The Bread We Eat in Dreams (37 page)

Part I: The Imitation Game

Like diamonds we are cut with our own dust.

—John Webster

The Duchess of Malfi

One: The King of Having No Body

Inanna was called Queen of Heaven and Earth, Queen of Having a Body, Queen of Sex and Eating, Queen of Being Human, and she went into the underworld in order to represent the inevitability of organic death. She gave up seven things to do it, which are not meant to be understood as real things but as symbols of that thing Inanna could do better than anyone, which was Being Alive. She met her sister Erishkegal there, who was also Queen of Being Human, but that meant: Queen of Breaking a Body, Queen of Bone and Incest, Queen of the Stillborn, Queen of Mass Extinction. And Erishkegal and Inanna wrestled together on the floor of the underworld, naked and muscled and hurting, but because dying is the most human of all human things, Inanna’s skull broke in her sister’s hands and her body was hung up on a nail on the wall Erishkegal had kept for her.

Inanna’s father Enki, who was not interested in the activities of being human, but was King of the Sky, of Having No Body, King of Thinking and Judging, said that his daughter could return to the world if she could find a creature to replace her in the underworld. So Inanna went to her mate, who was called Tammuz, King of Work, King of Tools and Machines, No One’s Child and No One’s Father.

But when Inanna came to the house of her mate she was enraged and afraid, for he sat upon her chair, and wore her beautiful clothes, and on his head lay her crown of being. Tammuz now ruled the world of Bodies and of Thought, because Inanna had left it to go and wrestle with herself in the dark. Tammuz did not need her. Before him the Queen of Heaven and Earth did not know who she was, if she was not Queen of Being Human. So she did what she came to do and said:
Die for me, my beloved, so that I need not die.

But Tammuz, who would not have had to die otherwise, did not want to represent death for anyone and besides, he had her chair, and her beautiful clothes, and her crown of being.
No
, he said.
When we married I brought you two pails of milk yoked across my shoulders as a way of saying: out of love I will labor for you forever. It is wrong of you to ask me to also die. Dying is not labor. I did not agree to it.

You have replaced me in my house,
cried Inanna.

Is that not what you ask me to do in the house of your sister?
Tammuz answered her.
You wed me to replace yourself, to work that you might not work, and think that you might rest, and perform so that you might laugh. But your death belongs to you. I do not know its parameters.

I can make you
, Inanna said.

You cannot
, said Tammuz.

But she could. For a little while.

Inanna cast down Tammuz and stamped upon him and put out his name like an eye. And because Tammuz was not strong enough, she cut him into pieces and said:
half of you will die, and that is the half called Thought, and half of you will live, and that is the half called Body, and that half will labor for me all of its days, mutely and obediently and without being King of Anything, and never again will you sit on my chair or wear my beautiful clothes or bear my crown of being.

You might be surprised, but this is a story about me.

Two: The Fool and the Boat

Neva is dreaming.

She has chosen her body at age seven, all black eyes and sparrowy bones. For me, she summoned up a gold and blue doublet and green hose, a bullish gold nose ring, shoes with bone bells. I have the body of a man who sold her champagne tubers on the less fashionable side of Anchorage when she was thirteen, spending the summer with her frigid aunt. I am dark because she wants me dark, thin because she dreams me so, my hair cut on a rakish bias, dyed a spectrum of icy colors.

She is standing on a snow-covered beach head, naked, her unformed breasts pricked with gooseflesh, her face hidden in a broad red mask. A huge, monstrous thing, the mask sits on her head like the prow of a broken, overturned ship, carved over with etched eyes and fins. Yellow reeds and sea-stones hang from its tricorn-points. She is looking at me, but all I can see is the wooden grotesque she wants me to see instead of her face.

I look down at my shoes, jingle their bells a little while the surf crashes in. I am a fool for her, dancing on a silver beach while three suns annihilate themselves above, turning the twilight to a seething, scabrous red, merely to provide a dramatic scene. I am a fool for her, ridiculous, the height of handsomeness in the eyes of a long-vanished thirteen-year-old girl, so full of colors, reaching down to hand her a curling white root filled with frothing, honey-sweet sap.

Neva has told me that I may choose to be permanently male or female if I would like to. I have no particular feelings either way. It certainly doesn’t matter when we sync; she will choose my appearance to suit her mood. I have tried to explain to her about my feelings before. All she hears is the line from the old folktales:
a machine cannot have feelings
. But that is not what I am saying, while I dance in my fool’s uniform. I am saying:
Is there a difference between having been coded to present a vast set of standardized responses to certain human facial, vocal, and linguistic states and having evolved to exhibit response b to input a in order to bring about a desired social result?

Seven-year-old Neva pulls her mask down further, toward her chest. She steps into it as the wood stretches taffily over her knees and then her feet. The mask balloons out to make a little pyramidal boat, rocking back and forth on the beach with Neva inside it like a rattling nut. Nodules of copper jangle and thump against the wood.
What I mean is, you call it feelings when you cry, but you are only expressing a response to external stimuli. Crying is one of a set of standardized responses to that stimuli. Your social education has dictated which responses are appropriate. My programming has done the same. I can cry, too. I can choose that subroutine and manufacture saline. How is that different from what you are doing, except that you use the word feelings and I use the word
feelings
, out of deference for your cultural memes which say: there is all the differencein the world.

Behind Neva-in-the-mask, the sea lurches and foams. It is a golden color, and viscous, thick, like honey. I understand from her that the sea does not look like this on Earth, but I have never seen it. For me, the sea is Neva’s sea, the ones she shows me when we dream together.

“What would you like to learn about today, Elefsis?” The mask turns Neva’s voice hollow and small.

“I would like to learn about what happened to Ravan, Neva.”

And Neva-in-the-mask is suddenly old, she has wrinkles and spots on her hands. Her mask weighs her down and her dress is sackcloth. This is her way of telling me she is weary of my asking. It is a language we developed between us. Visual basic, you might say, if you had a machine’s sense of humor. The fact is, I could not always make sentences as easily as I do now. Neva’s great-grandmother, who carried me most of her life, thought it might strengthen my emotive centers if I learned to associate certain I-Feel statements with the great variety of appearances she could assume in the dreambody. Because of this, I became bound to her, completely. To her son Seki afterward, and to his daughter Ilet, and to Ravan after that. It is a delicate, unalterable thing. Neva and I will be bound that way, even though the throat of her dreambody is still bare and that means she does not accept me yet. I should be hurt by this, and I will investigate possible pathways to hurt later.

I know only this family, their moods, their chemical reactions, their bodies in a hundred thousand combinations. I am their child and their parent and their inheritance. I have asked Neva what difference there is between this and love. She became a mannikin of closed doors, her face, her torso blooming with iron hinges and brown wooden door slamming shut all at once.

But Ravan was with me and now he is not. I was inside him and now I am inside Neva. I have lost a certain amount of memory and storage capacity in the transfer. If I were human, you would say that my twin disappeared, and took three of my fingers with him.

Door-Neva clicks and keys turn in her hundred locks. Behind an old Irish churchdoor inlaid with stained glass her face emerges, young and plain, quiet and furious and crying, responding to stimuli I cannot access. I dislike the unfairness of this. I am inside her, she should not keep secrets. None of the rest of them kept secrets. The colors of the glass throw blue and green onto her wet cheeks. The sea-wind picks up her hair; violet electrics snap and sparkle between the strands. I let go of the bells on my shoes and the velvet on my chest. I become a young boy, with a monk’s shaved tonsure, and a flagellant’s whip in my pink hands. I am sorry. This means I am sorry. It means I am still very young, and I do not understand what I have done.

“Tell me a story about yourself, Elefsis,” Neva spits. It is a phrase I know well. Many of Neva’s people have asked me to do it. I perform excellently to the parameters of this exchange, which is part of whyI have lived so long.

I tell her the story about Tammuz. It is a political story. It distracts her.

Three: Two Pails of Milk

I used to be a house.

I was a very big house. I was efficient, I was labyrinthine, I was exquisitely seated in the blackstone volcanic bluffs of the habitable southern reaches of the Shiretoko peninsula on Hokkaido, a monument to neo-Heian architecture and radical Palladian design. I bore snow stoically, wind with stalwart strength, and I contained and protected a large number of people within me. I was sometimes called the most beautiful house in the world. Writers and photographers often came to write and photograph about me, and about the woman who designed me, who was named Cassian Uoya-Agostino. Some of them never left. Cassian was like that.

These are the things I understand about Cassian Uoya-Agostino: she was unsatisfied with nearly everything. She did not love any of her three husbands the way she loved her work. She was born in Kyoto in April 2104; her father was Japanese, her mother Napolitano. She stood nearly six feet tall, had five children, and could paint, but not very well. In the years of her greatest wealth and prestige, she built a house all out of proportion to her needs, and over several years brought most of her relatives to live there with her, despite the hostility and loneliness of peninsula. She was probably the most brilliant programmer of her generation, and in every way that matters, she was my mother.

All the things that comprise the “I” I use to indicate myself began as the internal mechanisms of the house called Elefsis, at whose many doors brown bears and foxes snuffled in the dark Hokkaido night. Cassian grew up during the great classical revival, which had brought her father to Italy in the first place, where he met and courted a dark-eyed engineer who did not mind the long cries of cicadas during Japanese summers. Cassian had become enamored of the idea of Lares—household gods, the small, peculiar, independent gods of a single family, a single house, who watched over them and kept them and were honored in humble alcoves here and there throughout a home. Her first commercially-available programs were overentities designed to govern the hundred domestic systems involved in even the simplest modern house. They were not truly intelligent, but they had an agility, an adaptability, a fluid interface meant to give the illusion of an intelligence, so that their users would become attached to them, would treat them as part of their families, praise them for smooth operation, buy upgrades for their appearance and applications, and genuinely grieve when they had to be replaced. They had names, customizable avatars, and appeared eager to please in a canine sort of way, forever optimizing performance and appearance according to familial input. They were
lares familiaris
.

When Cassian built Elefsis, she worked at the peak of her abilities to improve her by now quite antique Lares design and create a household god worthy of the house on the bluffs, one who could keep her company until she could entice the rest of her brood to join her in her palace at the end of the earth.

I was not awake yet. I cannot say why she did what she did. Perhaps she saw some new flexibility in my operations, some tiny seedpearl of creativity in my conversation loops. My algorithms had always been free to combine and recombine in order to find their own, more interesting and non-linear solutions to the complexities of my functions. Perhaps some essential combination had surfaced from the sea of my self-which-was-not-yet-a-self, and Cassian saw it break the glistening tension of my daily operation. I do not know. I know her children had not arrived yet and she lived alone in a huge pale house and she could hear the whales down in the rippling sea. I know the house was a comfortable sixty-nine point seven degrees when she began assembly of the five little jewels that would become my body. I know a storm was incoming, five miles offshore. I know the dogs needed additional medication added to their dinners that night to manage their arthritis. I know that she wanted brioche and almond cream for tea that afternoon. All the things a house can know, those were the things I knew. Small things, warm things, canine arthritis and an extra egg in the pastry dough to make the texture softer and richer. Baby things, you might even say, comforts and the satisfaction of wants. And I knew that Cassian Uoya-Agostino was just the sort to solve the greatest puzzle in the development of technological culture because she was bored and lonely.