These macabre extensions to existence were regarded on Earth as a compensation for the extremities of climate which living things endured in the course of a Helliconian Great Year. There was, though, a marked difference between the defunct of the ancipital kind and the defunct of the human kind.
Phagors in tether supported their living descendants, formed a reservoir of wisdom and encouragement, comforted them in adversity. The spirits of humans visited in pauk, on the other hand, were unmitigatedly spiteful. No gossie ever spoke except to utter reproaches and to complain about a spoilt life.
Why this difference? asked the new intellects.
They answered from their own experience. They said: Dreadful though the phagors are, they are not estranged from the Original Beholder, the Helliconian Gaia figure. So they are not tormented by the spirits about them. The humans are estranged; they worship many useless gods who make them ill. So their spirits can never be at peace.
How happy for the Helliconian peoples—said the empathic ones among themselves—if they could have comfort from their gossies in the midst of all their other troubles.
So a determination developed. Those fortunate enough to experience life, to rise up from the molecular and surface into the great light of consciousness, like a salmon leaping from a stream to take a winged life, should radiate their happiness towards Helliconia.
The living of Earth, in other words, should beam empathy like a signal to Helliconia. Not to the living of Helliconia. The living, estranged from their Original Beholder, busy with their affairs, their lusts and hatreds, could not be expected to receive such a signal. But the gossies—for ever hungry for contact— might respond! The gossies in their event-free existence, suspended in obsidian as they sank towards the Original Beholder, the gossies might be capable of receiving a beam of empathy.
A whole generation discussed the daringly visionary proposal.
Was the attempt worth making? went the question.
It would be a great unifying experience even if it failed, came the answer.
Could we possibly hope to affect alien beings—the very dead—so far away?
Through us, Caia could address the Original Beholder. They are kin, not alien. Perhaps this amazing idea is not ours but hers. We must try.
But when we are so far distant in space and time… ?
Empathy is a matter of intensity. It defies space and time. Do we not still feel for the exile of Iphigenia in that ancient story? Let’s try.
Shall we?
On all counts, it is worth it. The spirit of Caia commands.
And so they tried.
The attempt was long-sustained. Wherever they sat and watched, wherever they came or went in their rough sandals, the living generations put away worldly things and radiated empathy towards the dead of Helliconia. And even when they could not resist including the living, such as Shay Tal or Laintal Ay, or whomever they might personally favour, they were still empathising with those long dead.
And over the years the warmth of their empathy took effect. The fessups ceased to grieve, the gossies ceased to chide. Those of the living who communed through pauk were not reproved but comforted. An unpossessive love had triumphed.
IX
A QUIET DAY ASHORE
Aiogas fire burned in the grate. Before it sat two brothers talking. Every now and again, the thin brother would reach out to pat the sturdy one, as the latter told his tale. Odirin Nan Odim, referred to by all his kin as Odo, was a year and six tenners older than Eedap Mun Odim. He much resembled his brother, except in the crucial matter of girth, for the Fat Death had yet to make its dread appearance in Rivenjk.
The two brothers had much to tell each other, and much planning to do. A ship bearing the Oligarch’s soldiery had recently arrived in the port, and the set of regulations against which Odim had fought was beginning to trouble Odo too. However, the Shiveninki were less ready than the Uskuti to take orders. Rivenjk was still a comfortable place in which to live.
The remaining precious porcelain which Odim had brought to his elder brother had been well received.
“Soon such porcelain will become even more precious,” said Odo. “Such fine quality may never be achieved again.”
“Because the weather deteriorates towards winter.”
“What follows from that, brother, is that fuel for firing the kilns will become short, and so increase in price. Also, as people’s lives grow harsher, they will be content with tin plates.”
“What do you plan to do then, brother?” asked Odim.
“My trade links with Bribahr, the neighbouring country, are excellent. I even despatch my goods to Kharnabhar, far north of here. Porcelain and china are not the only goods that need to travel such routes. We must adapt, deal in other goods. I have ideas for—”
But Odirin Nan Odim was never allowed peace for long. He, like his brother, housed a number of relations. Some of them, voluble and voluminous, rushed to the fireside now, heads full of a quarrel that only Odo could settle. Some of Redap Mun’s relations, surviving plague and voyage, had been billeted with their Rivenjk relations, and the old question had arisen of floor space being encroached upon.
“Perhaps you would not mind coming with me to see what is happening,” said Odo.
“I would be pleased. From now on, I shall be your shadow, brother.”
Homesteads in Rivenjk were arranged round a courtyard and protected from the elements by a high wall. The more prosperous the family, the higher the wall. Round this courtyard lived the various branches of the Odim family—very little more enterprising here than the relatives in Koriantura had been.
With the families lived their domestic animals, housed in stalls adjoining the human habitations. Some of the animals had been crowded together to permit the newly arrived relatives shelter. This arrangement was the cause of the present quarreclass="underline" the resident relations prized their animals above the newly arrived relations—and with some justice.
The sanitary arrangements of most Shiveninki courtyard homesteads depended on a commensalism between animals and humans. All excretions from both house and stall were washed down into a bottle- shaped pit carved in the rock under the courtyard. The pit could be maintained from an inspection flap in the courtyard, through which all vegetable refuse was also thrown. As the refuse rotted underground, it gave off biogas, chiefly methane.
The biogas rising from the pit was trapped and piped into the houses, to be used for cooking and lighting.
This civilised system had been developed throughout Shivenink to cope with the extremes of the Weyr- Winter.
As the Odim brothers inspected the complaints of their relatives, they discovered that two cousins had been housed in a stall where there was a small gas leak. The smell offended the cousins, who had insisted on bundling into the adjoining house, which was already packed with people.
The gas leak was plugged. The cousins, protesting for form’s sake, went back to their appointed stall. Slaves were despatched to see that the biogas tank was not malfunctioning.
Odo took his brother’s arm. “The church is nearby, as you will observe when we take you on a tour of the city. I have arranged this evening for a small service of thanksgiving to be held there. Praise will be offered to God the Azoiaxic for your preservation.”