animals Dapple described. Could change go farther? Could an animal with hands become a pesha? And what caused change? Not trickery, as in the play. Dapple, reaching over, distracted her. Instead of evolution, she thought about love.
They reached a town next to a wide sandy river. Low bushy trees grew along the banks. The merchants made camp next to the trees, circling their wagons. Men took the animals to graze, while the women-merchants and actors-went to town.
The streets were packed dirt, the houses adobe with wood doors and beams. (Haik could see these last protruding through the walls.) The people were the same physical type as in Hu, but with grey-brown fur. A few had faint markings-not spots like Dapple, but narrow broken stripes. They dressed as all people did, in tunics or shorts and vests.
Why, thought Haik suddenly, did people come in different hues? Most wild species were a single color, with occasional freaks, usually black or white. Domestic animals came in different colors. It was obvious why: people had bred them according to different ideas of usefulness and beauty. Had people bred themselves to be grey, grey- brown, red, dun and so on? This was possible, though it seemed to Haik that most people were attracted to difference. Witness Ettin Taiin. Witness the response of the Tulwar matrons to her father.
Now to the problems of time and change, she added the problem of difference. Maybe the problem of similarity as well. If animals tended to be the same, why did difference occur? If there was a tendency toward difference, why did it become evident only sometimes? She was as red as her father. Her daughters were dun. At this point, her head began to ache; and she understood the wisdom of her senior relatives. If one began to question anything- shells in rock, the hand in a pesha’s flipper-the questions would proliferate, till they stretched to the horizon in every direction and why, why, why filled the sky, like the calls of migrating birds.
“Are you all right?” asked Dapple.
“Thinking,” said Haik.
At the center of the town was a square, made of packed dirt. The merchants set up a tent and laid out sample goods: dried fish from Hu, fabric made by northern weavers, boxes carved from rare kinds of wood, jewelry of silver and dark red shell. Last of all, they unfolded an especially fine piece of cloth, put it on the ground and poured out their most precious treasure: a high, white, glittering heap of salt.
Townsfolk gathered: bent matriarchs, robust matrons, slim girls and boys, even a few adult men. All were grey-brown, except the very old, who had turned white.
In general, people looked like their relatives; and everyone knew that family traits existed. Why else select breeding partners with so much care? There must be two tendencies within people, one toward similarity, the other toward difference. The same must also be true of animals. Domestic sulin came in different colors; by breeding, people had brought out variations that must have been in the wild animals, though never visible, except in freaks. She crouched in the shadows at the back of the merchants’ tent, barely noticing the commerce in front of her, thinking difficult thoughts.
Nowadays, geneticists tell us that the variation among people was caused by drift in isolated populations, combined with the tendency of all people to modify and improve anything they can get their hands on. We have bred ourselves like sulin to fit in different environments and to meet different ideas of beauty.
But how could Haik know this much about the history of life? How could she know that wild animals were more varied than she had observed? There are wild sulin in the far northern islands as thick furred and white as the local people. There is a rare, almost extinct kind of wild sulin on the third continent, which is black and entirely scaly, except for a ridge of rust-brown fur along its back. She, having traveled on only one continent, was hypothesizing in the absence of adequate data. In spite of this, she caught a glimpse of how inheritance works.
How likely is this? Could a person like Haik, living in a far-back era, come so near the idea of genes?
Our ancestors were not fools! They were farmers and hunters, who observed animals closely; and they achieved technological advances-the creation through breeding of the plants that feed us and the animals we still use, though no longer exclusively, for work and travel-which we have not yet equaled, except possibly by going into space.
In addition to the usual knowledge about inheritance, Haik had the ideas she’d gained from fossils. Other folk knew that certain plants and animals could be changed by breeding; and that families had traits that could be transmitted, either for good or bad. But most life seemed immutable. Wild animals were the same from generation to generation. So were the plants of forest and plain. The Goddess liked the world to stay put, as far as most people could see. Haik knew otherwise.
Dapple came after her, saying, “We need help in setting up our stage.”
That evening, in the long summer twilight, the actors performed the pesha comedy. Dapple had to make a speech beforehand, explaining what a pesha was, since they were far inland now. But the town folk knew about sulin, tli, and penises; and the play went well, as had the trading of the merchants. The next day they continued west.
Haik traveled with Dapple all summer. She learned to make masks by soaking paper in glue, then applying it in layers to a wooden mask frame.
“Nothing we carry is more valuable,” said the costume maker, holding a thick white sheet of paper. “Use this with respect! No other material is as light and easy to shape. But the cost, Haik, the cost!”
The bitalin continued to fascinate her: living animals as unfamiliar as the fossils in her cliffs! Her first mask was a bital. When it was dry, she painted the face tan, the six horns shiny black. The skin inside the flaring nostrils was red, as was the tongue protruding from the open mouth.
Dapple wrote a play about a solid and reliable bital cow, who lost her milk to a conniving tli. The tli was outwitted by other animals, friends of the bital. The play ended with Dapple as the cow, dancing among pots of her recovered milk, turned through the ingenuity of the tli into a new substance: long-lasting, delicious cheese. The play did well in towns of the western plains. By now they were in a region where the ocean was a rumor, only half- believed; but bitalin were known and loved.
Watching Dapple’s performance, Haik asked herself another question. If there was a hand inside the pesha’s flipper, could there be another hand in the bital’s calloused, two-toed foot? Did every living thing contain another living thing within it, like Dapple in the bital costume?
What an idea!
The caravan turned east when a plant called fire-in-autumn turned color. Unknown in Tulwar, it was common on the plain, though Haik had not noticed it till now. At first, there were only a few bright dots like drops of blood fallen on a pale brown carpet. These were enough to make the merchants change direction. Day by day, the color became more evident, spreading in lines. (The plant grew through sending out runners.) Finally, the plain was crisscrossed with scarlet. At times, the caravan traveled through long, broad patches of the plant, tsina and bitalin belly-deep in redness, as if they were fording rivers of blood or fire.
When they reached the moist coastal plain, the plant became less common. The vegetation here was mostly a faded silver-brown. Rain fell, sometimes freezing; and they arrived in the merchants’ hometown at the start of the first winter storm. Haik saw the rolling ocean through lashes caked with snow. The pleasure of salt water! Of smelling seaweed and fish!
The merchants settled down for winter. The actors took the last ship north to Hu Town, where the innkeeper had bedrooms for them, a fire in the common room and halin ready for mulling.
At midwinter, Dapple went to Ettin. Haik stayed by the ocean, tired of foreigners. It had been more than half a year since she’d had clay in her hands or climbed the Tulwar cliffs in search of fossils. Now she learned that love was not enough. She walked the Hu beaches, caked with ice, and looked for shells. Most were similar to ones in Tulwar; but she found a few new kinds, including one she knew as a fossil. Did this mean other creatures-her claw-handed bird, the hammer-headed bug-were still alive somewhere? Maybe. Little was certain.
Dapple returned through a snowstorm and settled down to write. The Ettin always gave her ideas. “When I’m in the south, I do comedy, because the people here prefer it. But their lives teach me how to write tragedy; and tragedy is my gift.”
Haik’s gift lay in the direction of clay and stone, not language. Her journey south had been interesting and passionate, but now it was time to do something. What? Hu Town had no pottery, and the rocks in the area contained no fossils. In the end, she took some of the precious paper and used it, along with metal wire, to model strange animals. The colors were a problem. She had to imagine them, using what she knew about the birds and bugs and animals of Tulwar. She made the hammer-headed bug red and black. The flower-predator was yellow and
