"No wonder I couldn't make sense of the gender references!" Emilio said. "So Askama is in training to be a trader, and that's why they think I am also female. Because I'm the formal interpreter for our group, yes?"
"Bingo," said Anne. "And Jimmy, they think, is our mom because he's the only one big enough to seem like a full-grown female. That's why they always ask him to make decisions for us, maybe. They only think he's asking D.W.'s opinion to be polite, I guess." Yarbrough snorted, and Anne grinned. "Okay, now here's the neat part. Manuzhai is Chaypas's husband, right? But he is not Askama's genetic father. Runa ladies marry gentlemen they believe will be good social fathers, as Manuzhai is. But Supaari says their mates are chosen using" — she cleared her throat—"an entirely separate set of criteria."
"They pick out a good stud," D.W. said.
"Don't be crude, dear," Anne said. Chaypas and her guests decided to go to Aycha's to eat and suddenly the apartment emptied out. When they were alone, Anne leaned forward and continued conspiratorially. "But yes, that was certainly the implication. I must say, the custom has a certain rude appeal. Theoretically, of course," she added when George pouted.
"So why are they only 'pretty sure' I'm a male?" George asked petulantly, his manhood under oblique attack from two quarters.
"Well, aside from your virile good looks, my love, they have also noted how wonderful you are with the children," Anne said. "On the other hand, you don't show much interest in collecting blossoms, so they're a little confused by you, actually. Same for Marc and D.W. and me. They think I might be a male because I do most of the cooking. Maybe I'm sort of the daddy? Oh, Jimmy, maybe they think you and I are married! Obviously, they don't have a clue about relative ages."
Emilio had become increasingly thoughtful and D.W., watching him, began to chuckle. Emilio didn't laugh at first, but he came around.
"What?" Anne asked. "What's so funny?"
"I'm not sure funny is the word," D.W. said, right eye on Emilio, one brow up speculatively.
Emilio shrugged. "Nothing. Only: this notion of separating the roles of genetic father and social father would have been useful in my family."
"Might have saved some wear and tear on your sorry young ass," D.W. agreed.
Emilio laughed ruefully and ran his hands through his hair. Everyone was looking at him now, curiosity plain on their faces. He hesitated, probing old wounds, and found them scabbed over. "My mother was a woman of great warmth and a lively nature," he told them, choosing his words carefully. "Her husband was a handsome man, tall, strong. Brunette but very light-skinned, yes? My mother was also very fair." He paused to let them absorb this; it didn't take a geneticist to work out the implications. "My mother's husband was out of town for a few years—"
"Doing time for possession and sale," D.W. supplied.
"— and when he returned, he found he had a second son, almost a year old. And very dark." Emilio sat still then, and the room was quiet. "They did not divorce. He must have loved my mother very much." This had never occurred to him before and he had no idea how he should feel about it. "She was charming, yes? Easy to love, Anne might say."
"So you took the blame for her," Anne said astutely, hating the woman for letting it happen and silently berating God for giving this son to the wrong mother.
"Of course. Very poor taste, being born like that." Emilio looked briefly at Anne, but his eyes slid away. A mistake, he realized, to speak of this. He had tried so hard to understand, but how could a child have known? He shrugged again and steered the talk away from Elena Sandoz. "My mother's husband and I used to play a game called Beat the Crap out of the Bastard. I was about eleven when I worked out the name, yes?" He sat up and threw the hair out of his eyes with a jerk of his head. "I changed the rules for this game when I was fourteen," he told them, savoring it, even after all the years.
D.W., who knew what was coming, grinned in spite of himself. He'd deplored the random violence of La Perla and worked hard to find ways for kids like Emilio to settle things without knifing somebody. It was an uphill battle in a place where fathers told sons, "Anybody give you shit, cut his face." And this was advice given to eight-year-olds on the first day of third grade.
"Our esteemed Father Superior," he heard Emilio tell the others with vast enjoyment, "was in those days a parish priest in La Perla. Of course, he did not condone unpleasantries among family members, however tenuously related. Nevertheless, Father Yarbrough did impart a certain wisdom to young acolytes. This included the precept that when there is a substantial difference in size between adversaries, the larger man is fighting dirty simply by intending to take on a much smaller opponent—"
"So nail the sumbitch 'fore he lays a hand on you," D.W. finished, in tones that suggested the sagacity of this was self-evident. He had, in fact, taught the kid a few little things in the gym. Emilio being small, surprise was necessarily a prerequisite to some maneuvers. The subtlety came in making the boy understand it was okay to fight in self-defense when Miguel came home mean-drunk, but it was not necessary to take on a whole neighborhood of taunting kids.
"— and while there is a certain primitive satisfaction in decking an asshole," Emilio was telling them with serene respect for his mentor, "this should not be indulged in without temperance and forbearance."
"I sort of wondered where you learned to do what you did with Supaari," Jimmy said. "That was pretty amazing."
The conversation drifted off into stories of a priest Jimmy had known in South Boston who'd boxed in the Olympics and then D.W. started in on a few sergeants he'd known in the Marines. Anne and Sofia started lunch and listened, heads shaking, to tales of certain illegal but remarkably effective hockey moves available to alert goalies in the Quebec league. But the talk came back to the Jana'ata Handshake, as Supaari's attack on Sandoz was known among them, and when it veered toward Emilio's childhood once more, he stood.
"You never know when an old skill will come in handy," he said with a certain edgy finality, moving toward the terrace. But then he stopped and laughed and added piously, "The Lord works in mysterious ways."
And it was impossible to tell whether he was serious or joking.
The cruise downriver from Kashan seemed to Supaari to go more quickly than the trip out from Gayjur. The first day, he simply let his mind go blank, his attention absorbed by the eddies and driftwood, the sandbars and rocks. But the second day on the river was a thoughtful one, full of wonder.
He had been deluged by new facts, new ideas, new possibilities, but he had always been quick to grasp opportunities and willing to take friendships where he found them. The foreigners, like the Runa, were sometimes startlingly different from his people and often incomprehensible, but he liked Ha'an very much—found her mind lively and full of challenge. The rest of them were less clear to him, only adjuncts to the sessions with Ha'an, translating, illustrating, providing food and drink at bizarre and irritating intervals. And to be honest, they nearly all smelled alike.
He would buy the rented powerboat outright when he got back, Supaari decided, watching a good-sized river kivnest breach and roll nearby. The purchase price had been rendered trivial; he had examined the foreign goods, knew now the dimensions of the trade he could broker. Wealth beyond counting was guaranteed. This trip alone had yielded a fortune in exotica. He had explained his business to the foreigners and they were happy to provide him with many small packets of aromatics, their names as marvelous as their scents. Clove, vanilla, yeast, sage, thyme, cumin, incense. Sticks of brown cinnamon, white cylinders called beeswax candles which could be set afire to give off a fragrant light that Supaari found enchanting. And they'd given him several «landscapes» that one foreigner made on paper. Beautiful things; remarkable, truly. Supaari almost hoped the Reshtar would turn them down; Supaari rather liked these landscapes himself.
It was obvious that the foreigners had no understanding of the value of their goods, but Supaari VaGayjur was an honorable man and offered the interpreter a fair price, w
hich was one in twelve of what he'd get from Kitheri and, at that, a substantial amount. A great deal of embarrassing confusion ensued. Ha'an had tried to insist the goods were gifts: a disastrous notion that would have prevented resale. The small, dark interpreter and his sister with the mane sorted that out but then—what was his name? Suhn? Suhndos? He'd tried to hand the packets directly to Supaari! What kind of parents did these people have? If Askama hadn't guided her counterpart's hands to Chaypas's for the transfer, the VaKashani would have been cut out of the deal entirely. Shocking manners, although the interpreter had abased himself prettily enough when he recognized the mistake.
Because the VaKashani were hosts to the foreign delegation and thus entitled to a percentage of Supaari's profit, the village would move nearly a year ahead of schedule closer to breeding rights. Supaari was pleased for them, and slightly envious. If life were as simple and straightforward for a Jana'ata third as for a Runa corporation, his own problem would have been solved. He could simply buy breeding rights and get on with it, having proven his fiscal responsibility and obedience to the government. But Jana'ata life was never simple and rarely straightforward. Deep in the Jana'ata soul there was an almost unshakable conviction that things must be controlled, thought out, done correctly, that there was very little margin for error in life. Tradition was safety; change was danger. Even Supaari felt this, although he defied the instinct often and to his profit.
The storytellers claimed that the first five Jana'ata hunters and the first five Runa herds were created by Ingwy on an island, where balance could be easily lost and annihilation was the price of poor stewardship. Five times the hunters and their mates erred: leaving things to chance, killing without thought, letting their own numbers grow uncontrolled, and all was lost. On the sixth attempt, Tikat Father of Us All learned to breed the Runa and Sa'arhi Our Mother was made his consort and they were brought to the mainland and given dominion. There were other stories about Pa'au and Tiha'ai and the first brothers, and on and on. Who knew? Maybe there was some truth in it all, but Supaari was a skeptic. The Ingwy Cycle was too pat an explanation for duogeniture, too convenient for the firsts and seconds justifying their grip on the world.
It didn't matter. Whether the legends grew from ancient seeds of truth or sprang fully formed from the self-interest of the rulers, Supaari thought, things are as they are. He was a third; how, then, to convince the Reshtar of Galatna that Supaari VaGayjur was worthy of being created Founder? It was a delicate business and required subtlety and cunning, for reshtari were rarely generous in granting to others the very prerogative denied themselves. Somehow, Hlavin Kitheri must come to believe it was in his interest to bestow this privilege. A pretty puzzle for Supaari VaGayjur.
He let the problem go, for pursuit can drive the quarry away. Better to stroll along, alert for opportunity, wasting no effort on mad dashes and undignified chases. If one is patient, he knew, something always comes within reach.
After Supaari's first visit, the Jesuit party settled into a routine that made their second full year on Rakhat as productive and satisfying as they could have hoped for.
They were given their own apartments, two of them, thanks to Supaari, who had arranged it when Anne admitted that they found it wearying to be with the Runa all the time. She also told him, privately, that D.W. was not well and sometimes found the distance to the river difficult. Supaari had no guess as to the cause or cure for the Elder's illness but thoughtfully specified living space further down the cliffside than Manuzhai's home.
Sofia lived with Anne and George. The apartment next door became a dormitory for the unmarried men and an office for everyone. Anne's side was home. This orderly division of use was, they found, a great improvement over the endless ad hoc arrangements made day by day when they were living with Manuzhai and Chaypas.
They now knew from Supaari that they were not just tolerated by the VaKashani but welcome. They had fit into the economic structure of the community by providing Supaari with goods that benefited the village and, in their own minds, this allowed them to be more assertive about requesting small accommodations, like limits to overnight visits and periods of privacy during the day. They still did a lot of visiting and often had guests who stayed overnight, especially Manuzhai and the ubiquitous Askama, but there was now some privacy on a regular basis. The relief was startling.
That year Anne, Sofia and D.W. devoted most of their time to writing up the interviews with Supaari, with an emphasis on Runa biology, social structure and economy, and on Runa-Jana'ata cooperation. Every paragraph written generated a hundred new questions, but they took it one step at a time and a stream of papers went back to Rome, week after week, month after month. In recognition of the partnership she felt with Supaari, Anne suggested listing him as the second author on all their papers. Sofia, instructed by Emilio's generosity in this, did so immediately. Eventually D.W. took up the practice as well.
Emilio Sandoz, a contented spider in the center of an intellectual web, collected lexemes, semantic fields, prosody and idiom, semantics and deep structure. He answered questions, translated and aided research for all of them, while collaborating with Sofia on an instructional program for Ruanja and with Askama and Manuzhai on a Ruanja dictionary. Marc had begun sketching and painting the Runa and their lives within days of arriving, and this continued as the seasonal round was played out. To Emilio's delight, the Runa referred to Marc's images using the spatial declension. And now when the women left on trading expeditions, they commissioned a portrait from Marc or his apprentices, so they could be with their families even as they traveled, Chaypas explained. Absent mothers were gone but not invisible.
George and Jimmy installed improvised plumbing and a pulley system for hauling things up and down the cliffside. The Runa soon added similar arrangements to the other apartments. And then there was George's ever-elaborating waterslide complex down by the river's edge, which the kids adored and which they all, native and alien, worked on sporadically.
The Runa took everything in stride. Nothing ever seemed to surprise them, and it had begun to seem that they were incapable of astonishment. But toward the end of Supaari's first visit, Marc had asked if the merchant knew of any objection to the foreigners starting a garden. Ruanja, Emilio found, had no word for plants grown in an artificial ecosystem, so Supaari was shown images of gardens. Familiar with the notion, Supaari brought the subject up with the Kashan elders and obtained permission for Marc to plant.
And so, for no good reason that the VaKashani could conceive, Marc Robichaux and George Edwards and Jimmy Quinn set about digging in ground where no useful roots grew. They used giant spoons to lift up big bites of dirt and then simply put the dirt back where it had been, but upside down. The Runa were absolutely flabbergasted.
That this mysterious activity was hard physical labor for the foreigners made the whole business funnier. George would pause to wipe his brow, and the Runa would quake with laughter. Marc would sit a while to catch his breath, and the Runa would gasp with merriment. Jimmy worked doggedly on, beads of sweat sparkling on the ends of his coiling red hair, and Runa observers would comment helpfully, "Ah, the dirt is much better that way. Big improvement!" and wheeze in a transport of amusement. The Runa were capable of sarcasm.
Soon, Runa from other villages came to watch the gardeners while their children played on the waterslide, and George began to feel a retroactive sympathy for the Amish farmers of Ohio, unwilling tourist attractions subjected to stares and pointing fingers. But the initial hilarity tapered off as the garden took shape and the Runa began to perceive the geometric plan underlying the foreigners' inexplicable work. The garden was a serious scientific experiment and careful records of germination and yield would be kept, but everything Marc Robichaux did was beautiful and he laid the garden out as a succession of interlocking diamond-shaped and circular beds, edged in herbs. George and Jimmy constructed trellises and adapted the Runa terrace parasols to shade the lettuces and peas and to control the d
ownpours of rain. Manuzhai, intrigued now, joined them in this, and the resulting structures were lovely.
The «dry» season on Rakhat turned out to be reasonably well suited to the husbandry of Earth plants. As the season progressed, it could be seen that the rows and hills of vegetables were thoughtfully planned. Scarlet-stalked Swiss chard rose over beds of emerald spinach. Zucchini and corn and potatoes, tomatoes and cabbages and radishes, cucumbers and feathery carrots, red beets and purple turnips—all were incorporated into overflowing parterres, interplanted with edible flowers: pansies and sunflowers, calendula and Empress of India nasturtiums. It was glorious.
Supaari came back to Kashan periodically and dutifully admired the flourishing potager on his third visit. "We Jana'ata also have such gardens. The scents are different from yours," he said tactfully, for he was greatly offended by some of the foreign odors, "but this is more beautiful to the eye." He took no interest in it thereafter, considering it a harmless eccentricity.
Supaari, they noticed, brought his own food from the city with him and ate in privacy, in the cabin of his powerboat. Sometimes he also brought Runa with him from the city, memory specialists who were apparently like living textbooks, who could answer some of the more technical questions the foreigners asked. And there were written materials as well, in the K'San language and therefore completely incomprehensible except for the engineering drawings. George and Jimmy were particularly interested in radio, and they wanted to know about power generation, signal production, receiving equipment and so forth. Supaari found this understandable, since he knew in a somewhat foggy way that the foreigners had come to Rakhat because they'd overheard the Galatna concerts somehow, but he was unable to give them much information. He knew of radio only as a listener. This ignorance was frustrating to the technophiles.
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