The Margarets

by Sheri S. Tepper

  So, they talked about the Gardener, and when they first met me, they talked about me, but no more than they talked about the weather or the crops or the latest scrape the children were into. Generation after generation, the Gardener came down the path among her cats, talking to them as she came, and no matter what the supplicant asked for, the Gardener always gave something that would help. Babies were born and named and taken in their mother’s arms to the Gardener’s gate to receive her traditional gift of honeycomb on their lips. “That his life may be sweet,” the Gardener always said, her voice humming softly among the droning of the bees. “That her life may be sweet.”

  And there I lived, and I worked hard learning what she taught me. I learned to plant and gather what I had planted and make elixirs from it and to mix them with others to treat specific conditions. I slept well at night because I was tired, and my hands grew callused and hard, like hers. Still, my life was sweet, and she took me on many journeys, including one that was unusual but very important for mankind.

  You will need to imagine this:

  A volume of amorphous, immeasurable space scattered with stars, singly or in clusters; some bright, some dull; each surrounded by a halo of luminescent mist that swims and wavers, sometimes penetrating the cloud that surrounds another star, sometimes separating from it; everything shifting, neither spiraling nor whirling as a whole but separately erratic, as though each point of light has a different destination.

  Or this:

  A forest. Here a tree immense past reckoning, its saplings gathered at its feet; there a huge, moss-hung hulk looming lonely at the edge of things; here a copse of fluttering leaves or a brushy labyrinth of old trees, branches intertwined. Imagine the whole underlain with shrubs and ferns over liverworts and fungi, while in the soil below little worms and bacteria writhe and multiply; everything moving slowly, undetectably, chaotically, one part going there, another coming here, all without apparent direction.

  Or this:

  An ocean inhabited by a thousand life-forms, some solitary, some in schools, some reef dwellers living by twos and threes, here a fanged eel, there a sinuous serpent, here a cloud of clown fishes, striped like a carnival, and over them all the colossal bulks of great basking sharks or whales, they, too, surrounded by clouds of diatoms and krill and bits of floating weed, all moving in separate routes toward indiscernible ends.

  Imagine watching any of these for a million years or so as new stars come and old ones die, as old trees rot away and saplings grow tall, as whale bones litter the abyss and young fry hatch, as all the parts within each scene shift in relationship to one another, some touching, some separate, sometimes so remote that the individual seems undetectable by any perception save its own. Imagine that they speak, that space hums and bellows with their voices:

  Star calls to star: “Here I am, who is like me?” Tree calls to tree: “I am I, who knows me?” Submarine dweller calls to other dwellers, innumerable calls: some subsonic, some deep, rhythmic pulses, some shrill eeps and squeals. When a response is detected, the thing that uttered moves separately but implacably toward its responder, as by gravity. So equivalence is drawn to equivalence until they are within touching distance.

  Gardener took me to this place. She called it the “Gathering,” and those assembled there were “Members of the Gathering.” She said the place could as well be called Heaven, Valhalla, Olympus, or Glaspfifel, and those assembled could be called gods, spirits, essences. Regardless of title or size, she said each one of them, arose from a mortal source: Human, Gentheran, Quaatar, K’Famir, or any of a thousand others. Large gods arose from numerous sources, and small gods arose from few, size having nothing to do with potency. Any race of mortal beings may give rise to one god or many, and if, by chance or intention, an entire world is struck by a giant comet wiping out an entire living race, the Members associated with that race wink out like blown candles, at once both absent and unremembered.

  Each Member, the Gardener said, can think only what its mortal source thinks, and each source visualizes its Member(s) differently. Earthians speaking of their gods: “Him” or “Her” or “Them,” visualize very large persons, perhaps of great age, to denote wisdom, or strength, or power. Gentherans visualize kindly uncles and keen-minded aunts. K’Famir and Frossians and Quaatar visualize huge, fanged creatures with curved knives in each of their several manipulators, squatting above bloody altars. Though many mortals speak with authority concerning what their Members want—“Our Father wants us to sacrifice a bullock,” “Kali demands we garrote a passerby”—the desires and demands of the gods are always determined by the desires and demands of the people. Whatever the prophet or priesthood comes up with, the gods parrot. The Members of the Gathering think only what their source thinks: bloody, painful, happy, kindly, arbitrary, logical, sadistic, nurturing—every god is always what the people suppose it to be.

  Gardener says few mortals have ever seen the Gathering, and those who have seen any of it have seen only a tiny fraction of the whole. Even if mortals could gain access to the place and observe its continuous and eternally erratic movements as it sorts and re-sorts itself, they would be no wiser, for the Gathering is a spiritual mirror of the whole universe in which all mortal races are reflected through their deities.

  Whenever a previously planet-bound race achieves space travel, they carry some or all of their gods with them into space. As soon as those deities emerge through the gravitic barrier around their home planet they are drawn inexorably to the Gathering. So when the Gentherans left their original home world, Gentheran Members appeared in the Gathering. So when the Earthians left their world to set up their little colonies, Earthian Members appeared. The Gentheran Members were few, very strong, and mostly cheerful, so said Gardener. The Earthian Members, on the other hand, covered the entire spectrum from horrid to happy, from bloodthirsty to benevolent, from sadistic to solicitous, and were, counting all the little saints of this and that, so very numerous that some of the oldest Members of the Gathering considered the arrival to be more an invasion than an advent.

  The Gardener told me that a Quaatar Member, known to his inventors and worshippers as Dweller in Pain, was one of the most annoyed. DIP took an instant dislike to each and every Earthian Member, though it could give no reason for doing so. Members know only what their sources know, and no mortal Quaatarian knew why it disliked humans. It was a received aversion, passed down from generation to generation. Even if no prior reason had existed, the dislike might have arisen anew from the fact that many of the Earthian Members were rather jolly, and the Quaatar, being sadomasochists of the most elemental sort, did not approve of jolly. Pain, honor, blood, and death were the components of their ethos. Agony was their meat and drink, beginning in infancy when baby Quaatar, moving swiftly to avoid being eaten by their elders, often lost body parts in the process; continuing in youth through an endless series of rite-of-passage battles and on to the precedence trials of adulthood, events of ever-increasing excruciation until death intervened. In Quaatar male society, abhorrence of strangers and infliction of pain was the norm. Loathing the foreign or inferior and torturing the loathed was considered the usual thing. So Gardener told me, pointing out, as she did so, a few little Earthian gods with similar tendencies. “That is the god of jihad,” she said. “That is the god of crusades. They are identical except for their names.”

  She explained that the Gathering is a sloshing sea of fluctuating factions, each wavelet betraying an ephemeral or lasting association. By the time mortal races leave their home planets, many of their gods have already amalgamated with one another. Small tribal godlets are often thrust together through shared execrations. All Death-Honor-and-War gods, for example, are identical. The people may fly different flags, but their gods are happy to drink blood from both sides of the battle. All Sun, Harvest, or Forest divinities are analogous. Even when similar mortal races arise on planets remote from one another, similar gods find one another easily.

  The olde
st deities of the Gathering, those originated by the Pthas, a source billions of years old and wise past belief, had set boundaries for the Gathering: Whatever the mortal races might do among themselves, their gods might not interfere with the sources of other Members. When detected, the penalty for such an attempt was instant eradication.

  That “when detected” was a narrow but advantageous loophole, for, as the Gardener said, the right-hand tentacles, palps, or scravelators of the Members of the Gathering were only rarely aware of what the countersegmental organs were up to. Further, no part of the Gathering, including the oldest and wisest, was diligent in finding such things out. Even though the gods of the Pthas had instructed that neutrality or beneficence should govern the Gathering, there was no routine enforcement of that dictum. The Gardener says that mortals often pass laws they cannot enforce in order to be seen as “strong,” or “determined,” even though they know the laws will not solve the problem.

  The Quaatar race was convinced that humans should be eradicated, but they did not wish to be wiped out in their turn, so they conspired in secret, drawing upon the skills of their planetary kinsfolk, the Thongal, the Frossians, the K’Famir.

  These races, long separated from Quaatar, were still similar to the Quaatar in many ways. None of them had an emotion equivalent to gratitude, but all of them had a mercantile respect for debits and credits. The Quaatar were credited for having given the Thongal, the K’famir, and the Frossians planets of their own. Winnowed by circumstance, these races were now far superior to the Quaatar, but they greeted their elders with well-feigned respect and rejoiced at joining in vendetta against Earthians. They wished to conduct this massacre without implicating themselves, so, in the Gathering, a similar alliance with similar concerns occurred among Whirling Cloud of Darkness-Eater of the Dead of the K’Famir, Flayed One-Drinker of Blood of the Frossians, and the head of the Quaatar pantheon: Dweller in Pain. As reinforcement of their intentions, the leaders of the four races met on Cantardene, where they sacrificed to their bloodthirsty gods and swore to create a weapon that would seek out and kill humans wherever they were. Cantardene is the home world of the K’Famir, but the Gardener learned of it, and she told me, Gretamara, while I shuddered and wished…almost wished I could return to childhood, back on Phobos again.

  I Am Ongamar/on Cantardene

  During the seemingly endless trip from Earth to Cantardene, young as I was, I served as translator between the cargo and the Mercan crew—an assorted bunch of them: vicious K’Famir, cringing Hrass, sleek and superior Elos, and boisterous K’Vasti. Because I was in a state I can describe only as continuous fury, I did not cringe, and I did not bow. I knew at the beginning of the trip that they had misread my number, that I had been put on a bondage ship rather than a colony one. I had had time to get over it, I thought I had gotten over it, only to feel rage boiling up again the moment we, the humans, arrived and were marched off across a plaza. We were not chained. We had been warned in advance (or, I had been warned and told to warn the others) that acting up by any one of us would result in removing the whole group from sale as light laborers for household use and selling all of us to the mines.

  When this warning seemed to have little effect, I then regaled my fellow bondies with stories of the mines. I’d heard a good deal about them during the trip. A few of the bondies had rebelled during the trip. They’d been dealt with publicly and fatally, and I hadn’t been so stupid as to try to interfere. That memory and my description of the mines cowed the others into appropriate submission.

  Trough-shaped fountains extended along the sides of the plaza, most of them occupied by naked young K’Famir halfway between gill and lung stages of development. The young were of various colors: black, green, ocher, a few of dull red; all of them sleek and shining, exuberantly noisy, all eight limbs in motion at once as they sprawled and splashed, shrieking at one another in shrill, sibilant voices, conversations that I understood very well, having translated similar ones for what had seemed to be months. The K’Famir had a language of their own, but they used it only during religious observances and on very formal occasions. For commerce and daily life, they spoke Low Mercan, as did most of the vocal populations in the Combine. Though it was an ugly language, I was getting very, very fluent at gargling Low Mercan.

  Up ahead of us we could see the bondage-block, a broad, low dais around which each servant offered for sale would be paraded. In a low voice, I reminded the group that we wanted to survive, and survival depended upon being servile. This was the intention I had started with: survive at all costs, do whatever was needful to get through the next fifteen years. I’d passed this intention on to the others. I’d told them, and myself, that anger could not help and might hurt our chances. We arrived at the block, and I breathed deeply, retreating into myself as I’d often done on Phobos.

  My fellow servants were sold off, one by one, managing to do it without getting themselves whipped or beaten. By the time I was displayed, I’d managed to detach myself from the procedure. I walked about the dais while the auctioneer began the spiel I’d been hearing all morning: Young. Healthy. Strong. Almost immediately a heavily ornamented female thrust her way through the crowd of onlookers.

  “I’ll see her,” the K’Famira called. “She may be what I want!”

  “K’Famira Adille,” murmured the pitchman. “You need a house servant?”

  “I have house servants,” she replied, throat pouch turning slightly pink in annoyance as she rearranged her voluminous scarves. “My housekeeper sees to them. I do not waste my time buying house servants. I want a pet.”

  “Most buyers prefer them younger.”

  “I don’t want one I have to house-train. Humans look like a person cut in half, but they’re said to be trainable. Walk it around again for me.”

  Obediently, I walked, impressions falling into place like coins into slots. When one studied language, one also studied its speakers. The skin around the K’Famira’s eye sockets was not wrinkled: She was therefore young. A young K’Famira buying a pet was either a pleasure-female incapable of reproduction or a wife who had been warned not to attempt it. Infertility was a problem among city-dwelling K’Famir, exacerbated by the cultural prohibition against adoption. Male K’Famir accepted none but their own. Returning to the swamps for several seasons was usually an effective cure for the conditions, but that was not always possible.

  I knew this in part because the Low Mercan vocabulary reflected the true situation: The word for city included the rootword for sterile; the word for swamp included the rootword for fecund. The word for a pleasure-female was made up of the words urban and k’dawk, a term for playful congress, indecent when used alone. Playful had been the word used in my glossary, but from what I now knew about the K’Famir, I doubted that any interchange between male and female could be playful. I now knew things I had not known I knew, for until now I’d had no mental hooks to hang them on. After a long voyage of listening to K’Famir talk, I had acquired hooks in plenty.

  Because many K’Famira were sterile, pets were common. Any small, biddable creature would serve. Pets could be brought up in the family and kept for an unlimited time, or, when they reached adulthood, the pet could be freed to a colony. If the family didn’t free it, the pet could be sold again for fifteen years of labor. One of the more discouraging facts I had learned on the ship was that time spent as a pet did not count against the term of bondage unless the family wished it so. The one encouraging thing I had learned was that K’Famir males did not find Earthians sexually attractive or at all interesting.

  So, I focused on these trivia, standing very still and ignoring the manipulators running over my body.

  “What’s your name, human-female-young,” Adille asked in Mercan, waiting for the translator to convey this to me.

  “Margaret,” I said, without waiting for the translator. “And I’m twelve Earth-years old.”

  “You speak Mercan?” Adille sounded almost outraged.

  “I d
o, Great Lady,” I said, focusing all my attention upon Adille’s speech in order to blank out her smell.

  “Well, then. You would be a bargain, wouldn’t you?”

  “I would seek to please the Great Lady,” I said.

  The cargo manager on the ship had been kind enough to instruct me in what to say. Great Lady. Great Lord. My only desire is to give good service. What does the Lord require? And so on. I had taught these same phrases to those in the cargo, though only a few of them had learned to say the words in Low Mercan. The cargo manager had told me he much regretted that he could not buy me for himself, as an assistant during future voyages.

  “And your name, again?” Adille demanded.

  “Margaret.”

  “Margaret. What a strange name, and yet, I suppose you’re used to it. We’ll keep some of it for you, wouldn’t that be nice? My last pet’s name was Onga. Suppose we call you Ongamar?”

  And Ongamar I became. Ongamar who found her role not unfamiliar, for she fetched and carried, grateful to be frequently ignored, reconciled to being occasionally petted and fussed over, meantime listening to every word spoken in her presence and, when possible, those uttered behind closed doors. Thus I, she, expanded my Mercan vocabulary while learning a great deal about the K’Famir race and the Combine of which it was a member.

  In general, I, as Ongamar, found the situation tolerable. The Mercan people were uniformly disagreeable, but simple pleasure-females—as distinguished from the breeding consorts of males in the hierarchy—had no dynastic ambitions and shared few of the more deadly K’Famir attributes. Though vicious if provoked, females were not routinely cruel; their interests were narrow and restricted to their own comfort; their servants and pets did not find them hard to please.