How shall one speak? Perhaps I shall shift my modality of discourse, as seems appropriate, given what I must say, what I must tell. I do not know. How foolish to hesitate before such a small matter you might suppose, but to me it does not seem so small at all. It might seem a simple thing, how to tell a story, but it is not so easy for me. You might, of course, I do not know you, find no difficulty in this. But had you had my experiences, and were you I, were you faced with yourself, and frightened, or disconcerted, or shamed, you might, too, seek to distance yourself from that most sensitive, usually most zealously concealed, of subject matters, yourself. So I thought that I might begin, at least, by speaking in the third person, by considering myself, by seeing myself, from within and without, rather as an object, a particular object. Too, this is, I conjecture, in my current reality, not altogether unfitting; indeed, it is altogether appropriate, for you see that is what I now am, categorically, explicitly, an object, and not merely in the eyes of the law, but such irremediably, incontrovertibly, in the very reality of this world. So perhaps then I should write of myself as an object, for that is what I now am, as a simple matter of fact, an object, no longer a person, that no longer, if I were once that, but an object, to be sure, a very particular object, but one of countless hundreds, perhaps thousands of such, I do not know, in many cities, and towns, and camps and villages, like me, a vital, sentient, so much alive, so vulnerable, essentially helpless, beautiful I am told, object.

Perhaps the next problem that she must solve is how to speak frankly, honestly, of her age. In one world, in one reality, she was in her fifties. It does not make much difference, of course. She might have been in her forties, or in her sixties, or seventies, or such. Such matters, recorded in the routes