The Penelopiad. Margaret Atwood
after hundreds, possibly thousands of years – it’s hard to keep track of time here, because we don’t have any of it as such – customs changed. No living people went to the underworld much any more, and our own abode was upstaged by a much more spectacular establishment down the road – fiery pits, wailing and gnashing of teeth, gnawing worms, demons with pitchforks – a great many special effects.
But we were still called up occasionally by magicians and conjurors – men who’d made pacts with the infernal powers – and then by smaller fry, the table-tilters, the mediums, the channellers, people of that ilk. It was demeaning, all of it – to have to materialise in a chalk circle or a velvet-upholstered parlour just because someone wanted to gape at you – but it did allow us to keep up with what was going on among the still-alive. I was very interested in the invention of the light bulb, for instance, and in the matter-into-energy theories of the twentieth century. More recently, some of us have been able to infiltrate the new ethereal-wave system that now encircles the globe, and to travel around that way, looking out at the world through the flat, illuminated surfaces that serve as domestic shrines. Perhaps that’s how the gods were able to come and go as quickly as they did back then – they must have had something like that at their disposal.
I never got summoned much by the magicians. I was famous, yes – ask anyone – but for some reason they didn’t want to see me, whereas my cousin Helen was much in demand. It didn’t seem fair – I wasn’t known for doing anything notorious, especially of a sexual nature, and she was nothing if not infamous. Of course she was very beautiful. It was claimed she’d come out of an egg, being the daughter of Zeus who’d raped her mother in the form of a swan. She was quite stuck-up about it, was Helen. I wonder how many of us really believed that swan-rape concoction? There were a lot of stories of that kind going around then – the gods couldn’t seem to keep their hands or paws or beaks off mortal women, they were always raping someone or other.
Anyway, the magicians insisted on seeing Helen, and she was willing to oblige. It was like a return to the old days to have a lot of men gawping at her. She liked to appear in one of her Trojan outfits, over-decorated to my taste, but chacun à son goût. She had a kind of slow twirl she would do; then she’d lower her head and glance up into the face of whoever had conjured her up, and give one of her trademark intimate smiles, and they were hers. Or she’d take on the form in which she displayed herself to her outraged husband, Menelaus, when Troy was burning and he was about to plunge his vengeful sword into her. All she had to do was bare one of her peerless breasts, and he was down on his knees, and drooling and begging to take her back.
As for me … well, people told me I was beautiful, they had to tell me that because I was a princess, and shortly after that a queen, but the truth was that although I was not deformed or ugly, I was nothing special to look at. I was smart, though: considering the times, very smart. That seems to be what I was known for: being smart. That, and my weaving, and my devotion to my husband, and my discretion.
If you were a magician, messing around in the dark arts and risking your soul, would you want to conjure up a plain but smart wife who’d been good at weaving and had never transgressed, instead of a woman who’d driven hundreds of men mad with lust and had caused a great city to go up in flames?
Neither would I.
Helen was never punished, not one bit. Why not, I’d like to know? Other people got strangled by sea serpents and drowned in storms and turned into spiders and shot with arrows for much smaller crimes. Eating the wrong cows. Boasting. That sort of thing. You’d think Helen might have got a good whipping at the very least, after all the harm and suffering she caused to countless other people. But she didn’t.
Not that I mind.
Not that I minded.
I had other things in my life to occupy my attention.
Which brings me to the subject of my marriage.
vi
My marriage was arranged. That’s the way things were done then: where there were weddings, there were arrangements. I don’t mean such things as bridal outfits, flowers, banquets, and music, though we had those too. Everyone has those, even now. The arrangements I mean were more devious than that.
Under the old rules only important people had marriages, because only important people had inheritances. All the rest was just copulation of various kinds – rapes or seductions, love affairs or one-night stands, with gods who said they were shepherds or shepherds who said they were gods. Occasionally a goddess might get mixed up in it too, dabble around in perishable flesh like a queen playing at milkmaids, but the reward for the man was a shortened life and often a violent death. Immortality and mortality didn’t mix well: it was fire and mud, only the fire always won.
The gods were never averse to making a mess. In fact they enjoyed it. To watch some mortal with his or her eyes frying in their sockets through an overdose of god-sex made them shake with laughter. There was something childish about the gods, in a nasty way. I can say this now because I no longer have a body, I’m beyond that kind of suffering, and the gods aren’t listening anyway. As far as I can tell they’ve gone to sleep. In your world, you don’t get visitations from the gods the way people used to unless you’re on drugs.
Where was I? Oh yes. Marriages. Marriages were for having children, and children were not toys and pets. Children were vehicles for passing things along. These things could be kingdoms, rich wedding gifts, stories, grudges, blood feuds. Through children, alliances were forged; through children, wrongs were avenged. To have a child was to set loose a force in the world.
If you had an enemy it was best to kill his sons, even if those sons were babies. Otherwise they would grow up and hunt you down. If you couldn’t bring yourself to slaughter them, you could disguise them and send them far away, or sell them as slaves, but as long as they were alive they would be a danger to you.
If you had daughters instead of sons, you needed to get them bred as soon as possible so you could have grandsons. The more sword-wielders and spear-throwers you could count on from within your family the better, because all the other noteworthy men around were on the lookout for a pretext to raid some king or noble and carry away anything they could grab, people included. Weakness in one power-holder meant opportunity for another, so every king and noble needed all the help he could get.
Thus it went without saying that a marriage would be arranged for me when the time came.
At the court of King Icarius, my father, they still retained the ancient custom of having contests to see who should marry a nobly born woman who was – so to speak – on the block. The man who won the contest got the woman and the wedding, and was then expected to stay at the bride’s father’s palace and contribute his share of male offspring. He obtained wealth through the marriage – gold cups, silver bowls, horses, robes, weapons, all that trash they used to value so much back when I was alive. His family was expected to hand over a lot of this trash as well.
I can say trash because I know where most of it ended up. It mouldered away in the ground or it sank to the bottom of the sea, or it got broken or melted down. Some of it made its way to enormous palaces that have – strangely – no kings or queens in them. Endless processions of people in graceless clothing file through these palaces, staring at the gold cups and the silver bowls, which are not even used any more. Then they go to a sort of market inside the palace and buy pictures of these things, or miniature versions of them that are not real silver and gold. That is why I say trash.
Under the ancient customs, the huge pile of sparkling wedding loot stayed with the bride’s family, in the bride’s family’s palace. Perhaps that is why my father had become so attached to me after having failed to drown me in the sea: where I was, there would be the treasure.
(Why did he throw me in? That question still haunts me. Although I’m not altogether satisfied with the shroud-weaving explanation, I’ve never been able to find the right answer, even down here.