Ursula LeGuin - The Left Hand Of Darkness

But it is words that make the trouble and confusion. We are asked now to consider words as useful in only one way: as signs. Our philosophers, some of them, would have us agree that a word (sentence, statement) has value only in so far as it has one single meaning, points to one fact which is comprehensible to the rational intellect, logically sound, and-ideally-quantifiable. Apollo, the god of light, of reason, of proportion, harmony, number-Apollo blinds those who press too close in worship. Don't look straight at the sun. Go into a dark bar for a bit and have a beer with Dionysios, every now and then.

I talk about the gods, I am an atheist. But I am an artist too, and therefore a liar. Distrust everything I say. I am telling the truth. The only truth I can understand or express is, logically defined, a lie. Psychologically defined, a symbol. Aesthetically defined, a metaphor.

Oh, it's lovely to be invited to participate in Futurological Congresses where Systems Science displays its grand apocalyptic graphs, to be asked to tell the newspapers what America will be like in 2001, and all that, but it's a terrible mistake. I write science fiction, and science fiction isn't about the future. I don't know any more about the future than you do, and very likely less.

This book is not about the future. Yes, it begins by annnouncing that it's set in the 'Ekumenical Year 1490-97,' but surely you don'tbelieve that?

Yes, indeed the people in it are androgynous, but that doesn't mean that I'm predicting that in a millennium or so we will all be androgynous, or announcing that I think we damned well ought to be androgynous. I'm merely observing, in the peculiar, devious, and thought-experimental manner proper to science fiction, that if you look at us at certain odd times of day in certain weathers, we already are. I am not predicting, or prescribing. I am describing. I am describing certain aspects of psychological reality in the novelist's way, which is by inventing elaborately circumstantial lies.

In reading a novel, any novel, we have to know perfectly well that the whole thing is nonsense, and then, while reading, believe every word of it. Finally, when we're done with it, we may find-if it's a good novel-that we're a bit different from what we were before we read it, that we have been changed a little, as if by having met a new face, crossed a street we never crossed before.

But it's very hard tosay just what we learned, how we were changed.

The artist deals with what cannot be said in words.

The artist whose medium is fiction does thisin words . The novelist says in words what cannot be said in words.

Words can be used thus paradoxically because they have, along with a semiotic usage, a symbolic or metaphoric usage. (They also have a sound-a fact the linguistic positivists take no interest in. A sentence or paragraph is like a chord or harmonic sequence in music: its meaning may be more clearly understood by the attentive ear, even though it is read in silence, than by the attentive intellect).

All fiction is metaphor. Science fiction is metaphor. What sets it apart from older forms of fiction seems to be its use of new metaphors, drawn from certain great dominants of our contemporary life-science, all the sciences, and technology, and the relativistic and the historical outlook, among them. Space travel is one of these metaphors; so is an alternative society, an alternative biology; the future is another. The future, in fiction, is a metaphor.

A metaphor for what?

If I could have said it non-metaphorically, I would not have written all these words, this novel; and Genly Ai would never have sat down at my desk and used up my ink and typewriter ribbon in informing me, and you, rather solemnly, that the truth is a matter of the imagination.

-Ursula K. Le Guin

1. A Parade in Erhenrang

From the Archives of Hain. Transcript of Ansible Document 01-01101-934-2-Gethen: To the Stabile on Ollul: Report from Genly Ai, First Mobile on Gethen/Winter, Hainish Cycle 93, Ekumenical Year 149097.

I'LL MAKE MY REPORTas if I told a story, for I was taught as a child on my homeworld that Truth is a matter of the imagination. The soundest fact may fail or prevail in the style of its telling: like that singular organic jewel of our seas, which grows brighter as one woman wears it and, worn by another, dulls and goes to dust. Facts are no more solid, coherent, round, and real than pearls are. But both are sensitive.

The story is not all mine, nor told by me alone. Indeed I am not sure whose story it is; you can judge better. But it is all one, and if at moments the facts seem to alter with an altered voice, why then you can choose the fact you like best; yet none of them are false, and it is all one story.

It starts on the 44th diurnal of the Year 1491, which on the planet Winter in the nation Karhide was Odhar-hahad Tuwa or the twenty-second day of the third month of spring in the Year One. It is always the Year One here. Only the dating of every past and future year changes each New Year's Day, as one counts backwards or forwards from the unitary Now. So it was spring of the Year One in Erhenrang, capital city of Karhide, and I was in peril of my life, and did not know it.

I was in a parade. I walked just behind the gossiwors and just before the king. It was raining. Rainclouds over dark towers, rain falling in deep streets, a dark storm-beaten city of stone, through which one vein of gold winds slowly. First come merchants, potentates, and artisans of the City Erhenrang, rank after rank, magnificently clothed, advancing through the rain as comfortably as fish through the sea. Their faces are keen and calm. They do not march in step. This is a parade with no soldiers, not even imitation soldiers.

Next come the lords and mayors and representatives, one person, or five, or forty-five, or four hundred, from each Domain and Co-Domain of Karhide, a vast ornate procession that moves to the music of metal horns and hollow blocks of bone and wood and the dry, pure lilting of electric flutes. The various banners of the great Domains tangle in a rain-beaten confusion of color with the yellow pennants that bedeck the way, and the various musics of each group clash and interweave in many rhythms echoing in the deep stone street.

Next, a troop of jugglers with polished spheres of gold which they hurl up high in flashing flights, and catch, and hurl again, making fountain-jets of bright jugglery. All at once, as if they had literally caught the light, the gold spheres blaze bright as glass: the sun is breaking through.

Next, forty men in yellow, playing gossiwors. The gossiwor, played only in the king's presence, produces a preposterous disconsolate bellow. Forty of them played together shake one's reason, shake the towers of Erhenrang, shake down a last spatter of rain from the windy clouds. If this is the Royal Music no wonder the kings of Karhide are all mad.

Next, the royal party, guards and functionaries and dignitaries of the city and the court, deputies, senators, chancellors, ambassadors, lords of the Kingdom, none of them keeping step or rank yet walking with great dignity; and among them is King Argaven XV, in white tunic and shirt and breeches, with leggings of saffron leather and a peaked yellow cap. A gold finger-ring is his only adornment and sign of office. Behind this group eight sturdy fellows bear the royal litter, rough with yellow sapphires, in which no king has ridden for centuries, a ceremonial relic of the Very-Long-Ago. By the litter walk eight guards armed with "foray guns," also relics of a more barbaric past but not empty ones, being loaded with pellets of soft iron. Death walks behind the king. Behind death come the students of the Artisan Schools, the Colleges, the Trades, and the King's Hearths, long lines of children and young people in white and red and gold and green; and finally a number of soft-running, slow, dark cars end the parade.