In my vehicle, besides me and Ferman Beller, were Arsibalt, Sammann, and two Hundreder Fraas, Carmolathu and Harbret. The other vehicle contained Cord, Rosk, Lio, Barb, Jad, and another Edharian from the Hundreder math: Fraa Criscan. I noted a statistical oddity, which was that there was only one female, and that was my sib, who was pretty unconventional as females went. Intramuros, we didn’t often see the numbers get so skewed. Extramuros, of course, it depended on what religions and social mores prevailed at a given time. Naturally, I wondered how this had come about, and spent a little while reviewing my memories of the hour-long scramble to get people into vehicles. Of course, the biggest factor in determining who’d go in which group was how one thought about Orolo and the mission to go and find him. Perhaps there was something about this foray that smelled good to men and bad to women.

We numbered twelve, not counting Ganelial Crade. This was a common size for an athletic team or a small military unit. It had been speculated for a long time that this was a natural size for a hunting party of the Stone Age, and that men were predisposed to feel comfortable in a group of about that size. Anyway, whether it was a statistical anomaly or primitive behavior programmed into our sequences, this was what we’d ended up with. I spent a few minutes wondering whether Tulia and some of the other suurs in the straight-to-Tredegarh contingent hated me for letting it come out this way, then forgot about it, since we needed to think about navigation.

From the drawing that Arsibalt had supplied—which showed the profile of a range of mountains in the distance—and from certain clues in the story of Saunt Bly as recorded in the Chronicles, and from things that Sammann looked up on a kind of super-jeejah, we were able to identify three different isolated mountains on the cartabla, any one of which might have been Bly’s Butte. They formed a triangle about twenty miles on a side, a couple of hundred miles from where we were now. It didn’t seem that far away but when we showed it to Ferman he told us we shouldn’t expect to reach it until tomorrow; the roads in that area, he explained, were “new gravel,” and it would be slow going. We could get there today, but it would be dark and we wouldn’t be able to do anything. Better to find a place to stay nearby and get an early start tomorrow.

I didn’t understand “new gravel” until several hours later when we turned off the main highway and on to a road that had once been paved. It almost would have been faster to drive directly over the earth than to pick our way over this crazed puzzle of jagged slabs.

Arsibalt was uncomfortable being around Sammann, which I could tell because he was extremely polite when addressing him. Complaining of motion sickness, he moved up to the seat next to Ferman and talked to him in Fluccish. I sat behind him and tried to catch up on sleep. From time to time my eyelids would part as we caught air over a gap in the road and I’d get a dreamy glimpse of some religious fetish swinging from the control panel. I was no expert on arks, but I was pretty sure that Ferman was Bazian Orthodox. At some level this was just as crazy as believing in whatever Ganelial Crade believed, but it was a far more traditional and predictable form of crazy.

Still, if a group of religious fanatics had wanted to abduct a few carloads of avout, they couldn’t have done a slicker job of it. That’s why I snapped awake when I heard Ferman Beller mention God.

Until now he’d avoided it, which I could not understand. If you sincerely believed in God, how could you form one thought, speak one sentence, without mentioning Him? Instead of which Deolaters like Beller would go on for hours without bringing God into the conversation at all. Maybe his God was remote from our doings. Or—more likely—maybe the presence of God was so obvious to him that he felt no more need to speak of it than did I to point out, all the time, that I was breathing air.

Frustration was in Beller’s voice. Not angry or bitter. This was the gentle, genial frustration of an uncle who can’t get something through a nephew’s head. We seemed so smart. Why didn’t we believe in God?

“We’re observing the Sconic Discipline,” Arsibalt told him—happy, and a bit relieved, to’ve been given an opportunity to clear this up. He was too optimistic, I thought, too confident he could get Beller to see it our way. “It’s not the same thing as not believing in God. Though”—he hastily added—“I can see why it looks that way to one who’s never been exposed to Sconic thought.”

“I thought your Discipline came from Saunt Cartas,” said Beller.

“Indeed. One can trace a direct line from the Cartasian principles of the Old Mathic Age to many of our practices. But much has been added, and a few things have been taken away.”

“So, I guess Scone was another Saunt who added something?”

“No, a scone is a little cake.”

Beller chuckled in the forced, awkward way that extras did when someone told a joke that was not funny.

“I’m serious,” Arsibalt said. “Sconism is named after the little tea-cakes. It is a system of thought that was discovered about halfway between the Rebirth and the Terrible Events. The high-water mark of Praxic Age civilization, if you will. A couple of hundred years earlier, the gates of the Old Maths had been flung open, the avout had gone forth and mingled with the Sæculars—mostly Sæculars of wealth and status. Lords and ladies. The globe, by this point, had been explored and charted. The laws of dynamics had been worked out and were just beginning to come into praxic use.”

“The Mechanic Age,” Beller tried, dredging up a word he’d been forced to memorize in some suvin a long time ago.

“Yes. Clever people could make a living, in those days, just by hanging around in salons, discussing metatheorics, writing books, tutoring the children of nobles and industrialists. It was the most harmonious relationship between, er—”

“Us and you?” Beller suggested.

“Yes, that had existed since the Golden Age of Ethras. Anyway, there was one great lady, named Baritoe, whose husband was a philandering idiot, but never mind, she took advantage of his absence to run a salon in her house. All the best metatheoricians knew to gather there at a particular time of day, when the scones were coming out of her ovens. People came and went over the years, so Lady Baritoe was the only constant. She wrote books, but, as she herself is careful to say, the ideas in them can’t be attributed to any one person. Someone dubbed it Sconic thought and the name stuck.”

“And it all got incorporated into your Discipline, what, a couple of hundred years later?”

“Yes, not in a very formal way though. More as a set of habits. Thinking-habits that many of the new avout already shared when they came in the gates.”

“Such as not believing in God?” Beller asked.

And here—though we were driving on fair, level ground—I felt as I would’ve if we’d been on a mountain track with a thousand-foot cliff to one side, which Beller could have spilled us into with a twitch of the controls. Arsibalt was relaxed, though, which I marveled at, because he could be so high-strung about matters that were so much less dangerous.

“Studying this is sort of a pie-eating contest,” Arsibalt began.

This was a Fluccish expression that Lio, Jesry, Arsibalt, and I used to mean a long thankless trudge through a pile of books. It completely wrong-footed Beller, who thought we were talking of scones, and so here Arsibalt had to spend a minute or two disentangling these two baked-goods references.

“I’ll try to sketch it out,” Arsibalt continued, once they’d gotten back on track. “Sconic thought was a third way between two unacceptable alternatives. By then it was well understood that we do all of our thinking up here in our brains.” He tapped his head. “And that the brain gets its inputs from eyes, ears, and other sense organs. The naive attitude is that your brain works directly with the real world. I look at this button on your control panel, I reach out and feel it with my hand—”