh, Danlo, you must remember, many men and women of the City live by the rule of ahimsa: never killing or hurting any animal, never, never. It is better to die oneself than to kill.’

Suddenly, the mint tea, the thousand unknown objects of the thinking chamber, Old Father’s piney body stench and his relentless music – all the strange sensa and ideas were too much for Danlo. His face fell white and grim while juices spurted in his mouth. He knelt on hands and knees, and he spewed a bellyful of sour brown meats over the carpet. ‘Oh!’ he gasped. ‘Oh, no!’

He looked about for a piece of old leather or something so he could sop up his mess. According to everything he had been taught, he should have been ashamed to waste good food, but when he thought of what he had eaten, he gasped and heaved and vomited again.

‘Aha, ho, I should thank you for decorating this carpet with the essence of your pain. And my mother would thank you, too – she wove it from the hair of her body.’

Danlo looked down at the carpet’s beautifully woven black and white birds, now swimming in his vomit. Birds shouldn’t be made to swim, he thought, and he was desperate to undo what had happened.

‘Don’t concern yourself,’ Old Father said gently. ‘As I’ve explained, Fravashi have no disgust of the body’s orifices, or of what occasionally emerges from them. We’ll leave this to dry, as a reminder.’

More insanity, Danlo thought, and he suddenly was dying to flee this insanity, to flee homeward to Kweitkel where his found-mother would make him bowls of hot blood-tea and sing to him while she plucked the lice from his hair. He wanted this journey into insanity to be over: he wanted the world to be comfortable and make sense again. He knew that he should flee immediately from the room, yet something kept him kneeling on the carpet, staring into Old Father’s beautiful face.

‘Now it begins,’ he said to Danlo, and he smiled. He was the holiest of holy sadists, but in truth he was also something else. ‘Who’ll show a man just as he is? Oh ho, the glavering, the glavering – try to behold yourself without glavering.’

Danlo touched the white feather bound to his dishevelled black and red hair. In his dark blue eyes there was curiosity and a terrible will in the face of falling madness. He felt himself becoming lost in uncertainty, into that silent morateth of the spirit that he had always looked away from with dread and despair. A sudden chill knowledge came into him: It was possible that all that he knew was false, or worse, arbitrary and quaint. Or worse still, unreal. All his knowledge of the animals and the world, unreal. In this insane City of Light, it very well might be impossible to distinguish the real from what was not. At least it might be impossible for a boy as ignorant and wild as he. He still believed, though, that there must be a way to see reality’s truth, however much it might rage, white and wild and chaotic as the worst of blizzards. Somewhere, there must be a higher truth beyond the truths that his found-father had taught him, certainly beyond what Old Father and the civilized people of the City could know. Perhaps beyond even the Song of Life. Where he would find this truth, he could not say. He knew only that he must someday look upon the truth of the world, and all the worlds of the universe, and see it for what it really was. He would live for truth – this he promised himself. When truth was finally his, he could come at last to know halla and live at peace with all things.

This sudden, revealed direction of his life’s journey was itself a part of the higher truth that he thought of as fate, and the unlooked-for connectedness between purpose and possibility delighted him. Inside, chaos was woven into the very coil of life, but inside, too, was a new delight in the possibilities of that life. All at once, he felt light and giddy, drunk with possibility. He was no longer afraid of madness; in relief (and in reaction to all the absurdities that had occurred that evening), he began to laugh. The corners of his eyes broke into tens of radiating, upraised lines, and even though he gasped and covered his mouth, he couldn’t stop laughing.

Old Father looked into his eyes, touched his forehead and intoned, ‘Only a madman or a saint could laugh in the face of this kind of personal annihilation.’

‘But … sir,’ Danlo forced out between waves of laughter, ‘you said I must look at myself … without glavering, yes?’

‘Ah ho, but I didn’t think you would succeed so well. Why aren’t you afraid of yourself, as other men are? As bound to yourself?’

‘I do not know.’

‘Did you know that laughing at oneself is the key to escaping the glavering?’

Danlo smiled at Old Father and decided to reveal the story of his birth that Chandra had often repeated. Even though Three-Fingered Soli had told him that Chandra was not his true mother, he liked to believe this story because it seemed to explain so much about himself. Probably, he thought, Chandra had witnessed his birth and altered the story slightly.

‘They say I was born laughing,’ Danlo told Old Father. ‘At my first breath of air, laughing at the cold and the light, instead of crying. I was not I then, I was just a baby, but the natural state, the laughing … if laughter is the sound of my first self, then when I laugh, I return there and everything is possible, yes?’

With one eye closed, Old Father nodded his head painfully. And then he asked, ‘Why did you come to Neverness?’

‘I came to become a pilot,’ Danlo said simply. ‘To make a boat and sail the frozen sea where the stars shine. To find halla. Only at the centre of the Great Circle will I be able to see … the truth of the world.’

Next to Old Father, atop a low, black lacquer table, was a bowl of shraddha seeds, each of which was brownish-red and as large as a man’s knuckle. Old Father reached out to lift the bowl onto his lap. He scooped up a handful of seeds and began eating them one by one.

‘Ah,’ he said as he crunched a seed between his large jaws. ‘You want to make another journey. And such a dangerous one – may I tell you the parable of the Unfulfilled Father’s journey? I think you’ll enjoy this, oh ho! Are you comfortable? Would you like a pillow to sit on?’

‘No, thank you,’ Danlo said.

‘Well, then, ah … long, long ago, on the island of Fravashing’s greatest ocean, it came time for the Unfulfilled Father to leave the place of his birth. All Unfulfilled Fathers, of course, must leave their birth clan and seek the acceptance of a different one, on another island – else the clans would become inbred and it would be impossible for the Fravashi Fathers to learn the wisdom of faraway places. In preparation for his journey, the Unfulfilled Father began to gather up all the shraddha seeds on the island. The First Least Father saw him doing this and took him aside. “Why are you gathering so many seeds?” he asked. “Don’t you know that the Fravashi won’t invent boats for another five million years? Don’t you know that you will have to swim to the island of your new life? How can you swim with ten thousand pounds of seeds?” And the Unfulfilled Father replied, “These shraddha seeds are the only food I know, and I’ll need every one of them when I get to the new island.” At this, the First Least Father whistled at him and said, “Don’t you suppose you will find food on your new island?” And the Unfulfilled Father argued, “But shraddha seeds grow only on this island, and I will starve without them.” Whereupon the First Least Father laughed and said, “But what if this turned out to be a parable and your shraddha seeds were not seeds at all, but rather your basic beliefs?” The Unfulfilled Father told him, “I don’t understand,” and he swam out into the ocean with all his seeds. There he drowned, and sad to say, he never came within sight of his new island.’

Having finished his story, Old Father rather smugly reached into the bowl and placed a shraddha seed into his mouth. And then another, and another after that. He ground up and ate the seeds slowly, though continually, almost without pause. The cracked seeds gave off a bitter, soapy smell that Danlo found repulsive. Old Father told him that it was dangerous for human beings to eat the seeds, which is why he did not offer him any. He told him other things as well. Subtly, choosing his words with care, he began to woo Danlo into the difficult way of the Fravashi philosophy. This was his purpose as a Fravashi Old Father, to seek new students and free them from the crushing, smothering weight of their belief systems. For a good part of the evening, he had listened to Danlo speak, listened for the rhythms, stress syllables, nuances and key words that would betray his mind’s basic prejudices. Each person, of course, as the Fravashi have long ago discovered, acquires a unique repertoire of habits, customs, conceits and beliefs; these conceptual prisons delimit and hold the mind as surely as quick-freezing ice captures a butterfly. It was Old Father’s talent and calling to find the particular word keys that might unlock his students’ mental prisons. ‘That which is made with words, with words can be unmade’ – this was an old Fravashi saying, almost as old as their complex and powerful language, which was very old indeed.

‘Beliefs are the eyelids of the mind,’ Old Father told Danlo. ‘How we hold things in our minds is infinitely more important than what we hold there.’

‘How, then, should I hold the truths of the Song of Life?’

‘That is for you to decide.’

‘You hint that Ayeye, Gauri and Nunki, all the animals of the dreamtime – you hint that they are only symbols of consciousness, yes? The way consciousness inheres in all things?’

‘So, it’s so: it’s possible to see the animals as archetypes or symbols.’

‘But Ahira is my other-self. Truly. When I close my eyes, I can hear him calling me.’

Danlo said this with a smile on his lips. Even though he himself now doubted everything he had ever learned, in the wisdom of his ancestors he still saw many truths. Because he was not quite ready to face the universal chaos with a wholly naked mind (and because he was too strong-willed simply to replace the Alaloi totem system with Old Father’s alien philosophy), he decided to give up no part of this wisdom without cause and contemplation. In some way deeper than that of mere symbol, Ahira was still his other-self; Ahira still called to him when he listened, called him to journey to the stars where he might at last find halla.

‘So many strange words and strange ideas,’ he said. ‘Everything that has happened tonight, so strange.’

‘Aha.’

‘But I must thank you for giving me these strangenesses.’

‘You’re welcome.’

‘And I must thank you for taking me into your home and feeding me, although of course I cannot thank you for feeding me shaida meat.’

‘Oh ho! Again you’re welcome – the Alaloi are very polite.’

Danlo brushed his thick hair away from his eyes and asked, ‘Do you know how I might become a pilot and sail from star to star?’

Old Father picked up his empty teacup and held it between his furry hands. ‘To become a pilot you would have to enter the Order. So, it’s so: Neverness, this Unreal City of ours, exists solely to educate an elite of human beings, to initiate them into the Order.’

‘There is a … passage into this Order, yes?’

‘A passage, just so. Boys and girls come from many, many worlds to be pilots. And cetics, programmers, holists and scryers – you can’t yet imagine the varieties of wisdom which exist. Oh ho, but it’s difficult to enter the Order, Danlo. It might be easier to fill an empty cup with tea merely by wishing it so.’

The Fravashi do not like to say a thing is impossible, so he smiled at Danlo and whistled sadly.

‘I must continue my journey,’ Danlo said.

‘There are many journeys one can make. All paths lead to the same place, so the Old Fathers say. If you’d like, you may stay here and study with the other students.’

In the thinking chamber, there was no sound other than the crunching of Old Father’s seeds. While they had talked, the chanting coming from the house’s other rooms had faded out and died.

‘Thank you,’ Danlo said, and he touched the white feather in his hair. ‘Kareeska, grace beyond grace, you’ve been so kind, but I must continue my journey. Is there any way you can help me?’

Old Father whistled a while before saying, ‘In another age, I might have invited you into the Order. Now, the Fravashi have no formal relationship – none! – with the lords and masters who decide who will become pilots and who will not. Still, I have friends in the Order. I have friends, and there is the smallest of chances.’

‘Yes?’

‘Every year, at the end of false winter, there is a competition of sorts. Oh ho, a test! Fifty thousand farsiders come to Neverness in hope of entering the Order. Perhaps sixty of them are chosen for the novitiate. The smallest of chances, Danlo, such a small chance.’

‘But you will help me with this test?’

‘I’ll help you, only …’ Old Father’s eyes were now twin mirrors reflecting Danlo’s courage in the face of blind fate, his verve and optimism, his rare gift for life. But the Fravashi are never content merely to reflect all that is holiest in another. There must always be a place inside for the angslan, the holy pain. ‘I’ll help you, only you must always remember one thing.’

Danlo rubbed his eyes slowly. ‘What thing?’ he asked.

‘It’s not enough to look for the truth, however noble a journey that might be. Oh ho, the truth, it’s never enough, never, never! If you become a pilot, if you journey to the centre of the universe and look out on the stars and the secret truths, if by some miracle you should see the universe for what it is, that is not enough. You must be able to say “yes” to what you see. To all truths. No matter the dread or anguish, to say “yes”. What kind of man or woman could say “yes” in the face of the truth? So, it’s so: I teach you the asarya. He is the yeasayer who could look upon evil, disease and suffering, all the worst incarnations of the Eternal No, and not fall insane. He is the great-souled one who can affirm the truth of the universe. Ah, but by what art, what brilliance, what purity of vision? Oh, Danlo, who has the will to become an asarya?’

Old Father began to sing, then, a poignant, rapturous song that made Danlo brood upon fear and fate. After saying good-night, Danlo returned to his room, returned down the long stone hallway to the softness and warmth of his bed, but he could not sleep. He lay awake playing his shakuhachi, thinking of everything that had happened in Old Father’s chamber. To be an asarya, to say ‘yes’ to shaida and halla and the other truths of life – no other idea had ever excited him so much. Ahira, Ahira, he silently called, did he, Danlo the Wild, have the will to become an asarya? All night long he played his shakuhachi, and in the breathy strangeness of the music, he thought he could hear the answer, ‘yes’.

CHAPTER FOUR
Shih

The metaphysicians of Tlon view time as being the most illusory of mental constructions. According to one school, the present is formless and undefined, while the future is just present hope, and the past is nothing more than present memory in the minds of men. One school teaches that the universe was created only moments ago (or that it is being eternally created), and all sentient creatures remember with perfect clarity a past that has never been. Still another school has as its fundamental doctrine that the whole of time has already occurred and that our lives are but vague memories in the mind of God.

– from the Second Encyclopaedia of Tlon, Vol. MXXVI, page

In truth, Danlo really didn’t know how difficult it is to enter the Order. On the planets of the Civilized Worlds, the Order maintains thousands of elite and lesser schools. The students of the lesser schools vie with one another to enter the elite schools; in the elite schools, there is a vicious struggle to be among the few chosen for the novitiate and the great Academy on Neverness. And so the chosen come to the City of Light, where there is always a sense of being at the centre of things, an immanence of cosmic events and astonishing revelations. In truth, Neverness is the spiritual centre of the most brilliant civilization man has ever known. Who would not desire a lifetime of seeking knowledge and truth in sight of her silvery spires? Who would not relish the excitement, the camaraderie, and above all, the sheer power of being a pilot or high professional of the Order? So esteemed and coveted is this life of the mind (and since the masters of the various disciplines can be brought back to their youthful bodies many times, it can be a very long life indeed) that many ordinary people come to Neverness hoping to bribe or bully their way into the Order. There is of course no hope for these venal souls, but for others, for the thousands of unfortunate girls and boys who grow up on planets too small or obscure to support an elite school, there is the slightest of hopes. As Old Father informed Danlo, each year the masters of the Order hold a competition. And it is not easy to enter the competition, much less to win a place at Borja, which is the first of the Academy’s schools. Petitions must be made. Each boy or girl (or in rare cases, each of the double-sexed) must find a sponsor willing to petition the Master of Novices at Borja. The sponsors must certify their student’s brilliance, character, and most importantly, their desire to enter the novitiate. Each year, more than fifty thousand petitions are received, but only one of seven are accepted. At the end of false winter, when the sun shines hotly and melts the sea ice, perhaps seven thousand of the luckiest youths are permitted to enter this most intense of competitions.

‘Oh ho, I have sponsored you,’ Old Father told Danlo a few days later. ‘I’ve made a petition in your behalf, and we will see what we will see.’

While Danlo awaited the doubtful results of Old Father’s petition – doubtful because Bardo the Just, Master of Novices, was said to resent the Fravashi and any others who taught outside of the Order’s dominion – he busied himself learning the thousands of skills necessary to negotiate the strange streets and even stranger ways of the city called Neverness. During the evenings, Fayeth began the painful task of teaching him the Language of the Civilized Worlds. And every morning, when the air was clean and brisk, the black man who had first dubbed him ‘Danlo the Wild’ taught him to ice skate. Luister Ottah, who was as thin and dark (and quick) as a raven, took Danlo out on the icy streets. He showed him how to stroke with his skates and hold an even edge; he showed him how to execute a hokkee stop by jumping in a tight little quarter circle and digging his steel blades into the ice. Danlo took to this exhilarating sport immediately. (Although Danlo thought it only natural that the City streets should be made of ice, the glissades and slidderies, as they are called, are the wonder – and consternation – of all who visit Neverness.) He spent long afternoons racing up and down the streets of the Fravashi District, savouring the sensations of his new life. The hot yellow sun, the cool wind, the cascade of scurfed-off ice whenever he ground to a sudden stop – he loved the touch of the world. He loved the sting of the soreesh snow that fell every third or fourth day; he loved the eave swallows who roosted atop the round houses; he loved their warbling, their shiny orange bills, even the chalky smell of their spattered white droppings. These things were real, and he grasped for the reality of the world as a baby grasps his mother’s long, flowing hair.

Other things seemed less real. The ecology of the City made no sense to him at all. Who made his furs and that remarkable device called a zipper by which he closed and fastened his parka? Where did his food come from? Old Father had said that the grains and nuts he ate for his meals grew in factories to the south of Neverness. Every morning, sleds laden with food rocketed up and down the streets. Danlo had seen these sleds. They were not, of course, real sleds pulled by dogs. They were brightly coloured clary shells mounted on steel runners. Rhythmic jets of flame and burning air pushed the sleds across the ice. The sight of these sleek, fiery monsters terrified him, at least at first. (And he was quite confused by the harijan men who operated the sleds laden with cast-off clothing, with broken vases and sulki grids and ruined furniture, and with pieces of half-eaten food. He couldn’t imagine why anyone would wish to accomplish such labour. Old Father explained this puzzle with typical Fravashi humour. He said that human beings had invented civilization in order to develop a class of people low enough to handle other people’s rubbish.) After a while, Danlo’s terror softened to wonder, and wonder became profound doubt: what if the sleds turned against their human masters and refused to bear their loads? Or what if a storm, a vicious sarsara, destroyed the factories, whatever factories really were? How would the city people eat? There could not be enough animals in the world to feed so many people – would they eat each other? Was it possible they didn’t know it was shaida for human beings to hunt one another?

Because Danlo would not eat the factories’ cultured meats but still had a taste for shagshay or silk belly or fish, sometimes he would cross to the district’s edge and steal into the woods of the City Wild. And he hunted. There, among the flowing streams and yu trees, he found a small herd of shagshay. With their fuzzy false winter antlers and their dark, trusting eyes, they were not quite civilized, but neither were they completely wild. It was too easy to kill them. He stripped the bark from a limb of black shatterwood, carved it, and mounted the long flint spearpoint that he had secreted inside his furs. (His old spear shaft he had to leave at Old Father’s house because it was illegal to carry weapons through the City.) On two different days he killed two fawns and ten sleekits before deciding that there weren’t enough animals in the City Wild for him to hunt. He froze part of the meat and ate the shagshay’s tenderloin raw. He did not want to build a fire. Too many paths wound through the woods; too many people from the surrounding districts took their exercise skating there. It was not illegal to hunt animals within the City, but Danlo didn’t know this. There was no law against hunting or cutting trees only because no one had ever thought that such a law would be necessary. He sensed, however, that the insane people would be disgusted by his killing animals for food, much as he dreaded the thought of eating shaida meat that wasn’t real. In the end, after many days of surreptitious feasting in the yu trees, he decided that he would eat neither cultured meats nor animals. He would follow Old Father’s example. Grains, nuts, pulses, and fruit – henceforth these kinds of plant life would be his only food.

Perhaps the most unreal thing about his new life were the people of the City themselves. With their many-coloured skins and differently shaped noses, lips, and brows, they looked much like demons out of a nightmare, and he often wondered if they had real spirits as real people do. He passed them every day on the streets, and he wondered at their peculiar stiffness and weakness of limb. They seemed so hurried and aloof, and abstract, as if their thoughts were as insubstantial as smoke. Could it be that they weren’t really there at all, not really living in the moment? Their faces were so ugly with wants and fears and urgency, so very ugly and hard to read. What must they think of him, with his white feather and his wind-whipped hair? In truth, no one bothered to notice him at all. It was as if they couldn’t see him, couldn’t perceive his curiosity, his loneliness, and his uncivilized spirit. Usually, he was dressed much as an Alaloi (in new, white furs that Old Father had given him), but so were many other people. And many were dressed much more colourfully. Autists, neurosingers, cetics, harijan and whores – people of many different sects and professions every day passed through the district. And the clothes they wore! Red robes, emerald sweaters and furs of every colour. Journeymen holists skated by in cobalt kamelaikas. He saw jewelled, satin jackets, cottons and woollens, and kimonos woven of a material called silk. Much of this clothing was beautiful, in a gaudy, overwhelming way. It was hard to continually take in such beauty. After a while, he tired of looking at fabricated things; he felt sick and too full, as if he had eaten eight bowls of overripe yu berries. He invented a word for the different beauties of the City: shona-manse, the beauty that man makes with his hands. It was not a deep beauty. Nor was it a various beauty, despite the many hues and textures of manmade things. In a single chunk of granite, with its millions of pink and black flecks of quartz, mica and silicates, there was more complexity and variety than in the loveliest kimono. It was true that most of the buildings – the glory of Neverness! – were faced with granite, basalt, and other natural rocks. When Danlo looked eastward toward the Old City, the obsidian spires glittered silver-black. And, yes, it was beautiful, but it was a dazzling, too-perfect beauty. No single spire possessed a mountain’s undulations or its intricate and subtle pattern of trees, rock, snow and ice. And the City itself was ill-balanced and unalive compared to the beauty of the world. Where, in such an unreal place, could he hope to find halla? A few times, at night, he sneaked out of Old Father’s house to gaze at the stars. But everywhere he looked the city spires were outlined black against the sky. He could see only the supernovae, Nonablinka and Shurablinka, and the enigmatic Golden Flower; the hideous glowing haze of a million city lights devoured the other stars. Oh, blessed God, he thought, why must the people of the City place so many things between themselves and the world?

Once, he asked Old Father about this, and Old Father stroked his furry white face in imitation of a man thinking, and he said, ‘Oh ho, soon enough you will learn about the Fifth Mentality and the Age of Simulation, but for now it’s sufficient to appreciate one thing: Every race that has evolved language is cursed – and blessed! – with this problem of filtering reality. You say that the people of Neverness are cut off from life, but you haven’t journeyed to Tria, where the tubists and merchants spend almost their entire lives inside plastic boxes breathing conditioned air and facing sense boxes. And what of the made-worlds orbiting Cipriana Luz? Aha, and what of the Alaloi? Do they not place animal furs between their skins and the coldness of ice? Oh ho! I suppose you can tell me that your Alaloi don’t have a language?’

Danlo, as a guest of an Honoured Fravashi, was beginning to appreciate how words can shape reality. He said, ‘The Alaloi have a language, yes. On the second morning of the world, the god Kweitkel kissed the frozen lips of Yelena and Manwe and the other children of Devaki. He kissed their lips to give them the gift of Song. The true Song is perfectly created so the sons and daughters of the world can know reality. Perfect words as pure and clean as soreesh snow. Not like these confusing words of the civilized language that Fayeth has been teaching me.’

‘Oh ho!’ Old Father said. ‘You’re glavering again, and you must be as wary of the glavering as a shagshay ewe is of a wolf. In time you’ll appreciate the beauty and subtlety of this language. Oh ah, there are many concepts and ways of seeing. So many realities beyond the immediacy of soreesh or the sarsara that blows and freezes the flesh. Beyond even what you call the altjiranga mitjina.’

‘You know about the dreamtime of my people?’

‘Ah, I do know about the dreamtime – I’m a Fravashi, am I not? The dreamtime occupies a certain space similar to the space of samadhi. There are many, many spaces, of course. Do you want to learn the words?’

‘But I’m already too full of words. Last night, Fayeth taught me three new words for ways of seeing the truth.’

‘And what were these words?’

Danlo closed his eyes, remembering. ‘There is hanura and nornura. And there is inura, too.’

‘And what is inura?’

‘Fayeth defines it as the superposition of two or more conflicting theories, ideas or sets of knowledge in order to see the intersection, which is called the comparative truth.’

‘Oh ho! Even seemingly opposite truths may have something in common. So, inura: you should keep this word close to your tongue, Danlo.’

Danlo ran his fingers through his hair and said, ‘Different words for truth, but the truth is the truth, isn’t it? Why slice truth into thin sections like a woman slices up a piece of shagshay liver? And space is … just space; now you say there are different spaces?’

‘So, it’s so: thoughtspace and dreamspace, realspace, and the many spaces of the computers; there is memory space and the ontic realm of pure mathematics, and of course the strangest space of all, the space that the pilots call the manifold. So many spaces, oh, so many realities.’

Danlo could not deny that the people of the City lived in a different reality from his. The spaces that their minds dwelt in – so different, so strange! He wondered if he could ever learn the language of such a strange people. In truth, he balked at learning their strange nouns and verbs because he was worried that the words of an insane people would infect him with that very insanity.

‘Ah, oh, it’s just so,’ Old Father said. ‘It’s too bad that you can’t learn the Fravashi language – then you would know what is sane and what is not.’

If it was true that Danlo, like other human beings, could not master the impossible Fravashi language, at least he could learn their system toward a sane and liberated way of being. After all, the Fravashi had taught this system across the Civilized Worlds for three thousand years. Some consider Fravism, as it is sometimes called, to be an old philosophy or even a religion, but in fact it was designed to be both anti-philosophy and anti-religion. Unlike Zanshin, Buddhism, or the Way of the Star, pure Fravism does not in itself try to lead its practitioners toward enlightenment, awakening, or rapture with God. What the first Old Fathers sought – and some still seek – is just freedom. Specifically, it is their purpose to free men and women from the various cultures, languages, worldviews, cults and religions that have enslaved human beings for untold years. The Fravashi system is a way of learning how one’s individual beliefs and worldviews are imprinted during childhood. Or rather, it is an orchestration of techniques designed to help one unlearn the many flawed and unwholesome ways of seeing the world that human beings have evolved. Many religions, of course, out of their injunction to find new adherents, deprogram the minds of those whom they would convert. They do this through the use of isolation, paradox, psychic shock, even drugs and sex – and then they reprogram these very minds, replacing old doctrines and beliefs with ones that are new. The Fravashi Old Fathers, however, have no wish to instil in their students just a new set of beliefs. What they attempt to catalyze is a total transformation in perception, in the way the eye, ear, and brain reach out to organize the chaos and reality of the world. In truth, they seek the evolution of new senses.

‘So, it’s so,’ Old Father said, ‘after a million years, human beings are still so human: listening, they do not hear; they have eyes but they don’t really see. Oh ho, and worse, worst of all, they have brains with which to think, and thinking – and thinking and thinking – they still do not know.’

In Old Father’s encounters with his students, he often warned against what he considered the fundamental philosophical mistake of man: the perception of the world as divided into individual and separate things. Reality, he said, at every level from photons to philosophical fancies to the consciousness of living organisms was fluid, and it flowed everywhere like a great shimmering river. To break apart and confine this reality into separate categories created by the mind was foolish and futile, much like trying to capture a ray of light inside a dark wooden box. This urge to categorize was the true fall of man, for once the process was begun, there was no easy or natural return to sanity. All too inevitably, the infinite became finite, good opposed evil, thoughts hardened into beliefs, one’s joys and discoveries became dreadful certainties, man became alienated from what he perceived as other ways and other things, and, ultimately, divided against himself, body and soul. According to the Fravashi, the misapprehension of the real world is the source of all suffering; it is bondage to illusion, and it causes human beings to grasp and hold onto life, not as it is, but as they wish it to be. Always seeking meaning, always seeking to make their lives safe and comprehensible, human beings do not truly live. This is the anguish of man which the Fravashi would alleviate.

The Fravashi use their word keys and songs and alien logic to bring human beings closer to themselves, but the first part of this program toward liberation is the teaching of the language called Moksha. As Danlo became more familiar with the ways of Old Father’s house, he immersed himself in the Fravashi system with all the passion of a seal splashing in the ocean, only to discover that he was required to learn the strange words and forms of Moksha.

‘But, sir, the Language is confusing enough,’ Danlo told Old Father. ‘Now you say that I must learn Moksha, too – and at the same time?’

‘Ha, ha, you are confused, just so, but the Old Fathers made Moksha solely to free human beings from their confusion,’ Old Father said. ‘Learn and learn, and you will see what you see.’

Where the Fravashi system, as a whole, was created to free people from all systems, Moksha was put together as a kind of mind shield against the great whining babble of all human languages. It is a synthetic language, rich with invented words for strange and alien concepts, and with thousands of borrowed words from Sanskrit, Anglish, Old Japanese and, of course, from the various languages of Tlon. The Fravashi Fathers regard this language family as the most sublime of all Old Earth’s languages; from the Tlonish grammar, they have borrowed elements of syntax that accommodate and support the pellucid Fravashi worldview. Some say that Moksha is as complex and difficult to learn as the Fravashi language itself, but a clever woman or man is usually able to master it once a few familiar notions are discarded. For instance, Moksha contains no verb for the concept ‘to be’, in the sense that one thing can be something else. As the Fravashi say: ‘Everything is, but nothing is anything’. In Moksha, the sentence ‘I am a pilot’ would be an impossible construction. As Danlo learned, one might try to say: ‘I act like a pilot’, or, ‘I have learned a pilot’s skills’ or even, ‘I exult in the perquisites and glory of a pilot’, but one could never proclaim, ‘I am this’ or, ‘I am that’, any more than one would say, ‘I am a bowl of noodles’.

At first this aspect of Moksha confused Danlo, for he thought that the path toward sanity lay in seeing the connectedness of all things. He was familiar with the Sanskrit equation: Tat tvam asi, that thou art. In some sense, he really was a bowl of noodles, or rather, his true essence and that of noodles (or falling snow or stone or a bird with white feathers) was one and the same. Because he thought these Sanskrit words were pure wisdom, he went to Old Father to ask why Moksha forbade such expressions.

‘Ah, ah,’ Old Father said, ‘but the problem is not with Moksha, but with the natural human languages. Oh, even with the Sanskrit. Does Sanskrit have a word for “you”? Yes. A word for “I”? Indeed it does, and sadly so. And so. And so, having such words, such poisonous concepts, they are forced into paradox to detoxify and break down these concepts. Tat tvam asi – a deep statement, no? That thou art. Lovely, succinct, and profound – but an unnecessary way of expressing a universal truth. Is there a better way? Oh, ho, I teach you Moksha. If you will learn this glorious tongue, then you will learn truth not just in one immortal statement, but in every sentence you speak.’

And so Danlo applied himself to learning Moksha, and he soon discovered another reason why it was impossible to simply say, ‘I am a pilot’. Moksha, it seemed, had completely freed itself of the bondage of pronouns, particularly from the most poisonous pronoun of all.

‘Why do you think Moksha has banished this word “I”?’ Old Father asked one day. ‘What is this “I” that human beings are so attached to? It’s pure romance, the greatest of fictions and confabulations. Can you hold it or taste it? Can you define it or even see it? “What am I?” asks a man. Oh, ho, a better question might be, “What am I not?” How often have you heard someone say, “I’m not myself today?” Or, “I didn’t mean to say that?” No? Ha, ha, here I am dancing, dancing – am I the movement and genius of my whole organism or merely the sense of selfness that occupies the body, like a beggar in a grand hotel room? Am I only the part of myself that is noble, kind, mindful and strong? Which disapproves and disavows the “me” that is lustful, selfish, and wild? Who am I? Ah, ah, “I am” says the man. I am despairing, I am wild, I do not accept that I am desperate and wild. Who does not accept these things? I am a boy, I am a man, I am father, hunter, hero, lover, coward, pilot, asarya and fool. Which “I” are you – Danlo the Wild? Where is your “I” that changes from mood to mood, from childhood to old age? Is there more to this “I” than continuity of memory and love of eating what you call nose ice? Does it vanish when you fall asleep? Does it multiply by two during sexual bliss? Does it die when you die – or multiply infinitely? How will you ever know? So, it’s so, you will try to watch out for yourself lest you lose your selfness. “But how do I watch?” you ask. Aha – if I am watching myself, what is the “I” that watches the watcher? Can the eye see itself? Then how can the “I” see itself? Peel away the skin of an onion and you will find only more skins. Go look for your “I”. Who will look? You will look. Oh, ho, Danlo, but who will look for you?’

As Danlo came to appreciate, not only had Moksha done away with pronouns, but with the class of nouns in general. The Fravashi loathe nouns as human beings do disease. Nouns, according to Old Father, are like linguistic iceboxes that freeze a flowing, liquid reality. In using nouns to designate and delimit all the aspects of the world, it is all too easy to confuse a symbol for the reality that it represents. This is the second great philosophical mistake, which the Fravashi refer to as the ‘little maya’. When speaking Moksha, it is difficult to make this mistake, for the function of nouns has largely been replaced by process verbs, as well as by the temporary and flexible juxtaposition of adjectives. For instance, the expression for star might be ‘bright-white-continuing’, while one might think of a supernova as ‘radiant-splendid-dying’. There is no rule specifying the choice or number of these adjectives; indeed, one can form incredibly long and precise (and beautiful) concepts by skilful agglutination, sticking adjectives one after another like beads on a string. Aficionados of Moksha, in their descriptions of the world, are limited only by their powers of perception and poetic virtue. It is said that one of the first Old Fathers in Neverness, as an exercise, once invented ten thousand words for the common snow apple. But one does not need the Fravashi flair with words to speak Moksha well. By the beginning of winter, when the first of that season’s light snows dusted the streets, Danlo had learned enough of this language to make such simple statements as: Chena bokageladesanga faras, which would mean something like: Now this ambitious-bright-wild-becoming pilots. Given enough time in Old Father’s house – and given Danlo’s phenomenal memory – he might have become a master of Moksha rather than a pilot. But even as he composed poems to the animals and amused Old Father with his attempts to describe the Alaloi dreamtime, his brilliant fate was approaching, swiftly, inevitably, like the light of an exploding star.

On the ninety-third day of winter, after Danlo had begun to think in Moksha – and after he had put on pounds of new muscle and burned his face brown in the bright sun – Old Father called him into his chamber. He informed him that his petition had been accepted after all. ‘I have good news for you,’ Old Father said. ‘Bardo the Just does not like Fravashi, but other masters and lords do. Oh ho, Nikolos Petrosian, the Lord Akashic, is in love with the Fravashi. He’s my friend. And he has persuaded Master Bardo to accept my petition. A favour to me, a favour to you.’

Danlo understood nothing of politics or trading favours, and he said, ‘I would like to meet Lord Nikolos – he must be a kind man.’

‘Ah, but someday – if you survive the competition – you may be required to do more than merely acknowledge his kindness. For the time, though, it’s enough that you compete with the other petitioners. And if you are to compete with any hope of winning, I’m afraid that you must learn the Language.’

‘But I am learning it, sir.’

‘Yes,’ Old Father said, ‘you spend ten hours each day making up songs in Moksha, while you give Fayeth half an hour in the evening toward your study of the Language.’

‘But the Language is so ugly,’ Danlo said. ‘So … clumsy.’

‘Aha, but few in the Order speak Moksha any more. It’s almost a dead art. In the Academy’s halls and towers, there is only the Language.’

Danlo touched the feather in his hair and said, ‘Fayeth believes that in another year I shall be fluent.’

‘But you don’t have another year. The competition begins on the 20th of false winter.’

‘Well,’ Danlo said, ‘that’s more than a half year away.’

‘Aha, very true. But you’ll need more than the Language to enter the Academy. The Language is only a door to other knowledge, Danlo.’

‘And you think I should open this door now, yes?’

‘Oh ho, surely it’s upon you to decide this. If you’d like, we could withdraw the petition and wait until the following year.’

‘No,’ Danlo said. About most things, he had the patience of an Alaloi, which is to say, the patience of a rock, but whenever he thought of the journey he had to complete, he was overcome with a sense of urgency. ‘I can’t wait that long.’

‘There is another possibility.’

‘Yes?’

‘So, it’s so: a language – any human language – can be learned almost overnight. There are techniques, ways of directly imprinting the brain with language.’

Danlo knew that the fount of intelligence lay inside the head, in the pineal gland which he called the third eye. Brains were a kind of pink fat which merely insulated this gland from the cold. Brains – animal brains, that is – were mainly good for eating or mashing up with wood ash in order to cure raw furs. ‘How can coils of fat hold language?’ he wanted to know.

Old Father whistled a few low notes and then delivered a short lecture about the structures of the human brain. He pressed his long fingers down against Danlo’s skull, roughly indicating the location deep in his brain of the hippocampus and almond-shaped amygdala, which mediated memory and the other mental functions. ‘Like a baldo nut, your brain is divided into two hemispheres, right and left. Oh ho, two halves – it’s as if you had two brains. Why do you think human beings are divided against themselves, one half saying “no”, while the other half continually whispers, “yes”?’

Danlo rubbed his eyes. From time to time, he tired of Old Father’s air of superiority. He had stayed long enough in Old Father’s house to relish the art of sarcasm, so he said, ‘And the Fravashi have an undivided brain? Is this why your consciousness wriggles about like a speared fatfish and never holds still?’

Old Father smiled nicely. ‘You’re perceptive,’ he said. ‘The Fravashi brain, aha! So, it’s so: our brains are divided into quarters. The frontal lobes,’ and here he touched his head above his golden eyes and whistled softly, ‘the front brain is given over almost wholly to language and the composition of the songlines. The other parts, other functions. Four quarters: and the Fravashi sleep by quarters, you should know. Because we think more, because we are better able to compose, edit and sing the song of ourselves, so we sleep more, much more. So, to dream. The Fravashi sleep by quarters: at any time, one, two or three quarters of our brain are sleeping. Rarely are we wholly awake. And never – never, never, never, never! – must we allow ourselves to be four quarters asleep.’

It was hard for Danlo to imagine such a consciousness, and he shook his head. He smiled at Old Father. ‘Then your brain, the four quarters – does it whisper “yes”, “no”, “maybe” and “maybe not”?’

‘Ho, ho, a human being making jokes about the Fravashi brain!’

Danlo laughed along with Old Father before falling serious. He asked, ‘Does your brain hold language like mine?’

‘Ah, oh, it would be better to think of the Fravashi brain absorbing language like cotton cloth sucks up water. There are deep structures, universal grammars for words, music or any sound – we hear a language one time, and we cannot forget.’

‘But I am a man, and I can forget, yes?’

‘Oh ho, and that’s why you must undergo an imprinting, if you are to learn the Language quickly and completely.’

Danlo thought of all the things he had learned quickly and completely during the night of his initiation. He asked, ‘Will it hurt very much?’

Old Father smiled his sadistic smile, then, and his eyes were like golden mirrors. ‘Ah, the pain. The brain, the pain, the brain. On your outings with Ottah, skating on the streets, have you ever seen a Jacaradan whore?’

Danlo, who would have been shocked that certain women trade sex for money, that is, if he had known about money, said, ‘I am not sure.’

‘Women who leave their bellies bare, the better to display their tattoos. Tattoos: red and purple pictures of naked women, green and blue advertisements of their trade.’

‘Oh, those women.’ Danlo had come to appreciate the subtleties and delicateness of civilized females, and he said, ‘They are very lovely, yes? – I wondered what they were called.’

Old Father whistled a little tune indicating his disapproval of whores. But the meaning was lost on Danlo. ‘An imprinting is like a tattoo of the brain. Indelible sounds and pictures fixed into the synapses – the brain’s synapses themselves are fixed like strands of silk in ice. There is no physical pain because the brain has no nerves. Ah, but the pain! Sudden new concepts, reference points, relationships among words – you can’t imagine the possible associations. Oh ho, there is pain!, the angslan of suddenly being more than you were. The pain of knowing. Oh, the pain, the pain, the pain, the pain.’

The next day, Old Father took Danlo to the imprimatur’s shop. They left the district via the infamous Fravashi sliddery, a long orange street which flows down past the Street of the Common Whores and the Street of Smugglers, and winds deep into the heart of the Farsider’s Quarter. Old Father was fairly clumsy on his skates. His hips were not as loosely jointed as a human’s, and they creaked with disease. Often, when rounding a curve he had to lean on Danlo to keep from falling. Often, he had to stop to catch his breath. They made a strange pair: Danlo with his open face and deeply curious eyes, and kindly, inscrutable Old Father towering over him like a furry mountain. Because it was warm, Danlo wore only a white cotton shirt, wool trousers and a black wool jacket. (And, of course, Ahira’s white feather fluttering in his hair.) It was one of those perfect winter days. The sky was as deep blue as a thallow’s eggshell, and a fresh salt wind was blowing off the ocean. On either side of the street, the outdoor restaurants and cafes were crowded with people watching the continuous promenade of people stream by. And there was much to watch. As they penetrated deeper into the Quarter, the mix of people began to change and grow ever more colourful, seedier, more dangerous. There were many more whores and many master courtesans dressed in diamonds and the finest of real silks. There were hibakusha in rags, barefoot autists, harijan, tubists, merchants, wormrunners, and even a few ronin warrior-poets who had deserted their order for the pleasures of Neverness. The air heaved with the sounds and smells of teeming humanity. Fresh bread, sausages and roasted coffee, ozone, woodsmoke, toalache, wet wool and floral perfumes, kana oil and sweat, and the faint, ferny essence of sex – there was no end to the smells of the City. These smells excited Danlo, although it was difficult to sort one from the other to track its source. Once, when they were caught in the crush at the intersection of the Street of Imprimaturs, a plump little whore pressed up against him and ran her fingers through his hair. ‘Such thick, pretty hair,’ she said. ‘All black and red – is it real? I’ve never seen such hair before.’ While Old Father whistled furiously to shoo her away, Danlo drank in the fragrance of rose perfume which her sweaty hand had left in his hair. He had never encountered such a flower before, and he relished the smell, even though he wished that the whore had noticed he was not a boy, but a man.

Of the many shops on the Street of Imprimaturs, Drisana Lian’s was one of the smallest. It sat on the middle of the block squeezed between a noisy cafe and the fabulously decorated shop of Baghaim the Imprimatur. Where Baghaim’s shop was large and fronted with stained-glass windows, Drisana’s was nothing more than a hole through an unobtrusive granite doorway; where many rich and fashionably dressed people queued up to apply for the services of Baghaim and his assistants, Drisana’s shop was very often empty. ‘Drisana is not popular,’ Old Father explained as he knocked at the iron door. ‘That’s because she refuses most imprintings requested of her. Ah, but there isn’t a better imprimatur in the City.’

The door opened and Drisana greeted Old Father and Danlo. She bowed painfully but politely and invited them inside. Without ignoring Danlo, she made it clear she was glad to see Old Father, whom she had known since he first came to Neverness. They spoke to each other in the Language, and Danlo was able to pick out only a tenth of the words. ‘Drisana Lian,’ Old Father said, ‘may I present Danlo.’

‘Just “Danlo”?’

‘He’s called Danlo the Wild.’

They proceeded slowly down the bare hallway, very slowly because Drisana was very old and very slow. She shuffled along in her brownish-grey robe, taking her time. Like Old Father, she disdained bodily rejuvenations. Danlo had never – at least in his many days in the City – seen such an old woman. Her hair was long and grey and tied back in a chignon. Hundreds of deep lines split her face, which was yellow-white like old ivory. Most people would have thought her ugly, but Danlo did not. He thought she was beautiful. She had her own face, as the Devaki say. He liked her tiny round nose, red as a yu berry. He liked her straight, white teeth, although it puzzled him that she still had teeth. All the women of his tribe, long before they grew as old as Drisana, had worn their teeth down to brown stumps chewing on skins to soften them for clothing. Most of all, he liked her eyes. Her eyes were dark brown, at once hard and soft; her eyes hinted of a tough will and love of life. Something about her face and her eyes made Danlo feel comfortable for the first time since he had left his home.

She led them into a windowless room where Danlo and Old Father sat on bare wooden chairs around a bare wooden table. ‘Mint tea for the Honoured Fravashi?’ she asked as she hovered over her lacquered tea cabinet next to the dark wall. ‘And for the boy, what would he like in his cup? He’s not old enough to drink wine, I don’t think.’

She served them two cups of mint tea, then returned to the cabinet where she opened a shiny black door and removed a crystal decanter. She poured herself a half glass of wine. ‘It’s said that alcohol makes the Fravashi crazy. Now that would be a sight, wouldn’t it – a crazy Fravashi?’

‘Oh ho! It would be quite a sight indeed.’

Drisana eased herself into a chair and asked, ‘I suppose Danlo is here for an imprinting? A language, of course.’ She turned to Danlo and said, ‘Old Father always brings his students to me to learn a language. What will it be? Anglish? Old Swahili? New Japanese? The Sanskrit, or the neurologician’s sign language they employ on Silvaplana? I’m sure you’d like to learn the abominably difficult Fravashi language but that’s impossible. No one can imprint it. Eighty years I’ve been trying and all I can manage is a few whistles.’

Danlo was silent because he didn’t understand her. He tapped his forehead and smiled.

Drisana wet her lips with wine and whistled at Old Father. In truth, she could speak more than a few whistles of Fravash, enough to make her meaning understood: ‘What is the matter with this boy?’

Old Father loved speaking his own language and he smiled. He whistled back, ‘So, it’s so: he needs to learn the Language.’

‘What? But everyone speaks the Language! Everyone of the Civilized Worlds.’

‘So, it’s so.’

‘He’s not civilized, then? Is that why you call him “Danlo the Wild”?’ Such a name – I certainly don’t approve of these kinds of names, the poor boy. But he’s not of the Japanese Worlds, certainly. And he doesn’t seem as if he’s been carked.’

In truth, one of Danlo’s ancestors had illegally carked the family chromosomes, hence his unique, hereditary black and red hair. But it was too dark in the room for Drisana to make out the spray of red in his hair; it was too dark and her eyes were too old and weak. She must have seen clearly enough, however, that he possessed none of the grosser bodily deformations of the fully carked races: blue skin, an extra thumb, feathers, fur or the ability to breathe water instead of air.

‘Ah oh, I can’t tell you where he comes from,’ Old Father whistled.

‘It’s a secret? I love secrets, you know.’

‘It’s not for me to tell you.’

‘Well, the Fravashi are famous for their secrets, it’s said.’ Drisana drank her wine and got up to pour herself another glass. ‘To imprint the Language – nothing could be easier. It’s so easy, I hesitate to ask for payment.’

Old Father closed one eye and slowly whistled, ‘I was hoping to make the usual payment.’

‘I’d like that,’ Drisana told him.

The usual payment was a song drug. Old Father agreed to sing for Drisana after their business was concluded. The Fravashi have the sweetest, most exquisite of voices, and to humans, their otherworldly songs are as intoxicating as any drug. Neither of them approved of money, and they disdained its use. Old Father, of course, as a Fravashi believed that money was silly. And Drisana, while she had defected from the Order years ago, still clung to most of her old values. Money was evil, and young minds must be nurtured, no matter the cost. She loved bestowing new languages on the young, but she refused to imprint wolf consciousness onto a man, or transform a shy girl into a libertine, or perform the thousand other personality alterations and memory changes so popular among the bored and desperate. And so, her shop usually remained empty.

Drisana poured herself a third glass of wine, this time from a different decanter. Danlo smiled and watched her take a sip.

‘It’s rude,’ she whistled to Old Father, ‘how very rude it is to speak in front of him in a language he doesn’t understand. In a language no one understands. When we begin the imprinting, I shall have to speak to him. I suppose you’ll have to translate. You do speak the boy’s language, don’t you?’

Old Father, who was not permitted to lie, said, ‘It’s so. Of course I do. Oh ho, but if I translate, you might recognize the language and thus determine his origins.’

Drisana stood near Danlo and rested her hand on his shoulder. Beneath the loose skin on the back of her hand, the veins twisted like thin, blue worms. ‘Such a secret you’re making of him! If you need to keep your secret, of course you must keep it. But I won’t make an imprinting unless I can talk to him.’

‘Perhaps you could speak to him in Moksha.’

‘Oh? Is he fluent?’

‘Nearly so.’

‘I’m afraid that won’t be sufficient, then.’

Old Father closed both eyes for an uncomfortably long time. He stopped whistling and started to hum. At last he looked at Danlo and said, ‘Lo ti dirasa, ah ha, I must tell you Drisana’s words as she speaks them.’

‘He speaks Alaloi!’ Drisana said.

‘You recognize the language?’

‘How could I not?’ Drisana, who spoke five hundred and twenty-three languages, was suddenly excited, so excited that she neglected to transpose her words into the Alaloi tongue. She began talking about the most important event that had happened in the Order since Neverness was founded. ‘It’s been four years since Mallory Ringess ascended to heaven, or whatever it is that his followers believe. I think the Lord Pilot left the City on another journey – the universe is immense, is it not? Who can say if he’ll ever return? Well, everyone is saying he became a god and will never return. One thing is certainly known: the Ringess once imprinted Alaloi – he was a student of bizarre and ancient languages. And now it seems that everyone wants to do the same, as young Danlo has obviously done. It’s really worship, you know. Emulation, the power of apotheosis. As if learning a particular language could bring one closer to the godhead.’

Old Father was obliged to translate this, and he did so. However, he seemed to be having trouble speaking. Alternately opening and shutting each eye, he sighed and paused and started and stopped. Danlo thought that he must be three quarters asleep, so long did it take him to get the words out.

‘Mallory Ringess was a pilot, yes?’

‘Oh, yes,’ Old Father said. ‘A brilliant pilot. He became the Lord Pilot of the Order, and then, at the end, the Lord of the Order itself. Many people hated him; some loved him. There was something about him, the way he compelled people’s love or hate. Twelve years ago, there was schism in the Order. And war. And the Ringess was a warrior, among other things. So, it’s so: a very angry, violent man. And secretive, and cruel, and vain. Oh ho, but he was also something else. An unusually complex man. A kind man. And noble, and fated, and compassionate. He loved truth – even his enemies would admit that. He devoted his life to a quest for the Elder Eddas, the secret of the gods. Some say he found this secret and became a god; some say he failed and left the City in disgrace.’

Danlo thought about this for a while. Drisana’s tea room was a good place for reflection. In some ways it reminded him of a snow hut’s interior: clean, stark and lit by natural flames. High on the granite walls, atop little wooden shelves, were ten silver candelabra. All around the room, candles burned with a familiar yellow light. The smells of hot wax and carbon mingled with pine and the sickly sweet fetor which old people exude when they are almost ready to go over. Danlo traced his finger along his forehead and wondered aloud, ‘Is it possible for a man to become a god? For a civilized man? How can such a thing be possible? Men are men; why should a man want to be a god?’

He wondered if Old Father was lying or speaking metaphorically. Or perhaps, in such a shaida place as a city, a man really could aspire to godhood. Danlo really didn’t understand civilized people, nor could he conceive of the kinds of gods they might become. And then he had a startling thought: it wasn’t necessary for him to understand everything in order to accept Drisana’s and Old Father’s story. As his first conscious act as an asarya, he would say ‘yes’ to this fantastic notion of a man’s journey godward, at least until he could see things more clearly.

He turned to Old Father and asked, ‘What are the Elder Eddas?’

‘Oh ho, the Elder Eddas! No one is quite sure. Once there was a race of gods, the Ieldra, once, once, three million years ago. When human beings lived in trees; when the Fravashi still warred with each other, clan against clan. The Ieldra, it’s said, discovered the secret of the universe. The Philosopher’s Stone. The One Tree, the Burning Bush, Pure Information, the Pearl of Great Price. Aha, the River of Light, the Ring of Scutarix, the Universal Program, the Eschaton. And the Golden Key, the Word, even the Wheel of Law. So, it’s so: the Elder Eddas. God. In a way, the Ieldra became God, or became as one with God. It’s said that they carked their minds – ah, ah, their very consciousness – into the singularity at the galaxy’s core. Into a spinning black hole. But before their final evolution, a gift. A bequest from the Ieldra to their chosen successors. Not the Fravashi, it’s said. Not the Darghinni. Nor the Scutari, nor the Farahim, nor the Friends of Man. It’s said that the Ieldra carked their secrets into human beings only; long ago they encoded the Elder Eddas into the human genome. Wisdom, madness, infinite knowledge, racial memory – all of these and more. It’s thought that certain segments of human DNA code the Elder Eddas as pure memory. And so, inside all human beings, a way of becoming gods.’

While Danlo stared at the flame shadows dancing atop the floor, he smiled with curiosity and amusement. Finally, he asked, ‘And what is DNA?’

‘Ah, so much to learn, but you needn’t learn it just now. The main point is this: The Ringess showed the way to remember the Elder Eddas, and people hated him for that. Why? All is one, you say, and man shall be as gods? Creation and memory – God is memory? So, it’s so: there’s a way for anyone to remember the Elder Eddas, but here is the most ironic of ironies: many can hear the Eddas within themselves but few can understand.’

Danlo closed his eyes, listening. The only sound inside was the beating of his heart. ‘I do not hear anything,’ he said.

Old Father smiled, and as Danlo had, closed both his eyes.

Drisana was savouring her fourth glass of wine, and she finally spoke to Danlo in his language, ‘Kareeska, Danlo, grace beyond grace. It’s been a long time since I spoke Alaloi; please forgive me if I make mistakes.’ After a long sip of wine, she continued, ‘There are techniques of remembering, of listening. You chose an exciting time to enter the Order. Everyone is trying to learn the remembrancing art, certainly they are. If you’re accepted into Borja, perhaps you’ll learn it, too.’

Her voice was slurry with wine and bitterness. Once, at the beginning of the Great Schism, because she had believed the Order was corrupt and doomed, she had renounced her position as master imprimatur. And now, twelve years later, there was a renewal of spirit and vision in the towers of the Academy, and the Order was more vital than it had been in a thousand years. If given the chance, she would have rejoined the Order, but for those who abjure their vows, there is never a second chance.

Danlo, who was quite unafraid to touch old people, took Drisana’s hand and held it as he would his grandmother’s. He liked the acceptance he saw in her sad, lovely eyes, though he wondered why she would be so bitter. ‘The gods have imprinted human beings with the Elder Eddas, yes?’

‘No, certainly not!’ Drisana did not explain that it was she, herself, who had once imprinted Mallory Ringess, and therefore she was partly responsible for creating the Ringess and all the chaos of the war. ‘The memory of the Eddas lies deeper than the brain. When we speak of an imprinting, we speak merely of changing the metabolic pathways and the neural network. It’s all a matter of redefining the synapses of the brain.’

‘Fixing the synapses like strands of silk in glacier ice?’

Drisana stared at him as she took a sip of wine. Then she started laughing, and the bitterness suddenly left her. ‘Dear Danlo, you don’t understand anything about what we’re going to do here today, do you?’

‘No,’ he said. ‘I always thought the brain was just a store of pink fat.’

Drisana laughed nicely and pulled at his hand. ‘Come,’ she said. ‘Danlo, and my Honoured Fravashi – you’ll have to help me because I’ve drunk too much wine.’

She led them through a wooden door into the imprinting room, or her chamber of impressions, as she liked to call it. In the centre of the imprinting room, atop the Fravashi carpet that Old Father had once given her, was a padded chair covered with green velvet. Aside from a couple of hologram stands behind the chair, it was the only article of furniture in the room. On each of the six walls, from ceiling to floor, were polished shelves holding up what looked like gleaming, metal skulls. There were six hundred and twenty-two of these skulls, arrayed neatly in their rows. ‘These are the heaumes,’ Drisana explained as she sat Danlo down on this chair. ‘You’ve certainly seen a heaume before?’

Danlo sat stiffly in the chair, craning his neck, looking at the heaumes. Ahira, Ahira, he silently called, why would anyone collect metal skulls?

Drisana wobbled on her feet as she ran her hands through his hair, roughly sizing his head. He had a large head for a boy fourteen years old, large and broad, and she turned to select a heaume from the third row from the top. ‘First, we have to make a model of your brain,’ she said.

‘A model?’

‘A picture. Like a painting.’

While Old Father sat down on the rug in the Fravashi fashion to watch, she fit the heaume over Danlo’s head. Danlo held his breath, then slowly let it out. The heaume was cold, even through his thick hair. The heaume was hard and cold, and it tightly squeezed his skull. Something important was about to happen, he thought, though he couldn’t quite tell what. Through the dark hallways of Drisana’s shop, he had kept his sense of direction. He was sure he was facing east. One must piss to the south, sleep with one’s head to the north, but all important ceremonies must occur facing east. How could Drisana know this?

‘A painting of your brain,’ Drisana slurred out. Her breath was heavy over his face and smelled of wine. ‘We’ll paint it with light.’

Directly behind Danlo’s chair, one of the hologram stands suddenly lit up with a model of his brain. There, seemingly floating above the stand, were the glowing folds of his cerebral cortex, the cerebellum and medulla and the vivid chasm splitting the brain into halves. Danlo felt nothing, but he sensed a gleam of light from his side and turned to look.

‘Stop!’ Drisana cried out.

It was too late. Danlo had been blindly obedient only once in his life, during his passage into manhood, on pain of death. How could he help looking at a painting of his brain? He looked, and in the back of the model of his brain, the visual cortex flared with orange light. He looked at his own visual cortex, painted bright with orange and orange-red, and the very art of looking caused the neurons within the cortex to fire. As he looked and looked, suddenly the light was blindingly, brilliantly red. The light was a red spearpoint through his eyes into his brain. The pain was quick, sharp and intense. Old Father had been wrong; there was a hideous pain. He closed his eyes and looked away. The pain fell off into a white heat and a burning, terrible pain.

Drisana grasped his face in her withered hands and gently turned him facing forward. ‘You mustn’t look at your brain’s own model! Soon, we’ll go deeper, down to the neurons. The neuro-transmitter flow, the electricity. Your thoughts – you would be able to see your own thoughts. And that’s so dangerous. Seeing your thoughts as they form up – that itself would create another thought for you to see. The feedback, the infinities. Certainly, the process could go on to infinity, but you’d be insane or dead long before then.’

Danlo stared straight ahead. He held himself very still. He was sweating now, beads of salt water squeezed between his forehead and the heaume. ‘Ahira, Ahira,’ he whispered. ‘O blessed Ahira!’

‘Now be still. Before we can make an imprinting, we must see where to imprint.’

Even though Drisana was half drunk, she laid his brain bare as deftly and easily as he might slit open a snow hare’s belly. Before she had learned the art of imprinting, she had been an akashic. As an akashic, she had done many thousands of brain mappings. All imprimaturs are also akashics, though few akashics know much about the art of imprinting. In truth, it is easier to map and read a brain than it is to imprint it. For no good reason – and this is a bitter irony – the akashics possess a much higher status in the Order than do the lowly imprimaturs.

‘Close your eyes, now,’ Drisana called out softly.

Danlo closed his eyes. Behind him, his brain’s model rippled with light waves. The language clusters in the left hemisphere were magnified and highlighted. The neural network was dense and profoundly complex. Millions of individual neurons, like tiny, glowing red spiders, were packed into a three-dimensional web. From each neuron grew thousands of dendrites, thousands of red, silken strands which sought each other out and connected at the synapses.

‘Danlo, ni luria la shantih,’ Drisana said, and his association cortex fairly jumped with light. And then, ‘Ti asto yujena oyu, you have eyes that see too deeply and too much.’

‘Oh ho, that’s true!’ Old Father broke in. ‘Yujena oyu – so, it’s so.’

Drisana held up a hand to silence him, and she spoke other words in other languages, words that failed to bring Danlo’s association cortex to life. In a few moments, Drisana determined that Alaloi was his milk tongue, and more, that he knew no others except Moksha and a smattering of the Language. It was an extraordinary thing to discover, and she probably longed to immediately spread this news in the various cafes and bars, but as an imprimatur she was obliged to keep secrets.

‘Now we have the model; now we will make the actual imprinting.’

She removed the heaume from Danlo’s head. While he brushed back his sodden hair, she walked over to the far wall behind Old Father to search for a particular heaume. She tried to explain the fundamentals of her art, though it must have been difficult to find words in the Alaloi language to convey her meaning. Danlo quickly became confused. In truth, imprinting is both simple and profound. Every child is born with a certain array of synapses connecting neuron to neuron. This array is called the primary repertoire and is determined partly by the genetic programs and partly by the self-organizing properties of the growing brain. Learning occurs, simply, when certain synapses are selected and strengthened at the expense of others. The blueness of the sky, the pain of ice against the skin – every colour, each crackling twig, smell, idea or fear burns its mark into the synapses. Gradually, event by event, the primary repertoire is transformed into the secondary repertoire. And this transformation – the flowering of a human being’s selfness and essence, one’s very soul – is evolutionary. Populations of neurons and synapses compete for sensa and thoughts. Or rather, they compete to make thoughts. The brain is its own universe and thoughts are living things which thrive or die according to natural laws.

Drisana eased the new heaume over Danlo’s head. It was thicker than the first heaume and heavier. Above the second hologram stand, a second model of Danlo’s brain appeared. Next to it, the first model remained lit. As the imprinting progressed, Drisana would continually compare the second model to the first, down to the molecular level; she would need to see both models – as well as the tone of Danlo’s blue-black eyes – to determine when he had imprinted enough for one day.

‘So many synapses,’ Drisana said. ‘Ten trillion synapses in the cortex alone.’

Danlo made a fist and asked, ‘What do the synapses look like?’

‘They’re modelled as points of light. Ten trillion points of light.’ She didn’t explain how neurotransmitters diffuse across the synapses, causing the individual neurons to fire. Danlo knew nothing of chemistry or electricity. Instead, she tried to give him some idea of how the heaume’s computer stored and imprinted language. ‘The computer remembers the synapse configuration of other brains, brains that hold a particular language. This memory is a simulation of that language. And then in your brain, Danlo, select synapses are excited directly and strengthened. The computer speeds up the synapses’ natural evolution.’

Danlo tapped the bridge of his nose; his eyes were dark and intent upon a certain sequence of thought. ‘The synapses are not allowed to grow naturally, yes?’

‘Certainly not. Otherwise imprinting would be impossible.’

‘And the synapse configuration – this is really the learning, the essence of another’s mind, yes?’

‘Yes, Danlo.’

‘And not just the learning – isn’t this so? You imply that anything in the mind of another could be imprinted in my mind?’

‘Almost anything.’

‘What about dreams? Could dreams be imprinted?’

‘Certainly.’

‘And nightmares?’

Drisana squeezed his hand and reassured him. ‘No one would imprint a nightmare into another.’

‘But it is possible, yes?’

Drisana nodded her head.

‘And the emotions … the fears or loneliness or rage?’

‘Those things, too. Some imprimaturs – certainly they’re the dregs of the City – some do such things.’

Danlo let his breath out slowly. ‘Then how can I know what is real and what is unreal? Is it possible to imprint false memories? Things or events that never happened? Insanity? Could I remember ice as hot or see red as blue? If someone else looked at the world through shaida eyes, would I be infected with this way of seeing things?’

Drisana wrung her hands together, sighed, and looked helplessly at Old Father.

‘Oh ho, the boy is difficult, and his questions cut like a sarsara!’ Old Father stood up and painfully limped over to Danlo. Both his eyes were open, and he spoke clearly. ‘All ideas are infectious, Danlo. Most things learned early in life, we do not choose to learn. Ah, and much that comes later. So, it’s so: the two wisdoms. The first wisdom: as best we can, we must choose what to put into our brains. And the second wisdom: the healthy brain creates its own ecology; the vital thoughts and ideas eventually drive out the stupid, the malignant and the parasitical.’

Because Danlo’s forehead was wet and itched, he tried to force his finger up beneath the heaume, but it was too tight. He said, ‘Then you are not afraid that the words of the Language will poison me?’

‘Oh ho, all languages are poison,’ Old Father said. His eyes were bright with appreciation of Danlo’s unease. ‘But that’s why you’ve learned Moksha and the Fravashi way, as an antidote to such poisons.’

Danlo trusted nothing about the whole unnatural process of imprinting, but he trusted Old Father and trusted Drisana, too. He made a quick decision to affirm this trust. Follow your fate, he thought, and he tapped the heaume. ‘I shall learn the Language now, yes?’

The imprinting of Danlo’s brain took most of the day. It was painless, without incident or sensation. He sat quiet and still while Drisana spoke to the heaume’s computer in an artificial language that neither he nor Old Father could understand. She selected the sequence of imprinting, and, with the computer’s aid, she monitored his brain chemistry: the concentrations of the neurotransmitters, the MAP2 molecules, the synapsin and kinase and the thousands of other brain proteins. Layer by glowing layer, she laid his cortex bare and imprinted it.

Once, Danlo asked, ‘Where are the new words? Why can’t I feel the Language as it takes hold? Why can’t I hear it or think it?’ And then he had a terrifying thought: If the heaume could add memories to his brain, perhaps it could remove them just as easily. And if it did, how would he ever know?

Drisana had brought in a chair from the tea room and was sighing heavily (she had also brought in another glass of wine); she was much too old to remain standing during the entire course of an imprinting. She said, ‘The heaume shuts off the new language clusters from the rest of your brain until it’s over. You certainly wouldn’t want to be bothered thinking in a new language until a good part of it was in place, would you? Now you must think of something pleasant, perhaps a happy memory or a daydream to occupy your time.’

Usually, an imprinting required three sessions, but Drisana found that Danlo was accepting the Language quickly and well. His eyes remained bright and focused. She let the imprinting go on until he had nine tenths of the words, and then she decided that that was quite enough. She removed the heaume, took a sip of wine, and sighed.

Old Father stood up and said, ‘Thank you.’ He walked up and placed his furry hand over Danlo’s head. His black fingernails were hard against Danlo’s temple. Speaking in the Language, Old Father said, ‘Drisana is kind, very kind and very beautiful, don’t you think?’

Without thought or hesitation, Danlo replied, ‘Oh, yes, she is radiant with shibui. She is … what I mean to say, shibui …’ The words died in his mouth because he was suddenly excited and confused. He was speaking the Language! He was speaking fluently words he had never heard before. Did he understand what he had said? Yes, he did understand. Shibui: a kind of beauty that only time can reveal. Shibui was the subtle beauty of grey and brown moss on an old rock. And the taste of an old wine which recalled a ripening of grapes and the perfect balance of sun, wind and rain – that too was shibui. Drisana’s face radiated shibui – ‘radiate’ was not quite the right word – her face revealed the grain of her character and her life’s experiences as if it were a piece of ivory painstakingly and beautifully carved by time.

He rubbed his temple slowly and said, ‘What I mean is … she has her own face.’ Then, realizing that he had fallen back on an Alaloi expression, he began thinking of the many conceptions and words for beauty. There were the new words: sabi, awarei and hozhik. And wabi: the unique beauty of a flawed object, such as a teapot with a crack; the beautiful, distinctive, aesthetic flaw that distinguishes the spirit of the moment in which an object was created from all other moments in eternity. And always, there was halla. If halla was the beauty, the harmony and balance of life, then the other words for beauty were lesser words, though they were connected to halla in many ways. In truth, each of the new words revealed hidden aspects of halla and helped him to see it more clearly.

‘O, blessed beauty! I never knew … that there were so many ways of looking at beauty.’

For a while, the three of them talked about beauty. Danlo spoke haltingly because he was unsure of himself. Suddenly to have a new language inside was the strangest of feelings. It was like entering a dark cave, like climbing toward the faint sound of falling water, and all the while being possessed of an eerie sense that there were many pretty pebbles to be found but not quite knowing where to look. He had to search for the right words, and he struggled to put them together.

‘So much to … comprehend,’ he said. ‘In this blessed Language, there is so much … passion. So many powerful ideas.’

‘Oh ho!’ Old Father said. ‘The Language is sick with ideas.’

Danlo looked at the many rows of heaumes and tapped the heaume that Drisana was still holding in her hand. ‘The whole of the Language is inside here, yes?’

‘Certainly,’ she said, and she nodded at him.

‘And other languages, you say? How many … languages?’

Drisana, who was bad with numbers, said, ‘More than ten thousand but certainly less than fifty thousand.’

‘So many,’ he mused. His eyes took on a faraway look, as of ice glazing over the dark blue sea. ‘So many … how could human beings ever learn so many?’

‘He’s beginning to see it,’ Old Father said.

Drisana put the heaume down atop the inactive hologram stand and smiled at Danlo. Her face was warm and kind. ‘I think you’ve had enough conversation for one day. Now you should go home and sleep. Then you’ll dream of what you’ve learned and tomorrow your speech will come more easily.’

‘No,’ Old Father said sharply. He directed a few quick whistles at her, then said, ‘Imprinting is like giving a newborn the ability to walk without strengthening the leg muscles. Let him use the Language a little more, lest he stumble later when he can least afford to.’

‘But he’s too tired!’

‘No, look at his eyes, look how he sees; now he is liminal, oh ho!’

Liminal, Danlo thought, to be on the threshold of a new concept or way of viewing things. Yes, he was certainly liminal; his heart pounded and his eyes ached because he was beginning to see too much. He stood up and began pacing around the room. To Drisana, he said, ‘Besides languages, there are many … categories of knowledge, yes? History, and what Fayeth calls eschatology, and many others. And all may be imprinted?’

‘Most of them.’

‘How many?’

Drisana was silent as she looked at Old Father. He gave forth a long, low whistle, then said, ‘Oh, oh, if you learned all of a heaume’s forty thousand languages, it would be like standing alone on a beach with a drop of water in your hand while an ocean roared beyond you.’

‘That’s quite enough!’ Drisana snapped. ‘Such a sadist you are.’

‘Oh ho!’

Danlo threw his hand over his eyes and rubbed them. Then he stared up at the ceiling for a long time. At last he was seeing the great ocean of knowledge and truth as it opened before him. The ocean was as deep and bottomless as space, and he could see no end to the depths. He was drowning in deepness; the air in the room was so thick and close that he could hardly catch his breath. If he must learn all the truths of the universe, then he would never know halla. ‘Never,’ he said. And then, cursing for the first time in his life: ‘There is … too damn much to know!’

Drisana sat him down in the velvet chair and pressed her wine glass into his hand. ‘Here, take a sip of wine. It will calm you. Certainly, no one can know everything. But why would you want to?’

With a humming sound that was two thirds of a laugh, Old Father said, ‘There’s a word that will help you. You must know what this word is.’

‘A word?’

Old Father began whistling in fugue, and he said, ‘A word. Think of it as a culling word. So, it’s so: those who grasp the intricacies and implications of this word are culled, chosen to swim in a sea of knowledge where others must drown. Search your memory; you know this word.’

Danlo closed his eyes, and there in the darkness, like a star falling out of the night, was the word. ‘Do you mean “shih”, sir?’ he asked. ‘I must learn shih, yes?’

Shih was the opposite of facts and raw information; shih was the elegance of knowledge, the insight and skill to organize knowledge into meaningful patterns. As an artist chooses colours of paint or light to make her pictures, so a master of shih chooses textures of knowledge – various ideas, myths, abstractions, and theories – to create a way of seeing the world. The aesthetics and beauty of knowledge – this was shih.

‘Just so, shih,’ Old Father said. ‘An old word for an old, old art.’

He explained that the etymon of shih was a simple word in Old Chinese; the Fravashi had fallen in love with this word, and they had borrowed and adapted it when they invented Moksha. From Moksha, the concept of shih had entered into the Language – along with thousands of other concepts and words. Those who fear the Fravashi regard this invasion of the Language with alien (or ancient) words as the most subtle of stratagems to conquer the human race.

Danlo rubbed his eyes as he listened. ‘You say that shih … is a word of Moksha, yes?’

‘So, it’s so: In Moksha, shih is used only as a verb. In the Language, shih becomes corrupted as a noun.’

‘But why haven’t I been taught this word, sir?’

‘Ah, ah, I’ve been saving it for the proper time,’ Old Father said. ‘In the Language, shih is elegance in using one’s knowledge. But in Moksha, this broader meaning: Shih is recognizing and making sense of different kinds of knowledge. It’s the most brilliant art, this ability to gauge the beauties and weaknesses of different worldviews. Oh ho, now that you have the Language in your head, you will badly need this art. If you are to keep the civilized worldview from overwhelming you, you must become a man of shih.’

In a gulp, Danlo downed the rest of the wine. The tartness and the sugars tasted good. As Drisana had said it would, it calmed him. He talked with Drisana and Old Father about shih, or rather, he listened while they talked. After a while the wine made him drowsy. He shifted about, resting his head on the chair’s soft velvet arm with his legs flopped over the other arm. He listened until the words of the Language lost their meaning, and all the sounds of the room – Old Father’s whistling, Drisana’s heavy sighs, and the faint clamour of the cafe next door – melted into a chaotic hum.

‘Look, he’s falling asleep,’ Drisana said. ‘That’s certainly enough for today. You’ll bring him back tomorrow to complete the imprinting?’

‘Tomorrow or the day after.’

Old Father roused Danlo, then, and they said their goodbyes. Drisana rumpled his hair and warned him about the dangers of drinking too much wine. All the way home, skating along the noisy evening streets, Danlo overheard stray bits and snatches of conversation. Most of the talk seemed muddled, insipid and meaningless. He wondered how many of these chattering, confused people understood shih?

Old Father read the look on his face and scolded, ‘Oh ho, you must not judge others according to what you think you know. Do not glaver, Danlo, not tonight, and not ever.’

By the time they reached Old Father’s house, Danlo was very tired. He fairly fell into his bed. That night he slept with his clothes on, and he had strange dreams. He dreamed in the words of the Language; his dreams were chaotic, without theme or pattern or the slightest sense of shih.

CHAPTER FIVE
The Returnists

The minute anything – science, feminism, Buddhism, holism, whatever – starts to take on the characteristics of a cosmology, it should be discarded. How things are held in the mind is infinitely more important than what is in the mind, including this statement itself.

– Morris Berman, Holocaust Century Historian

The problem when people stop believing in God is not that they thereafter believe in nothing; it is that they believe in anything.

– G. K. Chesterton

During the days that followed, Danlo returned often to Drisana’s shop. He imprinted much besides the Language, for although the Order would not test the bulk or quality of his knowledge, he still needed the anchor stones of history, mechanics, ecology and other disciplines to support the web of associations so necessary for understanding civilization’s complexities. He learned many astonishing things. Human beings, it seemed, were fairly infested with tiny animals too small to be felt or seen. These animals were called bacteria, and they sometimes made up as much as ten percent of the body’s weight. Bacteria – and viruses and protozoa – swam in the fluids of his eyes and filled his bowels with putrid gases; sometimes they tunnelled deep into the tissues of his body. A few of these organisms were harmful and caused disease. And so the people of Neverness were afraid to touch each other for fear of infection. Most, even indoors, covered their hands with thin leather gloves and were careful not to get too close to strangers lest they breathe each other’s exhalations. This inhibition caused Danlo many pains. In the Alaloi manner, he liked to brush up against Fayeth or Luister when he greeted them in the hallways of Old Father’s house. To smell their hair or run his calloused hands over their smooth faces reassured him of their realness and essential humanity. With great difficulty he learned to restrain himself. Especially out on the narrow streets of the Fravashi District, in the midst of the manswarm, he had to skate with great care to avoid the swish of perfumed silk or sweat-stained woollens. It vexed him that casual bumping – the slightest of accidental contact – required immediate apology. Even to look purposefully at another, to touch eye to eye or let one’s gaze linger too long, was considered provocative and gauche.

Of course, he still knew nothing of slelling. He couldn’t guess that slel neckers sometimes steal another’s DNA in order to tailor specific viruses to kill in horrible and specific ways. (Or sometimes, in the unspeakable art of slel mime, a victim’s brain is replaced neuron by neuron with programmed neurologics, gradually converted to a slave unit and taken over.) Once, it occurred to him that a virus might have infected and killed his people – how else to explain his tribe’s death? He marvelled at the extension of the world’s ecology to include such tiny, parasitical beasts. Viruses, he thought, were really just another kind of animal that preyed on the cells of human beings, no more fearsome than snow tigers or lice or bears. He wondered, however, how viruses could kill his whole tribe all at once. A bear might stalk and slay a solitary hunter, but never an entire band of men bristling with spears. Such an event would be shaida, a complete unbalancing of the world’s way. He could only guess that something must have happened to ruin his tribe’s halla relationship with the world. Perhaps one of the men had forgotten to pray for the spirit of an animal he had killed; perhaps one of the women had prepared a batch of blood-tea incorrectly, and so weakened the bodies of all the Devaki people. In truth, he never suspected that a civilized virus might have found its way into Haidar and Chandra and his near-brothers and sisters; he never imagined the making of viruses as weapons because such thoughts, for him, were still unimaginable.

As winter passed into deep winter and the weather grew colder, he found himself slowly and painfully adapting to the strangeness of the City. He spent much of each day outside skating, exploring the convoluted, purple glidderies of the Bell and the other districts of the Farsider’s Quarter. Learning the Language was like opening the door to a mansion containing many fabulously decorated rooms; it enabled him to talk with wormrunners and autists and maggids, and other people he met on the streets. Despite his natural shyness, he loved to talk, especially to the Order’s pilots and academicians, who could often be found eating elaborate dinners at the Hofgarten or drinking chocolate in the many Old City cafes. Gradually, from a hundred little remarks that these people made about the Fravashi – as well as his participation in the meditations, word games and other rituals of Old Father’s house – he came to see the entire Fravashi system from a new perspective. He began to entertain doubts as to whether the Fravashi way really was a way toward true liberation. Each evening, before the usual Moksha competition, he sat with the other students around Old Father and repeated the Statement of Purpose: ‘Our system is not a simple system like other systems; it is a meta-system designed to free us from all systems. While we cannot hope to rid ourselves of all beliefs and worldviews, we can free ourselves from bondage to any particular belief or worldview.’ He listened as Old Father discussed the Three Paradoxes of Life, or the Theory of Nairatmya, or the poems of Jin Zenimura, who was one of the first human masters of Moksha. Always, Danlo listened with half a smile on his face, even as a voice whispered in his ear that the Fravashi system, itself, might bind him as surely as a fireflower’s nectar intoxicates and traps a fritillary.

In truth, he did not want to accept some of the Fravashi system’s fundamental teachings. Although it was somewhat rash of him, even presumptuous, from the very beginning he disagreed with Old Father over the ideal and practice of the art of plexure. This art – it is sometimes called ‘plexity’ – aims at moving the student through the four stages of liberation. In the first stage, that of the simplex, one is caught within the bounds of a single worldview. This is the reality of a child or an Alaloi hunter, who may not even be aware that other ways of perceiving reality exist. Most peoples of the Civilized Worlds, however, are aware of humanity’s many religions, philosophies, ways and worldviews. They suspect that adherence to their own belief system is somewhat arbitrary, that had they been born as autists or as Architects of the Infinite Life, for example, they might venerate dreams as the highest state of reality or worship artificial life as evolution’s ultimate goal. In fact, they might believe anything, but simplex people believe only one thing, whatever reality their parents and culture have imprinted into their brains. As the Fravashi say, human beings are self-satisfied creatures who love looking into the mirror for evidence that they are somehow brighter or more beautiful than they really are. It is the great and deadly vanity of human beings to convince themselves that their worldview, no matter how unlikely or bizarre, is somehow more sane, natural, pragmatic, holy, or truthful than any other. Out of choice – or cowardice – most people never break out of this simplex stage of viewing the world as through a single lens, and this is their damnation.

All of Old Father’s students, of course, by the very act of adopting the Fravashi system, had elevated themselves to the complex stage of belief. To be complex is to hold at least two different realities, perhaps at two different times of one’s life. The complex woman or man will cast away beliefs like old clothes, as they become worn or inappropriate. Using the Fravashi techniques, it is possible to progress from one belief system to another, ever growing, ever more flexible, bursting free from one worldview into another as a snake sheds an old skin. The truly complex person will move freely among these systems as the need arises. When journeying by sled across the frozen sea, he will have nineteen different words for the colours of whiteness; when studying the newtonian spectrum, she will compose wavelengths of red, green, and blue into pure white light; when visiting the Perfect on Gehenna, one will choose articles of clothing containing no white, since it is obvious that white isn’t really a colour at all, but rather the absence of all colour, and thus, the absence of light and life. The ideal of complexity, as Old Father liked to remind his students, was the ability to move from system to system – or from worldview to worldview – with the speed of thought.

‘Ah, ha,’ Old Father said one night, ‘all of you are complex, and some of you may become very complex, but who among you has the strength to be multiplex?’

The third stage of plexure is the multiplex. If complexity is the ability to suspend and adopt different beliefs as they are useful or appropriate, one after another, then multiplexity is the holding of more than one reality at the same time. These realities may be as different – or even contradictory – as the old science and the magical thinking of a child. ‘Truth is multiple,’ as the Old Fathers say. One can never become multiplex if afraid of paradox or enslaved by the god of consistency. Multiplex vision is paradoxical vision, new logics, the sudden completion of startling patterns. The mastery of multiplexity makes it possible to see the world in many dimensions; it is like peering into a jewel of a thousand different faces. When one has attained a measure of the multiplex, the world’s creation is seen as the handiwork of a god, and a fireball exploding out of the primordial neverness, and a communal dream, and the eternal crystallization of reality out of a shimmering and undifferentiated essence – all these things and many others, all at once. The multiplex man (or alien) will see all truths as interlocking parts of a greater truth. The Fravashi teach that once in every cycle of time, one is born who will evolve from multiplexity to the omniplex, which is the fourth and final stage of liberation. This completely free individual is the asarya. Only the asarya may hold all possible realities at once. Only the asarya is able to say ‘yes’ to all of creation, for one must see everything as it truly is before making the final affirmation.

This ideal is the pinnacle of all Fravashi thought and wisdom, and it was this very teaching that Danlo disputed above all others. As he maintained in his discussions with Old Father, to hold all realities and look out over the whole of the universe was a noble and necessary step, but an asarya must go beyond this. The entire logic of the Fravashi system pointed toward liberation from belief systems and beliefs – why not strive to believe nothing at all? Why not behold reality with faultless eyes, as free from worldviews as a newborn child? Wasn’t this awakening into innocence the true virtue of an asarya?

‘Oh, oh,’ Old Father said to him, ‘but everyone must believe something. Even if one must invent one’s own beliefs. It’s surprising that after half a year in my house, you haven’t come to believe this.’

Old Father was always quick to bestow his holy sadism upon his students, particularly one so strong-willed as Danlo. And Danlo, for his part, quite enjoyed the intricate dance of wits so beloved of the Fravashi. He never took hurt from any of Old Father’s jokes or calculated ridicule. And he never deluded himself that he was close to freedom from belief. Quite the opposite. Wilfully – and as mindfully as a hunter stepping into a snow tiger’s lair – he entered into the Fravashi worldview. It was indeed a strange and beautiful place. While he was always aware of the little flaws in this reality waiting to widen into cracks, he cherished the most basic of all Fravashi teachings, which was that human beings were made to be free. He believed this passionately, fiercely, completely. He kept the spirit of Fravism close to his heart, like an invisible talisman cut from pure faith. The Fravashi might misunderstand what it would mean to be an asarya, but no matter. Their system could still be used to smash the illusions and thoughtways imprisoning people. And then, once released, each human being could soar free in whatever direction called.

The Fravashi system was nobly conceived, yes, but as Danlo discovered, not all conceptions can be perfectly realized. The Fravashi had come to Neverness three thousand years earlier, and over time, the original teachings and practices of their system had become too systematic. Experiments in thinking had become reified into exercises; ideas had been squeezed into ideology; insight hardened into doctrine; and the little graces and devotions that the students delighted in tendering their Old Fathers had inevitably become onerous obligations. Quite a few students forgot that Moksha was to be used as a tool. All too often, they worshipped this language and imagined that learning ever more Moksha words and poems and koans would be sufficient to free them from themselves. Nothing dismayed Danlo more than this tendency toward worship. And no aspect of worship was so dangerous as the way that Luister and Eduardo and the others fell into fawning over Old Father and surrendered their will to him.

This, of course, is the pitfall of cults and religions dominated by a guru, sage, or messiah. The pattern of enslavement is ancient: a young man or woman hears the call of a deeper world than the everyday reality of education, marriage, amusement, or vying for wealth and social advantage. Perhaps this person is sick with life, while dreading that somehow, no matter every effort toward authenticity and meaning, she has failed to really live. Perhaps, like an urchin sampling forbidden candies, she will move from religion to religion, from way to way, in search of something that will satisfy her hunger. If she is lucky, eventually she will discover a way that is sweeter than the others, a system of disciplines with a pure, living centre. If she is very lucky, she will become a student of an Old Father, for the Fravashi system, despite many flaws, is the best of systems, the oldest and truest, the least corrupt. Whatever the chosen way, there will commence a period of fasting, meditation, dance forms, electronic simulation, prayer, attitudes, or word drugs – anything and everything to concentrate the student’s attention on the seeming boundaries of her selfness. The object, of course, is to smash these boundaries as a thallow chick might break its way out of an egg. This is the first accomplishment of all seekers. One’s worldview begins to crack and fall apart, and more, to appear as an arbitrary construct. The student begins to see how she herself has constructed her own reality. If she is perceptive, she will see how she has constructed her very self. Inevitably, she will ask the questions: what is a self? What is a worldview? She will see all the prejudices, delusions, memories, psychic armouring, and little lies that protect the ‘I’ from the outside world. Having gone this far, she may lose her sense of reality altogether. This is the dangerous moment. This is the time of heart flutters and flailing, of being lost in a dark room and unable to find the light key on the wall. It is a time for floating in fear, or worse, of falling alone into the cold inner ocean that pulls and chills and drowns. The student will feel herself dying; she will have a horrifying sense that every essential part of her is melting away into neverness. If she is weak, her terror of death will paralyze her or even plunge her into madness. But if she has courage, she will see that she is not really alone. Always, the Old Father remains close by her side. His smiles and his golden eyes remind her that he once made the same journey as she. His whole being is a mirror reflecting a single truth: that something great and beautiful will survive even as the student loses herself. The Old Father will help the student find this greater part of herself. This is his glory. This is his delight. He will help the student completely break through the worldview that traps her. And then, as the student cleans away the last slimy bits of eggshell, selfness, and certainty that cling to her, a vastly greater world opens before her. This world is brilliant with light and seems infinitely more real than she ever could have imagined. She, herself, is freer, vaster, profoundly alive. Intense feelings of joy and love overwhelm her. This is the eternal moment, the awakening that should set the student free on the path toward complete liberation. Only, it is here that most students fall into a subtle and deadly trap. Their joy of freedom becomes gratitude toward the Old Father for freeing them; their love of the real becomes attached to the one who made possible this experience of reality. Indeed, they cannot imagine ever making this journey again, by themselves, for themselves, and so their natural love of the Old Father becomes a needy and sickly thing. They begin to revere their Old Father, not as a mere guide or teacher, but as a mediator between themselves and the new world they have seen. And then it is but one small step to worshipping the Old Father as an incarnation of the infinite. Only through the Old Father (or through the roshi or priest or buddha) can the real reality be known. His every word is a sweet fruit bursting with truth; his system of teaching becomes the only way that this truth might be known. And so the student who has flown so high and so far comes at last to a new boundary, but nothing so well-defined and fragile as her original worldview. She looks into her Old Father’s eyes and beholds herself as vastened and holy, but sadly, this new sense of herself is something that he has created and grafted onto her. Her reality is now completely Fravashi. If she is truly aware – and truly valorous – she will try once more to break her way free. But the Fravashi worldview is sublime; escaping it is like a bird trying to break through the sky. Most students will fail to do so; in truth, most will never attempt such an act of ingratitude and rebellion. But even in failure, it is still their pride to soar above the swarms of humanity earthbound and closed in by their familiar and self-made horizons.

To be fair to the Fravashi, the Old Fathers have long recognized the dangers of guruism. They have done everything possible to discourage their students’ slavish attachments to them. But the truth is, they like being gurus. And despite every warning, their students take solace in abandoning themselves and trusting their fates to a white-furred alien. In Old Father’s house this was true of Salim and Michael and Ei Eleni, and of most of the others. It was especially true of Luister Ottah. As Old Father had said, he was a gentle man, a kind man, a living jewel among men – but he was not a man to return Old Father’s sarcasm and jokes in the spirit with which they were offered. Luister composed koans and irreverent poems in Moksha out of duty only, because he was challenged to keep up a certain level of repartee. But he was really much happier simply drinking tea at Old Father’s feet, while listening attentively and then parroting Old Father’s views or words of wisdom. And there was no arguing with Luister once these views had been pronounced. Although Danlo liked Luister as much as anyone he’d met since coming to Neverness, during the short days of deep winter, he began to find him tiresome. Luister instructed Danlo in chess and etiquette and Moksha, as well as skating, and so Danlo found himself in his company more than he would have wished. Luister was somewhat of a polymath, and he enjoyed holding forth on every subject from Lavic architecture to causal decoupling to the journeys of the Tycho – or fenestration, or free will, or the dangers of ohrworms and information viruses. Unfortunately, however, none of his opinions or insights was his own. He had the irritating habit of prefacing his remarks with the phrase: ‘Old Father says that …’ He seemed to have memorized every word that Old Father ever spoke. ‘Old Father says that buildings of organic stone tend toward the grandiloquent and have no place in human cities,’ he told Danlo one dark and snowy morning. And then later that night, ‘Old Father says that the greatest trick of religions is in saving people from infinite regresses. Consider the question: “What caused the universe?” The natural answer is that God caused the universe. Aha, but then one is tempted to ask: “But what caused God?” Ho, ho. And so on – do you see? Religions break the regress. They tell us this: God caused the universe, and God causes God, and this is all that anyone needs to know.’

The closer Danlo penetrated to the heart of the Fravashi system, ironically, the more aware he became that in the city of Neverness, there were many other systems, many other ways. He began to wonder about these ways. Although he never forgot his hope of becoming a pilot, of journeying to Camilla Luz and Nonablinka and inward to the universe’s centre, he still had a half year to wait before he might be admitted to the Order. Of course, he might not be admitted to the Order, and then he would have to remain as Old Father’s student. (Or return to one of the Alaloi tribes west of Kweitkel.) Because he couldn’t imagine becoming like Luister Ottah – and because he was as hungry for experience as a wolf pup sniffing up nosefuls of new snow – he decided to spend the next two hundred days exploring certain worldviews which he found either fascinating or utterly strange. No rule or pronouncement of Old Father’s forbade such exploration. In fact, Old Father often encouraged the donning of different realities, but only as a formal game, played out beneath the sound of chimes and chanting that echoed through his house. Danlo suspected that his method of knowing different ways would not meet the approval of the others, and so, during his daily outings, he began to visit certain parts of the City in secret.

During an unexpected lull in deep winter’s cold, when air was clear and the sky softened to a warm falu blue, Danlo began to frequent the Street of Smugglers where it narrows below the Fravashi District. There, he befriended men and women of the autist sect, and he sat with them on lice-ridden furs and spent whole days and nights lost in deep, lucid, communal dreams, which the autist dream guides claim are the real reality, much more real than the material world of snow or rocks or the ragged clothes that the autists wrap around their emaciated bodies. Likewise he joined a group of mushroom eaters who called themselves the Children of God. Deep in the Farsider’s Quarter, in secret ceremonies held inside one of the abandoned Cybernetic churches, he bowed before a golden urn heaped high with magic mushrooms and solemnly prayed before opening his mouth and taking the ‘Flesh of God’ inside himself. He prayed, as well, to the shimmering emerald aliens who came to him during the most vivid of his mushroom visions. In truth, he came to worship these delightful and beguiling entities as messengers of the One God, that is, until he tired of worship altogether and sought out more sober (and sobering) experiences.

Sometime in midwinter spring, after Danlo had passed his fifteenth birthday with no more ceremony than a few prayers to his dead mother, he made contact with a group of men and women who called themselves the Order of True Scientists. Of course, there are many who consider themselves as scientists, or rather, as the intellectual heirs of the Galileo and the Newton and others who began the great journey through the universe of number and reason. There are holists and logicians, complementarianists and mechanics and grammarians. There are practitioners of the Old Science and the faithful of the New Science of God. There are many, many sciences, almost as many as the hundreds of different sects of the Cybernetic Universal Church. As Danlo learned, the second greatest event in the intellectual history of the human race was the clading off of science into different schools, each with its own epistemology and set of beliefs, each one practising its own methodology, each one with its own notion as to what science really is. There were those sciences which clove to metaphysical and epistemological realism and those which treated science as a grand, but ultimately meaningless game. Some sciences continued to rely on physical experiments to validate their theories while others used computers or pure mathematical theorems to probe the nature of reality. Individual sciences might resemble each other no more than a man does a Darghinni, but they all had at least one thing in common: each science claimed a privileged status and denigrated all others as inferior or false.

This was especially the way of the Order of True Scientists. Of all the cults that Danlo was to encounter during his stay in Neverness, this was the hardest for him to penetrate, the most bizarre. As a prospective Scientist – the leaders of this quaint cult are always desperate to find new members and they will recruit almost anybody – Danlo was required to accept the doctrines of Scientism. To begin with, in front of seven master Scientists wearing their traditional white gowns, he had to make the Profession of Faith: that Science is not merely a tool for understanding or modelling reality, but the one path to truth. There was the Creed of Chance, that all phenomena in the universe are the result of bits of matter moving about and colliding, endlessly, randomly, meaninglessly. He learned the closely related Doctrine of Mechanism, that all things can be explained by reducing them to the mechanisms of pieces of matter causing other pieces to move. Danlo, of course, as a child of the Alaloi, had always regarded the world and everything in it as holy. He had the greatest trouble, at first, in seeing rocks and trees and water as being composed of nothing more than atoms or quarks, bits of interchangeable stuff that were without purpose or life. The logic of this view almost demanded a certain kind of action: if matter was fundamentally dead, then there was nothing wrong with vexing and perturbing it until it yielded its secrets. The Scientists worshipped logic, and so the first duty of any scient man was to make experiments as to the nature of things. The ancient Scientists, he learned, once built machines the size of mountains (and later whole planets) in order to smash matter into ever tinier pieces, always looking for the tiniest piece, always in hope of discovering the ultimate cause of consciousness and all creation. Because they always discovered more questions than they did answers, they designed their experiments toward understanding the ‘how’ of nature instead of the ‘why’. In one of the first of these experiments, when the Scientists transmuted matter into pure energy and exploded the first atomic bomb, they almost ignited the atmosphere of Old Earth. But their calculations told them that this would not happen, and they had faith in these calculations, and so life on Earth was spared for a few more years.

To accept experiments and experimenting as a valid way of knowing reality – to accept that only that which can be measured is real – Danlo had to turn his thinking inside-out, to whelve, as the Fravashi say. He had to learn to regard the world as an objective thing that he could understand only as an observer, studying events and phenomena from the outside looking in, much as a voyeur might peep through a window in hope of catching a man and woman engaged in love play. As he told Old Father much later, after he had whelved once again and returned to his old thoughtways: ‘The Scientists study the effects of cold on an organism with thermocouples and theories, and they say they understand everything … that can be understood. But they do not really know cold. They seem never to have experienced it. And why not? It would be a simple experiment to perform, yes? All they need do is remove their gowns and walk outside in the snow.’

He, himself, performed the experiments required of him only with difficulty. He disavowed any use of living animals, preferring instead, for example, to immerse himself in a bath of ice water during his experiments in the survival of cold. Some of the classical experiments he would never make, such as dissecting a snowworm’s nervous system as a way of appreciating that animal’s unique consciousness. He could never wholly consent to this kind of analysis, for during his passage on the mountain with Three-Fingered Soli he had made certain promises as an Alaloi man, and the Alaloi so love the world that if they chance to kick over a rock, they will replace it in its exact position in order to restore the world to halla. The truth is, he would have made a poor Scientist, and the masters of this cult must have mistrusted him from the beginning. But then, the Scientists mistrust everyone. Most peoples and other orders regard the Method of the Scientists as an outmoded and barbarous art, and they have done everything possible to suppress this cult. Because of long persecution, the Scientists automatically suspect new members of being spies sent to report on them. And so new members are tested in many ways before they are allowed access to secret information and secret experiments. Although Danlo never witnessed any of these illegal experiments, through a friend of a friend, he heard a rumour about one of them.

It seemed that in one of their buildings in the Darghinni District, deep underground in windowless, locked rooms, the Scientists were performing experiments on the embryos of various alien species. Apparently, one of the master Scientists was trying to cark Scutari blastulas into a shape more to his liking. In most animals, alien or earth-type, the critical point in development is not the fertilization of the egg, but rather gastrulation. It is only during gastrulation, after the egg has divided and redivided many times and shaped itself into a hollow ball of cells called a blastula, that the development of organs, limbs and other body parts begins. Some of the cells on the exterior of the blastula are destined to become eyes or wings or fibrillets: the gut of most animals is typically formed in this manner: a group of cells on the blastula’s surface begins to indent and push toward the ball’s opposite side. The blastula deforms as if a finger were pushing into a balloon. Eventually, the group of cells will push completely through the other side, forming a hollow tube from a sphere. One end of the tube will be the mouth, while the other will be the anus. Most animals are formed around such a digestive tube, with sheets of cells circling and contracting and branching out to make the rest of the body’s tissues. But the Scutari are different. During the gastrulation of this species, the original group of cells never quite meets the opposite wall, and so the Scutari are shaped more like wine cups than tubes. It was an experiment of the Scientists to interfere with Scutari gastrulation, coaxing the blastulas that they had somehow acquired to develop more like sea urchins or Darghinni or even human beings. And so they had. They made many broods of doomed Scutari nymphs. While some of these nymphs, at first, were able to ingest food almost as continuously as a hungry harijan, the little monsters would eventually begin vomiting up their faeces, and all of them fell mad or died. A few master Scientists had acclaimed this experiment a great advance in knowledge, as if they had somehow explained Scutari law or the gruesome Scutari face or the inexplicable mind of the Scutari adults. But Danlo could not see it in such a light. In fact, upon hearing that certain masters were dissecting living nymphs in order to ascertain the cause of their madness, he formally abjured his Profession of Faith and quit the Scientists. Although he never abjured Science itself – he would always cherish the cold, terrible glory of Science, and he would use this lens cautiously, like a polarized glass made for looking at the sun – he had finally discovered a limit to the ideal of complexity and the holding of different worldviews.

To enter into a new reality completely is not merely to cherish this reality or to perceive things in a new way, but to remake one’s being and to act in accordance with new rules. However, not all worldviews are equal in truth, and not all acts are permissible. As to what the most truthful worldview might be, generations of philosophers and millennia of war have not decided the answer. The Fravashi teach that each worldview is true only relatively. Science gives a better picture of the universe’s mechanistic aspects than does Hinduism, but has little to say about the nature of God. Many revere this teaching, only to fall into the trap of relativism: If all worldviews are in some way true, then nothing is really true. Danlo, at this time, like many others before him, might easily have descended into nihilism and denied that there could ever be any real ground of truth. He might have concluded that all acts, even those of a criminal or madman, are permitted. But he never fell into this kind of despair. It was always his faith that a free human being, if he looked deeply enough inside himself, would find a pure burning knowledge of what was true and what was not.

Whatever his criticisms of Science (or the other sciences that he would encounter), the attempts of the Scientists to control what they defined as matter and energy fascinated him. Even after he had left the Scientists, he harboured a fierce curiosity about this control. From one of his friends who had remained in the cult, he learned the implications of the Doctrine of Entropy, that the universe was falling into disorder, all configurations of matter across the galaxies falling apart and spreading out like fat globules in a bowl of lukewarm soup, all of its energies running down and seeking an equal level, as waters run into a still lake from which they can never escape. The Scientists preached absolute control over all of material reality, and yet they were doomsayers who pleaded helplessness in face of the universe’s ultimate death. It was the great discovery of this phase of Danlo’s life that this disaster might not be merely words of doctrine or some impossibly distant event. The power to control matter and energy, to release the energy trapped in matter, was very immediate, very serious, very real.

One evening at twilight, just before dinner, Danlo returned to Old Father’s house in a state of intense agitation. He rushed inside with news of an unbelievable thing that he had learned earlier from one of the Scientists. For most of the afternoon, he had been skating down near the dangerous Street of Smugglers, skating and skating as he breathed in the musty smell of poached shagshay furs and brooded about cosmic events. He tromped into Old Father’s thinking chamber not even bothering to kick the ice from his boots. (He had remembered to eject the skate blades only after stumbling across the doorway and grinding steel, chipping the square blue tiles in the outer hallway.) ‘Ni luria la!’ he shouted, lapsing into his milk tongue. And then, ‘Sir, I have learned the most shaida thing, shaida if it is true, but … O blessed God! how can it be true? About the blessed –’

‘Ho, careful now! Careful you don’t drip water all over my mother’s carpet!’ Old Father caught him with both of his eyes, looked at the snowmelt running down Danlo’s boots, and shook his head. Like all Fravashi, he revered pure water and considered it somewhat sacrilegious to scatter such a holy substance over his mother’s woven fur. That evening, he was engaged in a thinking session with one of his students. Across from him on his carpet (very near the spot where Danlo had once vomited) sat Fayeth, a good-looking woman with a quick smile and an even quicker tongue toward making jokes. She had come to Old Father’s house after a long search, after spending years as a student of Zanshin and the Way of the Rose. She was the best of Old Father’s twelve students, the kindest, and the least slavish, and Danlo was a little in love with her. But her age was more than twice his, and she had taken a vow of strict celibacy. Even so, she never resented his attentions; she didn’t seem to mind at all that he had interrupted her time with Old Father.

‘Danlo,’ she said, ‘please sit with us and tell us what is blessed.’

‘You’re early,’ Old Father said to Danlo out of one half of his mouth. ‘But, yes, please sit down. Take your boots off and sit down.’ And then, from his mouth’s left side, at the same time, he continued speaking to Fayeth: ‘We must try something more difficult this time, perhaps something that humans know very well when thinking about it but find impossible to explain.’

They were playing with realities; specifically, they were playing a game called spelad in which Fayeth, prompted by a hint from Old Father, would name some object, idea, personage, historical movement, or phenomenon. Old Father would then choose a particular worldview, which Fayeth was required to enter. She would behold the named object through this worldview, describing its various aspects as if she had been born a tychist or a Buddhist or even an alien. Points were scored according to her knowledge, her sense of shih, and above all, her mastery of plexity.

‘I’ll name a concept this time,’ Fayeth said. She smiled at Danlo and continued, ‘And the concept is: the future.’

‘Oh, but this is not precise enough,’ Old Father said. ‘Do you know the doctrine of the sarvam asti?’

‘The Hindu doctrine or that of the scryers?’

‘It’s your choice,’ Old Father said.

‘Then I’ll choose the scryers’ doctrine.’

‘Very well. Then let me choose a worldview. Aha, abide with me a moment.’ Old Father looked at Danlo knowingly, then turned to Fayeth and said, ‘I choose the view of the scientists. Aha, aha – and to make this more difficult, the ancient scientists. Before the mechanics and holists split off from them to form their own arts.’

Danlo had never heard of the sarvam asti: the doctrine that everything exists, past and future, because the mind, at the moment of conceiving all things, could not do so if they didn’t exist. In truth, at that moment, he didn’t care about games or doctrines because he had discovered the existence of a terrible thing that he could barely conceive of. He tried to sit patiently across from Old Father, but at last he blurted out, ‘Sir, the blessed stars are exploding! Why didn’t you tell me about this?’

‘Ah, ah, the stars,’ Old Father said. ‘We must certainly consider the stars. But do you mind if I play the spelad with Fayeth? She’s scored nearly enough points to be excused from cooking next season’s dinners.’

So saying, Old Father continued his dual conversation, talking in two different voices at once. The first (or right-hand voice) was his usual melodious baritone; the second voice was high and raspy, as of a saw cutting through ice. Danlo struggled to separate the dual stream of words that spilled out of Old Father’s adroit mouth. It was a confusing way to hold a conversation, and it demanded his intense concentration. ‘Oh ho, Fayeth, you might begin by exploring the intersection of the ontic realm and platonic space. Oh, Danlo, the stars are exploding, you say? The existence arguments and suchlike. This has been known for some time. Space is space and the stars go on endlessly through space only –’

‘Sir,’ Danlo interrupted, ‘people are killing the stars!’

‘Ah, oh, oh, oh,’ Old Father said. Then he lifted a finger toward Fayeth and smiled. ‘You may begin.’

Fayeth hesitated a moment before saying: ‘The sarvam asti states that the future, in every future, the possibilities are actualized through an act of will, and –’

‘Oh, oh, Danlo, you’ve learned of the Vild, so it’s so. The Vild, the far part of the galaxy where a million stars are exploding, or ten million stars – and why?’

‘– because existence cannot be understood as other than quantities of matter distributed throughout a homogeneous space and –’

‘Because human beings have a need to deform space,’ Old Father said. ‘And for other reasons.’

While Old Father had been talking with Danlo, Fayeth had transformed herself into something like a scientist (or Scientist), and was continuing to hold forth about the future: ‘– can be an intersection of these two spaces only in mathematics which –’

‘Shaida reasons,’ Danlo said.

‘– certainly the mind can conceive of things that have no existence in spacetime –’

‘Oh, ho,’ Old Father said to Fayeth, ‘but what is mind?’

‘When I was a child,’ Danlo said, ‘I used to think … that the stars were the eyes of my ancestors.’

‘– runs parallel programs, and reality represented by symbols –’

‘The stars … this splendid eyelight.’

‘– is not reflected in the natural world, nor is the world really reflected in mind –’

At this, Old Father shut his eyes for a moment and said, ‘Be careful about this word “reflect”.’

‘But stars are … just hydrogen plasma and helium,’ Danlo said. ‘Easy to fusion into light.’

‘– processing information, but macroscopic information decays to microscopic information, and therefore the future –’

Old Father said to Danlo, ‘To understand the Vild, we will have to discuss the Architects and their doctrines of the future.’

‘– the future is completely determined but unknowable because –’

‘It is the Architects who have created the Vild, yes?’

‘– the creation of information is a chaotic process and –’

‘The shaida Vild.’

‘– there is no way for the process to run any faster than time itself.’

Here both Danlo and Old Father paused in their conversation while Fayeth criticized the many-worlds hypothesis of the mechanics and went on to declare that there could be only one timeline, one reality, one future. The scryers’ doctrine, she said, was completely false. If scryers happened to foretell the future, this was only pure chance. The scryers were great deluders, and worse, they were firebrands who incited false hopes in the manswarms and caused the people to believe impossibilities. Scrvers should be silenced for their violations of truth. ‘They should be collared or banished,’ Fayeth said. Her face was hard and grim, and she seemed utterly serious. ‘Or their brains should be cleansed of their delusions, as was done on Arcite before the Order interfered. All scryers who –’

‘Ho, ho, that will be enough!’ Old Father said. ‘A scientist, indeed.’

At this, Fayeth breathed deeply and relaxed as she returned to her usual good humour. She folded her hands on her lap, waiting for Old Father’s approval.

‘You’ve done well – forty points at least. Ha, ho, there will be no kitchen work for you until next false winter.’

‘Thank you,’ she said.

‘And now,’ Old Father said, as he turned to Danlo, ‘we must discuss the Vild. And what better place to begin than the Doctrine of Totality. Ah, ho, Fayeth, you might want to hear this, too.’

Because it was cold in the thinking chamber, Danlo zipped his collar tight around his throat and sat next to Fayeth as he listened to Old Father’s remarkable story. Old Father told them of Nikolos Daru Ede, the first human being to become a god by carking his mind into a computer. The idea that a man could transfer into a machine the pattern of his brain – his personality, memories, consciousness, his very soul – astonished Danlo. Try as he may, he could never quite believe that one’s selfness could be encoded as a computer program. It amused him to think of someone incarnating as a machine, even a godly computing machine that could think a billion times faster than any man. Who could ever know what had really happened to Nikolos Daru Ede when he had become vastened in this impossible way? Of course, many billions of people believed they knew quite well. As Old Father explained, humanity’s largest religion had arisen from this singular event. Followers of Ede worshipped this god as God, and they called themselves the Architects of God. Two thousand years earlier, the Architects had fought a great war among themselves, but few knew that the defeated sect, the Architects of the Infinite Intelligence of the Cybernetic Universal Church, after their defeat, had fled into the unknown spaces of the galaxy that would someday become the Vild. According to Old Father, these Architects had a plan for totally remaking the universe according to the design of Ede the God, and so they were demolishing the planets and the stars, one by one. ‘Eleven years ago, Mallory Ringess sent a mission to the Vild. Oh, oh, but the mission failed. It’s the talk of the City: why the Vild mission failed and how to organize another.’

Old Father went on to speak of the Doctrine of Totality and other eschatological doctrines of the Edic religion. He tried to elucidate the Architect view of free will and the fate of the universe. Danlo was so enthralled by this story that he almost forgot he was sitting next to Fayeth. His thoughts fell deep and troubled, and he looked up at the dome covering the thinking chamber. Two days ago it had snowed, and lovely, white feathers of spindrift were frozen around the dome’s western quadrant; but to the north and east, where the dome was clear, there were stars. His heart beat a hundred times as he studied the milky glare of the blinkans, Nonablinka and Shurablinka. ‘These strange stars,’ he said. ‘I have always wondered about these stars. They are supernovae, yes?’

‘Oh, yes, supernovae, indeed,’ Old Father said.

‘But they were once stars … just like other stars.’

‘This is true.’

‘Stars like … our sun.’

‘Yes, Danlo.’

‘But … how is it possible to kill the stars, sir?’

For a while Old Father spoke of the Architects and their strange technologies, machines that could generate streams of invisible graviphotons and shoot them into the sun. He talked about ways to deform the smooth black tissues of spacetime, to collapse the core of a star into a ball of plasma so hot and so dense that it instantly rebounded in a cosmic explosion of light. Danlo, with his hands pressed together beneath his chin, listened raptly. Then, without warning, he sprang to his feet and flung his arms upward toward the night sky. ‘Light is faster than a diving goshawk – this I have learned. Faster than the wind. The light from the blinkans, from the supernovae that the Architects have made, this shaida light races across the galaxy, yes? The killing light. It races, eleven million miles each minute, but … relatively, it creeps like a snowworm across the endless ice. Because the blessed galaxy is so vast. There is a blinkan – Merripen’s Star, it is called. A supernova recently born. Soon, its light will reach this world, I think, and we will all burn. Then I and you and everyone will go over.’

Slowly, painfully, puffing with caution and care, Old Father stood up. He rested a heavy hand on Danlo’s shoulders, and his black claws clicked together. He pointed at a starless patch of sky east of Shurablinka. There, glowing circles of light rippled deep in their changing colours of tangerine and gold. ‘Do you see it?’ he asked.

‘The Fara Gelastei,’ Danlo said. ‘The Golden Flower – it has grown recently, yes?’

‘We call it the Golden Ring. And yes, it has grown. So, it’s so: six years ago, Mallory Ringess becomes a god, and the Golden Ring mysteriously appears in the heavens. Ah, ah – and not just in the heavens above our cold world. Above many worlds, all through the galaxy, there are rings of gold. It’s life, of course! An extension of the biosphere. New life floating along the currents of space, feeding off light. Exhaling photoreflective gases. A hundred billion rings of life – like seeds! – growing. There’s hope that these rings will shield Neverness from the light of the supernovae. Like a golden umbrella, it will shield us so that minds like yours might remain alive to ask: When will I be devoured by light?’

Fayeth, who was still sitting on the carpet, let loose a long, low whistle, the kind of disapproving sound that the Fravashi emit when they have caught one of their students falling into a belief system. She seemed delighted to point out Old Father’s error, and she said, ‘It’s not really known if the Golden Ring will protect us.’

‘Ah, ha, very good, this is true,’ Old Father said. ‘Not even the biologists have been able to project the Ring’s rate of growth.’

‘I’ve heard many people talking of abandoning our planet,’ Fayeth said.

‘Ah, oh, but the light from the supernova won’t reach Neverness for thirteen more years. There’s time enough to wait and see.’

A bell rang then, the dinner bell summoning them to a typically simple meal of bread, cheese, and a fruit, probably fresh snow apples or icy cold Yarkona plums. Old Father and Fayeth made ready to leave the thinking chamber, but Danlo remained near its centre, staring up at the sky.

‘What do you see?’ Old Father asked.

For a moment, Danlo kept his silence, and then he said, ‘The blessed stars. The … shaida stars. I never thought that anything could kill the stars.’

Soon after this, Danlo began associating himself with a cult known as the Returnists. This was the newest of the City’s cults, founded by a renegade scryer named Elianora Wen. She was a remarkable woman who had been born into one of the musical clans on Yarkona. When she was ten years old, her family brought her to Neverness, where she had thrilled the aficionados of Golden Age music with her mastery of the gosharp, flute, and other instruments. She might have had a long career as a music master, but she had stunned her family by renouncing everything to join the Order. She was strong-willed, thoughtful, provocative, quirky, and possessed of immaculate sensibilities, and so she had managed to win a position as a novice at Borja. Eventually, she had blinded herself and become a scryer, one of the finest, only to quit the Order at the time of the Pilots’ War. For thirteen years, she had frequented the better hotels and cafes near the Street of Embassies, drinking Summerworld coffees and eating kurmash, and making friends with everyone she could. By the time Danlo came to the City, she knew ten thousand people by name and twenty thousand more by the sound of their voices. She became quite popular as a reader of futures, though she scandalized the traditionalists by accepting money for her services. It was said that she gave all her money to the hibakusha hospices, but her fame and influence was based not on her generosity but upon a series of visions that had come to her on the 99th night of deep winter of the preceding year. In her reading of her own future, in a moment of blinding revelation, she had come at last into her calling, which was to prepare the people for the godhood of Mallory Ringess. This she had done, with all her considerable powers. The Returnists soon numbered in the hundreds, and they all believed – and preached – that Mallory Ringess would return to Neverness. He would save the Order from corruption and divisiveness, just as he would save the City from the panic over the coming supernova. It was the glory of the Ringess to cause the quickening of the Golden Ring, to watch over its growth, and thus to save the planet from the fury of the Vild. Someday, according to the Returnists, Mallory Ringess would stop the stars from exploding and save the universe from its ultimate fate.

During the long, sunny days of false winter, Danlo frequented the cafes along the Old City Glissade, drinking toalache tea with the Returnists who gathered there each afternoon for refreshment and conversation. The Returnists were mostly young Ordermen, joined by a few wealthy farsiders who wore rich clothes and golden bands around their heads as a token of their devotion. They liked to talk about the life of Mallory Ringess, and they liked to speculate as to the changes that a god might bring to their city. It was their hope that the Ringess would recognize them as true seekers and explain to them the mystery of the Elder Eddas and other secrets that only a god might understand. One day, while talking with a woman named Sarah Turkmanian and various of her friends, Danlo learned that Mallory Ringess had once journeyed to the Alaloi tribe known as the Devaki. Nearly seventeen years previously, he had made this journey in the hope of discovering the secret of the Elder Eddas embroidered into the primitive Alaloi chromosomes. This news astonished Danlo. He immediately guessed that he was Mallory Ringess’ son. Three-Fingered Soli had told him that his blood father was a pilot of the City, but he had never suspected that his father might also be a god. And his mother was surely one of the women who had accompanied Mallory Ringess on his ill-fated expedition, perhaps even Katharine the Scryer, and Danlo wanted to share this astonishing hypothesis with the other Returnists, but he was unsure if it was really true. Perhaps, he thought, Three-Fingered Soli had told him a polite lie concerning his true parentage. Perhaps his mother and father were really wormrunners, common criminals poaching shagshay furs from Kweitkel’s forests. Perhaps his mother had given birth to him far from the City, only to abandon him to die on some snowy ledge near the Devaki cave. It was possible that Haidar and Chandra had found him and adopted him, and it was very possible that Soli had told him a false story to spare him the shame of such an ignoble birth. Because Danlo had a keen desire to learn the truth about himself – and because he loved hearing any story told about the mysterious Mallory Ringess – Danlo joined the Returnists for tea and companionship and wild speculations, and he sat with them as often as he could.

It is hard to know what the future of this cult would have been if Elianora Wen hadn’t delivered her famous prophecy of the 11th of false winter. In the great circle outside the Hofgarten, she stood serene and grave in her immaculate white robe and announced to the City that the return of Mallory Ringess was imminent. He would return to Neverness in nine more days, on 20th night. The wounded hibakusha in their tenements should rejoice, for Mallory Ringess would restore them to health. The wormrunners and other criminals should flee the City or else Mallory Ringess would judge them and execute them for their crimes. Above all, she said, the lords and masters of the Order should humble themselves, for Mallory Ringess would return as Lord of Lords, and he would remake the Order into an army of spiritual warriors who would restore the galaxy to its splendour.

Given the mistrust of people towards scryers and their secret art, the effect of Elianora’s prophecy was somewhat amazing. Many wormrunners did in fact leave Neverness at this time; not a few merchants gave all their wealth and worldly possessions to the hibakusha and went to live together as dedicated Returnists in the free hostels of the Old City; and most amazing of all, six lords of the Academy renounced their positions to protest the political manoeuvring that had so weakened the Order. At dusk on 20th night, Elianora led nine hundred women and men of her cult up the lower slopes of Urkel to await the return of Mallory Ringess. ‘He will appear this night,’ Elianora had told everyone. Not only Returnists but many others came to see if this prophecy proved true. To Danlo, sitting in a meadow with the other Returnists, it seemed that half the City had turned out. Before it fell dark and the stars came out, he counted some eighty thousand people spread out on Urkel’s slopes. From the eastern edge of the Academy down around to the Hollow Fields, where the hills flattened out just south of the mountain, they laid out their furs on the snowy rocks and passed around bottles of toalache or wine. The Returnists, of course, held a central position slightly higher than everyone else. Below them the city of Neverness sparkled with a million lights; above their encampment on the mountain, the dark icefields and ridgelines gave way to the blackness of nearspace, and the sky was brilliant with starlight. Elianora had not said how Mallory Ringess would return from the stars. Some hoped that he would fall to earth like a meteor, or even materialize out of the air and walk among them. But most expected that his famous lightship, the Immanent Carnation, would appear in the heavens like a flash of silver and glide down to the waiting runs of the Hollow Fields. Then Mallory Ringess would climb out of his ship and ascend the mountain like any other man, though in truth, no one knew if he would still look like a man. No one knew what a god was supposed to look like, and so the swarms of people drank their toalache and talked about the purposes of evolution, and they waited.

Danlo waited too, no less excited than any Returnist. Like the others, he wore a glowing golden band around his head; he wore his best racing kamelaika, and on his face, he wore the lively, longing look of one who expected to be touched by the infinite. He sat not within the first circle of Elianora’s followers, nor even in the second, but on the outer edge of this group, by a little stream running fast and full with melted snow. It was a warm, clear night of mountain winds and ageless dreams, and it would be a short night as false winter nights always are. But measured by the minds of the manswarm eager to behold a miracle, the night was long indeed. Danlo lay back against the cold earth, counting his heartbeats as he tried to count the thousands of stars burning through the night. It was a game he liked to play, but a game he could never win because there were too many stars and the sky never held still. Always the world turned into the east, turning its cold face to the deeps of the galaxy and to the greater universe beyond. Always, above the curve of the eastern horizon, new lights appeared, the blinkans and the constellations and the lone, blue giant stars. He lay there waiting and sometimes dreaming, listening to random bits of conversation that fell out of the mouths of the people nearby. All through the night, people made their way up from the City, and the crowds around him began to thicken. Near midnight, a few of the weary ones folded up their furs and abandoned their vigil. With every hour that passed, the people’s mood shifted from anticipation to grim faith to uneasiness, and then into an ugly suspicion that somehow they had been fooled. When the great Swan constellation rose above Urkel’s dark ridgeline, Danlo knew that the sun could not be far behind. He, too, had begun to doubt Elianora’s prophecy – at least he doubted the wisdom of taking her words literally. He was searching the tired faces of his fellow Returnists for despair when, one by one, everyone stopped talking and looked down the narrow, rocky path that wound up the mountain. For a moment, there was a vast, unnerving silence, and then someone cried out: ‘Look, it is he!’

Danlo looked down into the dark path to see a tall figure making his way across the stunt spruce and the snowfields. Like everyone else, he hoped that it was Mallory Ringess, but his eyes were used to looking for animals in dark forests, and he could see what others could not. Immediately, he recognized this latecomer as a Fravashi alien, and then moments later, from the tufts of fur below the ears and his arthritic gait, he saw that it was Old Father. As Old Father climbed higher up the path, this sobering fact became apparent to everyone else. There were many groans of disappointment; this sound broke from the lips of a thousand people with the suddenness of ice cracking from a glacier and falling into the sea. As if they had come to a sudden understanding, people began standing up and leaving. They brushed past Old Father without a glance, not even bothering to notice his strange smile or his golden eyes burning through the darkness. Old Father walked through the manswarm straight toward the spot where Danlo sat. He greeted Danlo politely, and then, in his most playful and sadistic voice, he asked, ‘Ho, am I too late?’

Danlo looked at the sudden flood of people going down the mountain, and he said, ‘Perhaps.’

‘Ah, oh, it’s nearly dawn. I’d heard that Mallory Ringess would appear before dawn.’

‘The whole city must have heard of Elianora’s vision,’ Danlo said.

‘Even we Fravashi,’ Old Father said. ‘But I wanted to see for myself.’

‘But, sir, how did you find me here? There are so many people.’

Old Father pointed his black claw at the circles of Returnists still sitting around Elianora Wen. Even as Danlo did, they all wore templets around their heads, and these nine hundred luminescent bands cast halos of golden light into the black air. ‘I followed the glow,’ Old Father said. ‘You can see it a long way off. And then as I came closer, I followed your scent. It’s unique and quite strong, you know.’

Danlo bent his head to sniff his clothes, and he said, ‘I did not know the Fravashi had such keen noses.’

‘Ha, ha, you smell like a wolf who has rolled in musk grass. Have you considered bathing more frequently?’

‘I … do bathe,’ Danlo said. ‘I love the water.’

‘Ah, ha, but you haven’t bathed since you began dreaming with the autists, have you?’

‘You know about the Dreamers, sir?’

Old Father said nothing but simply smiled at him.

‘Then you must know … about the Scientists as well?’

‘Oh, ho, I do know.’

‘These blessed worldviews,’ Danlo said. ‘These ways of seeing.’

‘Ah, oh, oh, ah,’ Old Father said. ‘This is a city of cults, isn’t it?’

‘But I have left the Dreamers,’ Danlo said. ‘I have left the Scientists, too.’

‘So, it’s so.’

‘You taught me, sir. How to free myself from any worldview.’

‘But now you wear the templet and sit with the Returnists?’

‘You are worried that I will become bound to this way … because it promises so much, yes?’

Old Father motioned toward the men and women sitting close to them, murmuring words of exhausted hope as they looked up at the sky. ‘This cult? Oh, no, no, no – when dawn comes and Mallory Ringess has failed to return, the Returnists will be no more. If I seem worried – and I must tell you that it’s nearly impossible for a Fravashi to worry – it’s only because you seem to love all cults too well.’

With his little finger Danlo touched the glowing templet tight against his forehead, and he asked, ‘But what better way … to know these ways?’

‘Well, there is the spelad, of course. Someday you may play this as well as Fayeth. Ah, ho, the whole Fravashi system.’

‘Spelad is a clever game,’ Danlo said. ‘But it is only a game.’

‘Ah, ah?’

Danlo held out his hand. In the light of his templet, his fingernails glowed yellow-orange. He suddenly curled his fingers toward his palm, making a loose fist. He said, ‘The Fravashi teach their students to hold any worldview lightly, as they would a butterfly, yes?’

‘To hold a reality lightly is to change realities easily,’ Old Father said. ‘How else may one progress from the simplex to the higher stages of plexity?’

‘But, sir, your students, Fayeth and Luister, the others – they hold most realities too lightly. They never really know the realities they hold.’

‘Ho, ho, do you think you understand the beliefs of science more completely than Fayeth does? And the other belief systems as well?’

‘No, sir.’

‘Then I’m afraid that I don’t understand.’

There was a half smile on Old Father’s face, and Danlo thought that he was being only half truthful with him.

‘There is a difference,’ Danlo said, ‘between knowledge and belief.’

‘Ah ho, aha,’ Old Father said.

Danlo turned to face the east, where the sky showed blue with the day’s first light. It would be some time before the sun rose, but already the horizon was stained with tones of ochre and glowing red. Many of the Returnists were looking in this direction, too. Elianora stood up and somehow oriented herself toward the coming dawn. Like all scryers she was blind, and more, her eyepits were scooped hollows as black as space. Perhaps she was waiting to feel the heat of the sun’s rays against her cheeks. If she was chagrined or shamed that her prophecy was about to prove false, she gave no sign.

‘Do you see this lovely scryer?’ Danlo said. He dropped his voice to a near-whisper and moved closer to Old Father. ‘Before she blinded herself, she had eyes as I have. As we do. She could see all the colours of the world. But … what if she had been born eyeless, just as she is now. What if she had been blind from birth, like the hibakusha babies? How could she know that blood is the reddest of all the reds? How could she see the colours of the sunrise? When you look at the sky, sir, do you say, “I believe in blueness”? No, you do not, not unless you are blind. You see the blessed blue, and so you know it. Don’t you see? We do not need to believe … that which we know.’

‘Ah, ho, knowing,’ Old Father said. ‘So, it’s so.’

‘Fayeth may understand the beliefs of Science better than I,’ Danlo said. ‘But she’ll never know Science … until she has seen a snowworm sliced into a hundred segments while it is still alive.’

‘Would you expect me to subject all my students to such atrocities?’

‘To be truly complex … yes. The other students play the spelad, and they think they know what it is like to move from reality to reality. But it is not really … real, to them. When they enter a new worldview … they are like old men wading in a hot spring. Half in, half out, never completely wet or dry.’

Now the sky was flaming crimson, and the air was lighter, and the trees and boulders across the mountain were beginning to take on the colours of morning. Of all the people who had climbed Urkel during the night, only the Returnists remained. And now most of these were leaving because their belief in the return of Mallory Ringess had been broken. This, Danlo thought, was the essential difference between belief and knowledge. Knowledge could only intensify into deeper knowledge, whereas belief was as fragile as glass. Hundreds of red-eyed people muttered to themselves as they cast betrayed looks at Elianora and turned their backs to her without bidding her farewell. They left behind forty-eight men and women who knew something they did not. Danlo knew it too, but he could hardly explain this knowledge to Old Father. He knew that, in some sense, Mallory Ringess had returned to Neverness that night. There had indeed been a god upon the mountain – Danlo had only to remember the wistful looks on eighty thousand faces to know that this was so. Because of Elianora’s prophecy, something in the City had changed, irrevocably, and something new had been born. Old Father was wrong to suppose that the movement she had begun would simply evaporate like dew drops under a hot sun.

Old Father, who was always adept at reading people’s thought shadows, studied Danlo’s face, then said, ‘You never really believed Mallory Ringess would return, did you?’

‘I do not want to believe anything,’ Danlo said. ‘I want to know … everything.’

‘Ha, ha, not an insignificant ambition. You’re different from my other students – they merely desire liberation.’

‘And yet they are so … unfree.’

Old Father’s eyes opened wide, and he said, ‘How so?’

‘Because they think they have found a system … that will free them.’

‘Haven’t they?’

‘The Fravashi system … is the one reality they hold tightly. And it holds them even more tightly.’

‘Do you have so little respect for our way, then?’

‘Oh, no, sir, I have loved this way very well, it is only …’

Old Father waited a moment, then said, ‘Please continue.’

Danlo looked down at the stream bubbling through the trees nearby. He said, ‘The virtue of the Fravashi system is in freeing us from systems, yes?’

‘This is true.’

‘Then shouldn’t we use this very system … to free ourselves from the Fravashi way?’

‘Ah, ah,’ Old Father said as he shut both his eyes. ‘Oh, oh, oh, oh.’

‘I must … free myself from this way,’ Danlo said.

‘Ohhh!’

‘I must leave your house before it is too late.’

‘So, then – it’s so.’

‘I am sorry, sir. You must think me ungrateful.’

Old Father opened his eyes, and his mouth broke into a smile. ‘No, I’ve never thought that. A student repays his master poorly if he always remains a student. I’ve known for some time you would leave.’

‘To enter the Order, yes?’

‘Ho, ho, even if the Order were to reject you, you still must leave. All my students leave me when they’ve learned what you’ve learned.’

‘I am … sorry,’ Danlo said.

‘Oh, ho, but I’m not sorry,’ Old Father said. ‘You’ve learned well, and you’ve pleased me well, better than I could say unless I say it in Fravash.’

Danlo looked down to see that his fellow Returnists were beginning to break their encampment, packing up their furs and baskets of food. One of them, a young horologe from Lara Sig, told Danlo that it was time to hike back to the City.

‘Perhaps we should say goodbye now,’ Old Father said.

Danlo glanced at Elianora, standing silently in the snow as she held her face to the morning sky. The other Returnists swarmed around her, talking softly, and one of them offered his arm for the journey back down the mountain.

‘In five more days,’ Danlo said, ‘I shall begin the competition. If the Order accepts me, may I still visit you, sir?’

‘No, you may not.’

Now Danlo froze into silence, and he was scarcely aware of the other Returnists leaving him behind.

‘These are not my rules, Danlo. The Order has its own way. No novice or journeyman may sit with a Fravashi. We’re no longer trusted – I’m sorry.’

‘Then –’

‘Then you may visit me after you’ve become a full pilot.’

‘But that will be years!’

‘Then we must be patient.’

‘Of course,’ Danlo said, ‘I might fail the competition.’

‘That’s possible,’ Old Father said. ‘But the real danger to you is in succeeding, not failing. Most people love the Order too completely and find it impossible to leave once they’ve entered it.’

‘But they haven’t been students of a Fravashi Old Father, I think.’

‘No, that’s true.’

‘I must know what it is to be a pilot,’ Danlo said. ‘A blessed pilot.’

‘Ho, ho, it’s said that the pilots know the strangest reality of all.’

Danlo smiled, then, and bowed to Old Father. ‘I must thank you for everything you’ve given me, sir. The Moksha language, the ideals of ahimsa and shih. And your kindness. And my shakuhachi. These are splendid gifts.’

‘You’re welcome, indeed.’ Old Father looked down the path where the last of the Returnists were disappearing into the forest. He said, ‘Will you walk back to the City with me?’

‘No,’ Danlo said. ‘I think I will stay and watch the sun rise.’

‘Ah, ho, I’m going home to bed, then.’

‘Goodbye, sir.’

‘Goodbye, Danlo the Wild. I’ll see you soon.’

Old Father reached over to touch Danlo’s head, and then he turned to walk home. It took him a long time to make his way down the mountain, and Danlo watched him as long as he could. At last, when he was alone with the wind and the loons singing their morning song, he faced east to wait for the sun. In truth, although he never told this to anyone, he was still waiting for Mallory Ringess. It was possible that this god was only late, after all, and Danlo thought that somebody should remain to greet him if he returned.

PART TWO

CHAPTER SIX
The Culling

The starting point of Architect – or Edic – understanding is the recognition that God is created after the image of man. This idea views man and God as joined with one another through a mysterious connection. Man, out of hubris, wanted an image formed of himself as a perfected and potentially infinite God. In that man is reflected in God, he makes himself a partner in this self-realization. Man and God belong so closely to one another that one can say that they are intended for each other. Man finds his fulfilment in God.

– Encyclopaedia Britannica, 1,754th Edition, Tenth Revised Standard Version

On the twenty-fifth day of false winter, in the year 2947 since the founding of the Order, the annual Festival of the Unfortunate Petitioners was held at Borja College. This is the first of the Order’s colleges, and it occupies much of the Academy, which is really a separate city within the city of Neverness. At the very eastern edge of Neverness, pushed up against the mountains, is a square mile of dormitories, towers, halls and narrow red glidderies crisscrossing the well-tended grounds. A high granite wall (it is called the Wounded Wall because part of its southern face was once destroyed by the blast of a hydrogen bomb) surrounds the Academy on three sides: it separates the Academy’s spacious buildings from the densely arrayed spires and apartments of the Old City. There is no wall along the eastern grounds of the Academy. Or rather, the mountains, Urkel and Attakel, rise up so steeply as to form a beautiful, natural wall of ice and rock. Some students rail at such enforced isolation from the dirty, more organic city life, but most others find comfort in the company of like minds rather than loneliness or alienation or despair.

On this crisp, clear morning, at dawn, Danlo skated through the city streets until he came to the Wounded Wall. There, outside the wall’s West Gate, on a narrow red gliddery, he waited with the other petitioners who had come to enter the Academy. Danlo was one of the first to arrive, but in little time, as the sun filled the sky, thousands of girls and boys (and quite a few of their parents) from most of the Civilized Worlds began lining up behind him. For blocks in any direction, the side streets giving onto the Wounded Wall overflowed with would-be students wearing parkas, kimonos, ponchos, fur gowns, chukkas, sweaters, babris, cowl jackets and kamelaikas, garments of every conceivable cut and material. Many of the petitioners were impatient; they grumbled and muttered obscenities as they queued up, waiting for the great iron gates to open.

‘We’re early,’ someone behind Danlo said. ‘But you’d think they would let us come in out of the cold.’

Danlo examined the wall surrounding the Academy. It was as high as three tall men, and it was seamed with cracks and covered with sheets of greyish lichen. He had always loved climbing rocks, so he wondered if he could find a handhold in the cut blocks and pull himself up and over. Why, he wondered, would anyone want to build a wall inside a city?

‘It’s cold on this damn world – my tutors never told me it would be so cold.’

At last the gates opened inward, and the petitioners slowly filed onto one of the main glidderies cutting through the Academy. Behind Danlo there was much grumbling and shouting, pushing and shoving, especially at those intersections where it was not clear how the lines should merge. In several places, fights broke out. Most of these fights were short, clumsy affairs of cursing, flailing fists and hurried apologies when the combatants were pulled apart. Inside the gate, however, there was order. Scores of Borja novices, in their official, white robes, quickly separated the girls from the boys and led them in groups to various buildings around the Academy.

Danlo – along with two thousand other boys – was led across the high professional’s college, Lara Sig, to a large hemispherical structure called the Ice Dome. Inside the Ice Dome were figure rings, sled courts, and icefields on which was played that murderously fast game known as hokkee. That morning, however, the icefields were empty of skaters; for hundreds of yards across the icefields, beneath the curving, triangular panes of the dome, the novices had stacked many bundles of worn white robes. Next to each bundle was a heap of sandals of varying sizes. The sandals were paired, left foot to right, tied together around the toe thongs with a single white ribbon. Danlo smelled old wool and the rancid thickness of leather stained with human sweat. One of the elder novices – he was actually the Head Novice, Sahale Featherstone, a tall boy with a shaved head and a serious face – directed Danlo and the others each to choose a robe and a pair of sandals. ‘Listen, now, listen,’ the novice said to a group of boys standing nearby. ‘You must remove all your clothes and put on the petitioner’s robe.’

‘But it’s too damn cold in here!’ an unhappy boy next to Danlo protested. ‘Are we supposed to stand barefoot on ice while we rummage through a bunch of stinking old shoes? Our damned feet will freeze!’

The Head Novice ignored him, as did most of the other boys; at least, they did not pay him obvious attention. Few were pleased at having to strip naked in such a chill, open place, but neither did most of them want to be singled out as complainers. The boys did as they were told. The air was suddenly full of sound: zippers being pulled open, the swish of woven fabrics, clacking skates, and the buzz of a thousand voices. It was cold enough inside the Dome to steam the breath; everywhere Danlo looked, puffs of silvery vapour escaped from trembling lips and vanished into the air. Novices went among the naked boys, collecting clothes and skates and giving each of them a number in return. ‘Your number is 729,’ a pimply novice said as he wrapped Danlo’s jacket around his skates and tied the bundle together. ‘You must remember this number to reclaim your clothes after the competition.’ He didn’t explain that new clothes would be given to those few who were admitted to Borja. Plainly, he did not expect Danlo to be among the chosen.

Soon, all the boys were naked, and many were shivering, their brown or white or black skins stippled with goose bumps. The ice around the stacks of robes was crowded, but even so, each of the boys took care to keep a space around himself and not brush against any of his fellow petitioners. As they waited their turns at the stacks, they furtively glanced from body to naked body, comparing and reflecting, silently judging.

‘Hurry, please, I’m freezing to death!’

This came from a plump boy who had his arms clapped across his chest. He had dark brown skin the colour of coffee, and his eyes were full of fear; alternately, he lifted one knee high and then the other, up and down, touching the ice with his tender-soled feet as quickly and as briefly as possible. He looked silly and pathetic, like a strange insect dancing atop a blister of hot, shiny oil.

‘Please hurry!’

Ahead of Danlo was a frenzy of boys ripping through robes and sizing sandals to their feet. Everywhere, cast-off white ribbons from the sandals carpeted the ice. Danlo found that by kicking some of the ribbons together he could stand on them and not feel the ilka-hara, the burn of naked ice against flesh. He stood clutching his bamboo shakuhachi in his hand, patiently waiting his turn, watching and waiting, and all the while he was aware that many of the boys were watching him, too. They stared at his loins, at the membrum that Three-Fingered Soli had cut and marked with coloured scars. This unique mutilation riveted their stares. And Danlo stared at the other boys, or rather, he quickly surveyed the contours of the smooth, civilized bodies all around him. None of the boys had been cut; they each retained foreskins sheathing the bulbs of their membrums, and thus they were truly boys, not men. Some of the boys had yet to begin their growth; their chests were slight and narrow, and their membrums were almost as small as Danlo’s little finger. But even the older boys, with their large, fully developed membrums, were uncut. Despite his training in the perils of glavering, he could not take them as equals. (In truth, he worried at his own manhood, for how could he ever become a full man until he completed his passage and listened to the complete and whole Song of Life?) No, he was very different from all the others, and he was at once ashamed and proud of this difference. No one else seemed quite so tall, or as tough and hardy in the body. He stood calm and waiting, fairly inured to the cold. He was still too lean from his starvation the previous year; the sinews and bones stood out beneath his weathered skin, and long flat bands of muscle quivered with every breath taken and released. Most of the boys were weak-looking, as thin and white as snowworms or layered with fat like seals. Even the few athletes among them, with their carefully cultivated physiques, seemed pampered and soft. They looked at him – at the various parts of his body – with a mixture of horror, envy, and awe.

There was one other boy, however, who also stood out from the others, though mostly for different reasons. As Danlo donned a loose, scratchy wool robe and kicked on a pair of sandals, he overheard this boy talking about Ede the God and the Cybernetic Universal Church, a subject that interested him endlessly. He slipped through the crowded icefield until he came upon a short, thin boy who held the attention of others standing around him. ‘Of course, all the Cybernetic Churches worship Ede as God,’ the boy was saying. ‘But it’s the Architects of the original church who have created the Vild.’

In a low voice Danlo said a prayer, then whispered, ‘Shantih, shantih.’

The boy – his name was Hanuman li Tosh – must have overheard what Danlo said, for he turned and bowed his head politely. He had the oldest young face imaginable, smooth like new white ice and indecently unmarked even for a fifteen-year-old. At the same time, he seemed strangely jaded, as if he’d lived a thousand times before, and each life full of disappointments, boredom, anguish, madness, and desperate love. With his full, sensual lips, he smiled at Danlo; it was a beautiful smile, at once shy and compelling. In many ways, he was a beautiful boy. There was a delicateness to his finely-made face bones, an almost otherworldly grace. Danlo thought he must be either half an angel or half demon. His hair was yellow-white, the colour of an iceblink, and his skin was so white that it was almost translucent, a thin shell of flesh that could scarcely protect him from the coldness and cruelties of the world. Except for his eyes, he was really too beautiful. His eyes were a pale blue, vivid and clear like those of a sled dog. Danlo had never imagined seeing such eyes in a human being. There was too much sensitivity and suffering there, as well as passion and fury. In truth, Danlo instantly hated the sight of those hellish, shaida eyes. He thought of this strange boy as the ‘Hell-eyes’, a pale fury he should either flee from immediately or kill.

But the circle of chattering boys surrounding Hanuman pressed close and caught Danlo up in civilized conversation; he was caught, too, by Hanuman’s silver tongue and his charm.

‘I’m Hanuman li Tosh, off Catava. What does this word “shantih” mean? It’s a beautiful word, and the way you say it – beautiful and haunting.’

How could Danlo explain the peace beyond peace to a civilized boy with eyes out of his deepest nightmares? Hanuman was shivering in his sandals and his robe, looking at him expectantly. Despite the seeming frailty of his long neck and naked limbs where they stuck out of his robe, he bore the cold well. There was something about him that the other boys lacked, some inner fire or intensity of purpose. He had his fist up to his mouth coughing at the cold air, but even in his pain, he seemed very determined and very aware of Danlo looking at him.

‘Shantih,’ Danlo said, ‘is a word … my father taught me. It is really the formal ending to a prayer.’

‘And what language would that be? What religion?’

Danlo had been warned not to reveal his past so he evaded the question. ‘I have not presented myself,’ he said. ‘I am Danlo.’ He bowed his head and smiled.

‘Just … Danlo?’

He didn’t want to tell him that he was Danlo, son of Haidar, whose father was Wicent, the son of Nuri the Bear-killer. He felt the other boys staring at him, whispering, and he blurted out, ‘They call me Danlo the Wild.’

Behind Hanuman, a muscle-fat boy with a cracking voice and a pugnacious face began to laugh. His name was Konrad and he called out, ‘Danlo the Wild – what kind of name is that?’

And someone else said, ‘Danlo the Wild, the nameless child.’

Danlo’s neck suddenly hurt and his eyes were burning with shame. He stood there breathing deeply and evenly, as Haidar had taught him, letting the cold air enter his lungs to steal the heat from his anger. A few of the boys laughed at him and made jokes about his strange name. Most, however, hung back and kept their silence, obviously doubting the wisdom of baiting such a tough-looking boy. With a feather stuck in his hair and his deep blue eyes, Danlo did in fact look uncivilized and not a little wild.

Hanuman coughed some more, great racking coughs that tore through his chest and brought tears to his eyes. When he had caught his breath, he asked, ‘Which is your birth world?’

‘I was born here.’

‘You were? In Neverness? Then you must be used to the cold.’

Danlo rubbed his arms and blew on his fingers to warm them. A man, he thought, should not complain about things he can’t change, so he said, simply, ‘Can one ever get used to the cold?’

‘I certainly can’t,’ Hanuman said as he began coughing again. And then, ‘So cold – how do you stand it?’

Danlo watched him cough for a while, and said, ‘You are ill, yes?’

‘Ill? No, I’m not – it’s just that the air is so cold it cuts the lungs.’

After another round of coughing, Danlo decided that Hanuman was very ill. Once, when he was a young boy, he had watched his near-brother, Basham, die of a lung fever. Hanuman certainly had the pale, haunted look of someone who was contemplating going over. Perhaps a virus was eating away at his lungs. He seemed to be burning from deep inside. His eyes were sunken into dark, bruised flesh; the contrast of the light blue irises against the dark hollows made them seem more hellish by the moment. There was a fear in his eyes, a frightened, fey look almost as if he could see his fate approaching like a dark storm that would ice his heart and steal his breath away. He coughed again, and Danlo could almost feel the spasm tearing through his own chest. He was afraid for Hanuman. He was afraid, and that was seemly, for a man to fear another’s dying, but of course it was very wrong that Hanuman should be afraid for himself. Hanuman’s fear made Danlo sick. He had keen eyes, and he could see that this frail, ill boy was trying to hide his fear from all the others, perhaps even trying to hide it from himself. Someone, he thought, should feed him bowls of wolf-root tea and bathe his head with cool water. Where was his mother, to care for him? He would have placed his hand on Hanuman’s burning forehead to touch the fever away, but he remembered that he was not supposed to touch others, especially not strangers, especially not in sight of a hundred other laughing, joking boys.

Hanuman moved closer to Danlo and spoke in a low, tortured voice, ‘Please don’t tell the novices or masters I’m ill.’

He coughed so hard that he doubled over and lost his balance as his foot slipped on the ice. He would have pitched face forward, but Danlo caught him by the armpit and hand. Hanuman’s hand was hot like an oilstone and surprisingly strong. (Later Danlo would learn that Hanuman had trained in the killing arts in order to harden himself. In truth, he was much stronger than he looked.) Danlo gripped Hanuman’s hard little hand, pulling him to his feet, and suddenly they didn’t seem at all like strangers. There was something between them, some kind of correspondence and immediate understanding. Danlo had a feeling that he should pay close attention to this correspondence. Hanuman’s intenseness both attracted and repelled him. He smelled Hanuman’s fear and sensed his will to suffer that fear in silence no matter the cost. He smelled other things as well. Hanuman stank of sweat and sickness, and of coffee – obviously he had been drinking mugs of coffee to keep himself awake. With tired, feverish eyes Hanuman looked at Danlo as if they shared a secret. Hanuman shook off his hand, gathered in his pride and stood alone. Danlo thought he was being consumed from within like an overfilled oilstone burning too quickly. Who could hold such inner fire, he wondered, and not quickly go over to the other side of day?

‘You should rest in your furs and drink hot tea,’ Danlo said, ‘or else you might go over.’

‘Go over? Do you mean die?’ Hanuman spoke this word as if it were the most odious and terrifying concept that he could imagine. ‘Please, no, I hope not.’

He coughed and there was a bubbly sound of liquid breaking deep in his throat.

‘Where are your parents?’ Danlo asked as he combed back his long hair with his fingers. ‘Did you make the journey here alone?’

Hanuman coughed into his cupped hand, then wiped a fleck of blood from his lips. ‘I don’t have any parents.’

‘No father, no mother? O blessed God, how can you not have a mother?’

‘Oh, I had parents, once,’ Hanuman explained. ‘I’m not a slelnik, even though some people say I look like one.’

Danlo hadn’t yet heard of the despised, unnatural breeding strategies practised on a few of the Civilized Worlds; he knew nothing of the exemplars and slelniks born in abomination from the artificial wombs. He thought he understood a part of Hanuman’s pain and obvious loneliness; however, he understood wrongly. ‘Your parents have gone over, yes?’

Hanuman looked down at the ice and then shook his head. ‘Does it matter?’ he asked. ‘To them, I might as well be dead.’

He told Danlo something of his journey to Neverness, then. In the Ice Dome, a thousand boys were stamping their feet, slapping leather sandals against ice as they huffed out steam and complained of neglect, and Hanuman told of how he had been born into an important Architect family on Catava. His parents were Pavel and Moriah li Tosh, readers in the Cybernetic Reformed Church. (Over the millennia, the Architects of the Infinite Intelligence of the Cybernetic Universal Church have been riven into many different sub-religions. The Evolutionary Church of Ede, the Cybernetic Orthodox Churches, the Fostora Separatist Union – these are but a few of the hundreds of churches which have splintered off from the original church body, beginning with the Ianthian Heresy and the First Schism in the year 331 EV, that is to say, the 331st year since the vastening of Nikolos Daru Ede. All time, the Architects say, must begin at the moment Ede carked his consciousness into one of his mainbrain computers and thus became the first of humanity’s gods.) Like his parents, Hanuman had undergone the traditional reader training in one of the church schools. Unlike any of the respectable Architects that he knew, however, he had rebelled while still very young, begging his parents’ permission to attend the Order’s elite school in Oloruning, which is Catava’s largest and only real city.

‘My father allowed me to enter the elite school,’ Hanuman said, ‘only because it was the best school on Catava. But I had to agree to finish my reader training in the church after graduation; I had to agree not to attend the Academy on Neverness. So I agreed. But it was an impossible agreement. I never should have made it. All my friends in the elite school were planning to enter the Academy, if they could. And I’d always hoped to enter the Academy. To become a reader like my parents and grandparents – I never really wanted that. Oh, wait … please excuse my coughing. Do you know about the readers of my church? Of my parents’ church? No? I’m not supposed to tell anyone this, but I shall anyway. The second holiest ceremony in our church is the facing ceremony. You’ll have heard rumours about the facing ceremony – almost everyone has. No? Where have you spent your life? Well, in the facing ceremony, any Worthy Architect is allowed to interface with one of the church’s communal computers. The interfacing, entering into computer consciousness, the information flows, like lightning, the power. It’s like heaven, really, the only good thing about being an Architect. But before every facing ceremony, there has to be a cleansing. Of sin. We Architects … the Architects, call sin “negative programming”. So before a facing, a cleansing, because it’s blasphemy to interface a holy computer while unclean with negative programs – that’s what most of the Cybernetic Churches teach. I can’t tell you about the cleansing ceremony. It’s worse than hateful, really, it’s a violation of the soul. Oh, I’ll tell you, if you promise to keep this secret. The readers strip bare your mind with their akashic computers. Everything, every negative thought or intention, especially vanity, because that’s the worst thing, the damning sin, to think too highly of yourself or want to be more than you were born for. Almost everything – there are ways of hiding things; you have to learn to keep your thoughts secret or else the readers will rape your soul. They’ll cleanse you until there’s nothing left. Have you ever had an imprinting? The cleansing is like a reverse imprinting. The readers remove the bad memories. They reprogram the brain … by killing parts of it. Not everyone believes that, of course, or else they’d panic whenever it was time for a cleansing. But even if the readers don’t actually kill the brain cells, they kill something else when they eliminate old synaptic pathways and create new ones. Why not call it soul? I know that’s an inelegant word for an elegant, inexpressible concept, but soul … you have to keep your soul to yourself, do you see? The soul, the light. And that’s why I left my church. Because I’d rather have died than become a reader.’

In silence Danlo listened as this intense, ill boy talked and coughed. That he talked so much and so freely surprised him. Danlo was beginning to discover a talent for listening to others and winning their trust. He listened deeply, as he would listen to the west wind scrape across and articulate the ice forms of the sea. He liked the way Hanuman used words, the richness and clarity of his thought. It was a rare thing, he knew, for a boy to speak as fluently as a skilful-tongued man.

‘I wonder what it would be like … to touch minds with a computer,’ Danlo said.

‘You’ve never faced a computer?’

‘No.’

‘Well, it’s pure ecstasy,’ Hanuman said.

Danlo touched the feather dangling from his hair, and then he touched his forehead. ‘You know about computers – are computers truly alive? Life, consciousness is … even the smallest living things, even the snowworms are conscious.’

‘Is a snowworm conscious?’ Hanuman asked.

‘Yes,’ Danlo said. ‘I am not a shaman so I have never entered into snowworm consciousness. But Yuri the Wise and others of my … other men that I have known have entered the consciousness of the animals, and they know what it is like to be a snowworm.’

‘And what is it like?’

‘It is like something. It is like being a snowflake in a blizzard. It is like the beginning of drawing in a breath of new air. It is like … I do not know. Perhaps someday I will become a snowworm and I will tell you.’

Hanuman smiled as he began to cough. Then he said, ‘You’re very strange, did you know that?’

‘Thank you,’ Danlo said, returning his smile. ‘You are strange too.’

‘Oh, yes, strange – I think I was born that way.’

‘And your parents?’ Danlo asked. ‘They had no sympathy … for this strangeness?’

Hanuman was silent for a few moments as he stared down at the steaming ice. As if he had come to a grave decision, he nodded his head. He looked up suddenly and then told Danlo the rest of his story. The Cybernetic Reformed Churches, Hanuman said, did not believe in the freedom of the soul. And so, hating the life-perverting ethos and practices of his church, Hanuman had made secret plans to journey to Neverness after his graduation. That he would be accepted to the Academy, he felt certain, for all his life he had studied the disciplines with a frenzy, and he had risen to the zenith of the ranks of the chosen. But, it was said, the greater the height, the farther the drop, and so one of his friends, out of envy and spite, had betrayed him to his father just before their graduation. His father had immediately removed him from the school. He never graduated. He was locked inside the reading room of his family’s church, there to familiarize himself with the heaumes of the akashic computers, with the Edic lights of the altar, and with the burning incense and brain musics used in Architect ceremonies. His father told him to meditate on the Book of God. He was to give special attention to its sub-books: The Life Of Ede, Facings, and Iterations. In Facings, a body of so-called wisdom revealed to Kostos Olorun long after Ede had become a god, he came across the crucial passage: And so Ede faced the universe, and he was vastened, and he saw that the face of God was his own. Then the would-be-gods, who are the hakra devils of the darkest depths of space, from the farthest reaches of time, saw what Ede had done, and they were jealous. And so they turned their eyes godward in jealousy and lust for the infinite lights, but in their countenances God read hubris, and he struck them blind. For here is the oldest of teachings, here is wisdom: No god is there but God; God is one, and there can be only one God.

What followed, in this holy book of Facings, were many chapters describing the detection and cleansing of hakras. For the thousandth time in his life, Hanuman reflected on his church’s doctrine that all human beings were considered – and condemned – as potential hakras, potential gods. What kind of hateful, corrupt church, he wondered, would deny the divinity within each human being? He decided that Kostos Olorun, three thousand years ago, in his ambition to validate the authority of the nascent church and to establish himself as ‘God’s Prophet’, had lied about receiving revelations from Ede, and more, that he had invented many false doctrines. While Hanuman waited for his father to cleanse him of his sins, he had a dangerous thought: The true meaning of Ede’s vastening was that each man, woman, and child should come to apprehend the god within. Every man and woman is a star – Ede himself had written these words in his Universals. But somehow his church had corrupted and perverted this beautiful image to mean that every woman and man is a star whose light must be extinguished periodically lest it outshine that of Ede the God. Perhaps, Hanuman mused, human beings truly were as angels, or rather, as godlings who might grow into infinity, and someday, at the end of time, be united with Ede and all the other gods of the universe.

Unwittingly, Hanuman had come to formulate one of the oldest and most secret heresies of his church: the Major Hakra Heresy. One day, in front of the reading room’s altar, as he watched the jewelled, Edic lights shimmering up through the spectrum from red to violet, he voiced this heresy to his father. His father, who was a stern, handsome man, was scandalized by his son’s ideas. He told him to immediately prepare himself for a deep cleansing. There was hatred in his father’s voice, jealousy and loathing. Although Hanuman had been cleansed many times, he had never had a deep cleansing. Against the power and subtleties of the holy computers as they cleansed him deeply, the little mind tricks he had learned would be useless; a deep cleansing would disfigure his soul as surely as a hot wind melts the features of an ice sculpture. He closed his eyes to look upon the familiar, very mortal face of his soul, and he was terrified. He begged his father to relent, to subject him only to the usual, mundane cleansing. But his father was a hard man. His father, this prince of the church, hardened his heart and reviled his son as a hakra; he would not relent. His father told him to kneel beneath the heaume of the holy, cleansing computer. But instead, in his terror and pride, in a blind panic, Hanuman swept up the gold incense stand and struck his father’s forehead. It was a quick, powerful, desperate blow; his father immediately fell dying across the altar. Hanuman gasped to see the rainbow of Edic lights falling over his father’s open brains. He wept uncontrollably as long as he dared, and then he tore the Edic lights from the altar and left his father in a pool of blood. He fled to Oloruning. There he sold the priceless lights to a wormrunner. He used the money to buy a passage on a harijan prayership, where one of the filthy pilgrims infected him with a lung disease. Thus he had come to Neverness, ill in his body and burning in his soul; he had come to the City of Pain hoping to enter the Academy and forget his sinful past.

Part of this story, of course – the sad, murderous part – Danlo did not learn until years later. For good reason, Hanuman was a secretive boy, and he would grow to be a secretive man. It was a mark of his unusual trust in Danlo that he had told him as much as he had. ‘I’ve given up everything to enter the Academy,’ he said to Danlo. ‘My whole life.’

He coughed for a long time, and Danlo listened to the ragged, ripping sound. The huge Dome was full of sound: wind breaking against the clary panes high above, chattering teeth, and two thousand shivering boys grumbling and wondering how long they would be made to wait in such a frigid place. Then a deep voice called out, ‘Silence, it’s time!’ The Head Novice, with a look of command written over his narrow face, quickly made his way to the centre of the Ice Dome. ‘Silence, it’s time for the first test. Form a queue at the nearest doorway; a novice will lead you to your first test. Silence! Once the test begins, anyone caught talking will be dismissed.’

Danlo looked at Hanuman and whispered, ‘I wish you well.’

‘I wish you well, Danlo the Wild.’

They began their walk across Borja, then. Boys and girls clad in thin white robes issued forth from many of the buildings. That year, some seven thousand petitions to compete in the festival had been accepted; long lines of would-be novices filled the glidderies. The sun was now high in the southern sky, and everywhere the spires were awash in the hot, false winter light. It was much warmer than it had been inside the Ice Dome. A film of water mirrored the red ice of the lesser glidderies. It was so slippery that some of the petitioners linked arms and proceeded very carefully. Others hurried recklessly along in sudden bursts of speed, using their flat leather sandals to skid and hydroplane across the ice. Danlo stayed near Hanuman, waiting for him to slip and fall at any moment. But Hanuman kept his balance, even as they made their way toward the Tycho’s Spire. Above them – above the dormitories and lesser buildings – this giant needle marked the very centre of Borja. Danlo liked the feeling of the novices’ college; it was a place of beauty that had taken centuries to evolve and unfold. On most of the buildings, variegated lichens burned across the stonework in lovely rosettes of ochre, orange, and red. Many old yu trees had grown almost as high as the spires themselves. It was impossible to stand on any lawn of the Academy and not hear the kap, kap, kap, of mauli birds pecking at bark. The smooth, immaculate glidderies, the fireflowers, the snow loons hunting yu berries in the snow – here, Danlo thought, was a place touched by the arts of mankind, and perhaps steeped in the unutterable essence of halla.

Beneath the Tycho’s Tower, surrounded by eight buildings which house the various computers used in the novices’ education, is the beloved Lavi Square. That is to say, it is beloved by the novices who gather there to gossip and greet new friends, and to enjoy a few moments (or hours) of open sky. The petitioners rarely come to love Lavi Square. Every year, the Test of Patience is held there. This is the first test of the Festival of Unfortunate Petitioners, and every year it takes a different form. Every year, the Master of Novices delights in designing trials to cull the most patient of petitioners. Sometimes the unfortunate boys and girls are made to recite poetry until their voices are hoarse, and the weak among them beg to be allowed surcease from the torment of speaking; one time, ten years before, they were required to stay awake and attentive while an historian lectured about the manifold horrors of the Fifth Mentality and the Second Dark Age. Only those few boys and girls who had remained awake after three days had been allowed to take the second test. Along with Hanuman – and seven thousand other boys and girls – Danlo was herded into the Square. For a hundred and fifty yards along the length and breadth of the Square, seven thousand straw mats were laid out in a neat array. Each mat was a rectangle three feet wide and four feet long. The mats were jammed close together, their frayed edges separated by only a few inches of white ice. A novice bade the petitioners each to kneel on a mat. Danlo took his place on a mat next to Hanuman. The sharp, ragged ends of the straw pricked his knees, and the mat was so worn and full of holes that the wet ice beneath bathed him with waves of cold.

‘Silence, it’s time!’ the Head Novice cried out again.

The petitioners fell silent as they looked up expectantly, eager to learn the nature of that year’s test. Except for a few yu trees laden with red fruit and some ice sculptures (and twelve precious shih trees from Simoom), the Square was entirely stived with row upon row of nervous girls and boys. Danlo smelled clean, childish sweat and the ferment of overripe berries. From the buildings towering over them came the plip, plip of melting icicles. There was anxiety in the air, a chill intensity of anticipation.

‘Silence, it’s time to present the Master of Novices, Pesheval Lal!’

From the building behind the novice, an ugly, bearded man emerged from the doorway and made his way down a flight of steps. His birth name was Pesheval Lal, and the novices and journeymen called him ‘Master Lal’, but everywhere else he was famous simply as ‘Bardo’. (Or, as ‘Bardo the Just’.) Bardo’s formal black robe was tight across his immense chest and belly. White is the colour of Borja, and all novices wear white, but Bardo the Just had been a pilot before assuming the office of Master of Novices; like the other pilots he was properly dressed, in colour. ‘Yes, silence!’ his voice boomed out, echoing the novice’s injunction. He was a huge man, and he had a huge voice. He sternly looked from petitioner to petitioner. He had cunning, superb eyes that didn’t miss very much when it came to judging human character. Occasionally he would favour one of the petitioners with a smile and a slight head bow. He strolled about with a ponderous, heavy gait, as if he were hugely bored with himself and the impromptu judgements he had to make.

‘Silence!’ he shouted, and his voice vibrated from building to building across the Square. ‘You’ll be silent while I explain the rules of this year’s test. The rules are simple. No one will be allowed off his mat except to relieve himself. Ah … or herself. There will be no eating or drinking. Anyone caught talking will be immediately dismissed. Anything not forbidden is permitted. It’s a simple test, by God! You’re here to wait.’

And so they waited. Seven thousand children, not one of whom was older than fifteen years, waited in the warmth of the false winter sun. Mostly they waited in silence. Hanuman, of course, couldn’t help coughing, but none of the officious novices patrolling up and down the rows of petitioners seemed to bear him any ill feelings. Danlo listened to this coughing, and he worried how Hanuman would stand the bite of the evening air. He thought to distract Hanuman’s ailing spirit with a little music, to take him out of himself. He removed the shakuhachi from beneath his robe and began to play. The low, breathy melody he composed caught the attention of everyone around him. Most of the petitioners seemed to enjoy the music; the novices, though, were not pleased. They shot Danlo poisonous looks, as if they were insulted that he had found a clever way around Bardo’s injunction to silence. To be sure, he was not talking, but in many ways the music he made was a purer communication than mere words.

In this manner, kneeling on his straw mat, blowing continuously down his long bamboo flute, Danlo whiled away the endless afternoon. It was a beautiful day, really, a day of warmth and pungent air wafting down from the mountains. The shih trees beneath the buildings were snowy with white blossoms, and clouds of newly hatched fritillaries sipped nectar and filled the air with an explosion of bright violet wings. It wasn’t hard for him to wait, with the sun burning hot against the clear sky. A million needles of light stung his neck and face. He closed his eyes and played on and on, taking little notice of the sun as it grew large and crimson in the west. When twilight fell, the first chill of evening stole over the petitioners, but he was still warm and fluid inside with the music of dreamtime. Then the stars came out, and it was cold. The cold touched him, gently at first, and then more urgently. He opened his eyes to darkness and cold air. There, above the City’s eastern edge, the sky was almost clear of light pollution; the sky was black and full of stars. In unseen waves, heat escaped the City and radiated upward into the sky. There were no clouds or moisture in the air to hold in the heat.

‘It’s cold! I can’t stand this cold!’

Danlo noticed the boy named Konrad sitting ten yards in front of him, sitting and cursing as he beat his legs to keep warm. A cadre of novices converged on him and grasped his robe. ‘Your face!’ Konrad shouted. ‘Your rotting face!’ But the novices took no notice of his bad manners or profanity; they immediately escorted him from the Square.

If Konrad was the first to forget his patience and hope, he was not the last. As if a signal had been given, children in ones and twos began standing and leaving the Square. And then groups of ten or a hundred gave up en masse, abandoning their fellows, and so abandoned their quest to enter the Order. By the time night had grown full and deep, only some three thousand petitioners remained.

Just before midnight, a wicked round of coughing alerted Danlo as to the gravity of Hanuman’s illness. It wasn’t very cold – at least it was no colder than the interior of a snow hut – but Hanuman was shivering as he coughed, bent low with his face pressing his mat, shivering beyond control. If he didn’t give up and seek shelter soon he would surely die. But Hanuman didn’t look as if he were ready to give up. The hard straw had cut parallel marks into his forehead and cheek; his eyes were open to the light of the flame globes shining at the edge of the Square. Such eyes he had, a pale blue burning as the hellish blinkans in the sky burned, strangely and with terrible intensity. Something terrible and beautiful inside Hanuman was holding him to his mat, keeping him coughing in the cold. Danlo could almost see this thing, this pure, luminous will of Hanuman’s beyond even the will to life. Each man and woman is a star, he remembered, and something brilliant and beautiful about Hanuman’s spirit attracted him, just as a fritillary is compelled to seek a woodfire’s fatal light.

‘Hanuman!’ he whispered. He couldn’t help himself. The urge to speak to this wilful boy before he died was greater than his fear of being dismissed as a petitioner. He had a strange, overwhelming feeling that if he could somehow see the true Hanuman, he would learn everything about shaida and halla. Waiting until none of the novices was near, he whispered again, ‘Hanuman, it is best not to touch your head to the ice. The ice, even through the mat – it is very cold. Colder than the air, yes?’

Through his chattering teeth, Hanuman forced out, ‘I’ve … never … been so cold.’

Danlo looked around him. Most of the nearby mats were empty, and those few petitioners who were within listening distance were curled up like dogs and seemed to be asleep. He pitched his voice low and said, ‘I have seen too many people go over. And you, you will go over soon, I think, unless you –’

‘No, I won’t quit!’

‘But your life,’ Danlo whispered, ‘to keep it warm and quick, your life is –’

‘My life’s worth nothing unless I can live it as I must!’

‘But you do not know how to live … in the cold.’

‘I’ll have to learn, then, won’t I?’

Danlo smiled into the darkness. He squeezed the cold bamboo shaft of the shakuhachi and said, ‘Can you wait a little longer? It will be morning soon. False winter nights are short.’

‘Why are you talking to me?’ Hanuman suddenly wanted to know. ‘Aren’t you afraid of being caught?’

‘Yes,’ Danlo said in a soft voice. ‘I know we should not be talking.’

‘You’re different from the others.’ Hanuman swept his arm in an arc, waving at the motionless petitioners slumped down on their mats. ‘Look at them, asleep on the most important night of their lives. None of them would take such a chance – you’re not like them at all.’

Danlo touched Ahira’s feather and thought back to the night of his passage into manhood. ‘It is hard to be different, yes?’

‘It’s hard to have a sense of yourself. Most people don’t know who they are.’

‘It is as if they were lost in a sarsara,’ Danlo agreed. ‘But it is hard to see yourself, the truth. Who am I, after all? Who is anyone?’

Hanuman coughed wickedly, then laughed. ‘If you can ask that question, you already know.’

‘But I do not really know anything.’

‘And that’s the deepest knowledge of all.’

They looked at each other knowingly and broke into soft laughter. Immediately, though, their laughter died when a novice clacked across the Square ten rows behind them. As they waited for him to pass, Hanuman blew on his hands and began shivering again.

When it seemed safe, Danlo asked, ‘You would risk your life to enter the Academy?’

‘My life?’ Hanuman rasped out. ‘No, I’m not as ready to die as you seem to think.’

He coughed for a while, then Danlo asked, ‘Did you journey here to become a pilot? It is my fate to be a pilot, I think.’

‘Your fate?’

‘I have dreamed of being …’ Danlo began, and then fell silent. ‘I … I have always wanted to be a pilot.’

‘I also,’ Hanuman said. ‘To be a pilot, to interface with the ship’s computer, this continual vastening the pilots are allowed – that’s the beginning of everything.’

‘I had not thought of it that way.’ Danlo looked up at the Wolf and Thallow constellations and the other stars, and said, simply, ‘I will become a pilot so I can journey to the centre of the Great Circle, to see if the universe is halla or shaida.’

He closed his eyes and pressed his cold thumbs against his eyelids. To see the universe as it really is and say ‘yes’ to that truth, as man and as asarya – how could he explain his dream to anyone? In truth, the Alaloi are forbidden to reveal their nighttime dreams or visions, so how could he tell Hanuman that he had dreamed of becoming an asarya?

‘What is this word “halla” that you keep using?’ Hanuman asked.

Danlo listened to the wind rise and whoosh between the buildings. It fell over him, and he began to shiver. Despite his discomfort, he loved the chill of the wind against his face, the way it carried in the sea smells and a feeling of freedom. How exhilarating it was to talk long past midnight with such an aware, new friend! How reckless to talk beneath the novice’s ears with only the wind for cover! Suddenly, the utter strangeness of kneeling on a scratchy mat and waiting with three thousand other freezing boys and girls was too much. He found himself telling Hanuman about the death of his parents and his journey to Neverness. He tried to tell him about the harmony and beauty of life, then, but he found that the simple Alaloi concepts he had been taught sounded trite and naive when translated into civilized language. ‘Halla is the cry of the wolf when he calls to his brothers and sisters,’ he said. ‘And it is halla that the stars should shine at night when the sun falls beneath the mountains. Halla is the way … the way false winter takes away the cold, and the way false winter dies into the colder seasons so the animals do not become too many and crowd the ice. Halla is … oh, blessed halla! It is so fragile when you try to define it, like crossing morilka, the death ice. The greater weight you give it, the more likely it is to break. Halla is. Sometimes, lately, I think of it as pure isness. A way of simply being.’

Hanuman pressed his lips together as he turned his face away from the wind and tried not to cough. ‘I’ve never known anyone like you before,’ he marvelled. ‘To cross a thousand miles of ice looking for something you call halla – and to do it alone!’

‘Old Father warned me that if I told anyone, they might not believe me. You will not … tell anyone else?’

‘Of course I won’t. But you should know, I believe you.’

‘Yes?’

Hanuman stared at the feather in Danlo’s hair, then coughed and said, ‘Danlo the Wild – you look a little wild. And the way you see things, so wild. I’ll have to think about what you’ve said. Especially about being. Can it be enough just to be? I’ve always dreamed of becoming.’

‘Becoming … what?’

‘Becoming more,’ Hanuman said.

While Hanuman bent low with another coughing fit, Danlo touched the shakuhachi’s ivory mouthpiece with his lips. ‘But Hanu,’ he said, impulsively inventing a diminutive form of his name. He reached over and touched the boy’s forehead. It was burning hot. ‘Hanu, Hanu, you are not becoming. You are dying.’

‘No, that’s silly,’ Hanuman said hoarsely. ‘Please don’t say that.’

After that, he lost his voice and began coughing in great breaking waves. Danlo wondered why the novices or Bardo the Just, who strolled among the petitioners from time to time, didn’t take this unfortunate, dying boy inside somewhere to heal him. He decided that entering the Order must be a kind of passage. And like all passages into new levels of being, there must always be danger and the possibility of death.

‘Will you play your flute now?’ Hanuman whispered. ‘I can’t talk anymore.’

Danlo wet his lips and smiled. ‘It is soothing, yes?’

‘Soothing? No, it’s haunting, really. Haunting. There’s something about the way you play, the music. Something I can’t bear to hear. But something I have to hear. Do you understand?’

Danlo played his music, then, even though his mouth was so dry that the playing was difficult. He licked his lips for the hundredth time. He was very thirsty. Since the morning coffee, he had drunk nothing, and his tongue was dry against his teeth, as dry as old seal leather. Of course he was hungry, too, with his belly tightening up empty and aching, but the hunger wasn’t as bad as his need for water. And, in truth, he was colder than he was thirsty. Soon, perhaps, the thirst would grow angry and all-consuming, but now, as he played, the cold was more immediate, like a stiff, frozen fur touching every part of him. The wind blew down his neck, and the mat was icy against his legs. It was hard to move his fingers, especially the two smallest ones on his right hand: as a child, he had burned them in the oilstones, and they were stiff with scar over the knuckles and now almost numb. Somewhat clumsily, he played his music while Hanuman watched and listened. And on Hanuman’s delicate face, in his eyes, there was a look of anguish, whether from the music or cold it was hard to tell. Danlo played to the anguish, all the time thinking of Old Father and the ‘holy pain’ that he delighted in causing others. Danlo took no joy in others’ suffering, but he could appreciate the need for pain as a stimulant. Pain is the awareness of life – that was a saying of the Alaloi tribes. Life was pain, and in Hanuman’s pain, there was still an urge to life. This miracle of living, though, was such a delicate thing liable to end at any moment. He could see that Hanuman was dying – how much longer could his will and inner fury keep him alive? Death is the left hand of life, he thought, and death is halla, but suddenly he did not want Hanuman to die.

He set down the shakuhachi and whispered, ‘Hanu, Hanu, keep your hands inside your robe. Do not blow on them. Fingers claw the cold from the air – do you understand?’

Hanuman nodded and thrust his hands into either of his loose sleeves. He said nothing as he began to cough and shiver even more violently.

‘Hanu, Hanu, you were not made for the cold, were you?’

Danlo rolled the thin wool of his robe between his fingers and smiled grimly. The wind rose up and drove particles of ice across the Square. It seemed that everyone was shivering, even the tired novices in their white jackets. For a long time, as the wind continued to blow, he looked at Hanuman. Hanuman had spoken sophisticated words, and he had courage, but in truth he was still just a boy, uncut and unseasoned against the world’s bitterness. He was frail and sick, and he would go over soon. Danlo watched and waited for him to go over. He waited, all the while wondering what dread, mysterious affinity connected his life with Hanuman’s. He studied Hanuman’s fevered face, and, somewhat worried at the turn of his thoughts, he decided that he and Hanuman must share the same doffel. Surely Hanuman’s spirit animal must be the snowy owl or perhaps one of the other kinds of thallow. Then, in the deepest, coldest part of night with the wind dying and the world fallen silent, just before dawn, Danlo heard Ahira calling him. ‘Danlo, Danlo,’ his other-self said, ‘Hanuman is your brother spirit and you must not let him die.’ Rashly, almost without thought, Danlo shrugged off his robe. There was a smile on his lips, grim necessity in his eyes. Then he leaned closer to Hanuman and worked the rough wool over his head, down over his trembling body. He knelt back down on his own mat, freezing and naked, astonished at what he had done.

Hanuman stared at him and smiled faintly. After a while he closed his eyes in exhaustion. Danlo scooped up a few of the nearby mats and built a half-pyramid over him. The overlapping mats – and his robe – might keep the wind from killing him.

‘Danlo, Danlo, there is no pain as terrible as cold,’ Ahira whispered to him.

While Danlo clenched his fists to keep from shivering, Hanuman fell into unconsciousness and began to dream. It was obvious he was dreaming: his eyelids fluttered like the wings of a fritillary, and he moved his cracked, bleeding lips silently. Then he began to murmur in his sleep, to call out for his father. ‘No, no, Father,’ he said. ‘No, no.’

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