The Left Hand Of Darkness (Hainish Cycle #4) - Ursula K. Le Guin Page 0,58

sees that in Orgoreyn, despite the vast visible apparatus of government, nothing is done visibly, nothing is said aloud. The machine conceals the machinations.

Tibe wants to teach Karhide how to lie. He takes his lessons from Orgoreyn: a good school. But I think we shall have trouble learning how to lie, having for so long practised the art of going round and round the truth without ever lying about it, or reaching it either.

A big Orgota foray yesterday across the Ey; they burned the granaries of Tekember. Precisely what the Sarf wants, and what Tibe wants. But where does it end?

Slose, having turned his Yomesh mysticism on to the Envoy’s statements, interprets the coming of the Ekumen to earth as the coming of the Reign of Meshe among men, and loses sight of our purpose. ‘We must halt this rivalry with Karhide before the New Men come,’ he says. ‘We must cleanse our spirits for their coming. We must forego shifgrethor, forbid all acts of vengeance, and unite together without envy as brothers of one Hearth.’

But how, until they come? How to break the circle?

Guyrny Susmy. Slose heads a committee that purposes to suppress the obscene plays performed in public kemmerhouses here; they must be like the Karhidish huhuth. Slose opposes them because they are trivial, vulgar, and blasphemous.

To oppose something is to maintain it.

They say here ‘all roads lead to Mishnory’. To be sure, if you turn your back on Mishnory and walk away from it, you are still on the Mishnory road. To oppose vulgarity is inevitably to be vulgar. You must go somewhere else; you must have another goal; then you walk a different road.

Yegey in the Hall of the Thirty-Three today: ‘I unalterably oppose this blockade of grain-exports to Karhide, and the spirit of competition which motivates it.’ Right enough, but he will not get off the Mishnory road going that way. He must offer an alternative. Orgoreyn and Karhide both must stop following the road they’re on, in either direction; they must go somewhere else, and break the circle. Yegey, I think, should be talking of the Envoy and of nothing else.

To be an atheist is to maintain God. His existence or his non-existence, it amounts to much the same, on the plane of proof. Thus proof is a word not often used among the Handdarata, who have chosen not to treat God as a fact, subject either to proof or to belief: and they have broken the circle, and go free.

To learn which questions are unanswerable, and not to answer them: this skill is most needful in times of stress and darkness.

Tormenbod Susmy. My unease grows: still not one word about the Envoy has been spoken on the Central Bureau Radio. None of the news about him that we used to broadcast from Erhenrang was ever released here, and rumours rising out of illegal radio reception over the border, and traders’ and travellers’ stories, never seem to have spread far. The Sarf has more complete control over communications than I knew, or thought possible. The possibility is awesome. In Karhide king and kyor-remy have a good deal of control over what people do, but very little over what they hear, and none over what they say. Here, the government can check not only act but thought. Surely no men should have such power over others.

Shusgis and others take Genly Ai about the city openly. I wonder if he sees that this openness hides the fact that he is hidden. No one knows he is here. I ask my fellow-workers at the factory, they know nothing and think I am talking of some crazy Yomesh sectarian. No information, no interest, nothing that might advance Ai’s cause, or protect his life.

It is a pity he looks so like us. In Erhenrang people often pointed him out on the streets, for they knew some truth or talk about him and knew he was there. Here where his presence is kept secret his person goes unremarked. They see him no doubt much as I first saw him: an unusually tall, husky, and dark youth just entering kemmer. I studied the physicians’ reports on him last year. His differences from us are profound. They are not superficial. One must know him to know him alien.

Why do they hide him, then? Why does not one of the Commensals force the issue and speak of him in a public speech or on the radio? Why is even Obsle silent? Out of