by Mike Ashley
"Only let us live again!"
Silence returned to the plain, save for a whining wind that carried insanely creative dust across the wasteland. A vision came into the minds of the survivors: the sea of darkness, an ocean of blackness blazing with the light of stars. The spindles hung there, another kind of shining dust, life and consciousness, consumed in a battle with those from the shores of the galaxy, or some folded, deeper place.
"They are murderous and beyond our comprehension," said the voice. "They have come from the places between the islands of stars, come with a blind, unreasoning hatred which cannot be turned aside except by lethal force. We had thought your world a victim of their murder. Instead, we find something worse, a world that has taken its own life. It is too late to offer our aid, but at least we can build you sanctuary, if, in return, some of your number will come with us, to fight."
"To fight?" A woman screamed in rage; her face ran with weeping wounds. "Is all life so stupid? Do you condemn us as murderers of our planet and then ask us to repeat the madness? No, we will not fight. Go away and let us die in our shame and folly."
"It is for each of you separately to make this choice," the voice said. "Understand this: they attack without quarter. And they are winning."
The price of life is death, Beth told herself, pressed against her husband's arm. Those who went from among this pitiful number surely would not return.
"Only some among you will suit our purpose," the voice explained. "The predators, the fighters. They must come with us. The others will remain, and we will restore to them a corner of their world. Come, you must decide. The stars are dying in our galaxy."
It was beyond most of them, this vision of a war between gods. Not gods, though, Wish Jerome told himself, merely life, exerted in an unconscionable violence to safeguard its own seed.
Fear blew across the group, chilling as the wind, but their decision, too, rose like a wind, beyond fear.
High above them, an opening dilated in the silver hull. The last of humanity went forward for their testing.
That was the way of it, sings memory, here in the dusk. They took our soul and gave us the comfort of emortality amid a new-built Xanadu. The stars came clear in the dark of an unclouded sky. We can look into the black night and know that somewhere out there the spindles are warring against an enemy too terrible for understanding or compassion. And our soul is with them, sweating, slaving in the agony of death and victory. We spin on, we and our quiet garden, in an anesthesia of contentment.
I see a hawk soaring on a high wave of song. His cry hangs in the air, and his lofty feathered body. Now he stoops, falls like a projectile, opens his wings, stills magically, climbs the sky again. It is cozy here, in the warmth of the sun. I seem, though, to remember a word from the past, from the repeated past. Why do I feel a stir of horror as I gaze upon my unaging hands? Did my innocence save me then? Perhaps, but I am innocent no longer. Our life will stretch on, for our bargain is sealed, and the sun is warm on our peace.
Still, the horror remains, as the memory remains, that the meek have inherited the earth.
THE MAN WHO WALKED HOME
James Tiptree, Jr
James Tiptree, Jr was the primary pseudonym used by Alice Sheldon (1915-87) and she hid her identity so well that almost everyone was deceived into believing she was a man. This, despite such stories as "The Women Men Don't See" (1973), which vividly revealed the distinctions between the sexes. Although she wrote two novels, Up the Walls of the World (1978) and Brightness Falls from the Air (1985), her strengths lay in the short story and her work constitutes some of the most remarkable fiction, not just of the 1970s - the chief decade for her writing - but in all speculative fiction. Her collections include Ten Thousand Light Years From Home (1973), Warm Worlds and Otherwise (1975)> and Star Songs of an Old Primate (1978), but perhaps the most representative single volume is Her Smoke Rose Up Forever (1990), which critic John Clute called, "one of the two or three most significant collections of short SF ever published".
Tiptree wrote several stories dealing with a post-apocalyptic world, and to my mind the following (first published in 1972, hence the dates) is the most unusual, with a cataclysm arising from an experiment that will take many centuries to resolve. Like most of Tiptree's fiction, it is an extended allegory that leaves you pondering long after finishing the story.
* * *
Transgression! Terror! And he thrust and lost there - punched into impossibility, abandoned never to be known how, the wrong man in the most wrong of all wrong places in that unimaginable collapse of never-to-be-reimagined mechanism - he stranded, undone, his lifeline severed, he in that nanosecond knowing his only tether parting, going away, the longest line to life withdrawing, winking out, disappearing forever beyond his grasp - telescoping away from him into the closing vortex beyond which lay his home, his life, his only possibility of being; seeing it sucked back into the deepest maw, melting, leaving him orphaned on what never-to-be-known shore of total wrongness - of beauty beyond joy, perhaps? Of horror? Of nothingness? Of profound otherness only, certainly - whatever it was, that place into which he transgressed, it could not support his life there, his violent and violating aberrance; and he, fierce, brave, crazy - clenched into total protest, one body-fist of utter repudiation of himself there in that place, forsaken there - what did he do? Rejected, exiled, hungering homeward more desperate than any lost beast driving for its unreachable home, his home, his HOME - and no way, no transport, no vehicle, means, machinery, no force but his intolerable resolve aimed homeward along that vanishing vector, that last and only lifeline - he did, what?
He walked.
Home.
Precisely what hashed up in the work of the major industrial lessee of the Bonneville Particle Acceleration Facility in Idaho was never known. Or rather, all those who might have been able to diagnose the original malfunction were themselves obliterated almost at once in the greater catastrophe which followed.
The nature of this second cataclysm was not at first understood either. All that was ever certain was that at 1153.6 of May 2,1989 Old Style, the Bonneville laboratories and all their personnel were transformed into an intimately disrupted form of matter resembling a high-energy plasma, which became rapidly airborne to the accompaniment of radiating seismic and atmospheric events.
The disturbed area unfortunately included an operational MIRV Watchdog womb.
In the confusion of the next hours the Earth's population was substantially reduced, the biosphere was altered, and the Earth itself was marked with numbers of more conventional craters. For some years thereafter, the survivors were existentially preoccupied and the peculiar dust bowl at Bonneville was left to weather by itself in the changing climatic cycles.
It was not a large crater; just over a kilometer in width and lacking the usual displacement lip. Its surface was covered with a finely divided substance which dried into dust. Before the rains began it was almost perfectly flat. Only in certain lights, had anyone been there to inspect it, a small surface-marking or abraded place could be detected almost exactly at the center.
Two decades after the disaster a party of short brown people appeared from the south, together with a flock of somewhat atypical sheep. The crater at this time appeared as a wide shallow basin in which the grass did not grow well, doubtless from the almost complete lack of soil microorganisms. Neither this nor the surrounding vigorous grass was found to harm the sheep. A few crude hogans went up at the southern edge and a faint path began to be traced across the crater itself, passing by the central bare spot.
One spring morning two children who had been driving sheep cross the crater came screaming back to camp. A monster had burst out of the ground before them, a huge flat animal making dreadful roar. It vanished in a flash and a shaking of the earth, leaving an evil smell. The sheep had run away.
Since this last was visibly true, some elders investigated. Finding no sign of the monster and no place in which it could hide, they settl
ed for beating the children, who settled for making a detour around the monster-spot, and nothing more occurred for a while.
The following spring the episode was repeated. This time an older girl was present, but she could add only that the monster seemed to be rushing flat out along the ground without moving at all. And there was a scraped place in the dirt. Again nothing was found; an evil-ward in a cleft stick was placed at the spot.
When the same thing happened for the third time a year later, the detour was extended and other charm-wands were added. But since no harm seemed to come of it and the brown people had seen far worse, sheep-tending resumed as before. A few more instantaneous apparitions of the monster were noted, each time in the spring.
At the end of the third decade of the new era a tall old man limped down the hills from the south, pushing his pack upon a bicycle wheel. He camped on the far side of the crater, and soon found the monster-site. He attempted to question people about it, but no one understood him, so he traded a knife for some meat. Although he was obviously feeble, something about him dissuaded them from killing him, and this proved wise because he later assisted the women in treating several sick children.
He spent much time around the place of the apparition and was nearby when it made its next appearance. This excited him very much and he did several inexplicable but apparently harm less things, including moving his camp into the crater by the trail. He stayed on for a full year watching the site and was close by for its next manifestation. After this he spent a few days making a charm-stone for the spot and left northward, hobbling as he had come.
More decades passed. The crater eroded, and a rain-gully became an intermittent streamlet across the edge of the basin. The brown people and their sheep were attacked by a band of grizzled men, after which the survivors went away eastward. The winters of what had been Idaho were now frost-free; aspen and eucalyptus sprouted in the moist plain. Still the crater remained treeless, visible as a flat bowl of grass; and the bare place at the center remained. The skies cleared somewhat.
After another three decades a larger band of black people with ox-drawn carts appeared and stayed for a time, but left again when they too saw the thunderclap-monster. A few other vagrants straggled by.
Five decades later a small permanent settlement had grown up on the nearest range of hills, from which men riding on small ponies with dark stripes down their spines herded humped cattle near the crater. A herdsman's hut was built by the streamlet, which in time became the habitation of an olive-skinned, red-haired family. In due course one of this clan again observed the monster-flash, but these people did not depart. The stone the tall man had placed was noted and left undisturbed.
The homestead at the crater's edge grew into a group of three and was joined by others, and the trail across it became a cart road with a log bridge over the stream. At the center of the still faintly discernible crater the cart road made a bend, leaving a grassy place which bore in its center about a square meter of curiously impacted bare earth and a deeply etched sandstone rock.
The apparition of the monster was now known to occur regularly each spring on a certain morning in this place, and the children of the community dared each other to approach the spot. It was referred to in a phrase that could be translated as "the Old Dragon". The Old Dragon's appearance was always the same: a brief violent thunder-burst which began and cut off abruptly, in the midst of which a dragonlike creature was seen apparently in furious motion on the earth, although it never actually moved. Afterward there was a bad smell and the earth smoked. People who saw it from close by spoke of a shivering sensation.
Early in the second century two young men rode into town from the north. Their ponies were shaggier than the local breed, and the equipment they carried included two boxlike objects which the young men set up at the monster-site. They stayed in the area a full year, observing two materializations of the Old Dragon, and they provided much news and maps of roads and trading towns in the cooler regions to the north. They built a windmill which was accepted by the community and offered to build a lighting machine, which was refused. Then they departed with their boxes after unsuccessfully attempting to persuade a local boy to learn to operate one.
In the course of the next decades other travelers stopped by and marveled at the monster, and there was sporadic fighting over the mountains to the south. One of the armed bands made a cattle raid into the crater hamlet. It was repulsed, but the raiders left a spotted sickness which killed many. For all this time the bare place at the crater's center remained, and the monster made his regular appearances, observed or not.
The hill-town grew and changed, and the crater hamlet grew to be a town. Roads widened and linked into networks. There were gray-green conifers in the hills now, spreading down into the plain, and chirruping lizards lived in their branches.
At century's end a shabby band of skin-clad squatters with stunted milk-beasts erupted out of the west and were eventually killed or driven away, but not before the local herds had contracted a vicious parasite. Veterina-ries were fetched from the market city up north, but little could be done. The families near the crater left, and for some decades the area was empty. Finally cattle of a new strain reappeared in the plain and the crater hamlet was reoccupied. Still the bare center continued annually to manifest the monster, and he became an accepted phenomenon of the area. On several occasions parties came from the distant North west Authority to observe it.
The crater hamlet flourished and grew into the fields where cattle had grazed, and part of the old crater became the town park. A small seasonal tourist industry based on the monster-site developed. The townspeople rented rooms for the appearances, and many more or less authentic monster-relics were on display in the local taverns.
Several cults now grew up around the monster. One persistent belief held that it was a devil or damned soul forced to appear on Earth in torment to expiate the catastrophe of three centuries back. Others believed that it, or he, was some kind of messenger whose roar portended either doom or hope according to the believer. One very vocal sect taught that the apparition registered the moral conduct of the townspeople over the past year, and scrutinized the annual apparition for changes which could be interpreted for good or ill. It was considered lucky, or dangerous, to be touched by some of the dust raised by the monster. In every generation at least one small boy would try to hit the monster with a stick, usually acquiring a broken arm and a lifelong tavern tale. Pelting the monster with stones or other objects was a popular sport, and for some years people systematically flung prayers and flowers at it. Once a party tried to net it and were left with strings and vapor. The area itself had long since been fenced off at the center of the park.
Through all this the monster made his violently enigmatic annual appearance, sprawled furiously motionless, unreachably roaring.
Only as the fourth century of the new era went by was it apparent that the monster had been changing slightly. He was now no longer on the earth but had an arm and a leg thrust upward in a kicking or flailing gesture. As the years passed he began to change more quickly until at the end of the century he had risen to a contorted crouching pose, arms outflung as if frozen in gyration. His roar, too, seemed somewhat differently pitched, and the earth after him smoked more and more.
It was then widely felt that the man-monster was about to do something, to make some definitive manifestation, and a series of natural disasters and marvels gave support to a vigorous cult teaching this doctrine. Several religious leaders journeyed to the town to observe the apparitions.
However, the decades passed and the man-monster did nothing more than turn slowly in place, so that he now appeared to be in the act of sliding or staggering while pushing himself back ward like a creature blown before a gale. No wind, of course, could be felt, and presently the general climate quieted and nothing came of it all.
Early in the fifth century New Calendar, three survey parties from the North Central Authority came through t
he area and stopped to observe the monster. A permanent recording device was set up at the site, after assurances to the townsfolk that no hardscience was involved. A local boy was trained to operate it; he quit when his girl left him but another volunteered. At this time nearly everyone believed that the apparition was a man, or the ghost of one. The record-machine boy and a few others including the school mechanics teacher referred to him as The Man John. In the next decades the roads were greatly improved; all forms of travel increased, and there was talk of building a canal to what had been the Snake River.
One May morning at the end of Century Five a young couple in a smart green mule-trap came jogging up the highroad from the Sandreas Rift Range to the southwest. The girl was golden-skinned and chatted with her young husband in a language unlike that ever heard by The Man John either at the end or the beginning of his life. What she said to him has, however, been heard in every age and tongue.
"Oh, Serli, I'm so glad we're taking this trip now! Next summer I'll be busy with baby."
To which Serli replied as young husbands often have, and so they trotted up to the town's inn. Here they left trap and bags and went in search of her uncle, who was expecting them there. The morrow was the day of The Man John's annual appearance, and her Uncle Laban had come from the MacKenzie History Museum to observe it and to make certain arrangements.
They found him with the town school instructor of mechanics, who was also the recorder at the monster-site. Presently Uncle Laban took them all with him to the town mayor's office to meet with various religious personages. The mayor was not unaware of tourist values, but he took Uncle Laban's part in securing the cultists' grudging assent to the MacKenzie authorities' secular interpretation of the monster, which was made easier by the fact that the cults disagreed among themselves. Then, seeing how pretty the niece was, the mayor took them all home to dinner.
When they returned to the inn for the night it was abrawl with holidaymakers.
