Changing Planes

by Ursula Kroeber Le Guin

  The boats put in at one Daqo port or another, usually the crew’s home port, to unload and sell their fish; then they all sail on several hundred kilometers down the coast to Gazt, a long, shallow harbor in the hot marshlands south of the canebrake country. There the sailors help the Aq unload the stone. They receive no payment for or profit from this part of the trip.

  I asked a shipmaster who had “sailed the faring” many times why she and her sailors were willing to take the Aq stone farers down to Gazt. She shrugged. “It’s part of the agreement,” she said, evidently not having thought much about it. After thinking, she added, “Be an awful job to drag that stone overland through the marshes.”

  Before the Daqo boats have sailed halfway back to the harbor mouth, the Aq have begun loading the stone onto wheeled flatbed carts left on the docks of Gazt by the last stone faring. Then they get into harness and haul these carts five hundred kilometers inland and three thousand meters upward. They go at most three or four kilometers a day. They encamp before evening and fan out from the trails to forage and set snares for hikiqi, since by now their supplies are low. The cart train follows the least recently used of the several winding trails, because the hunting and gathering will be better along it.

  During the sea voyages and at Riqim the mood of the stone farers tends to be solemn and tense. They are not sailors, and the labor at the quarries is hard and driven. Hauling carts by shoulder harness is certainly not light work either, but the pilgrims take it merrily; they talk and joke while hauling, share their food and sit talking around their campfires, and behave like any group of people engaged willingly in an arduous joint enterprise.

  They discuss which path to take, and wheel-mending techniques, and so on. But when I went with them I never heard them talk in the larger sense about what they were doing, their journey’s goal.

  All the paths finally have to surmount the cliffs at the edge of the plateau. As the stone farers come up onto the level after that terrible last grade, they stop and gaze to the southeast. One after another the long, flat carts laden with dusty stone buck and jerk up over the rim and stop. The haulers stand in harness, gazing silent at the Building.

  AFTER HUNDREDS OF YEARS of the slow recovery of the shattered ecosystem, enough Aq began to have enough food to have enough energy for activities beyond forage and storage. It was then, when bare survival was still chancy, that they began the stone faring.

  So few of them, in such an inimical world, the atmosphere damaged, the great cycles of life not yet reestablished in the poisoned and despoiled oceans, the lands full of bones, ghosts, ruins, dead forests, deserts of salt, of sand, of chemical waste—how did the inhabitants of such a world think of undertaking such a task? How did they know the stone they wanted was at Riqim? How did they know where Riqim was? Did they originally make their way there somehow without Daqo boats and navigators? The origins of the stone faring are absolutely mysterious, but no more mysterious than its object. All we know is that every stone in the Building comes from the quarries of Riqim, and that the Aq have been building it for over three thousand, perhaps four thousand years.

  It is immense, of course. It covers many acres and contains thousands of rooms, passages, and courts. It is certainly one of the largest edifices, perhaps the largest single one, on any world we know. And yet declarations of size, counts and measures, comparisons and superlatives, are meaningless. The fact is, a technology such as that of contemporary Earth, or the ancient Daqo, could build a building ten times bigger in ten years.

  It is possible that the ever-increasing vastness of the Building is a metaphor or illustration of precisely such a factual enormity. Or the Building’s size may be purely a result of its age. The oldest sections, far inside its outermost walls, show no indication that they were—or were not—seen as the beginning of something immense. They are exactly like the Aq children’s “houses” on a larger scale.

  All the rest of the Building has been added on, year by year, to this modest beginning, in much the same style. After perhaps some centuries the builders began to add stories onto the flat roofs of the early Building, but have never gone above four stories, except for towers and pinnacles and the airy barrel domes that reach a height of perhaps sixty meters. The great bulk of the Building is no more than five to six meters high. Inevitably it has kept growing outwards laterally, by way of ells and wings and joining arcades and courtyards, until it covers so vast an area that from a distance it looks like a fantastic terrain, a low mountain landscape all in silvery green stone.

  Although not dwarfish like the children’s structures, curiously enough the Building is not quite full scale, taking the average height of an Aq as measure. The ceilings are barely high enough to allow them to stand straight, and they must stoop to pass through the doors.

  No part of the Building is ruined or in disrepair, though occasional earthquakes shake the Mediro plateau. Damaged areas are repaired annually, or “mined” for stone to rebuild with.

  The work is fine, careful, sure, and delicate. No material is used but riqimite, mortised and tenoned like wood, or set in exquisitely fitted blocks and courses. The indoor surfaces are mostly finished satin smooth, the outer faces left in contrasting degrees of roughness and smoothness. There is no carving or ornamentation other than thin moldings or incised lines repeating and outlining the architectural shapes.

  Windows are unglazed stone lattices or pierced stone sheets cut so thin as to be translucent. The repetitive rectangular designs of the latticework are elegantly proportioned; a ratio of three to two runs through many though not all of the Building’s rooms and apertures. Doors are thin stone slabs so well balanced and pivoted that they swing lightly and smoothly open and shut. There are no furnishings.

  Empty rooms, empty corridors, miles of corridors, endlessly similar stairways, ramps, courtyards, roof terraces, delicate towers, vistas of roof beyond roof, tower beyond tower, dome beyond dome to the far distance; high rooms lighted by great lacework windows or only by the dim, greenish, mottled translucency of windowpanes of stone; corridors that lead to other corridors, other rooms, stairs, ramps, courtyards, corridors… Is it a maze, a labyrinth? Yes, inevitably; but is that what it was built to be?

  Is it beautiful? Yes, in a way, wonderfully beautiful; but is that what it was built to be?

  The Aq are a rational species. They have language. Answers to these questions must come from them.

  The troubling thing is that they have many different answers, none of which seems quite satisfying to them or anyone else.

  In this they resemble any reasonable being who does an unreasonable thing and justifies it with reasons. War, for example. My species has a great many good reasons for making war, though none of them is as good as the reason for not making war. Our most rational and scientific justifications—for instance, that we are an aggressive species—are perfectly circular: we make war because we make war. Our justifications for making a particular war (such as: our people must have more land and more wealth, or: our people must have more power, or: our people must obey our deity’s orders to crush the sacrilegious infidel) all come down to the same thing: we must make war because we must. We have no choice. We have no freedom. This argument is not ultimately satisfactory to the reasoning mind, which desires freedom.

  In the same way, the efforts of the Aq to explain or justify their building and their Building all invoke a necessity which doesn’t seem all that necessary and use reasons which meet themselves coming around. We go stone faring because we have always done it. We go to Riqim because the best stone is there. The Building is on the Mediro because the ground’s good and there’s room for it there. The Building is a great undertaking, which our children can look forward to and our men and women can work together on. The stone faring brings people from all our villages together. We were only a poor scattered people in the old days, but now the Building shows that there is a great vision in us.—All these reasons make sense but don’t convince, don’t satisfy.
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br />   Perhaps the questions should be asked of those Aq who never have gone stone faring. They don’t question the stone faring. They speak of the stone farers as people doing something brave, difficult, worthy, perhaps sacred. So why have you never gone yourself?—Well, I never felt the need to. People who go, they have to go, they’re called to it.

  What about the other people, the Daqo? What do they think about this immense structure, certainly the greatest enterprise and achievement on their world at this time? Very little, evidently. Even the sailors of the stone faring never go up onto the Mediro and know nothing about the Building except that it is there and is very large. Daqo of the northwest continent know it only as rumor, fable, travelers’ tales of the “Palace of the Mediro” on the Great South Continent. Some tales say the King of the Aq lives there in unimaginable splendor; some say that it is a tower taller than the mountains, in which eyeless monsters dwell; others that it is a maze where the unwary traveler is lost in endless corridors foil of bones and ghosts; others that the winds blowing through it moan in huge chords like a vast aeolian harp, which can be heard for hundreds of miles; and so on. To the Daqo it is a legend, like their own legends of the ancient times when their mighty ancestors flew in the air and drank rivers dry and turned forests into stone and built towers taller than the sky, and so on. Fairy tales.

  Now and then an Aq who has been stone faring will say something different about the Building. If asked about it, some of them reply: “It is for the Daqo.”

  Indeed the Building is better proportioned to the short stature of the Daqo than to the tall Aq. The Daqo, if they ever went there, could walk through the corridors and doorways upright.

  An old woman of Katas, who had been five times a stone farer, was the first who gave me that answer.

  “The Building is for the Daqo?” I said, taken aback. “But why?”

  “Because of the old days.”

  “But they never go there.”

  “It isn’t finished,” she said.

  “A retribution?” I asked, puzzling at it. “A recompense?”

  “They need it,” she said.

  “The Daqo need it, but you don’t?”

  “No,” the old woman said with a smile. “We build it. We don’t need it.”

  THE FLIERS OF GY

  THE PEOPLE OF GY look pretty much like people from our plane except that they have plumage, not hair. A fine, fuzzy down on the heads of infants becomes a soft, short coat of speckled dun on the fledglings, and with adolescence this grows out into a full head of feathers. Most men have ruffs at the back of the neck, shorter feathers all over the head, and tall, erectile crests. The head plumage of males is brown or black, barred and marked variously with bronze, red, green, and blue. Women’s plumes usually grow long, sometimes sweeping down the back almost to the floor, with soft, curling, trailing edges, like the tails of ostriches; the colors of the feathers of women are vivid—purple, scarlet, coral, turquoise, gold. Gyr men and women are downy in the pubic region and pit of the arm and often have short, fine plumage over the whole body. People with brightly colored body feathers are a cheerful sight when naked, but they are much troubled by lice and nits.

  Moulting is a continuous process, not seasonal. As people age, not all the moulted feathers grow back, and patchy baldness is common among both men and women over forty. Most people, therefore, save the best of their head feathers as they moult out, to make into wigs or false crests as needed. Those whose plumage is scanty or dull can also buy feather wigs at special shops. There are fads for bleaching one’s feathers or spraying them gold or curling them, and wig shops in the cities will bleach, dye, spray, or crimp one’s plumage and sell headdresses in whatever the current fashion is. Poor women with specially long, splendid head feathers often sell them to the wig shops for a fairly good price.

  The Gyr write with quill pens. It is traditional for a father to give a set of his own stiff ruff quills to a child beginning to learn to write. Lovers exchange feathers with which they write love letters to one another, a pretty custom, referred to in a famous scene in the play The Misunderstanding by Inuinui:

  O my betraying plume, that wrote his love

  To her! His love—my feather, and my blood!

  The Gyr are a staid, steady, traditional people, uninterested in innovation, shy of strangers. They are resistant to technological invention and novelty; attempts to sell them ballpoint pens or airplanes, or to induce them to enter the wonderful world of electronics, have failed. They continue writing letters to one another with quill pens, calculating with their heads, walking afoot or riding in carriages pulled by large, doglike animals called ugnunu, learning a few words in foreign languages when absolutely necessary, and watching classic stage plays written in traditional meters. No amount of exposure to the useful technologies, the marvelous gadgets, the advanced scientific knowledge of other planes—for Gy is a fairly popular tourist stop—seems to rouse envy or greed or a sense of inferiority in the Gyran bosom. They go on doing exactly as they have always done, not stodgily, exactly, but with a kind of dullness, a polite indifference and impenetrability, behind which may lie supreme self-satisfaction, or something quite different.

  The crasser kind of tourists from other planes refer to the Gyr, of course, as birdies, birdbrains, featherheads, and so on. Many visitors from livelier planes visit the small, placid cities, take rides out into the country in ugnunu chaises, attend sedate but charming balls (for the Gyr like to dance), and enjoy an old-fashioned evening at the theater, without losing one degree of their contempt for the natives. “Feathers but no wings” is the conventional judgment that sums it up.

  Such patronising visitors may spend a week in Gy without ever seeing a winged native or learning that what they took for a bird or a jet was a woman on her way across the sky.

  The Gyr don’t talk about their winged people unless asked. They don’t conceal them or lie about them, but they don’t volunteer information. I had to ask questions fairly persistently to be able to write the following description.

  Wings never develop before late adolescence. There is no sign at all of the propensity until suddenly a girl of eighteen, a boy of nineteen, wakes up with a slight fever and an ache in the shoulder blades.

  After that comes a year or more of great physical stress and pain, during which the subject must be kept quiet, warm, and well-fed. Nothing gives comfort but food—the nascent fliers are terribly hungry most of the time—and being wrapped or swaddled in blankets, while the body restructures, remakes, rebuilds itself. The bones lighten and become porous, the whole upper body musculature changes, and bony protuberances, developing rapidly from the shoulder blades, grow out into immense alar processes. The final stage is the growth of the wing feathers, which is not painful. The primaries are, as feathers go, massive, and may be a meter long. The wingspread of an adult male Gyr is about four meters, that of a woman usually about a half meter less. Stiff feathers sprout from the calves and ankles, to be spread wide in flight.

  Any attempt to interfere, to prevent or halt the growth of wings, is useless and harmful or fatal. If the wings are not allowed to develop, the bones and muscles begin to twist and shrivel, causing unendurable, unceasing pain. Amputation of the wings or the flight feathers, at any stage, results in a slow, agonising death.

  Among some of the most conservative, archaic peoples of the Gyr, the tribal societies living along the icy coasts of the north polar regions and the herdsfolk of the cold, barren steppes of the far south, this vulnerability of the winged people is incorporated into religion and ritual behavior. In the north, as soon as a youth shows the fatal signs, he or she is captured and handed over to the tribal elders. With rituals similar to their funeral rites, they fasten heavy stones to the victim’s hands and feet, then go in procession to a cliff high above the sea and push the victim over, shouting, “Fly! Fly for us!”

  Among the steppe tribes, the wings are allowed to develop completely, and the youth is carefully, worshipfully att
ended all that year. Let us say that it is a girl who has shown the fatal symptoms. In her feverish trances she functions as a shaman and soothsayer. The priests listen and interpret all her sayings to the people. When her wings are full grown, they are bound down to her back. Then the whole tribe set out to walk with her to the nearest high place, cliff or crag—often a journey of weeks in that flat, desolate country.

  On the heights, after days of dancing and imbibing hallucinatory smoke from smudge fires of byubyu wood, the priests go with the young woman, all of them drugged, dancing and singing, to the edge of the cliff. There her wings are freed. She lifts them for the first time, and then like a young falcon leaving the nest, leaps stumbling off the cliff into the air, wildly beating those huge, untried wings. Whether she flies or falls, all the men of the tribe, screaming with excitement, shoot at her with bow and arrow or throw their razor-pointed hunting spears. She falls, pierced by dozens of spears and arrows. The women scramble down the cliff, and if there is any life left in her, they beat it out with stones. They then throw and heap stones over the body till it is buried under a cairn.

  There are many cairns at the foot of every steep hill or crag in all the steppe country. Ancient cairns furnish stones for the new ones.