great traditions.
"2. Because my father was a Pilgrim in his time and I think and hope that he may still be dwelling in one of the Kingdoms of Kosa Saag. I have not seen him since I was a small child and it is my great dream to encounter him once again when I climb the Wall.
"3. Because I have spent my whole life looking up at Kosa Saag and marveling at its greatness, and now I want to test my strength against the mountain and see if I am equal to what it will ask of me."
It was a good essay. At least, it got me through the Second Winnowing. Ninety of us were dismissed at that Winnowing. Whether it was for writing poor essays or for some other reason, I have no idea; but I suspect the essays really were of no great significance in the process. It was the task of the Masters to find some reason or other for discarding all but forty of us in the course of the four years, and they could use almost any pretext at all—or none—for dropping us from the roster.
Then there was religious instruction. We read the Book of the First Climber, though of course we had read it a thousand times already, and we discussed the story of His life, His conflict with the elders and His being cast out of the village and His decision to climb the Wall, which at that time was not permitted, and the things that He learned during His Pilgrimage on its heights. And also we were drilled in the names and visages of the gods and all their special attributes, as if we could expect to meet them along the mountain path and must therefore be sure to recognize them and greet them with the proper greeting. So we sat in the little hut of instruction as though we were small children while someone from the House of Holies held up one sacred portrait after another, and we shouted out the names: "Kreshe! Thig! Sandu Sando! Selemoy!" It felt strange to be back in school, since, as is true of almost everyone else, my formal education had ended with my first ten of years. But for all we knew we would meet Thig and Selemoy and Sandu Sando on the slopes of the Wall; and so we listened to the old stories all over again—how Kreshe had made the World and set it afloat on the Great Sea and how Thig the Shaper had reached into the still molten rock of the new-made World and pulled the Wall out of it, stretching it high in order to make a place for us to live that would be close to the stars, and how after the sin of our First Fathers we had been hurled down from the Summit into the lowlands by Sandu Sando the Avenger and forbidden to return until we were worthy, and all the rest of the tales of our childhood.
In those first days we had to go to other classes where we were taught the nature of the Wall. The most remarkable thing about these classes was how little seemed to be known about Kosa Saag, for all the thousands of years that we had been sending our Pilgrims up its face.
Our teachers, of course, had never been very far up the Wall themselves: just the usual excursions to the permitted holiday zones just above the village, and no farther. There was nothing very surprising about that, I suppose. Our teachers had never been Pilgrims. Only the Returned Ones had any first-hand knowledge of the extraordinary place where we were going to go, but you wouldn't really expect Returned Ones to do anything so obvious and straightforward and useful as to come into our classrooms and give us lectures on what they had experienced. That is not their way. I had hoped that they would make an exception to their rule of lofty and mystical withdrawal from all daily matters for the sake of helping us understand what was in store for us, but they did not do it. The Returned Ones shared nothing with us, nothing at all. And so our teachers, who were just the usual babbling drudges from the House of Scholars, served us up a foggy third-hand mix of rumor, legend, and guesswork which was just about as close to useless as anything could be.
They taught us that the Wall is a place where the