"We'll see," Burton said. "You're probably right, though."

"Who the hell was she?" Frigate said. "What was she doing here? Loga said that all the Ethicals and their Agents were dead. If he was right, then she wasn't one of them. But what else could she be?"

"One of Loga's enemies, otherwise she wouldn't have eliminated him," Nur said. "But if she wasn't an Ethical or Agent, what reason would she have to do away with him? If she just wanted complete power, why didn't she kill us?"

Aphra said, slowly, "Perhaps Monat the Operator was more far-seeing than Loga expected. Perhaps Monat made arrangements for an Agent, this woman, to be resurrected if certain events happened. Certain events in general, I mean. Monat could not have anticipated all events in particular."

Burton requested the Computer to identify the dead woman. It replied that the data was unavailable, and it would not or could not say why.

Burton asked it if the dead woman's body-recording was in its files.

The Computer said that it was unavailable.

"One more mystery," said Frigate, and he groaned.

Burton asked the Computer for the location of the machine that had broken through the barricade walls. As he had expected, he was told that that information was also unavailable.

"I've seen all the robots the tower contains," Burton said. "I had the Computer show them on a screen. That machine was not among them."

The woman might have had it made for her by the Computer just to break down the walls.

Nur and Frigate dragged the body from the corridor and laid it down by the body near the cabinet. Stretched out, face up, they looked like identical twins.

"Shall we have them disintegrated in the converter?" Nur said.

"One of them," Burton said. "I want the Computer to examine the other."

"So you can see if she has a black ball in her brain?"

Burton grimaced. Nur always seemed to be able to read his mind.

"Yes."

The two dumped one body into a cabinet and ordered the Computer to get rid of it. White light filled the cabinet, and, when they looked through the window in the door, the cabinet-was empty. There were not even ashes in it.

The other corpse was placed on a table above which was a huge dome-shaped device. Though there was no display of energy, the interior of the body was shown on a screen in a series of images. Burton had the Computer run the images back to the one he wanted. There was a tiny black sphere on the forebrain. This had been surgically implanted and, acting at a subvocalized codeword, would release a poison into the bearer's body, killing it instantly.

"So ... she was an Agent."

"But we still don't know when she came here or what her ultimate intentions were," Frigate said.

"For the moment," Burton said, "we don't have to. It's enough that we've gotten rid of the Snark. Now we're on our own, free."

They were, however, free only in some senses. Burton asked the Computer if the overrides installed by the woman were now removed. It replied that they were not.

"When would they be released?"

The Computer did not know.

"We're stymied," Frigate said.

"Not forever," Burton replied. He was not as confident as he sounded.

10

On that perhaps forever-lost Earth, so far in distance and time, in a.d. 1880 in the city of London, England, appeared a privately printed book. It was titled The Kasidah of Haji Abdu El-Yezdi, A Lay of the Higher Law. Translated and annotated by His Friend and Pupil F. B. The initials stood for Frank Baker, a nom-de-plume of Captain Richard Francis Burton. "Frank" was from his middle name; "Baker" was his mother's maiden surname. Not until after his death would his true name be appended to a reprint.

The poem, set in distichs imitating the classical Arab form, was supposed to be the work of a Persian Sufi, Haji Abdu of the city of Yezdi in Persia. Haji was a title borne by any Moslem who had made a pilgrimage to Mecca. Burton himself, having made the pilgrimage, disguised as a Moslem, could call himself a Haji. In this poem, Burton poured out his wisdom, pessimism, vast knowledge, and agnosticism, the Burtonian World-View and World-Pain. As Frank Baker, he had annotated the poem by "Abdu" and written an afterword that expressed a somewhat cynical and laughing view of himself. The laughter was, however, sad.

The preface summed up his philosophy, formed after fifty-nine years of wandering over the only planet he would ever know—or so he thought at the time.

TO THE READER The Translator has ventured to entitle a "Lay of the Higher Law" the following composition, which aims at being in advance of its time; and he has not feared the danger of collision with such unpleasant forms as the "Higher Culture!" The principles which justify the name are as follows: The Author asserts that Happiness and Misery are equally divided and distributed in the world.

(Frigate's comment on this statement was that it could be valid. But if Burton meant that individuals got an equal share of happiness and misery, he was wrong. Some people staggered along under a great burden of misery and had little happiness to lighten their load. Others had far more than their share of happiness. Anyway, Burton had not defined what he meant by happiness and misery. Though, of course, he didn't have to do that for misery. Everybody knew what that was. Happiness, however, what was that? A mere freedom from pain and trouble? Or a positive quality? Was contentment happiness? Or did you have to be joyous to be happy?)

He makes Self-cultivation, with due regard to others, the sole and sufficient object of human life.

(What about your children? Alice had said. You have to cultivate them more than you do yourself so that they'll be better, happier, and more adjusted than yourself. Every generation should be an improvement on the previous. I'll admit, however, that it seldom happens. Perhaps you're right in that you can't properly cultivate your children if you have not properly cultivated yourself. But you didn't have any children, did you?)

(Self-cultivation is a major and vital principle, Nur had said. We Sufis stress it, keeping in mind that it demands self-discipline, compassion and intelligence. But most people carry it to the extreme and make self-cultivation self-centeredness. This is not surprising. Mankind always does things to excess. Most people do, that is.)

He suggests that the affections, the sympathies, and the "divine gift of Pity" are man's highest enjoyments.

(A pinch of pity adds savor to the soup of life, Nur said. Too much spoils it. Pity may lead to sentimentality and maudlin-ism.)

(Pity breeds a sense of superiority, Frigate had said. It also leads to self-pity. Not that I'm decrying that. There's an exquisite joy in self-pity, if it's indulged in now and then, here and there, and you end up laughing at yourself.)

(You forgot to include sex, Aphra Behn had said. Though I suppose that sex is part of the affections and sympathies.)

(Creating something, a painting, a poem, music, a book, a statue, a piece of furniture, childbirth, raising a child properly, these are man's—and woman's—highest enjoyments, Frigate had added. Though there's much to be said for creating pristine sparkling bullshit, too.)

He advocates suspension of judgment, with a proper suspicion of "Facts, the idlest of superstitions."

(But there comes a time when you must judge, Nur had said. First, though, you must be sure that you are qualified to judge. Who knows that?)

(One person's facts are another's superstition, Frigate had said. What does that mean, by the way?)

(You can believe only in what you see, Li Po had said. And even then you can't be sure. Perhaps you can really believe only in what you have not seen, what you've imagined. Dragons and fairies exist because I believe in them. A rock is a fact, and so is my imagination.)