Joseph did not even try to struggle against his unwanted role as a healer now. It no longer embarrassed him to be engaging in such pretense. If that was the role they wanted him to play, why, he would play it as well as he could, and do it with a straight face. For one thing, his ministrations often seemed to bring about cures, even though he had only the most rudimentary of medical technique and no real notion of how to cope with most of the ailments that were presented to him. These Indigenes appeared to be a suggestible people. They had such faith in his skills that a mere laying on of hands, a mere murmuring of words, frequently did the job. He became accustomed to seeing such inexplicable things happen. That did not instill in him any belief in his own magical powers, only an awareness that faith could sometimes work miracles regardless of the cynicism of the miracle-worker. And his magical cures justified his presence among them in his own eyes. He was eating these people’s food and taking up space in their village as he hobbled around waiting for his leg to heal. The least he could do for them was to give them succor for their ills, so long as they felt that such succor was within his power to give. What he had to watch out for was beginning to believe in the reality of his own powers.
Another thing that troubled him occasionally was the possibility that his medical services were becoming of such value to the villagers that they would keep him among them even after he was strong enough to get on his way. They had no reason to care whether he ever returned to his home or not, and every reason to want to maintain him in their midst forever.
That was not a problem he needed to deal with now. Meanwhile he was making himself of use here; he was performing a worthwhile function, and that was no trivial thing. The whole purpose of this trip to the northern continent had been to prepare him for the tasks that someday would be his as Master of House Keilloran, and, though his father certainly had not ever imagined that ministering to the medical needs of a village of Indigenes would be part of that preparation, it was clear enough to Joseph that that was something entirely appropriate for a Master-in-the-making to undertake. He would not shirk his responsibilities here. Especially not for such an unworthy reason. The Indigenes would let him go, he was sure, when the time came.
The more doctoring he did, the more adventuresome he became about the things he would try that could be regarded by him as genuine medicine, and not just mere faith-healing. Joseph did not feel ready to perform any kind of major surgery, and did not ever think he would be; but, using the few simple tools he found in his utility case, he started stitching up minor wounds, now, and lancing infections, and pulling decayed teeth. One thing he feared was that they would ask him to deliver a child, a task for which he lacked even the most basic knowledge. But they never did. Whatever process it was by which these people brought their young in the world continued to be a mystery to him.
He began to learn something about Indigene herbal medicine, also, and used it to supplement the kind of work he was already doing. It puzzled him that the Indigenes should have developed the use of such a wide range of drugs and potions without also having managed to invent even the simplest of mechanical medical techniques. They could not do surgery, they could not suture a wound, they could not set a fracture. But they had succeeded in finding natural medicines capable of reducing fever, of easing pain, of unblocking a jammed digestive tract, and much more of that sort. Their ignorance of the mechanical side of medicine, amounting almost to indifference, was one more example, Joseph thought, of their alien nature. They are simply not like us. Not just their bodies are different, but their minds.
His instructor in the use of Indigene herbs was a certain Thiyu, the village’s master in this art. Joseph never found out whether Thiyu was male or female, but it was certain, at least, that Thiyu was old. You could see that in the faded tone of Thiyu’s bronze skin, from which all the orange highlights had disappeared, and from the slack, puffy look of Thiyu’s throat-pouch, which seemed to have lost the capacity to inflate. And Thiyu’s voice was thin and frayed, like a delicate cord just at the verge of snapping in two.
In Thiyu’s hut behind the infirmary were a hundred different identical-looking ceramic jars, all of them unmarked, each containing a different powder or juice that Thiyu had extracted from some native plant. How the Indigene knew what drug was contained in which jar was something Joseph never understood. He would describe to Thiyu the case he was currently working on, and Thiyu would go to the collection of jars and locate an appropriate medicine for him, and that was that.
Aware that knowledge of these drugs was valuable, Joseph made a point of asking Thiyu the name of each one used, and its properties, and a description of the plant from which it was derived. He carefully wrote all these things down. Bringing this information to his fellow Masters, if ever he returned to his own people again, would be part of the service that a Master must render to the world. Had any Master ever bothered, he wondered, to study Indigene medicine before?
He and Thiyu never spoke of anything but herbs and potions, and that only in the briefest possible terms. There was no conversation between them. Nor was there with any of the others, not even Ulvas. The Ardardin was the only Indigene in the village with whom Joseph had anything like a friendship. After Joseph had done his day’s work in the infirmary the Ardardin often would accompany him back to his room, and gradually it fell into the habit of remaining for a while to talk with him.
The themes were wide-ranging, though always superficial. They would speak of Helikis, a place about which the Ardardin seemed to know almost nothing, or about the problems the Ardardin’s people had had this summer with their crops, or the work Joseph was doing in the infirmary, or the improving condition of his leg, or the weather, or the sighting of some rarely seen wild animal in the vicinity of the village, but never about anything that had to do with Indigene-human relationships, or the civil war now going on between Masters and Folk. The Ardardin set the pace, and Joseph very swiftly saw which kinds of topics were appropriate and which were out of bounds.
The Ardardin seemed to enjoy these talks, to get definite pleasure from them, as though it had long been starved for intelligent company in this village before Joseph’s arrival. Joseph was surprised to find that they were talking as equals, in a sense, sitting face to face and exchanging ideas and information on a one-to-one basis, although he was only a half-grown fugitive boy and the Ardardin was a person of stature and authority, the leader of the village. But maybe the Ardardin did not realize how young Joseph really was. Of course, Joseph was a Master, a person of rank among his own people, the heir to a great estate somewhere far away. But there was no reason why the Ardardin would be impressed by that. Was it that he was functioning as the tribal doctor? Maybe. More likely, though, the Ardardin was simply extending to him the courtesy that it felt one adult intelligent creature owed another. There was, at any rate, a certain sense of equality for Joseph in their talks. He found it flattering. No one had ever spoken to Joseph in that way before. He took it as a high compliment.
Then the nature of his conversations with the Ardardin began to change. It was an almost imperceptible transformation. Joseph could not say how the change began, nor why the talks now became fixed on a single daily subject, which was the religious beliefs of the Indigenes and the light that those beliefs cast on the ultimate destiny of all the creatures of Homeworld. The result was a distinct alteration of the parity of the meetings. Now, once more, Joseph was back in the familiar role of the student listening to the master. Though the Ardardin seemed to be treating him as a scholar seeking information, not as a novice stumbling about in the darkness of his own ignorance, Joseph had no illusions about the modification of their relationship.
Perhaps it was a reference that the Ardardin made one afternoon to “the visible sky” and “the real sky” that had started it.
“But the visible sky is the real sky,” said Joseph, mystified. “Is that not so?”
“Ah,” said the Ardardin. “The sky that we see is a trivial sim
ple thing. What has true meaning is the sky beyond it, the sky of the gods, the celestial sky.”
Joseph had problems in following this. He was fluent enough in Indigene, but the abstract concepts that the Ardardin was dealing in now involved him in a lot of new terminology, ideas that he had never had to deal with before, and as the discussion unfolded he had to ask for frequent clarifications. Bit by bit he grasped the distinction that the Ardardin was making: the universe of visible phenomena on the one hand, and the much more significant universe of celestial forces, where the gods dwelled, on the other. It was the gods who dwelled in the real sky, the one that could not be seen by mortal eyes, but that generated the power by which the universe was held together.
That the Indigenes should have gods came as no surprise to Joseph. All peoples had gods of some sort. But he knew nothing whatever about theirs. No texts of Indigene mythology had ever come his way. In Keilloran there were Indigenes living all around; you constantly encountered them; and yet, Joseph saw now, they were so much taken for granted as part of the landscape that he had never paid any real attention to them, other than to learn the language, which was something that every Master was required to do. His father collected their artifacts, yes. But you could fill entire storehouses with pots and sculptures and weavings and still not know anything about a people’s soul. And though Balbus had said that Martin had studied Indigene philosophy as well, he had never shared a syllable of his findings with his son.
Joseph strained to penetrate the mysteries that the Ardardin was expounding now, wondering whether these were the things that his father supposedly had studied. Perhaps not. Perhaps they had never been shared with a person of human blood before.
The world that surrounds us, the Ardardin said, its mountains and seas and rivers and forests, its cities and fields, its every tangible aspect, is the terrestrial counterpart of the celestial world in the sky. That world is the world of the gods, the true world, of which the world of living beings was a mere pallid imitation. Everything we see about us, said the Ardardin, represents the crude attempts of mortal beings to replicate the gods’ own primordial act of creating their own world.
“Do you follow?” the Ardardin said.
“Not exactly,” said Joseph.
The Ardardin did not appear troubled by that. It went on speaking of things that were completely new to Joseph, the sacred mountain at the center of the world where the visible world and the invisible one come together, the axis upon which all things spin, the place where mundane time and mythical time meet, which is the navel of the world. The distinction between the time-scheme of living things and the time-scheme of the gods, worldly time and godly time, was obviously very important to the Indigenes. The Ardardin made it seem as though the world of ordinary phenomena was a mere film, an overlay, a stencil, a shallow and trivial thing although linked by the most powerful bonds to the divine world where fundamental reality dwelled.
All this was fascinating in its way, though Joseph’s mind did not ordinarily tend to go in these metaphysical directions. There was a certain strange beauty to it, the way a mathematical theorem has great beauty even if you could not see any way of putting it to practical use. After each conversation with the Ardardin he would dictate notes into his recorder, setting down all that he had been told while it was still fresh in his mind. By so doing he reinforced in his own mind the belief that he would somehow get out of Manza alive, that he would return to Helikis and share with others the remarkable fund of alien knowledge that he had brought back with him.
Even the most abstruse mathematical theorem, Joseph knew, represents one valid way of describing the universe, at least to those capable of comprehending it. But Joseph could not help looking upon what the Ardardin was telling him as a mere collection of fables, quaint primitive myths. One could admire them but on a fundamental level one could not believe them, certainly not in the way one believes that seven and six are thirteen, or that the square on the hypotenuse equals the sum of the squares on the other two sides. Those things were inherently, incontrovertibly true. The tales the Ardardin told were metaphors, ingenious inventions. They described nothing real. That did not make them any the less interesting, Joseph felt. But they had no relevance to him, so far as he could see, other than as curiosities of an alien civilization.
His talks with the Ardardin had gone on nearly a week before the Indigene abruptly stepped behind the legends and drew the astonished Joseph into the entirely unexpected realm of political reality.
“Your people call yourselves Masters,” the Ardardin said. “Why is that? What is it that you are masters of?”
Joseph hesitated. “Why, the world,” he replied. “This world, I mean. To use your terms, the visible world.”
“Very good, yes. Masters of the visible world. Do you see, though, that to be masters of the visible world is a thing that has very little actual importance?”
“To us it does,” said Joseph.
“To you, yes. But not to us, for the visible world itself is nothing, so what value is there in being masters of it? I mean no discourtesy here. I wish only to put before you something that I believe you should consider, which is that your people do not hold possession of anything real. You call yourself Masters, but in truth you are masters of nothing. Certainly not our masters; and from the way things seem, perhaps not even the masters of the people you call the Folk, any more. I cannot speak of those people. But to us, Master Joseph, you Masters have never had any significant existence at all.”
Joseph was lost. “Our cities—our roads—”
“Visible things. Temporary things. Not godly things. Not truly real.”
“What about the work I do in the infirmary? People are sick. Their pain is real, would you not say? I touch a sick person with my hands, and that person gets better. Isn’t that real? Is it only some kind of illusion?”
“It is a secondary kind of reality,” said the Ardardin. “We live in the true reality here. The reality of the gods.”
Joseph’s head was swimming. He remembered Balbus telling him that there was something in the Indigene religion that had allowed them to regard the presence of human settlers among them as completely unimportant—as though Masters and Folk had never come here in the first place. They simply shrugged it off. It seemed clear that the Ardardin was approaching that area of discourse now. But without Balbus, he was lost. These abstractions were beyond him.
The Ardardin said, “I do not mean to minimize the things you have done for us since your arrival in our village. As for your people, it is true that they seem to have the powers of gods. You fly between the stars like gods. You came down like gods among us out of the heavens. You talk across great distances, which seems magical to us. You build cities and roads with the greatest of ease. You have ways of healing that are unknown to us. Yes, the things that you Masters have achieved on our world are great things indeed, in their way. You could have every reason to think of yourselves as gods. But even if you do—and I don’t say that that is so—do you think that this is the first time that gods, or beings like gods, have come among us?”
Bewildered, Joseph said, “Other visitors from space, you mean?”
“From the heavens,” said the Ardardin. “From the sky beyond the sky, the celestial sky, the true sky that is forever beyond our reach. In the early days of time they came down to us, minor gods, teaching-gods, the ones who showed us how to construct our houses and plant our crops and make tools and utensils.”
“Yes. Culture-heroes, we call them.”
“They did their work, and then they went away. They were only temporary gods, subordinate gods. The true gods of the celestial sky are the only enduring gods, and they do not allow us to see them. Whenever it is necessary to do so, the high gods send these subordinate gods to us to reveal godly ways to us. We do not confuse these gods with the real ones. What these lesser gods do is imitate the things the high gods do in the world that we are unable to see, and, where it is suitable, we learn
those things themselves by imitating the lesser gods that imitate the greater ones. You who call yourselves Masters: you are just the latest of these emissaries from the high gods. Not the first. Not the last.”
Joseph’s eyes widened. “You see us as no more than a short-term phenomenon, then?”
“How can you be anything else? It is the way of the world. You will be here for a time and then you will pass from the scene, as other gods like you have done before you. For only the true gods are eternal. Do you begin to see, Master Joseph? Do you start to understand?”
“Yes. Yes, I think I do.”
It was like a great door swinging open before him.
Now he comprehended the passivity of the Indigenes, their seeming indifference to the arrival of the Masters, and of the Folk before them. We do not matter to them, except insofar as we reflect the will of the gods. We are only shadows of the true reality, he thought. We are only transient reflections of the true gods. This is our little moment on this planet, and when it is over we will pass from the scene, and the Indigenes will remain, and the eternal gods in their heaven will remain as well.
Our time may be passing already, Joseph thought, seeing the blackened ruins of Ludbrek House rising before him in his mind. And he shivered.
“So the fact that we came down among you and took control of great sectors of your world and built our dams and our highways and all the rest is entirely unimportant to you,” he said. “We don’t matter to you in any way. Is that it?”
“You misunderstand, Master Joseph. Whatever the gods see fit to do is important to us. They have sent you to us for a purpose, though what that purpose is has not yet been made clear. You have done many good things, you have done some bad things, and it is up to us to discern the meaning of your presence on our world. Which we will do. We watch; we wait; we learn. And one day we will know why it was that you were sent to us.”
The Longest Way Home Page 10
