by Drew Ford
But now Ellen walked with a limp. AM had left her that.
It was a long trip to the ice caverns, to find the canned food. Ellen kept talking about Bing cherries and Hawaiian fruit cocktail. I tried not to think about it. The hunger was something that had come to life, even as AM had come to life. It was alive in my belly, even as we were alive in the belly of AM, and AM was alive in the belly of the Earth, and AM wanted the similarity known to us. So he heightened the hunger. There was no way to describe the pains that not having eaten for months brought us. And yet we were kept alive. Stomachs that were merely cauldrons of acid, bubbling, foaming, always shooting spears of sliver-thin pain into our chests. It was the pain of the terminal ulcer, terminal cancer, terminal paresis. It was unending pain . . . .
And we passed through the cavern of rats.
And we passed through the path of boiling steam.
And we passed through the country of the blind.
And we passed through the slough of despond.
And we passed through the vale of tears.
And we came, finally, to the ice caverns. Horizonless thousands of miles in which the ice had formed in blue and silver flashes, where novas lived in the glass. The down-dropping stalactites as thick and glorious as diamonds that had been made to run like jelly and then solidified in graceful eternities of smooth, sharp perfection.
We saw the stack of canned goods, and we tried to run to them. We fell in the snow, and we got up and went on, and Benny shoved us away and went at them, and pawed them and gummed them and gnawed at them and he could not open them. AM had not given us a tool to open the cans.
Benny grabbed a three quart can of guava shells, and began to batter it against the ice bank. The ice flew and shattered, but the can was merely dented while we heard the laughter of a fat lady, high overhead. and echoing down and down and down the tundra. Benny went completely mad with rage. He began throwing cans, as we all scrabbled about in the snow and ice trying to find a way to end the helpless agony of frustration. There was no way.
Then Benny’s mouth began to drool, and he flung himself on Gorrister . . . .
In that instant, I became terribly calm.
Surrounded by madness, surrounded by hunger, surrounded by everything but death. I knew death was our only way out. AM had kept us alive, but there was a way to defeat him. Not total defeat, but at least peace. I would settle for that.
I had to do it quickly.
Benny was eating Gorrister’s face. Gorrister on his side, thrashing snow, Benny wrapped around him with powerful monkey legs crushing Gorrister’s waist, his hands locked around Gorrister’s head like a nutcracker, and his mouth ripping at the tender skin of Gorrister’s cheek. Gorrister screamed with such jagged-edged violence that stalactites fell; they plunged down softly, erect in the receiving snowdrifts. Spears, hundreds of them, everywhere, protruding from the snow. Benny’s head pulled back sharply, as something gave all at once, and a bleeding raw-white dripping of flesh hung from his teeth.
Ellen’s face, black against the white snow, dominos in chalk-dust. Nimdok with no expression but eyes, all eyes. Gorrister half-conscious. Benny now an animal. I knew AM would let him play. Gorrister would not die, but Benny would fill his stomach. I turned half to my right and drew a huge ice-spear from the snow.
All in an instant:
I drove the great ice-point ahead of me like a battering ram, braced against my right thigh. It struck Benny on the right side, just under the rib cage, and drove upward through his stomach and broke inside him. He pitched forward and lay still. Gorrister lay on his back; I pulled another spear free and straddled him, still moving, driving the spear straight down through his throat. His eyes closed as the cold penetrated. Ellen must have realized what I had decided, even as the fear gripped her. She ran at Nimdok with a short icicle, as he screamed, and into his mouth, and the force of her rush did the job. His head jerked sharply as if it had been nailed to the snow crust behind him.
All in an instant.
There was an eternity beat of soundless anticipation. I could hear AM draw in his breath. His toys had been taken from him. Three of them were dead, could not be revived. He could keep us alive, by his strength and his talent, but he was not God. He could not bring them back.
Ellen looked at me, her ebony features stark against the snow that surrounded us. There was fear and pleading in her manner, the way she held herself ready. I knew we had only a heartbeat before AM would stop us.
It struck her and she folded toward me, bleeding from the mouth. I could not read meaning into her expression, the pain had been too great, had contorted her face; but it might have been thank you. It’s possible. Please.
Some hundreds of years may have passed. I don’t know. AM has been having fun for some time, accelerating and retarding my time sense. I will say the word now. Now. It took me ten months to say now. I don’t know. I think it has been some hundreds of years.
He was furious. He wouldn’t let me bury them. It didn’t matter. There was no way to dig in the deckplates. He dried up the snow. He brought the night. He roared and sent locusts. It didn’t do a thing; they stayed dead. I’d had him. He was furious. I had thought AM hated me before. I was wrong. It was not even a shadow of the hate he now slavered from every printed circuit. He made certain I would suffer eternally and could not do myself in.
He left my mind intact. I can dream, I can wonder, I can lament. I remember all four of them. I wish—
Well, it doesn’t make any sense. I know I saved them, I know I saved them from what has happened to me, but still, I cannot forget killing them. Ellen’s face. It isn’t easy.
Sometimes I want to, it doesn’t matter.
AM has altered me for his own peace of mind, I suppose. He doesn’t want me to run at full speed into a computer bank and smash my skull. Or hold my breath till I faint. Or cut my throat on a rusted sheet of metal.
There are reflective surfaces down here. I will describe myself as I see myself:
I am a great soft jelly thing. Smoothly rounded, with no mouth, with pulsing white holes filled by fog where my eyes used to be. Rubbery appendages that were once my arms; bulks rounding down into legless humps of soft slippery matter. I leave a moist trail when I move. Blotches of diseased, evil gray come and go on my surface, as though light is being beamed from within.
Outwardly: dumbly, I shamble about, a thing that could never have been known as human, a thing whose shape is so alien a travesty, that humanity becomes more obscene for the vague resemblance.
Inwardly: alone. Here. Living under the land, under the sea, in the belly of AM, whom we created because our time was badly spent and we must have known unconsciously that he could do it better. At least the four of them are safe at last.
AM will be all the madder for that. It makes me a little happier. And yet . . . AM has won, simply . . . he has taken his revenge. . . . I have no mouth. And I must scream.
THE ONES WHO WALK AWAY FROM OMELAS
URSULA K. LE GUIN
(Variations on a Theme by William James)
WITH A CLAMOR of bells that set the swallows soaring, the Festival of Summer came to the city Omelas, bright-towered by the sea. The rigging of the boats in harbor sparkled with flags. In the streets between houses with red roofs and painted walls, between old moss-grown gardens and under avenues of trees, past great parks and public buildings, processions moved. Some were decorous: old people in long stiff robes of mauve and gray, grave master workmen, quiet, merry women carrying their babies and chatting as they walked. In other streets the music beat faster, a shimmering of gong and tambourine, and the people went dancing, the procession was a dance. Children dodged in and out, their high calls rising like the swallows’ crossing flights over the music and the singing. All the processions wound toward the north side of the city, where on the great watermeadow called the Green Fields boys and girls, naked in the bright air, with mudstained feet and ankles and long, lithe arms, exercised their restive horses before the race. The hor
ses wore no gear at all but a halter without bit. Their manes were braided with streamers of silver, gold, and green. They blew out their nostrils and pranced and boasted to one another; they were vastly excited, the horse being the only animal who has adopted our ceremonies as his own. Far off to the north and west the mountains stood up half-encircling Omelas on her bay. The air of morning was so clear that the snow still crowning the Eighteen Peaks burned with white-gold fire across the miles of sunlit air, under the dark blue of the sky. There was just enough wind to make the banners that marked the race course snap and flutter now and then. In the silence of the broad green meadows one could hear the music winding through the city streets, farther and nearer and ever approaching, a cheerful faint sweetness of the air that from time to time trembled and gathered together and broke out into the great joyous clanging of the bells.
Joyous! How is one to tell about joy? How describe the citizens of Omelas?
They were not simple folk, you see, though they were happy. But we do not say the words of cheer much any more. All smiles have become archaic. Given a description such as this one tends to make certain assumptions. Given a description such as this one tends to look next for the King, mounted on a splendid stallion and surrounded by his noble knights, or perhaps in a golden litter borne by great-muscled slaves. But there was no king. They did not use swords, or keep slaves. They were not barbarians. I do not know the rules and laws of their society, but I suspect that they were singularly few. As they did without monarchy and slavery, so they also got on without the stock exchange, the advertisement, the secret police, and the bomb. Yet I repeat that these were not simple folk, not dulcet shepherds, noble savages, bland Utopians. They were not less complex than we. The trouble is that we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid. Only pain is intellectual, only evil interesting. This is the treason of the artist: a refusal to admit the banality of evil and the terrible boredom of pain. If you can’t lick ’em, join ’em. If it hurts, repeat it. But to praise despair is to condemn delight, to embrace violence is to lose hold of everything else. We have almost lost hold; we can no longer describe a happy man, nor make any celebration of joy. How can I tell you about the people of Omelas? They were not naive and happy children—though their children were, in fact, happy. They were mature, intelligent, passionate adults whose lives were not wretched. O miracle! But I wish I could describe it better. I wish I could convince you. Omelas sounds in my words like a city in a fairytale, long ago and far away, once upon a time. Perhaps it would be best if you imagined it as your own fancy bids, assuming it will rise to the occasion, for certainly I cannot suit you all. For instance, how about technology? I think that there would be no cars or helicopters in and above the streets; this follows from the fact that the people of Omelas are happy people. Happiness is based on a just discrimination of what is necessary, what is neither necessary nor destructive, and what is destructive. In the middle category, however—that of the unnecessary but undestructive, that of comfort, luxury, exuberance, etc.—they could perfectly well have central heating, subway trains, washing machines, and all kinds of marvelous devices not yet invented here, floating light-sources, fuelless power, a cure for the common cold. Or they could have none of that: it doesn’t matter. As you like it. I incline to think that people from towns up and down the coast have been coming in to Omelas during the last days before the Festival on very fast little trains and doubledecked trams, and that the train station of Omelas is actually the handsomest building in town, though plainer than the magnificent Farmers Market. But even granted trains, I fear that Omelas so far strikes some of you as goody-goody. Smiles, bells, parades, horses, bleh. If so, please add an orgy. If an orgy would help, don’t hesitate. Let us not, however, have temples from which issue beautiful nude priests and priestesses already half in ecstasy and ready to copulate with whosoever, man or woman, lover or stranger, desires union with the deep godhead of the blood, although that was my first idea. But really it would be better not to have any temples in Omelas—at least, not manned temples. Religion yes, clergy no. Surely the beautiful nudes can just wander about, offering themselves like divine soufflés to the hunger of the needy and the rapture of the flesh. Let them join the processions. Let tambourines be struck above the copulations, and the glory of desire be proclaimed upon the gongs, and (a not unimportant point) let the offspring of these delightful rituals be beloved and looked after by all. One thing I know there is none of in Omelas is guilt. But what else should there be? I thought at first there were no drugs, but that is puritanical. For those who like it, the faint insistent sweetness of drooz may perfume the ways of the city, drooz which first brings a great lightness and brilliance to the mind and limbs, and then after some hours a dreamy languor, and wonderful visions at last of the very arcana and inmost secrets of the Universe, as well as exciting the pleasure of sex beyond all belief; and it is not habit-forming. For more modest tastes I think there ought to be beer. What else, what else belongs in the joyous city? The sense of victory, surely, the celebration of courage. But as we did without clergy, let us do without soldiers. The joy built upon successful slaughter is not the right kind of joy; it will not do; it is fearful and it is trivial. A boundless and generous contentment, a magnanimous triumph felt not against some outer enemy but in communion with the finest and fairest in the souls of all men everywhere and the splendor of the world’s summer: this is what swells the hearts of the people of Omelas, and the victory they celebrate is that of life. I really don’t think many of them need to take drooz.
Most of the processions have reached the Green Fields by now. A marvelous smell of cooking goes forth from the red and blue tents of the provisioners. The faces of small children are amiably sticky; in the benign gray beard of a man a couple of crumbs of rich pastry are entangled. The youths and girls have mounted their horses and are beginning to group around the starting line of the course. An old woman, small, fat, and laughing, is passing out flowers from a basket, and tall young men wear her flowers in their shining hair. A child of nine or ten sits at the edge of the crowd, alone, playing on a wooden flute. People pause to listen, and they smile, but they do not speak to him, for he never ceases playing and never sees them, his dark eyes wholly rapt in the sweet, thin magic of the tune.
He finishes, and slowly lowers his hands holding the wooden flute.
As if that little private silence were the signal, all at once a trumpet sounds from the pavilion near the starting line: imperious, melancholy, piercing. The horses rear on their slender legs, and some of them neigh in answer. Sober-faced, the young riders stroke the horses’ necks and soothe them, whispering, “Quiet, quiet, there my beauty, my hope . . .” They begin to form in rank along the starting line. The crowds along the race course are like a field of grass and flowers in the wind. The Festival of Summer has begun.
Do you believe? Do you accept the festival, the city, the joy? No? Then let me describe one more thing.
In a basement under one of the beautiful public buildings of Omelas, or perhaps in the cellar of one of its spacious private homes, there is a room. It has one locked door, and no window. A little light seeps in dustily between cracks in the boards, secondhand from a cobwebbed window somewhere across the cellar. In one corner of the little room a couple of mops, with stiff, clotted, foul-smelling heads, stand near a rusty bucket. The floor is dirt, a little damp to the touch, as cellar dirt usually is. The room is about three paces long and two wide: a mere broom closet or disused toolroom. In the room a child is sitting. It might be a boy or a girl. It looks about six, but actually is nearly ten. It is feebleminded. Perhaps it was born defective, or perhaps it has become imbecile through fear, malnutrition, and neglect. It picks its nose and occasionally fumbles vaguely with its toes or genitals, as it sits hunched in the corner farthest from the bucket and the two mops. It is afraid of the mops. It finds them horrible. It shuts its eyes, but it knows the mops are still standing th
ere; and the door is locked; and nobody will come. The door is always locked, and nobody ever comes, except that sometimes—the child has no understanding of time or interval—sometimes the door rattles terribly and opens, and a person, or several people, are there. One of them may come in and kick the child to make it stand up. The others never come close, but peer in at it with frightened, disgusted eyes. The food bowl and the water jug are hastily filled, the door is locked, the eyes disappear. The people at the door never say anything, but the child, who has not always lived in the toolroom, and can remember sunlight and its mother’s voice, sometimes speaks. “I will be good,” it says. “Please let me out. I will be good!” They never answer. The child used to scream for help at night, and cry a good deal, but now it only makes a kind of whining, “eh-haa, eh-haa,” and it speaks less and less often. It is so thin there are no calves to its legs; its belly protrudes; it lives on a half-bowl of cornmeal and grease a day. It is naked. Its buttocks and thighs are a mass of festered sores, as it sits in its own excrement continually.
They all know it is there, all the people of Omelas. Some of them have come to see it, others are content merely to know it is there. They all know that it has to be there. Some of them understand why, and some do not, but they all understand that their happiness, the beauty of their city, the tenderness of their friendships, the health of their children, the wisdom of their scholars, the skill of their makers, even the abundance of their harvest and the kindly weathers of their skies, depend wholly on this child’s abominable misery.
This is usually explained to children when they are between eight and twelve, whenever they seem capable of understanding; and most of those who come to see the child are young people, though often enough an adult comes, or comes back, to see the child. No matter how well the matter has been explained to them, these young spectators are always shocked and sickened at the sight. They feel disgust, which they had thought themselves superior to. They feel anger, outrage, impotence, despite all the explanations. They would like to do something for the child. But there is nothing they can do. If the child were brought up into the sunlight out of that vile place, if it were cleaned and fed and comforted, that would be a good thing, indeed; but if it were done, in that day and hour all the prosperity and beauty and delight of Omelas would wither and be destroyed. Those are the terms. To exchange all the goodness and grace of every life in Omelas for that single, small improvement: to throw away the happiness of thousands for the chance of the happiness of one: that would be to let guilt within the walls indeed.
