Tehanu (2 page)

“I want to come,” Goha said. But before they entered Lark’s house, she shut her eyes and held her breath a moment in dread.

Lark’s children had been sent outdoors, and the house was silent. The child lay unconscious on Lark’s bed. The village witch, Ivy, had smeared an ointment of witch hazel and heal-all on the lesser burns, but had not touched the right side of the face and head and the right hand, which had been charred to the bone. She had drawn the rune Pirr above the bed, and left it at that.

“Can you do anything?” Lark asked in a whisper.

Goha stood looking down at the burned child. Her hands were still. She shook her head.

“You learned healing, up on the mountain, didn’t you?” Pain and shame and rage spoke through Lark, begging for relief.

“Even Ogion couldn’t heal this,” the widow said.

Lark turned away, biting her lip, and wept. Goha held her, stroking her grey hair. They held each other.

The witch Ivy came in from the kitchen, scowling at the sight of Goha. Though the widow cast no charms and worked no spells, it was said that when
she first came to Gont she had lived at Re Albi as a ward of the mage, and that she knew the Archmage of Roke, and no doubt had foreign and uncanny powers. Jealous of her prerogative, the witch went to the bed and busied herself beside it, making a mound of something in a dish and setting it afire so that it smoked and reeked while she muttered a curing charm over and over. The rank herbal smoke made the burned child cough and half rouse, flinching and shuddering. She began to make a gasping noise, quick, short, scraping breaths. Her one eye seemed to look up at Goha.

Goha stepped forward and took the child’s left hand in hers. She spoke in her own language. “I served them and I left them,” she said. “I will not let them have you.”

The child stared at her or at nothing, trying to breathe, and trying again to breathe, and trying again to breathe.

IT WAS MORE THAN A YEAR LATER, in the hot and spacious days after the Long Dance, that a messenger came down the road from the north to Middle Valley asking for the widow Goha. People in the village put him on the path, and he came to Oak Farm late in the afternoon. He was a sharp-faced, quick-eyed man. He looked at Goha and at the sheep in the fold beyond her and said, “Fine lambs. The Mage of Re Albi sends for you.”

“He sent you?” Goha inquired, disbelieving and amused. Ogion, when he wanted her, had quicker and finer messengers: an eagle calling, or only his own voice saying her name quietly—
Will you come?

The man nodded. “He’s sick,” he said. “Will you be selling off any of the ewe lambs?”

“I might. You can talk to the shepherd if you like. Over by the fence there. Do you want supper? You can stay the night here if you want, but I’ll be on my way.”

“Tonight?”

This time there was no amusement in her look of mild scorn. “I won’t be waiting about,” she said. She spoke for a minute with the old shepherd, Clearbrook, and then turned away, going up to the house built into the hillside by the oak grove. The messenger followed her.

In the stone-floored kitchen, a child whom he looked at once and quickly looked away from served him milk, bread, cheese, and green onions, and then went off, never saying a word. She reappeared beside the woman, both shod for travel and carrying light leather packs. The messenger followed them out, and the widow locked the farmhouse door. They all set off together, he on his business, for the message from Ogion had been a mere favor added to the serious matter of buying a breeding ram for the Lord of Re Albi; and the woman and the burned child bade him farewell where the lane turned off to the village. They went on up the road he had come down, northward and then west into the foothills of Gont Mountain.

They walked until the long summer twilight began to darken. They left the narrow road then and made camp in a dell down by a stream that ran quick and quiet, reflecting the pale evening sky
between thickets of scrub willow. Goha made a bed of dry grass and willow leaves, hidden among the thickets like a hare’s form, and rolled the child up in a blanket on it. “Now,” she said, “you’re a cocoon. In the morning you’ll be a butterfly and hatch out.” She lighted no fire, but lay in her cloak beside the child and watched the stars shine one by one and listened to what the stream said quietly, until she slept.

When they woke in the cold before the dawn, she made a small fire and heated a pan of water to make oatmeal gruel for the child and herself. The little ruined butterfly came shivering from her cocoon, and Goha cooled the pan in the dewy grass so that the child could hold it and drink from it. The east was brightening above the high, dark shoulder of the mountain when they set off again.

They walked all day at the pace of a child who tired easily. The woman’s heart yearned to make haste, but she walked slowly. She was not able to carry the child any long distance, and so to make the way easier for her she told her stories.

“We’re going to see a man, an old man, called Ogion,” she told her as they trudged along the narrow road that wound upward through the forests. “He’s a wise man, and a wizard. Do you know what a wizard is, Therru?”

If the child had had a name, she did not know it or would not say it. Goha called her Therru.

She shook her head.

“Well, neither do I,” said the woman. “But I know what they can do. When I was young—older than you, but young—Ogion was my father, the way I’m your mother now. He looked after me and tried to teach me what I needed to know. He stayed with me when he’d rather have been wandering by himself. He liked to walk, all along these roads like we’re doing now, and in the forests, in the wild places. He went everywhere on the mountain, looking at things, listening. He always listened, so they called him the Silent. But he used to talk to me. He told me stories. Not only the great stories everybody learns, the heroes and the kings and the things that happened long ago and far away, but stories only he knew.” She walked on a way before she went on. “I’ll tell you one of those stories now.

“One of the things wizards can do is turn into something else—take another form. Shape-changing, they call it. An ordinary sorcerer can make himself look like somebody else, or like an animal, just so you don’t know for a minute what you’re seeing—as if he’d put on a mask. But the wizards and mages can do more than that. They can be the mask, they can truly change into another being. So a wizard, if he wanted to cross the sea and had no boat, might turn himself into a gull and fly across. But he has to be careful. If he stays a bird, he begins to think what a bird thinks and forget what a man thinks, and he might fly off and be a gull and never a man again. So they say
there was a great wizard once who liked to turn himself into a bear, and did it too often, and became a bear, and killed his own little son; and they had to hunt him down and kill him. But Ogion used to joke about it, too. Once when the mice got into his pantry and ruined the cheese, he caught one with a tiny mousetrap spell, and he held the mouse up like this and looked it in the eye and said, ‘I told you not to play mouse!’ And for a minute I thought he meant it....

“Well, this story is about something like shape-changing, but Ogion said it was beyond all shape-changing he knew, because it was about being two things, two beings, at once, and in the same form, and he said that this is beyond the power of wizards. But he met with it in a little village around on the northwest coast of Gont, a place called Kemay. There was a woman there, an old fisherwoman, not a witch, not learned; but she made songs. That’s how Ogion came to hear of her. He was wandering there, the way he did, going along the coast, listening; and he heard somebody singing, mending a net or caulking a boat and singing as they worked:

Farther west than west
beyond the land
my people are dancing
on the other wind.

“It was the tune and the words both that Ogion heard, and he had never heard them before, so he asked where the song came from. And from one answer to another, he went along to where somebody said, ‘Oh, that’s one of the songs of the Woman of Kemay.’ So he went on along to Kemay, the little fishing port where the woman lived, and he found her house down by the harbor. And he knocked on the door with his mage’s staff. And she came and opened the door.

“Now you know, you remember when we talked about names, how children have child-names, and everybody has a use-name, and maybe a nickname too. Different people may call you differently. You’re my Therru, but maybe you’ll have a Hardic use-name when you get older. But also, when you come into your womanhood, you will, if all be rightly done, be given your true name. It will be given you by one of true power, a wizard or a mage, because that is their power, their art—naming. And that’s the name you’ll maybe never tell another person, because your own self is in your true name. It is your strength, your power; but to another it is risk and burden, only to be given in utmost need and trust. But a great mage, knowing all names, may know it without your telling him.

“So Ogion, who is a great mage, stood at the door of the little house there by the seawall, and the old woman opened the door. Then Ogion stepped back, and he held up his oak staff, and put up his
hand, too, like this, as if trying to protect himself from the heat of a fire, and in his amazement and fear he said her true name aloud—‘Dragon!’

“In that first moment, he told me, it was no woman he saw at all in the doorway, but a blaze and glory of fire, and a glitter of gold scales and talons, and the great eyes of a dragon. They say you must not look into a dragon’s eyes.

“Then that was gone, and he saw no dragon, but an old woman standing there in the doorway, a bit stooped, a tall old fisherwoman with big hands. She looked at him as he did at her. And she said, ‘Come in, Lord Ogion.’

“So he went in. She served him fish soup, and they ate, and then they talked by her fire. He thought that she must be a shape-changer, but he didn’t know, you see, whether she was a woman who could change herself into a dragon, or a dragon who could change itself into a woman. So he asked her at last, ‘Are you woman or dragon?’ And she didn’t say, but she said, ‘I’ll sing you a story I know.”

Therru had a little stone in her shoe. They stopped to get that out, and went on, very slowly, for the road was climbing steeply between cut banks of stone overhung by thickets where the cicadas sang in the summer heat.

“So this is the story she sang to him, to Ogion.

“When Segoy raised the islands of the world from the sea in the beginning of time, the dragons
were the first born of the land and the wind blowing over the land. So the Song of the Creation tells. But her song told also that then, in the beginning, dragon and human were all one. They were all one people, one race, winged, and speaking the True Language.

“They were beautiful, and strong, and wise, and free.

“But in time nothing can be without becoming. So among the dragon-people some became more and more in love with flight and wildness, and would have less and less to do with the works of making, or with study and learning, or with houses and cities. They wanted only to fly farther and farther, hunting and eating their kill, ignorant and uncaring, seeking more freedom and more.

“Others of the dragon-people came to care little for flight, but gathered up treasure, wealth, things made, things learned. They built houses, strongholds to keep their treasures in, so they could pass all they gained to their children, ever seeking more increase and more. And they came to fear the wild ones, who might come flying and destroy all their dear hoard, burn it up in a blast of flame out of mere carelessness and ferocity.

“The wild ones feared nothing. They learned nothing. Because they were ignorant and fearless, they could not save themselves when the flightless ones trapped them as animals and killed them. But
other wild ones would come flying and set the beautiful houses afire, and destroy, and kill. Those that were strongest, wild or wise, were those who killed each other first.

“Those who were most afraid, they hid from the fighting, and when there was no more hiding they ran from it. They used their skills of making and made boats and sailed east, away from the western isles where the great winged ones made war among the ruined towers.

“So those who had been both dragon and human changed, becoming two peoples—the dragons, always fewer and wilder, scattered by their endless, mindless greed and anger, in the far islands of the Western Reach; and the human folk, always more numerous in their rich towns and cities, filling up the Inner Isles and all the south and east. But among them there were some who saved the learning of the dragons—the True Language of the Making—and these are now the wizards.

“But also, the song said, there are those among us who know they once were dragons, and among the dragons there are some who know their kinship with us. And these say that when the one people were becoming two, some of them, still both human and dragon, still winged, went not east but west, on over the Open Sea, till they came to the other side of the world. There they live in peace, great winged beings both wild and wise, with human mind and dragon heart. And so she sang,