The Handmaid's Tale by Margaret Atwood
er the chandelier, in her costume of stars and feathers, a bird stopped in flight, a woman made into an angel, waiting to be found. By me this time. How could I have believed I was alone in here? There were always two of us. Get it over, she says. I'm tired of this melodrama, I'm tired of keeping silent. There's no one you can protect, your life has value to no one. I want it finished.
As I'm standing up I hear the black van. I hear it before I see it; blended with the twilight, it appears out of its own sound like a solidification, a clotting of the night. It turns into the driveway, stops. I can just make out the white eye, the two wings. The paint must be phosphorescent. Two men detach themselves from the shape of it, come up the front steps, ring the bell. I hear the bell toll, ding-dong, like the ghost of a cosmetics woman, down in the hall.
Worse is coming, then.
I've been wasting my time. I should have taken things into my own hands while I had the chance. I should have stolen a knife from the kitchen, found some way to the sewing scissors. There were the garden shears, the knitting needles; the world is full of weapons if you're looking for them. I should have paid attention.
But it's too late to think about that now, already their feet are on the dusty-rose carpeting of the stairs; a heavy muted tread, pulse in the forehead. My back's to the window.
I expect a stranger, but it's Nick who pushes open the door, flicks on the light. I can't place that, unless he's one of them. There was always that possibility. Nick, the private Eye. Dirty work is done by dirty people.
You shit, I think. I open my mouth to say it, but he comes over, close to me, whispers. "It's all right. It's Mayday. Go with them." He calls me by my real name. Why should this mean anything?
"Them?" I say. I see the two men standing behind him, the overhead light in the hallway making skulls of their heads. "You must be crazy." My suspicion hovers in the air above him, a dark angel warning me away. I can almost see it. Why shouldn't he know about Mayday? All the Eyes must know about it; they'll have squeezed it, crushed it, twisted it out of enough bodies, enough mouths by now.
"Trust me," he says; which in itself has never been a talisman, carries no guarantee.
But I snatch at it, this offer. It's all I'm left with.
One in front, one behind, they escort me down the stairs. The pace is leisurely, the lights are on. Despite the fear, how ordinary it is. From here I can see the clock. It's no time in particular.
Nick is no longer with us. He may have gone down the back stairs, not wishing to be seen.
Serena Joy stands in the hallway, under the mirror, looking up, incredulous. The Commander is behind her, the sitting-room door is open. His hair is very grey. He looks worried and helpless, but already withdrawing from me, distancing himself. Whatever else I am to him, I am also at this point a disaster. No doubt they've been having a fight, about me; no doubt she's been giving him hell. I still have it in me to feel sorry for him. Moira is right, I am a wimp.
"What has she done?" says Serena Joy. She wasn't the one who called them, then. Whatever she had in store for me, it was more private.
"We can't say, Ma'am," says the one in front of me. "Sorry."
"I need to see your authorization," says the Commander. "You have a warrant?"
I could scream now, cling to the banister, relinquish dignity. I could stop them, at least for a moment. If they're real they'll stay, if not they'll run away. Leaving me here.
"Not that we need one, Sir, but all is in order," says the first one again. "Violation of state secrets."
The Commander puts his hand to his head. What have I been saying, and to whom, and which one of his enemies has found out? Possibly he will be a security risk, now. I am above him, looking down; he is shrinking. There have already been purges among them, there will be more. Serena Joy goes white.
"Bitch," she says. "After all he did for you."
Cora and Rita press through from the kitchen. Cora has begun to cry. I was her hope, I've failed her. Now she will always be childless.
The van waits in the driveway, its double doors stand open. The two of them, one on either side now, take me by the elbows to help me in. Whether this is my end or a new beginning I have no way of knowing: I have given myself over into the hands of strangers, because it can't be helped.
And so I step up, into the darkness within; or else the light.
HISTORICAL NOTES
HISTORICAL NOTES ON
THE HANDMAID'S TALE
Being a partial transcript of the proceedings of the Twelfth Symposium on Gileadean Studies, held as part of the International Historical Association Convention, which took place at the University of Denay, Nunavit, on June 25, 2195.
Chair: Professor Maryann Crescent Moon, Department of Caucasian Anthropology, University of Denay, Nunavit.
Keynote Speaker: Professor James Darcy Pieixoto, Director, Twentieth and Twenty-First Century Archives, Cambridge University, England.
CRESCENT MOON:
I am delighted to welcome you all here this morning, and I'm pleased to see that so many of you have turned out for Professor Pieixoto's, I am sure, fascinating and worthwhile talk. We of the Gileadean Research Association believe that this period well repays further study, responsible as it ultimately was for redrawing the map of the world, especially in this hemisphere.
But before we proceed, a few announcements. The fishing expedition will go forward tomorrow as planned, and for those of you who have not brought suitable rain gear and insect repellent, these are available for a nominal charge at the Registration Desk. The Nature Walk and Outdoor Period-Costume Sing-Song have been rescheduled for the day after tomorrow, as we are assured by our own infallible Professor Johnny Running Dog of a break in the weather at that time.
Let me remind you of the other events sponsored by the Gileadean Research Association that are available to you at this convention, as part of our Twelfth Symposium. Tomorrow afternoon, Professor Gopal Chatterjee, of the Department of Western Philosophy, University of Baroda, India, will speak on "Krishna and Kali Elements in the State Religion of the Early Gilead Period," and there is a morning presentation on Thursday by Professor Sieglinda Van Buren from the Department of Military History at the University of San Antonio, Republic of Texas. Professor Van Buren will give what I am sure will be a fascinating illustrated lecture on "The Warsaw Tactic: Policies of Urban Core Encirclement in the Gileadean Civil Wars." I am sure all of us will wish to attend these.
I must also remind our keynote speaker - although I am sure it is not necessary - to keep within his time period, as we wish to leave space for questions, and I expect none of us wants to miss lunch, as happened yesterday. (Laughter.)
Professor Pieixoto scarcely needs any introduction, as he is well known to all of us, if not personally, then through his extensive publications. These include "Sumptuary Laws Through the Ages: An Analysis of Documents," and the well-known study, "Iran and Gilead: Two Late-Twentieth-Century Monotheocracies, as Seen Through Diaries." As you all know, he is the co-editor, with Professor Knotly Wade, also of Cambridge, of the manuscript under consideration today, and was instrumental in its transcription, annotation, and publication. The title of his talk is "Problems of Authentication in Reference to The Handmaid's Tale."
Professor Pieixoto.
Applause.
PIEIXOTO:
Thank you. I am sure we all enjoyed our charming Arctic Char last night at dinner, and now we are enjoying an equally charming Arctic Chair. I use the word "enjoy" in two distinct senses, precluding, of course, the obsolete third. (Laughter.)
But let me be serious. I wish, as the title of my little chat implies, to consider some of the problems associated with the soi-disant manuscript which is well known to all of you by now, and which goes by the title of The Handmaid's Tale. I say soi-disant because what we have before us is not the item in its original form. Strictly speaking, it was not a manuscript at all when first discovered, and bore no title. The superscription "The Handmaid's Tale" was appended to it by Professor Wade, partly in homage to the great Geoffrey Chaucer; but those of you who know Professor Wade informally, as I do, will understand when I say that I am sure all puns were intentional, particularly that having to do with the archaic vulgar signification of the word tail; that being, to some extent, the bone, as it were, of contention, in that phase of Gileadean society of which our saga treats. (Laughter, applause.)
This item - I hesitate to use the word document - was unearthed on the site of what was once the city of Bangor, in what, at the time prior to the inception of the Gileadean regime, would have been the State of Maine. We know that this city was a prominent way-station on what our author refers to as "The Underground Femaleroad," since dubbed by some of our historical wags "The Underground Frailroad." (Laughter, groans.) For this reason, our Association has taken a particular interest in it.
The item in its pristine state consisted of a metal foot-locker, U.S. Army issue, circa perhaps 1955. This fact of itself need have no significance, as it is known that such foot-lockers were frequently sold as "army surplus" and must therefore have been widespread. Within this foot-locker, which was sealed with tape of the kind once used on packages to be sent by post, were approximately thirty tape cassettes, of the type that became obsolete sometime in the eighties or nineties with the advent of the compact disc.
I remind you that this was not the first such discovery. You are doubtless familiar, for instance, with the item known as "The A.B. Memoirs," located in a garage in a suburb of Seattle, and with "The Diary of P.," excavated by accident during the erection of a new meeting house in the vicinity of what was once Syracuse, New York.
Professor Wade and I were very excited by this new discovery. Luckily we had, several years before, with the aid of our excellent resident antiquarian technician, reconstructed a machine capable of playing such tapes, and we immediately set about the painstaking work of transcription.
There were some thirty tapes in the collection altogether, with varying proportions of music to spoken word. In general, each tape begins with two or three songs, as camouflage no doubt: then the music is broken off and the speaking voice takes over. The voice is a woman's and, according to our voice-print experts, the same one throughout. The labels on the cassettes were authentic period labels, dating, of course, from some time before the inception of the Early Gilead era, as all such secular music was banned under the regime. There were, for instance, four tapes entitled "Elvis Presley's Golden Years," three of "Folk Songs of Lithuania," three of "Boy George Takes It Off," and two of "Mantovani's Mellow Strings," as well as some titles that sported a mere single tape each: "Twisted Sister at Carnegie Hall" is one of which I am particularly fond.
Although the labels were authentic, they were not always appended to the tape with the corresponding songs. In addition, the tapes were arranged in no particular order, being loose at the bottom of the box; nor were they numbered. Thus it was up to Professor Wade and myself to arrange the blocks of speech in the order in which they appeared to go; but, as I have said elsewhere, all such arrangements are based on some guesswork and are to be regarded as approximate, pending further research.
Once we had the transcription in hand - and we had to go over it several times, owing to the difficulties posed by accent, obscure referents, and archaisms - we had to make some decision as to the nature of the material we had thus so laboriously acquired. Several possibilities confronted us. First, the tapes might be a forgery. As you know, there have been several instances of such forgeries, for which publishers have paid large sums, wishing to trade no doubt on the sensationalism of such stories. It appears that certain periods of history quickly become, both for other societies and for those that follow them, the stuff of not especially edifying legend and the occasion for a good deal of hypocritical self-congratulation. If I may be permitted an editorial aside, allow me to say that in my opinion we must be cautious about passing moral judgement upon the Gileadeans. Surely we have learned by now that such judgements are of necessity culture-specific. Also, Gileadean society was under a good deal of pressure, demographic and otherwise, and was subject to factors from which we ourselves are happily more free. Our job is not to censure but to understand. (Applause.)
To return from my digression: tape like this, however, is very difficult to fake convincingly, and we were assured by the experts who examined them that the physical objects themselves are genuine. Certainly the recording itself, that is, the superimposition of voice upon music tape, could not have been done within the past hundred and fifty years.
Supposing, then, the tapes to be genuine, what of the nature of the account itself? Obviously, it could not have been recorded during the period of time it recounts, since, if the author is telling the truth, no machine or tapes would have been available to her, nor would she have had a place of concealment for them. Also, there is a certain reflective quality about the narrative that would to my mind rule out synchronicity. It has a whiff of emotion recollected, if not in tranquillity, at least post facto.
If we could establish an identity for the narrator, we felt, we might be well on the way to an explanation of how this document - let me call it that for the sake of brevity - came into being. To do this, we tried two lines of investigation.
First, we attempted, through old town plans of Bangor and other remaining documentation, to identify the inhabitants of the house that must have occupied the site of the discovery at about that time. Possibly, we reasoned, this house may have been a "safe house" on the Underground Femaleroad during our period, and our author may have been kept hidden in, for instance, the attic or cellar there for some weeks or months, during which she would have had the opportunity to make the recordings. Of course, there was nothing to rule out the possibility that the tapes had been moved to the site in question after they had been made. We hoped to be able to trace and locate the descendants of the hypothetical occupants, whom we hoped might lead us to other material: diaries, perhaps, or even family anecdotes passed down through the generations.
Unfortunately, this trail led nowhere. Possibly these people, if they had indeed been a link in the underground chain, had been discovered and arrested, in which case any documentation referring to them would have been destroyed. So we pursued a second line of attack. We searched records of the period, trying to correlate known historical personages with the individuals who appear in our author's account. The surviving records of the time are spotty, as the Gileadean regime was in the habit of wiping its own computers and destroying printouts after various purges and internal upheavals, but some printouts remain. Some indeed were smuggled to England, for propaganda use by the various Save-the-Women societies, of which there were many in the British Isles at that time.
We held out no hope of tracing the narrator herself directly. It was clear from internal evidence that she was among the first wave of women recruited for reproductive purposes and allotted to those who both required such services and could lay claim to them through their position in the elite. The regime created an instant pool of such women by the simple tactic of declaring all second marriages and non-marital liaisons adulterous, arresting the female partners, and, on the grounds that they were morally unfit, confiscating the children they already had, who were adopted by childless couples of the upper echelons who were eager for progeny by any means. (In the middle period, this policy was extended to cover all marriages not contracted within the state church.) Men highly placed in the regime were thus able to pick and choose among women who had demonstrated their reproductive fitness by having produced one or more healthy children, a desirable characteristic in an age of plummeting Caucasian birth rates, a phenomenon observable not only in Gilead but in most northern Caucasian societies of the time.
The reasons for this decline are not altogether clear to us. Some of the failure to reproduce can undoubtedly be traced to the widespread availability of birth control of various kinds, including abortion, in the immediate pre-Gilead period. Some infertility, then, was willed, which may account for the differing statistics among Caucasians and non-Caucasians; but the rest was not. Need I remind you that this was the age of the R-strain syphilis and also the infamous AIDS epidemic, which, once they spread to the population at large, eliminated many young sexually active people from the reproductive pool? Stillbirths, miscarriages, and genetic deformities were widespread and on the increase, and this trend has been linked to the various nuclear-plant accidents, shutdowns, and incidents of sabotage that characterized the period, as well as to leakages from chemical and biological-warfare stockpiles and toxic-waste disposal sites, of which there were many thousands, both legal and illegal - in some instances these materials were simply dumped into the sewage system - and to the uncontrolled use of chemical insecticides, herbicides, and other sprays.
But whatever the causes, the effects were noticeable, and the Gilead regime was not the only one to react to them at the time. Romania, for instance, had anticipated Gilead in the eighties by banning all forms of birth control, imposing compulsory pregnancy tests on the female population, and linking promotion and wage increases to fertility.
The need for what I may call birth services was already recognized in the pre-Gilead period, where it was being inadequately met by "artificial insemination," "fertility clinics," and the use of "surrogate mothers," who were hired for the purpose. Gilead outlawed the first two as irreligious, but legitimized and enforced the third, which was considered to have biblical precedents; they thus replaced the serial polygamy common in the pre-Gilead period with the older form of simultaneous polygamy practised both in early Old Testament times and in the former State of Utah in the nineteenth century. As we know from the study of history, no new system can impose itself upon a previous one without incorporating many of the elements to be found in the latter, as witness the pagan elements in mediaeval Christianity and the evolution of the Russian "K.G.B." from the Czarist secret service that preceded it; and Gilead was no exception to this rule. Its racist poli
As I'm standing up I hear the black van. I hear it before I see it; blended with the twilight, it appears out of its own sound like a solidification, a clotting of the night. It turns into the driveway, stops. I can just make out the white eye, the two wings. The paint must be phosphorescent. Two men detach themselves from the shape of it, come up the front steps, ring the bell. I hear the bell toll, ding-dong, like the ghost of a cosmetics woman, down in the hall.
Worse is coming, then.
I've been wasting my time. I should have taken things into my own hands while I had the chance. I should have stolen a knife from the kitchen, found some way to the sewing scissors. There were the garden shears, the knitting needles; the world is full of weapons if you're looking for them. I should have paid attention.
But it's too late to think about that now, already their feet are on the dusty-rose carpeting of the stairs; a heavy muted tread, pulse in the forehead. My back's to the window.
I expect a stranger, but it's Nick who pushes open the door, flicks on the light. I can't place that, unless he's one of them. There was always that possibility. Nick, the private Eye. Dirty work is done by dirty people.
You shit, I think. I open my mouth to say it, but he comes over, close to me, whispers. "It's all right. It's Mayday. Go with them." He calls me by my real name. Why should this mean anything?
"Them?" I say. I see the two men standing behind him, the overhead light in the hallway making skulls of their heads. "You must be crazy." My suspicion hovers in the air above him, a dark angel warning me away. I can almost see it. Why shouldn't he know about Mayday? All the Eyes must know about it; they'll have squeezed it, crushed it, twisted it out of enough bodies, enough mouths by now.
"Trust me," he says; which in itself has never been a talisman, carries no guarantee.
But I snatch at it, this offer. It's all I'm left with.
One in front, one behind, they escort me down the stairs. The pace is leisurely, the lights are on. Despite the fear, how ordinary it is. From here I can see the clock. It's no time in particular.
Nick is no longer with us. He may have gone down the back stairs, not wishing to be seen.
Serena Joy stands in the hallway, under the mirror, looking up, incredulous. The Commander is behind her, the sitting-room door is open. His hair is very grey. He looks worried and helpless, but already withdrawing from me, distancing himself. Whatever else I am to him, I am also at this point a disaster. No doubt they've been having a fight, about me; no doubt she's been giving him hell. I still have it in me to feel sorry for him. Moira is right, I am a wimp.
"What has she done?" says Serena Joy. She wasn't the one who called them, then. Whatever she had in store for me, it was more private.
"We can't say, Ma'am," says the one in front of me. "Sorry."
"I need to see your authorization," says the Commander. "You have a warrant?"
I could scream now, cling to the banister, relinquish dignity. I could stop them, at least for a moment. If they're real they'll stay, if not they'll run away. Leaving me here.
"Not that we need one, Sir, but all is in order," says the first one again. "Violation of state secrets."
The Commander puts his hand to his head. What have I been saying, and to whom, and which one of his enemies has found out? Possibly he will be a security risk, now. I am above him, looking down; he is shrinking. There have already been purges among them, there will be more. Serena Joy goes white.
"Bitch," she says. "After all he did for you."
Cora and Rita press through from the kitchen. Cora has begun to cry. I was her hope, I've failed her. Now she will always be childless.
The van waits in the driveway, its double doors stand open. The two of them, one on either side now, take me by the elbows to help me in. Whether this is my end or a new beginning I have no way of knowing: I have given myself over into the hands of strangers, because it can't be helped.
And so I step up, into the darkness within; or else the light.
HISTORICAL NOTES
HISTORICAL NOTES ON
THE HANDMAID'S TALE
Being a partial transcript of the proceedings of the Twelfth Symposium on Gileadean Studies, held as part of the International Historical Association Convention, which took place at the University of Denay, Nunavit, on June 25, 2195.
Chair: Professor Maryann Crescent Moon, Department of Caucasian Anthropology, University of Denay, Nunavit.
Keynote Speaker: Professor James Darcy Pieixoto, Director, Twentieth and Twenty-First Century Archives, Cambridge University, England.
CRESCENT MOON:
I am delighted to welcome you all here this morning, and I'm pleased to see that so many of you have turned out for Professor Pieixoto's, I am sure, fascinating and worthwhile talk. We of the Gileadean Research Association believe that this period well repays further study, responsible as it ultimately was for redrawing the map of the world, especially in this hemisphere.
But before we proceed, a few announcements. The fishing expedition will go forward tomorrow as planned, and for those of you who have not brought suitable rain gear and insect repellent, these are available for a nominal charge at the Registration Desk. The Nature Walk and Outdoor Period-Costume Sing-Song have been rescheduled for the day after tomorrow, as we are assured by our own infallible Professor Johnny Running Dog of a break in the weather at that time.
Let me remind you of the other events sponsored by the Gileadean Research Association that are available to you at this convention, as part of our Twelfth Symposium. Tomorrow afternoon, Professor Gopal Chatterjee, of the Department of Western Philosophy, University of Baroda, India, will speak on "Krishna and Kali Elements in the State Religion of the Early Gilead Period," and there is a morning presentation on Thursday by Professor Sieglinda Van Buren from the Department of Military History at the University of San Antonio, Republic of Texas. Professor Van Buren will give what I am sure will be a fascinating illustrated lecture on "The Warsaw Tactic: Policies of Urban Core Encirclement in the Gileadean Civil Wars." I am sure all of us will wish to attend these.
I must also remind our keynote speaker - although I am sure it is not necessary - to keep within his time period, as we wish to leave space for questions, and I expect none of us wants to miss lunch, as happened yesterday. (Laughter.)
Professor Pieixoto scarcely needs any introduction, as he is well known to all of us, if not personally, then through his extensive publications. These include "Sumptuary Laws Through the Ages: An Analysis of Documents," and the well-known study, "Iran and Gilead: Two Late-Twentieth-Century Monotheocracies, as Seen Through Diaries." As you all know, he is the co-editor, with Professor Knotly Wade, also of Cambridge, of the manuscript under consideration today, and was instrumental in its transcription, annotation, and publication. The title of his talk is "Problems of Authentication in Reference to The Handmaid's Tale."
Professor Pieixoto.
Applause.
PIEIXOTO:
Thank you. I am sure we all enjoyed our charming Arctic Char last night at dinner, and now we are enjoying an equally charming Arctic Chair. I use the word "enjoy" in two distinct senses, precluding, of course, the obsolete third. (Laughter.)
But let me be serious. I wish, as the title of my little chat implies, to consider some of the problems associated with the soi-disant manuscript which is well known to all of you by now, and which goes by the title of The Handmaid's Tale. I say soi-disant because what we have before us is not the item in its original form. Strictly speaking, it was not a manuscript at all when first discovered, and bore no title. The superscription "The Handmaid's Tale" was appended to it by Professor Wade, partly in homage to the great Geoffrey Chaucer; but those of you who know Professor Wade informally, as I do, will understand when I say that I am sure all puns were intentional, particularly that having to do with the archaic vulgar signification of the word tail; that being, to some extent, the bone, as it were, of contention, in that phase of Gileadean society of which our saga treats. (Laughter, applause.)
This item - I hesitate to use the word document - was unearthed on the site of what was once the city of Bangor, in what, at the time prior to the inception of the Gileadean regime, would have been the State of Maine. We know that this city was a prominent way-station on what our author refers to as "The Underground Femaleroad," since dubbed by some of our historical wags "The Underground Frailroad." (Laughter, groans.) For this reason, our Association has taken a particular interest in it.
The item in its pristine state consisted of a metal foot-locker, U.S. Army issue, circa perhaps 1955. This fact of itself need have no significance, as it is known that such foot-lockers were frequently sold as "army surplus" and must therefore have been widespread. Within this foot-locker, which was sealed with tape of the kind once used on packages to be sent by post, were approximately thirty tape cassettes, of the type that became obsolete sometime in the eighties or nineties with the advent of the compact disc.
I remind you that this was not the first such discovery. You are doubtless familiar, for instance, with the item known as "The A.B. Memoirs," located in a garage in a suburb of Seattle, and with "The Diary of P.," excavated by accident during the erection of a new meeting house in the vicinity of what was once Syracuse, New York.
Professor Wade and I were very excited by this new discovery. Luckily we had, several years before, with the aid of our excellent resident antiquarian technician, reconstructed a machine capable of playing such tapes, and we immediately set about the painstaking work of transcription.
There were some thirty tapes in the collection altogether, with varying proportions of music to spoken word. In general, each tape begins with two or three songs, as camouflage no doubt: then the music is broken off and the speaking voice takes over. The voice is a woman's and, according to our voice-print experts, the same one throughout. The labels on the cassettes were authentic period labels, dating, of course, from some time before the inception of the Early Gilead era, as all such secular music was banned under the regime. There were, for instance, four tapes entitled "Elvis Presley's Golden Years," three of "Folk Songs of Lithuania," three of "Boy George Takes It Off," and two of "Mantovani's Mellow Strings," as well as some titles that sported a mere single tape each: "Twisted Sister at Carnegie Hall" is one of which I am particularly fond.
Although the labels were authentic, they were not always appended to the tape with the corresponding songs. In addition, the tapes were arranged in no particular order, being loose at the bottom of the box; nor were they numbered. Thus it was up to Professor Wade and myself to arrange the blocks of speech in the order in which they appeared to go; but, as I have said elsewhere, all such arrangements are based on some guesswork and are to be regarded as approximate, pending further research.
Once we had the transcription in hand - and we had to go over it several times, owing to the difficulties posed by accent, obscure referents, and archaisms - we had to make some decision as to the nature of the material we had thus so laboriously acquired. Several possibilities confronted us. First, the tapes might be a forgery. As you know, there have been several instances of such forgeries, for which publishers have paid large sums, wishing to trade no doubt on the sensationalism of such stories. It appears that certain periods of history quickly become, both for other societies and for those that follow them, the stuff of not especially edifying legend and the occasion for a good deal of hypocritical self-congratulation. If I may be permitted an editorial aside, allow me to say that in my opinion we must be cautious about passing moral judgement upon the Gileadeans. Surely we have learned by now that such judgements are of necessity culture-specific. Also, Gileadean society was under a good deal of pressure, demographic and otherwise, and was subject to factors from which we ourselves are happily more free. Our job is not to censure but to understand. (Applause.)
To return from my digression: tape like this, however, is very difficult to fake convincingly, and we were assured by the experts who examined them that the physical objects themselves are genuine. Certainly the recording itself, that is, the superimposition of voice upon music tape, could not have been done within the past hundred and fifty years.
Supposing, then, the tapes to be genuine, what of the nature of the account itself? Obviously, it could not have been recorded during the period of time it recounts, since, if the author is telling the truth, no machine or tapes would have been available to her, nor would she have had a place of concealment for them. Also, there is a certain reflective quality about the narrative that would to my mind rule out synchronicity. It has a whiff of emotion recollected, if not in tranquillity, at least post facto.
If we could establish an identity for the narrator, we felt, we might be well on the way to an explanation of how this document - let me call it that for the sake of brevity - came into being. To do this, we tried two lines of investigation.
First, we attempted, through old town plans of Bangor and other remaining documentation, to identify the inhabitants of the house that must have occupied the site of the discovery at about that time. Possibly, we reasoned, this house may have been a "safe house" on the Underground Femaleroad during our period, and our author may have been kept hidden in, for instance, the attic or cellar there for some weeks or months, during which she would have had the opportunity to make the recordings. Of course, there was nothing to rule out the possibility that the tapes had been moved to the site in question after they had been made. We hoped to be able to trace and locate the descendants of the hypothetical occupants, whom we hoped might lead us to other material: diaries, perhaps, or even family anecdotes passed down through the generations.
Unfortunately, this trail led nowhere. Possibly these people, if they had indeed been a link in the underground chain, had been discovered and arrested, in which case any documentation referring to them would have been destroyed. So we pursued a second line of attack. We searched records of the period, trying to correlate known historical personages with the individuals who appear in our author's account. The surviving records of the time are spotty, as the Gileadean regime was in the habit of wiping its own computers and destroying printouts after various purges and internal upheavals, but some printouts remain. Some indeed were smuggled to England, for propaganda use by the various Save-the-Women societies, of which there were many in the British Isles at that time.
We held out no hope of tracing the narrator herself directly. It was clear from internal evidence that she was among the first wave of women recruited for reproductive purposes and allotted to those who both required such services and could lay claim to them through their position in the elite. The regime created an instant pool of such women by the simple tactic of declaring all second marriages and non-marital liaisons adulterous, arresting the female partners, and, on the grounds that they were morally unfit, confiscating the children they already had, who were adopted by childless couples of the upper echelons who were eager for progeny by any means. (In the middle period, this policy was extended to cover all marriages not contracted within the state church.) Men highly placed in the regime were thus able to pick and choose among women who had demonstrated their reproductive fitness by having produced one or more healthy children, a desirable characteristic in an age of plummeting Caucasian birth rates, a phenomenon observable not only in Gilead but in most northern Caucasian societies of the time.
The reasons for this decline are not altogether clear to us. Some of the failure to reproduce can undoubtedly be traced to the widespread availability of birth control of various kinds, including abortion, in the immediate pre-Gilead period. Some infertility, then, was willed, which may account for the differing statistics among Caucasians and non-Caucasians; but the rest was not. Need I remind you that this was the age of the R-strain syphilis and also the infamous AIDS epidemic, which, once they spread to the population at large, eliminated many young sexually active people from the reproductive pool? Stillbirths, miscarriages, and genetic deformities were widespread and on the increase, and this trend has been linked to the various nuclear-plant accidents, shutdowns, and incidents of sabotage that characterized the period, as well as to leakages from chemical and biological-warfare stockpiles and toxic-waste disposal sites, of which there were many thousands, both legal and illegal - in some instances these materials were simply dumped into the sewage system - and to the uncontrolled use of chemical insecticides, herbicides, and other sprays.
But whatever the causes, the effects were noticeable, and the Gilead regime was not the only one to react to them at the time. Romania, for instance, had anticipated Gilead in the eighties by banning all forms of birth control, imposing compulsory pregnancy tests on the female population, and linking promotion and wage increases to fertility.
The need for what I may call birth services was already recognized in the pre-Gilead period, where it was being inadequately met by "artificial insemination," "fertility clinics," and the use of "surrogate mothers," who were hired for the purpose. Gilead outlawed the first two as irreligious, but legitimized and enforced the third, which was considered to have biblical precedents; they thus replaced the serial polygamy common in the pre-Gilead period with the older form of simultaneous polygamy practised both in early Old Testament times and in the former State of Utah in the nineteenth century. As we know from the study of history, no new system can impose itself upon a previous one without incorporating many of the elements to be found in the latter, as witness the pagan elements in mediaeval Christianity and the evolution of the Russian "K.G.B." from the Czarist secret service that preceded it; and Gilead was no exception to this rule. Its racist poli