The Telling by Ursula K. Le Guin Page A

there in Dovza City, if she might actually be the only person in the world who could now read it, and not entirely foolish to be frightened by the thought. If she carried the entire history of a people, not her own people, in her head, then if she forgot one word, one character, one diacritical mark, that much of all those lives, all those centuries of thought and feeling, would be lost forever....
    It had been a vast relief to her to find, here in Okzat-Ozkat, many people, old and young, even children, carrying and sharing that precious cargo. Most could read and write a few dozen characters, or a few hundred, and many went on to full literacy. In the Corporation schools, children learned the Hainish-derived alphabet and were educated as producer-consumers; at home or in illicit classes in little rooms behind a shop, a workshop, a warehouse, they learned the ideograms. They practiced writing the characters on small blackboards that could be wiped clean with a stroke. Their teachers were working people, householders, shopkeepers, common people of the city.
    These teachers of the old language and the old way, the 'educated people,' were called maz. Yoz was a term indicating respectful equality; maz as an address indicated increased respect. As a title or a noun, it meant, as Sutty began to understand it, a function or profession that wasn't definable as priest, teacher, doctor, or scholar, but contained aspects of them all.
    All the maz Sutty met, and as the weeks went on she met most of the maz in Okzat-Ozkat, lived in more or less comfortable poverty. Usually they had a trade or job to supplement what they were paid as maz for teaching, dispensing medicine and counsel on diet and health, performing certain ceremonies such as marriage and burial, and reading and talking in the evening meetings, the tellings. The maz were poor, not because the old way was dying or was treasured only by the old, but because the people who paid them were poor. This was a hard-bitten little city, marginal, without wealth. But the people supported their maz, paid for their teaching "by the word," as they said. They came to the house of one maz or another in the evening to listen to the stories and the discussions, paying regular fees in copper money, small paper bills. There was no shame in the transaction on either side, no hypocrisy of 'donation': cash was paid for value received.
    Many children were brought along in the evening to the tellings, to which they listened, more or less, or fell quietly asleep. No fee was charged for children until they were fifteen or so, when they began to pay the same fees as adults. Adolescents favored the sessions of certain maz who specialised in reciting or reading epics and romances, such as
The Valley War
and the tales of Ezid the Beautiful. Exercise classes of the more vigorous and martial kind were full of young men and women.
    The maz, however, were mostly middle-aged or old, again not because they were dying out as a group, but because, as they said, it took a lifetime to learn how to walk in the forest.
    Sutty wanted to find out why the task of becoming educated was interminable; but the task of finding out seemed to be interminable itself. What was it these people believed? What was it they held sacred? She kept looking for the core of the matter, the words at the heart of the Telling, the holy books to study and memorise. She found them, but not it. No bible. No koran. Dozens of upanishads, a million sutras. Every maz gave her something else to read. Already she had read or heard countless texts, written, oral, both written and oral, many or most of them existing in more than one mode and more than one version. The subject matter of the tellings seemed to be endless, even now, when so much had been destroyed.
    Early in the winter she thought she had found the central texts of the system in a series of poems and treatises called
The Arbor.
All the maz spoke of it with great respect, all of them quoted