thanks that God made you strong." He takes the woman by the hand and leads her out of the market. Just before he lets her go, he whispers to her, "Tell the lord magistrate who saved his mistress. Then he'll know I am his loyal servant."
So the woman lives, because the community is too corrupt to protect itself from disorder.
Another rabbi, another city, He goes to her and stops the mob, as in the other story, and says, "Which of you is without sin? Let him cast the first stone."
The people are abashed, and they forget their unity of purpose in the memory of their own individual sins. Someday, they think, I may be like this woman, and I'll hope for forgiveness and another chance. I should treat her the way I wish to be treated.
As they open their hands and let the stones fall to the ground, the rabbi picks up one of the fallen stones, lifts it high over the woman's head, and throws it straight down with all his might. It crushes her skull and dashes her brains onto the cobblestones.
"Nor am I without sin," he says to the people. "But if we allow only perfect people to enforce the law, the law will soon be dead, and our city with it."
So the woman died because her community was too rigid to endure her deviance.
The famous version of this story is noteworthy because it is so startlingly rare in our experience. Most communities lurch between decay and rigor mortis, and when they veer too far, they die. Only one rabbi dared to expect of us such a perfect balance that we could preserve the law and still forgive the deviation. So, of course, we killed him.
- San Angelo, Letters to on Incipient Heretic, trans. Amai a Tudomundo Para Que Deus Vos Ame Crist o, 103:72:54:2
Minha irma. My sister. The words kept running through Miro's head until he didn't hear them anymore, they were part of the background: A Ouanda ‚ minha irma. She's my sister. His feet carried him by habit from the praqa to the playing fields and over the saddle of the hill. The crown of the higher peak held the Cathedral and the monastery, which always loomed over the Zenador's Station, as if they were a fortress keeping watch over the gate. Did Libo walk this way as he went to meet my mother? Did they meet in the Xenobiologist's Station? Or was it more discreet, rutting in the grass like hogs on the fazendas?
He stood at the door of the Zenador's Station and tried to think of some reason to go inside. Nothing to do there. Hadn't written a report on what happened today, but he didn't know how to write it anyway. Magical powers, that's what it was. The piggies sing to the trees and the trees split themselves into kindling. Much better than carpentry. The aboriginals are a good deal more sophisticated than previously supposed. Multiple uses for everything. Each tree is at once a totem, a grave marker, and a small lumber mill. Sister. There's something I have to do but I can't remember.
The piggies have the most sensible plan. Live as brothers only, and never mind the women. Would have been better for you, Libo, and that's the truth - no, I should call you Papai, not Libo. Too bad Mother never told you or you could have dandled me on your knee. Both your eldest children, Ouanda on one knee and Miro on the other, aren't we proud of our two children? Born the same year, only two months apart, what a busy fellow Papai was then, sneaking along the fence to tup Mamde in her own back yard. Everyone felt sorry for you because you had nothing but daughters. No one to carry on the family name. Their sympathy was wasted. You were brimming over with sons. And I have far more sisters than I ever thought. One more sister than I wanted.
He stood at the gate, looking up toward the woods atop the piggies' hill. There is no scientific purpose to be served by visiting at night. So I guess I'll serve an unscientific purposelessness and see if they have room for another brother in the tribe. I'm probably too big for a bedspace in the log house, so I'll sleep outside, and I won't be much for climbing trees, but I do know a thing or two about technology, and I don't