It was not passive waiting. The first day, after his first attempt to speak with us, he sat in what must have been stunned bemusement for several hours, pondering the incredible fact of a second language. (We saw the squatting inward-turned boy as "a stolid impassive indigene." I blush to admit that the phrase is from my own notebook.) Then, having fully accepted that the phenomenon was not—obviously—impossible, but only previously unknown, it was he who approached us with the second overture.
We were just setting up the hand bellows for blowing foam into the camp wallforms. Lucky walked over, watched, walked away, and came back with a round stone, flattened, on one side, just right to prop up the foot that kept slipping.
He held it out. We all stopped and stared. George Lazslo was quickest. He reached out and took the stone, smiling. Lucky smiled back.
"Thank you," George said.
The boy touched the stone. "Sannacue?" His small brown face seemed to turn gold with joy of his smile. "Mertz," he said, tapping the stone. "Mertz–sannacue?"
Henry started to correct him, but Jenny and I both realized at the same time that it was better to let the error ride, and not confuse the issue. (Starting as a joke, we all got to where we found sannacue as natural a word as stone.)
The principle was established, and it was astonishing to us how rapidly he learned. Jenny was our linguist, and predictably proved quicker than the rest of us in learning the island language, but when they sat exchanging names and phrases, it was she, far more often than he, who had to be told twice. Once he heard it, and was sure he understood, he simply did not know how to forget. (For her fascinating account of the process, see pp. 324-359, in "Language in the Isolated Culture," Dr. Jennifer R. Boxill, S&S, 1985).
As scion as the bare minimum of mutual language was effective, Lucky (again) initiated the next step in cultural exchange. He had been showing up at the camp just after breakfast each morning; this day he came an hour earlier, with a basket of woven reeds on his arm. It was my day for KP, and I was opening a can of bacon when he came up and touched my arm, showing me the basket. "Try my food?" he said.
The basket was filled with fresh steamed fish, still hot, each on its own new-baked half-loaf of native meal bread. At the bottom, five small pots of blue clay—the same stuff the Guardian Figure was molded in—held a savory vegetable sauce to be poured over fish and bread.
It was very good, but that seemed, at the time, irrelevant. The greatest significance of the gift was learning that our self-appointed guide and mascot was, it seemed, fully accredited in his friendship by the—so far—invisible parents and elders of the village.
I should say, "parents or elders," because we were uncertain. When we asked if he'd prepared the food himself, he laughed uproariously and then said, with ostentatious patience, "Mothers cook food." Whether he meant mothers as a class (and in this case his mother), or several women of the class, mother, we did not know.
Both assumptions were wrong, as it happened. He meant his mothers.
It took us most of six months to reach a level of communication at which mistakes of this sort could be cleared up. And from that time on, it seemed as though most of our discussions consisted of substituting closer approximations for old misconceptions. The more we learned, the more complex was what we had to learn. As for Lucky's wrong assumptions about us, they took even longer for him to recognize, and more time yet for us to realize he'd had them. We had been on the island the best part of a year before we gained any comprehension of the extent to which our presence had affected the boy himself. And through all that time, we so carefully leaned over backwards to avoid showing special interest in the Shrine, that we had never learned of Lucky's particular infatuation with it!
All through our second season on the island (by their time reckoning), we were pumping a steady flow of information out of the boy. We learned the basic economy and social structure of the island; how to reckon seasons, and count age and status.
He explained the system of education and apprenticeship, the courtship and marriage customs. When he did not know answers to what we asked, he would say, "Hallall; hallall you will know." And next day, or next week, or even next season, he would come back with the answer. Most answers, that is. Sometimes the second answer too was, Hallall. But then, he would add, "Hallall, I shall know, and then you too."
We worried, occasionally, about what was happening to Lucky, in his own village—whether his contact with us singled him out for better or worse. What we never imagined was the delight of his parents (He had nine at the time; Dr. Henry Cogswell's article in Anthropological Review, II, 1983, pp. 19-26, gives a brief comprehensive analysis of island family relationships) and teachers and the older people in general at the effect we had on him.
In the pursuit of the knowledge we asked, Lucky had gone back to learn himself all the things he had scorned to observe before we came; now he watched weavers and planters and netters of fish, masons and flutists and arrow-makers, with a concentrated attention that he had reserved before only for matters concerning the Shrine. The older people watched, and were pleased. They had always thought well of the boy. He was marked as lucky from birth. When it had seemed clear he would be a Shrineman, they had been not disappointed so much as surprised. It did not seem quite suitable for one so lavishly endowed. Now he was learning, as they had expected, all matters of concern to the people. If it were what he wished, he would of course be a Shrineman; but they began speaking of him now as a future Firstman.
The pinky strangers ("Pinkies" was what they called us.) whose advent was otherwise inexplicable and perhaps a bit disturbing, had perhaps been sent to train a leader among the people, as the people themselves had not known how to do.
So they reasoned; at least, they decided, we were causing Lucky to learn what they had hoped he would, whether that was our purpose on coming or not. At the very least, it was indirectly due to us that they had made sure of his extraordinary capacities, which had been indicated as probable by various features of his birth and growth, but had never before been fully displayed. (The eidetic memory was as impressive to them as to us; and his intelligence was high, even in that high-average society. Chapter X of Dr. G. M. Lazslo's "Environment and Intelligence," S&S, 1987, deals with our findings on the island, for those who are interested.)
Two of his fathers came to thank us.
It was the first visit we had from anyone but Lucky. Out of simple courtesy, no adult would have come into our camp without some such cause. Out of simple caution, we might never have entered their village without that prior visit. It was our opening contact with the group as a whole.
The fathers were overjoyed to discover that Jennie spoke their language with some proficiency. That made it possible to dismiss Lucky and thank us without requiring him to translate praise of himself or of his friends. We told them in return how much we admired and relied on the boy—and how very pleased we were to learn that our influence had helped him adjust to his own world, and not put him out of tune with it.
This is what we meant to say, but Jennie did not know any word in their language for "adjust" or "maladjusted." She tried "out of season," and got only smiling puzzlement. She made a long speech full of metaphor and analogy, and finally one of them said, "Oklall?"
Oklall, Lucky had told us, was the opposite of hallall. They seemed to think we were concerned about Lucky yesterday, but not tomorrow. We let well enough alone at that point, and offered food instead of conversation. Lucky rejoined us, and took obvious pride in piloting his fathers' way through the strange meal. When they left, we had our invitation to visit the village—paradoxical when we thought of it, since what had occasioned the thanks-paying was our previous inability to go in person.
If the fathers had the same thought, it would not have worried them. If we understood, as we thought we did, what hallall meant, we would have known they'd see no cause to worry. They had seen Lallayall's potential, displayed clearly, and were naturally content to let his nature
take its own course. Hallall, he would learn all he needed to know. Hallall he would grow to his proper adult place. If he needed help or encouragement, they would provide it. The expectations they had begun to have before his preoccupation with the Shrine, expectations based on his birth and early growth, now seemed once again probable. Perhaps, as time grew closer for a Rebirth, it was necessary for a future Firstman to know more of the Shrine than was usual. His unlikely interest in Shrinemen might then mean only that he would be Firstman at the time of a Rebirth. Lallayall—Lucky—indeed! He was well-called.
As for us, we were too busy and excited with our new observing privileges, and more than that, with the news of Lucky's special concern with the Shrine, to think of the oddity of that tomorrow-yesterday misunderstanding. We assumed, from his fathers' manner of mentioning it, that the Shrine was not in any way taboo. It began to seem more likely that we might eventually be allowed to examine it: if a child could spend his time there freely, when his parents disapproved, it was not unreasonable to hope that visitors might be invited.
One other assumption, based on our experience of Lucky's learning powers, proved unfounded: there was almost nothing he was able to tell us about the Shrine or Shrinemen, except just such visual descriptions as we now dared to hope might be redundant. He described the Figures, the blue Guardian on the Window of Light, and the amber Lifegiver on the scroll pedestal. He painted a vivid word picture of the reptiloid grace of the Lifegiver, the menacing power of the Guardian. About the Shrinemen and their lives he knew many minute details—but none of significance. They ate thus, slept so, conversed in the courtyard; they were celibate, wore brown robes with a design patterned on the Window of Light; they had daily rituals to say; they performed certain calculations. Hallall, they would officiate at the Recurrence, the Rebirth.
From the Oldest Men in the village, of whom there were three, in their Seventh Age, we learned more—if what we learned was fact. They could all recall, in young childhood, seeing the Life of the Shrine then extant. There had been no Recurrence since then, nor had it occurred in their lives, but before they were born.
In twenty-five decades, they said, the Life would Recur. It was soon, soon ...
And saying so, they glanced significantly at Lucky. Hallall, a Rebirth ...
That word again—hallall. In the village and fields, we heard it incessantly. It was the only no-answer a child evey got. No question was forbidden for young ones to ask—but some were not answered in First Age, and some not in Second. Hallall, they were told, hallall, ye shall know.
"When do we plant firstseed?" a child might ask.
"In the day following the third full moon of Seedfall," he would be told.
"Which seed is firstseed?"
And he would be shown.
"What comes of it?" "When do we harvest it?" "How is it stored?" "Who plants it?" "Who knows the full moon?"
All these would be answered and fully, readily. The people would lay down their work, if need be, to go with a questioning child and show him the answer.
But—"Why does it grow?" "How does the Firstman know which round moon is the full moon?" or "Why do people seed themselves all year round, but fawns and fish only in Greengrowth Season?"
Then the answer was always, "Hallall," given with a glad smile for the child who was thinking ahead of his years. First Age children were to learn only what could be seen, touched, smelled, or heard. Why and Wherefore were for Second Agers, the adolescent apprentices. So-
"Hallall, little one . . ."
It was listening to the teaching of the children that we finally came round to understand what the word meant. We had thought it was "tomorrow"—or "later," vaguely. Then for a while we thought it just an evasion, a sort of "I don't know either; perhaps some day we'll both find out." But what it meant, precisely, was, "In the fullness of time . . ."
The distinction is not nearly as much in the words as in the kind of thinking that must lie behind them. Shrine Islanders, for instance, fear death less than any society known—and' this with no trace of belief in discrete immortality. In the fullness of time one is born, grows and learns, loves, weds, and begets, rears children, teaches the younger ones, acquires status, grows feeble and dies. If death comes, then one's time is full.
From the answers that were and were not given youngsters in Lucky's Age Group we also came to understand how we must have troubled him with our determined questioning about the Shrinemen. Here, too, we had progressed through a series of dead-wrong assumptions. Because Lucky told us of books and calculations, of ideographs on the Shrine (which he could reproduce flawlessly, but with no comprehension); because he had never seen books in the village, or never spoke of them; because he, the brightest of his Age Group, went daily to the House of Shrinemen, we first took for granted that the Shrinemen were priestly scholars, perhaps the guardians of an ancient culture, their role symbolized by the red-mated blue Guardian Figure protecting the "Lifegiver"—a goddess, clearly, but perhaps of wisdom rather than fertility. The reptilian appearance suggested this strongly. Henry got very enthusiastic about the correlation of snakes and divinely protected knowledge. "Rebirth" could imply a predictable renaissance—and that suggested the ugly thought that the secrecy of the Shrinemen's rites and formulae was that of an unplanned bureaucracy perpetuating itself by withholding the knowledge it had been set up to protect and disseminate .. .
When we understood what hallall meant, we had to revise this unhappy picture, for much of what Lucky did not know was not secret at all—just hallall at his age. By that time, also, we had heard from the three Oldest Men such mutually confirming details of the appearance and function of the Life of the Shrine, that the whole notion of a usurping bureaucracy became absurd. "Rebirth" was not symbol, but a literal incarnation of new wisdom, presented at intervals of roughly—by our time—eighty years. The incarnation took the form of a froglike creature at least roughly resembling the statue and relief Figures at the Shrine. (The old men recalled an identical appearance, except for color, which was gray—but they were old and remembering a strongly suggestible childhood.)
So the Shrinemen became shamans, half-ignorant half-wise witchdoctors applying without understanding some ancient formulae designed to release increments of knowledge slowly to a population reverted—for what strange intriguing reasons?—to barbarism. The near-idyllic society we saw was the planned result of this program; and the quiet patience of the hallall philosophy made sense now; hallall, all would be known. We need only wait; hallall . . .
But for witchdoctors , the Shrinemen were poor showmen. Neither did they do healing (any more than they governed; both of these were functions of all other people who lived into the Second Decade of the Sixth Age). The shaman theory began to fall apart the night George found out the man next to him at a haybringing dance was a "shaman," off duty for the party; the putative witchdoctor invited us all, very casually, to visit him at the Shrine. There had never been any taboo; no one suspected we might be interested.
We found the Shrinemen, as we had first assumed they would be, educated and cultured, in the bookish sense, far above the level of the other islanders. They were intelligent men devoted to a faith, or more, to a duty. When Rebirth occurred, it was necessary that they he on hand, trained in the formulae of sacrifice. Without their precise weights and measures and chants, the Life of the Shrine would be .monstrous and harmful.
The Oldest Men, we suggested, were saying it was near Italian for Recurrence . . . ?
The Shrinemen nodded. They brought out a register, a long papyrus-like scroll. One fourth of its length was filled with ideographs—like those on the Shrine itself, tantalizingly like, but unlike, three different ancient languages Jenny did know . . .
On this scroll, they said, was the listing of dates and persons connected with Shrine Life. The first entry, in barely legible, long-faded ink, went back—they said—almost 350 decades, nearly 1200 years, as we reckon. One of them spread the scroll on a lectern, and began i
ntoning with such singsong regularity it was evident he was reciting by rote, and not actually reading.
Yet there was an air of authenticity about their list; whether it was in the scroll or not, whether they could read the symbols or not, we somehow believed that the time intervals—ranging from nineteen to thirty decades between Recurrences—were legitimate history.
The question was—history of what?
The answer, of course, was—hallall.
If our supplies lasted until the Recurrence, we'd know what it was. Not why, or wherefore, but how and what, when and who. To the Life of the Shrine, it seemed, we were all as First Agers .. .
Thus we arrived at our last misconception regarding the Shrinemen. They were—obviously—an especially non-virulent academic breed of priest, serving their temple with civilized pleasant lives devoted to learning, discussion, and ritual. Hallall, what they re-memorized every day would be of not just use, but great need ...
Happily, by that time we understood Lucky at least better than we did the Shrine; as a result, we did not plague him with our latest errors—and plaguing they would have been, to say the least. Religion, as we know it, had no words in the Shrine Island language. Sin, priest, faith, morals, were not only, in complexity, subjects suitable only for adults—they were concepts unknown to the people. We did not intend to introduce them.
Since it would have been. Lucky to whom we expressed these thoughts first, it is doubly fortunate we did not do so, for Lucky was lucky. From the time of his birth on, it was the outstanding trait of his young life.
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