Danro is the farthest farm of Oro Village in the High Watershed of the Mane River on Oniasu on O. The people up there in the mountains are civilised but not very civilised. Like most ki’O they pride themselves on doing things the way they’ve always been done, but in fact they are a wilful, stubborn lot who change the rules to suit themselves and then say the people “down there” don’t know the rules, don’t honor the old ways, the true ki’O ways, the mountain ways.
Some years ago, the First Sedoretu of Danro was broken by a landslide up on the Farren that killed the Morning woman and her husband. The widowed Evening couple, who had both married in from other farmholds, fell into a habit of mourning and grew old early, letting the daughter of the Morning manage the farm and all its business.
Her name was Shahes. At thirty, she was a straight-backed, strong, short woman with rough red cheeks, a mountaineer’s long stride, and a mountaineer’s deep lungs. She could walk down the road to the village center in deep snow with a sixty-pound pack of pelts on her back, sell the pelts, pay her taxes and visit a bit at the village hearth, and stride back up the steep zigzags to be home before nightfall, forty kilometers round trip and six hundred meters of altitude each way. If she or anyone else at Danro wanted to see a new face they had to go down the mountain to other farms or to the village center. There was nothing to bring anybody up the hard road to Danro. Shahes seldom hired help, and the family wasn’t sociable. Their hospitality, like their road, had grown stony through lack of use.
But a travelling scholar from the lowlands who came up the Mane all the way to Oro was not daunted by another near-vertical stretch of ruts and rubble. Having visited the other farms, the scholar climbed on around the Farren from Ked’din and up to Danro, and there made the honorable and traditional offer: to share worship at the house shrine, to lead conversation about the Discussions, to instruct the children of the farmhold in spiritual matters, for as long as the farmers wished to lodge and keep her.
This scholar was an Evening woman, over forty, tall and long-limbed, with cropped dark-brown hair as fine and curly as a yama’s. She was quite fearless, expected nothing in the way of luxury or even comfort, and had no small talk at all. She was not one of the subtle and eloquent expounders of the great Centers. She was a farm woman who had gone to school. She read and talked about the Discussions in a plain way that suited her hearers, sang the Offerings and the praise songs to the oldest tunes, and gave brief, undemanding lessons to Danro’s one child, a ten-year-old Morning half-nephew. Otherwise she was as silent as her hosts, and as hardworking. They were up at dawn; she was up before dawn to sit in meditation. She studied her few books and wrote for an hour or two after that. The rest of the day she worked alongside the farm people at whatever job they gave her.
It was fleecing season, midsummer, and the people were all out every day, all over the vast mountain territory of the herd, following the scattered groups, combing the animals when they lay down to chew the cud.
The old ariu knew and liked the combing. They lay with their legs folded under them or stood still for it, leaning into the comb-strokes a little, sometimes making a small, shivering whisper-cough of enjoyment. The yearlings, whose fleece was the finest and brought the best price raw or woven, were ticklish and frisky; they sidled, bit, and bolted. Fleecing yearlings called for a profound and resolute patience. To this the young ariu would at last respond, growing quiet and even drowsing as the long, fine teeth of the comb bit in and stroked through, over and over again, in the rhythm of the comber’s soft monotonous tune, “Hunna, hunna, na, na. . . .”
The travelling scholar, whose religious name was Enno, showed such a knack for handling newborn ariu that Shahes took her out to try her hand at fleecing yearlings. Enno proved to be as good with them as with the infants, and soon she and Shahes, the best fine-fleecer of Oro, were working daily side by side. After her meditation and reading, Enno would come out and find Shahes on the great slopes where the yearlings still ran with their dams and the newborns. Together the two women could fill a forty-pound sack a day with the airy, silky, milk-colored clouds of combings. Often they would pick out a pair of twins, of which there had been an unusual number this mild year. If Shahes led out one twin the other would follow it, as yama twins will do all their lives; and so the women could work side by side in a silent, absorbed companionship. They talked only to the animals. “Move your fool leg,” Shahes would say to the yearling she was combing, as it gazed at her with its great, dark, dreaming eyes. Enno would murmur “Hunna, hunna, hunna, na,” or hum a fragment of an Offering, to soothe her beast when it shook its disdainful, elegant head and showed its teeth at her for tickling its belly. Then for half an hour nothing but the crisp whisper of the combs, the flutter of the unceasing wind over stones, the soft bleat of a calf, the faint rhythmical sound of the nearby beasts biting the thin, dry grass. Always one old female stood watch, the alert head poised on the long neck, the large eyes watching up and down the vast, tilted planes of the mountain from the river miles below to the hanging glaciers miles above. Far peaks of stone and snow stood distinct against the dark-blue, sun-filled sky, blurred off into cloud and blowing mists, then shone out again across the gulfs of air.
Enno took up the big clot of milky fleece she had combed, and Shahes held open the long, loose-woven, double-ended sack.
Enno stuffed the fleece down into the sack. Shahes took her hands.
Leaning across the half-filled sack they held each other’s hands, and Shahes said, “I want — ” and Enno said, “Yes, yes!”
Neither of them had had much love, neither had had much pleasure in sex. Enno, when she was a rough farm girl named Akal, had the misfortune to attract and be attracted by a man whose pleasure was in cruelty. When she finally understood that she did not have to endure what he did to her, she ran away, not knowing how else to escape him. She took refuge at the school in Asta, and there found the work and learning much to her liking, as she did the spiritual discipline, and later the wandering life. She had been an itinerant scholar with no family, no close attachments, for twenty years. Now Shahes’s passion opened to her a spirituality of the body, a revelation that transformed the world and made her feel she had never lived in it before.
As for Shahes, she’d given very little thought to love and not much more to sex, except as it entered into the question of marriage. Marriage was an urgent matter of business. She was thirty years old. Danro had no whole sedoretu, no childbearing women, and only one child. Her duty was plain. She had gone courting in a grim, reluctant fashion to a couple of neighboring farms where there were Evening men. She was too late for the man at Beha Farm, who ran off with a lowlander. The widower at Upper Ked’d was receptive, but he also was nearly sixty and smelled like piss. She tried to force herself to accept the advances of Uncle Mika’s half-cousin from Okba Farm down the river, but his desire to own a share of Danro was clearly the sole substance of his desire for Shahes, and he was even lazier and more shiftless than Uncle Mika.
Ever since they were girls, Shahes had met now and then with Temly, the Evening daughter of the nearest farmhold, Ked’din, round on the other side of the Farren. Temly and Shahes had a sexual friendship that was a true and reliable pleasure to them both. They both wished it could be permanent. Every now and then they talked, lying in Shahes’s bed at Danro or Temly’s bed at Ked’din, of getting married, making a sedoretu. There was no use going to the village matchmakers; they knew everybody the matchmakers knew. One by one they would name the men of Oro and the very few men they knew from outside the Oro Valley, and one by one they would dismiss them as either impossible or inaccessible. The only name that always stayed on the list was Otorra, a Morning man who worked at the carding sheds down in the village center. Shahes liked his reputation as a steady worker; Temly liked his looks and conversation. He evidently liked Temly’s looks and conversation too, and would certainly have come courting her if there were any chance of a marriage at Ked’din, but it was a poor farmhold, an
d there was the same problem there as at Danro: there wasn’t an eligible Evening man. To make a sedoretu, Shahes and Temly and Otorra would have to marry the shiftless, shameless fellow at Okba or the sour old widower at Ked’d. To Shahes the idea of sharing her farm and her bed with either of them was intolerable.
“If I could only meet a man who was a match for me!” she said with bitter energy.
“I wonder if you’d like him if you did,” said Temly.
“I don’t know that I would.”
“Maybe next autumn at Manebo . . .”
Shahes sighed. Every autumn she trekked down sixty kilometers to Manebo Fair with a train of pack-yama laden with pelts and wool, and looked for a man; but those she looked at twice never looked at her once. Even though Danro offered a steady living, nobody wanted to live way up there, on the roof, as they called it. And Shahes had no prettiness or nice ways to interest a man. Hard work, hard weather, and the habit of command had made her tough; solitude had made her shy. She was like a wild animal among the jovial, easy-talking dealers and buyers. Last autumn once more she had gone to the fair and once more strode back up into her mountains, sore and dour, and said to Temly, “I wouldn’t touch a one of ’em.”
Enno woke in the ringing silence of the mountain night. She saw the small square of the window ablaze with stars and felt Shahes’s warm body beside her shake with sobs.
“What is it? What is it, my dear love?”
“You’ll go away. You’re going to go away!”
“But not now — not soon — ”
“You can’t stay here. You have a calling. A resp —“ the word broken by a gasp and sob — “responsibility to your school, to your work, and I can’t keep you. I can’t give you the farm. I haven’t anything to give you, anything at all!”
Enno — or Akal, as she had asked Shahes to call her when they were alone, going back to the girl-name she had given up — Akal knew only too well what Shahes meant. It was the farmholder’s duty to provide continuity. As Shahes owed life to her ancestors she owed life to her descendants. Akal did not question this; she had grown up on a farmhold. Since then, at school, she had learned about the joys and duties of the soul, and with Shahes she had learned the joys and duties of love. Neither of them in any way invalidated the duty of a farmholder. Shahes need not bear children herself, but she must see to it that Danro had children. If Temly and Otorra made the Evening marriage, Temly would bear the children of Danro. But a sedoretu must have a Morning marriage; Shahes must find an Evening man. Shahes was not free to keep Akal at Danro, nor was Akal justified in staying there, for she was in the way, an irrelevance, ultimately an obstacle, a spoiler. As long as she stayed on as a lover, she was neglecting her religious obligations while compromising Shahes’s obligation to her farmhold. Shahes had said the truth: she had to go.
She got out of bed and went over to the window. Cold as it was she stood there naked in the starlight, gazing at the stars that flared and dazzled from the far grey slopes up to the zenith. She had to go and she could not go. Life was here, life was Shahes’s body, her breasts, her mouth, her breath. She had found life and she could not go down to death. She could not go and she had to go.
Shahes said across the dark room, “Marry me.”
Akal came back to the bed, her bare feet silent on the bare floor. She slipped under the bedfleece, shivering, feeling Shahes’s warmth against her, and turned to her to hold her; but Shahes took her hand in a strong grip and said again, “Marry me.”
“Oh if I could!”
“You can.”
After a moment Akal sighed and stretched out, her hands behind her head on the pillow. “There’s no Evening men here; you’ve said so yourself. So how can we marry? What can I do? Go fishing for a husband down in the lowlands, I suppose. With the farmhold as bait. What kind of man would that turn up? Nobody I’d let share you with me for a moment. I won’t do it.”
Shahes was following her own train of thought. “I can’t leave Temly in the lurch,” she said.
“And that’s the other obstacle,” Akal said. “It’s not fair to Temly. If we do find an Evening man, then she’ll get left out.”
“No, she won’t.”
“Two Day marriages and no Morning marriage? Two Evening women in one sedoretu? There’s a fine notion!”
“Listen,” Shahes said, still not listening. She sat up with the bedfleece round her shoulders and spoke low and quick. “You go away. Back down there. The winter goes by. Late in the spring, people come up the Mane looking for summer work. A man comes to Oro and says, is anybody asking for a good finefleecer? At the sheds they tell him, yes, Shahes from Danro was down here looking for a hand. So he comes on up here, he knocks at the door here. My name is Akal, he says, I hear you need a fleecer. Yes, I say, yes, we do. Come in. Oh come in, come in and stay forever!”
Her hand was like iron on Akal’s wrist, and her voice shook with exultation. Akal listened as to a fairytale.
“Who’s to know, Akal? Who’d ever know you? You’re taller than most men up here — you can grow your hair, and dress like a man — you said you liked men’s clothes once. Nobody will know. Who ever comes here anyway?”
“Oh, come on, Shahes! The people here, Magel and Madu — Shest — ”
“The old people won’t see anything. Mika’s a halfwit. The child won’t know. Temly can bring old Barres from Ked’din to marry us. He never knew a tit from a toe anyhow. But he can say the marriage ceremony.”
“And Temly?” Akal said, laughing but disturbed; the idea was so wild and Shahes was so serious about it.
“Don’t worry about Temly. She’d do anything to get out of Ked’din. She wants to come here, she and I have wanted to marry for years. Now we can. All we need is a Morning man for her. She likes Otorra well enough. And he’d like a share of Danro.”
“No doubt, but he gets a share of me with it, you know! A woman in a Night marriage?”
“He doesn’t have to know.”
“You’re crazy, of course he’ll know!”
“Only after we’re married.”
Akal stared through the dark at Shahes, speechless. Finally she said, “What you’re proposing is that I go away now and come back after half a year dressed as a man. And marry you and Temly and a man I never met. And live here the rest of my life pretending to be a man. And nobody is going to guess who I am or see through it or object to it. Least of all my husband.”
“He doesn’t matter.”
“Yes he does,” said Akal. “It’s wicked and unfair. It would desecrate the marriage sacrament. And anyway it wouldn’t work. I couldn’t fool everybody! Certainly not for the rest of my life!”
“What other way have we to marry?”
“Find an Evening husband — somewhere — ”
“But I want you! I want you for my husband and my wife. I don’t want any man, ever. I want you, only you till the end of life, and nobody between us, and nobody to part us. Akal, think, think about it, maybe it’s against religion, but who does it hurt? Why is it unfair? Temly likes men, and she’ll have Otorra. He’ll have her, and Danro. And Danro will have their children. And I will have you, I’ll have you forever and ever, my soul, my life and soul.”
“Oh don’t, oh don’t,” Akal said with a great sob.
Shahes held her.
“I never was much good at being a woman,” Akal said. “Till I met you. You can’t make me into a man now! I’d be even worse at that, no good at all!”
“You won’t be a man, you’ll be my Akal, my love, and nothing and nobody will ever come between us.”
They rocked back and forth together, laughing and crying, with the fleece around them and the stars blazing at them. “We’ll do it, we’ll do it!” Shahes said, and Akal said, “We’re crazy, we’re crazy!”
Gossips in Oro had begun to ask if that scholar woman was going to spend the winter up in the high farmholds, where was she now, Danro was it or Ked’din? — when she came walking down the zigzag road.
She spent the night and sang the Offerings for the mayor’s family, and caught the daily freighter to the suntrain station down at Dermane. The first of the autumn blizzards followed her down from the peaks.
Shahes and Akal sent no message to each other all through the winter. In the early spring Akal telephoned the farm. “When are you coming?” Shahes asked, and the distant voice replied, “In time for the fleecing.”
For Shahes the winter passed in a long dream of Akal. Her voice sounded in the empty next room. Her tall body moved beside Shahes through the wind and snow. Shahes’s sleep was peaceful, rocked in a certainty of love known and love to come.
For Akal, or Enno as she became again in the lowlands, the winter passed in a long misery of guilt and indecision. Marriage was a sacrament, and surely what they planned was a mockery of that sacrament. Yet as surely it was a marriage of love. And as Shahes had said, it harmed no one — unless to deceive them was to harm them. It could not be right to fool the man, Otorra, into a marriage where his Night partner would turn out to be a woman. But surely no man knowing the scheme beforehand would agree to it; deception was the only means at hand. They must cheat him.
The religion of the ki’O lacks priests and pundits who tell the common folk what to do. The common folk have to make their own moral and spiritual choices, which is why they spend a good deal of time discussing the Discussions. As a scholar of the Discussions, Enno knew more questions than most people, but fewer answers.
She sat all the dark winter mornings wrestling with her soul. When she called Shahes, it was to tell her that she could not come. When she heard Shahes’s voice her misery and guilt ceased to exist, were gone, as a dream is gone on waking. She said, “I’ll be there in time for the fleecing.”
In the spring, while she worked with a crew rebuilding and repainting a wing of her old school at Asta, she let her hair grow. When it was long enough, she clubbed it back, as men often did. In the summer, having saved a little money working for the school, she bought men’s clothes. She put them on and looked at herself in the mirror in the shop. She saw Akal. Akal was a tall, thin man with a thin face, a bony nose, and a slow, brilliant smile. She liked him.
The Birthday of the World and Other Stories Page 11
