"How do you apply the Master's wisdom in this instance?"

"The boy has no father– his only possible filial relationship is with the State. You, Judge Fang, are the only representative of the State he is likely to encounter. It is your duty to punish the boy firmly– say, with six strokes of the cane. This will help to establish his filial piety."

"But the Master also said, 'If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishments, but have no sense of shame. Whereas, if they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good.'"

"So you are advocating leniency in this case?" Miss Pao said, somewhat skeptically.

Chang chimed in: "'Mang Wu asked what filial piety was. The Master said, "Parents are anxious lest their children should be sick."' But the Master said nothing about caning."

Miss Pao said, "The Master also said, 'Rotten wood cannot be carved.' And, 'There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed.'"

"So the question before us is: Is the boy rotten wood? His father certainly was. I am not certain about the boy, yet."

"With utmost respect, I would direct your attention to the girl," said Chang, "who should be the true subject of our discussions. The boy may be lost; the girl can be saved."

"Who will save her?" Miss Pao said. "We have the power to punish; we are not given the power to raise children."

"This is the essential dilemma of my position," Judge Fang said. "The Mao Dynasty lacked a real judicial system. When the Coastal Republic arose, a judicial system was built upon the only model the Middle Kingdom had ever known, that being the Confucian. But such a system cannot truly function in a larger society that does not adhere to Confucian precepts. 'From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides.' Yet how am I to cultivate the persons of the barbarians for whom I have perversely been given responsibility?"

Chang was ready for this opening and exploited it quickly. "The Master stated in his Great Learning that the extension of knowledge was the root of all other virtues."

"I cannot send the boy to school, Chang."

"Think instead of the girl," Chang said, "the girl and her book."

Judge Fang contemplated this for a few moments, though he could see that Miss Pao badly wanted to say something.

"'The superior man is correctly firm, and not firm merely,'" Judge Fang said. "Since the victim has not contacted the police seeking return of his property, I will allow the girl to keep the book for her own edification– as the Master said, 'In teaching there should be no distinction of classes' I will sentence the boy to six strokes of the cane. But I will suspend all but one of those strokes, since he has displayed the beginnings of fraternal responsibility by giving the book to his sister. This is correctly firm."

"I have completed a phenomenoscopic survey of the book," Miss Pao said. "It is not an ordinary book."

"I had already surmised that it was a ractive of some sort," Judge Fang said.

"It is considerably more sophisticated than that description implies. I believe that it may embody hot I.P.," Miss Pao said.

"You think that this book incorporates stolen technology?"

"The victim works in the Bespoke division of Machine-Phase Systems. He is an artifex."

"Interesting," Judge Fang said.

"Is it worthy of further investigation?"

Judge Fang thought about it for a moment, carefully wiping his fingertips on a fresh napkin. "It is," he said.

Hackworth presents the Primer to Lord Finkle-McGraw.

"Is the binding and so on what you had in mind? Hackworth said.

"Oh, yes," said Lord Finkle-McGraw. If I found it in an antiquarian bookshop, covered with dust, I shouldn't give it a second glance."

"Because if you were not happy with any detail," Hackworth said, "I could recompile it." He had come in hoping desperately that Finkle-McGraw would object to something; this might give him an opportunity to filch another copy for Fiona. But so far the Equity Lord had been uncharacteristically complacent. He kept flipping through the book, waiting for something to happen.

"It is unlikely to do anything interesting just now," Hackworth said. "It won't really activate itself until it bonds."

"Bonds?"

"As we discussed, it sees and hears everything in its vicinity," Hackworth said. "At the moment, it's looking for a small female. As soon as a little girl picks it up and opens the front cover for the first time, it will imprint that child's face and voice into its memory-"

"Bonding with her. Yes, I see."

"And thenceforth it will see all events and persons in relation to that girl, using her as a datum from which to chart a psychological terrain, as it were. Maintenance of that terrain is one of the book's primary processes. Whenever the child uses the book, then, it will perform a sort of dynamic mapping from the database onto her particular terrain."

"You mean the database of folklore."

Hackworth hesitated. "Pardon me, but not precisely, sir. Folklore consists of certain universal ideas that have been mapped onto local cultures. For example, many cultures have a Trickster figure, so the Trickster may be deemed a universal; but he appears in different guises, each appropriate to a particular culture's environment. The Indians of the American Southwest called him Coyote, those of the Pacific Coast called him Raven. Europeans called him Reynard the Fox. African-Americans called him Br'er Rabbit. In twentieth-century literature he appears first as Bugs Bunny and then as the Hacker."

Finkle-McGraw chuckled. "When I was a lad, that word had a double meaning. It could mean a trickster who broke into things– but it could also mean an especially skilled coder."

"The ambiguity is common in post-Neolithic cultures," Hackworth said. "As technology became more important, the Trickster underwent a shift in character and became the god of crafts– of technology, if you will– while retaining the underlying roguish qualities. So we have the Sumerian Enki, the Greek Prometheus and Hermes, Norse Loki, and so on.

"In any case," Hackworth continued, "Trickster/Technologist is just one of the universals. The database is full of them. It's a catalogue of the collective unconscious. In the old days, writers of children's books had to map these universals onto concrete symbols familiar to their audience– like Beatrix Potter mapping the Trickster onto Peter Rabbit. This is a reasonably effective way to do it, especially if the society is homogeneous and static, so that all children share similar experiences.

"What my team and I have done here is to abstract that process and develop systems for mapping the universals onto the unique psychological terrain of one child– even as that terrain changes over time. Hence it is important that you not allow this book to fall into the hands of any other little girl until Elizabeth has the opportunity to open it up."

"Understood," said Lord Alexander Chung-Sik Finkle-McGraw.

"I'll wrap it up myself, right now. Compiled some nice wrapping paper this morning." He opened a desk drawer and took out a roll of thick, glossy mediatronic paper bearing animated Christmas scenes: Santa sliding down the chimney, the ballistic reindeer, the three Zoroastrian sovereigns dismounting from their dromedaries in front of the stable. There was a lull while Hackworth and Finkle-McGraw watched the little scenes; one of the hazards of living in a world filled with mediatrons was that conversations were always being interrupted in this way, and that explained why Atlantans tried to keep mediatronic commodities to a minimum. Go into a thete's house, and every object had moving pictures on it, everyone sat around slackjawed, eyes jumping from the bawdy figures cavorting on the mediatronic toilet paper to the big-eyed elves playing tag in the bathroom mirror to . .