Ursula Le Guin: Five Ways to Forgiveness

“Would there be any peace between us?” she said at last.

“Do you need peace?”

After a while she smiled a little.

“I will do my best,” he said. “Stay in this house a while.”

She nodded.

SOLLY HAD been a space brat, a Mobile’s child, living on this ship and that, this world and that; she’d traveled five hundred light-years by the time she was ten. At twenty-five she had been through a revolution on Alterra, learned aiji 353.5 aiji ] A given name in Japanese, meaning “beloved child,” but here denoting a martial art. 417.26 There are two kinds of knowledge, local and universal.] “Local knowledge” usually refers to such minor items as weather patterns or road conditions, but Le Guin draws here on the work of anthropologist Clifford Geertz, who uses the phrase to show how complex cultural patterns such as religion are built upon, and defined by, those smaller sorts of understanding. 424.15 the Terran Altiplano] The high plateau (averaging over 12,000 feet in elevation) that sits amid the Andes Mountains in Bolivia and extends into parts of Peru, Argentina, and Chile. 433.29 I believe in it because it is impossible.] Adapted from a line by Carthaginian Christian philosopher Tertullian (c. 155–240 C.E.): Certum est quia impossibile est , “It [the resurrection of Christ] is certain because it is impossible.” 459.36 “jump the ditch.”] An echo of the custom of jumping the broom, originally a joking term in Britain for an unsanctioned elopement but later a marriage ceremony practiced by American slaves who were not allowed to marry legally. 518.23–25 But how do you get there?… the problem with Utopia] In “The Soul of Man Under Socialism” (1891), Oscar Wilde wrote, “A map of the world that does not include Utopia is not worth even glancing at, for it leaves out the one country at which Humanity is always landing.” 572.25–26 cyanotic skin coloration] See note 338.10 . 576.31 Kwan Yin–like] Kwan Yin or Guanyin, an East Asian Buddhist divinity commonly called the “Goddess of Mercy.” on Terra and farthinking from an old hilfer on Rokanan, breezed through the Schools on Hain, and survived an assignment as Observer in murderous, dying Kheakh, skipping another half millennium at near-lightspeed in the process. She was young, but she’d been around.

She got bored with the Embassy people in Voe Deo telling her to watch out for this, remember that; she was a Mobile herself now, after all. Werel had its quirks—what world didn’t? She’d done her homework, she knew when to curtsy and when not to belch, and vice versa. It was a relief to get on her own at last, in this gorgeous little city, on this gorgeous little continent, the first and only Envoy of the Ekumen to the Divine Kingdom of Gatay.

She was high for days on the altitude, the tiny, brilliant sun pouring vertical light into the noisy streets, the peaks soaring up incredibly behind every building, the dark blue sky where great near stars burned all day, the dazzling nights under six or seven lolloping bits of moon, the tall black people with their black eyes, narrow heads, long, narrow hands and feet, gorgeous people, her people! She loved them all. Even if she saw a little too much of them.

The last time she had had completely to herself was a few hours in the passenger cabin of the airskimmer sent by Gatay to bring her across the ocean from Voe Deo. On the airstrip she was met by a delegation of priests and officials from the King and the Council, magnificent in scarlet and brown and turquoise, and swept off to the Palace, where there was a lot of curtsying and no belching, of course, for hours—an introduction to his little shrunken old majesty, introductions to High Muckamucks and Lord Hooziwhats, speeches, a banquet—all completely predictable, no problems at all, not even the impenetrable giant fried flower on her plate at the banquet. But with her, from that first moment on the airstrip and at every moment thereafter, discreetly behind or beside or very near her, were two men: her Guide and her Guard.

The Guide, whose name was San Ubattat, was provided by her hosts in Gatay; of course he was reporting on her to the government, but he was a most obliging spy, endlessly smoothing the way for her, showing her with a bare hint what was expected or what would be a gaffe, and an excellent linguist, ready with a translation when she needed one. San was all right. But the Guard was something else.

He had been attached to her by the Ekumen’s hosts on this world, the dominant power on Werel, the big nation of Voe Deo. She had promptly protested to the Embassy back in Voe Deo that she didn’t need or want a bodyguard. Nobody in Gatay was out to get her and even if they were, she preferred to look after herself. The Embassy sighed. Sorry, they said. You’re stuck with him. Voe Deo has a military presence in Gatay, which after all is a client state, economically dependent. It’s in Voe Deo’s interest to protect the legitimate government of Gatay against the native terrorist factions, and you get protected as one of their interests. We can’t argue with that.

She knew better than to argue with the Embassy, but she could not resign herself to the Major. His military title, rega, she translated by the archaic word “Major,” from a skit she’d seen on Terra. That Major had been a stuffed uniform, covered with medals and insignia. It puffed and strutted and commanded, and finally blew up into bits of stuffing. If only this Major would blow up! Not that he strutted, exactly, or even commanded, directly. He was stonily polite, woodenly silent, stiff and cold as rigor mortis. She soon gave up any effort to talk to him; whatever she said, he replied Yessum or Nomum with the prompt stupidity of a man who does not and will not actually listen, an officer officially incapable of humanity. And he was with her in every public situation, day and night, on the street, shopping, meeting with businessmen and officials, sightseeing, at court, in the balloon ascent above the mountains—with her everywhere, everywhere but bed.

Even in bed she wasn’t quite as alone as she would often have liked; for the Guide and the Guard went home at night, but in the anteroom of her bedroom slept the Maid—a gift from His Majesty, her own private asset.

She remembered her incredulity when she first learned that word, years ago, in a text about slavery. “On Werel, members of the dominant caste are called owners ; members of the serving class are called assets . Only owners are referred to as men or women; assets are called bondsmen, bondswomen.”

So here she was, the owner of an asset. You don’t turn down a king’s gift. Her asset’s name was Rewe. Rewe was probably a spy too, but it was hard to believe. She was a dignified, handsome woman some years older than Solly and about the same intensity of skin color, though Solly was pinkish brown and Rewe was bluish brown. The palms of her hands were a delicate azure. Rewe’s manners were exquisite and she had tact, astuteness, an infallible sense of when she was wanted and when not. Solly of course treated her as an equal, stating right out at the beginning that she believed no human being had a right to dominate, much less own, another, that she would give Rewe no orders, and that she hoped they might become friends. Rewe accepted this, unfortunately, as a new set of orders. She smiled and said yes. She was infinitely yielding. Whatever Solly said or did sank into that acceptance and was lost, leaving Rewe unchanged: an attentive, obliging, gentle physical presence, just out of reach. She smiled, and said yes, and was untouchable.

And Solly began to think, after the first fizz of the first days in Gatay, that she needed Rewe, really needed her as a woman to talk with. There was no way to meet owner women, who lived hidden away in their bezas, women’s quarters, “at home,” they called it. All bondswomen but Rewe were somebody else’s property, not hers to talk to. All she ever met was men. And eunuchs.