Children of God s-2 Read online

  "3. The Jana’ata do not keep the Runa in stockyards.

  "When Runa adults have raised their own children to the age of reproduction, the parents voluntarily give themselves up to Jana’ata patrols, who periodically round up such older adults and any substandard infants, all of whom are then butchered.

  "Your Holiness must understand that our people were completely unaware of the facts underlying the relationship of the Jana’ata and the Runa when they witnessed the arrival of a culling patrol that began killing VaKashani infants. The situation was complex, and I urge you to read the transcripts of Sandoz’s testimony, but the Stella Maris party perceived this incident as an unprovoked attack on the VaKashani Runa. Led by Sofia Mendes, our people resisted, several of them dying in defense of innocent children. It was this act of selfless bravery that Supaari VaGayjur characterized as incitement to rebellion among the Runa, and that the Contact Consortium later publicized as reckless and culpable interference in Rakhati affairs. It must be admitted, however, that many Runa—inspired by the courage of Sofia Mendes to protect their own children—died as a result of their defiance."

  The Father General sat back in his chair. And now, he thought, the worst of it.

  "After the massacre at Kashan," Giuliani began again, "there were only two survivors from the Stella Maris party. Emilio Sandoz and Father Marc Robichaux were taken prisoner by the Jana’ata patrol and force-marched for weeks, during which time they both witnessed the deaths of many Runa. They were offered food each morning, and Sandoz did not realize for some time that he was eating the meat of Runa infants; when understanding dawned, he was starving, and continued to eat the meat. This is a source of continuing shame and distress to him.

  "When Supaari VaGayjur learned of their arrest, he tracked the two priests down and evidently bribed the patrol’s commander, thus obtaining custody of them. Once in Supaari’s compound, Sandoz was asked if he and Robichaux were willing to ’accept hasta’akala.’ Sandoz believed they were being offered hospitality and agreed. To his horror, his hands and those of Father Robichaux were promptly destroyed; Robichaux bled to death as a result. Approximately eight months later, Supaari VaGayjur sold Sandoz to a Jana’ata aristocrat named Hlavin Kitheri. I hope that Your Holiness cannot imagine the brutality of the treatment to which Sandoz was subject while in Kitheri’s possession."

  Shuddering, the Father General stood abruptly and turned away from what he had written. "What is a whore, but someone whose body is ruined for the pleasure of others?" Emilio had asked him once. "I am God’s whore, and ruined." For a time, Giuliani moved sightlessly through his office— five steps, turn; five steps, turn—until he became aware that he had unknowingly matched the pacing he heard so many nights in the bedroom above his. Finish it, he told himself, and sat once more to write.

  "Months later, when the Magellan arrived in orbit around Rakhat, members of the Contact Consortium boarded the derelict Stella Maris and accessed records of the first two years of our mission. The entire Jesuit party was missing and presumed dead. The Magellan party made landfall near the village of Kashan, and were greeted with hostility and fear, in stark contrast to the welcome the Stella Maris party had received. A young Runa female named Askama told them in English that Emilio Sandoz was still alive and residing with Supaari VaGayjur in the city of Gayjur. Hoping for guidance from Sandoz, the Magellan party was taken to that city by Askama, who was clearly devoted to Sandoz.

  "When they arrived in Gayjur, Supaari admitted to the Magellan party that Sandoz had been a member of his household until recently. Sandoz was now living elsewhere at his own request, Supaari told them. Supaari also gave them to believe that many lives had been lost because of the foreigners’ interference in local matters. Despite this, Supaari was helpful to the Magellan party and quite happy to do business with them, although he remained evasive on the subject of Sandoz’s whereabouts.

  "Several weeks later, Askama had located Sandoz herself, and took the ranking members of the Magellan party to him. He was found in Hlavin Kitheri’s seraglio, naked except for a jeweled collar and perfumed ribbons, the bloody effects of sodomy visible. By his own admission, Sandoz had by that time reached a state of murderous desperation. Hoping to prove himself so dangerous that he would either be left alone or executed, he had that day made Jephthah’s vow: that he would kill the next person he saw. He could not have anticipated that it would be Askama, a Runa child whom he had all but raised, and whom he loved deeply.

  "When Sandoz looked up from Askama’s corpse and saw the Consortium officials, he laughed. I think it was his laughter that convinced them of his depravity, and of course they had Supaari VaGayjur’s later assurances that Sandoz had prostituted himself at his own request. I now believe that his laughter was evidence of hysteria and despair, but they had just witnessed a murder, and under the circumstances, the Magellan party was inclined to believe the worst."

  As was I, Vincenzo Giuliani thought, standing once more and walking away from his desk.

  It was absurd in hindsight—the very idea that a handful of humans might have been able to do everything right the first time. Even the closest of friends can misunderstand one another, he reminded himself. First contact—by definition—takes place in a state of radical ignorance, where nothing is known about the ecology, biology, languages, culture and economy of the Other. On Rakhat, that ignorance proved catastrophic.

  You couldn’t have known, Vincenzo Giuliani thought, hearing his own pacing, but remembering Emilio’s. It wasn’t your fault.

  Tell that to the dead, Emilio would have answered.

  2

  Trucha Sai, Rakhat

  2042, Earth-Relative

  SOFIA MENDES HAD KNOWN FROM THE VERY START THAT THE MEMBERS of the Jesuit mission to Rakhat would be an endangered species on that planet.

  The Stella Maris had begun with a crew of eight. Alan Pace died within weeks of landfall, and then they were seven. D. W. Yarbrough, the Jesuit superior, became ill a few months later and never recovered, although he survived an additional eighteen months, in declining health. Understandably, having no research facilities and no colleagues, the physician Anne Edwards was never able to understand either illness, although her care undoubtedly prolonged D.W.’s life. Later, Anne herself was killed, along with D.W., and their deaths were a staggering blow to the tiny band they left behind.

  In the face of misfortune, the Jesuit party had rallied repeatedly. When a simple miscalculation in the aftermath of a serious accident resulted in the crew being marooned on Rakhat, they had adapted, establishing a garden to supply themselves with food, becoming part of the local economy by providing exotic trade goods. They were accepted by the villagers of Kashan, even to the point of being called by kinship terms by many families. And there were times of great joy, most notably Sofia’s own wedding to Jimmy Quinn, and the announcement that they were awaiting a birth—just before it all went wrong.

  Like so many Jewish children, Sofia Mendes had grown up with nightmare images of Egyptian slavemasters, of Babylonians and Assyrians and Romans, of Cossacks and inquisitors, and the SS coming to kill; she had vanquished a child’s intense, impotent fear by imagining herself fighting back, repulsing would-be conquerors. So when the Jana’ata patrol had arrived at Kashan and burned the foreign garden and demanded that the VaKashani Runa bring their babies forward and then, systematically, began to kill the children, Sofia Mendes had acted without hesitation. "We are many. They are few," she called out to the VaKashani and lifted a Runa infant to breasts swollen with her own pregnancy.

  "We," she said, and cast her fate with the Runa—with the untermenschen of Rakhat.

  Her gesture, briefly, turned the tide; her own fall, under the bludgeoning sweep of a Jana’ata arm, stiffened the resistance. Then, believing that they could not win, Runa fathers fell over children to shield them with their bodies; Runa mothers sacrificed themselves to Jana’ata fury, absorbing the violence to save the rest. When it was over, there were scores of carcas
ses, heaped and bloody, most of which were quickly butchered.

  When the patrol left, terror and the unprecedented exhilaration of momentary triumph made consensus impossible. The village of Kashan had fissioned, in violation of the most basic Runa strategies for survival: stay together; circle to protect the greatest number; act in concert. Close to panic, individuals searched for anyone who shared some identifiable emotion, forming small, less vulnerable clusters as quickly as possible. Those whose families had been killed added sinuous scented ribbons to their arms and necks, too stunned to react. Most did little more than hope life would return to normal, now that all the foreigners except Sofia were gone and most of the illegal babies dead. Their impulse was to hand Sofia over to the Jana’ata government as proof that Kashan was once again within the law. "Spend one, buy many," they cried.

  "But Fia didn’t harm us! The djanada did this!" a girl named Djalao countered. Barely grown, she had no authority, but in the confusion, there were those so hungry for direction that they listened. "Warn as many other villages as possible. Tell them what happened in Kashan," Djalao told the runners in the aftermath of the massacre. "The djanada patrols are coming, but tell the people what Fia said: We are many. They are few."

  Kanchay VaKashan was as confused as anyone, but it was his daughter Puska whom Sofia had saved, and he was grateful. So when a handful of men with surviving infants decided to wait until redlight and flee to the safety of the southern forest, he took Sofia as well.

  Of their journey to sanctuary, Sofia herself remembered only the occasional thin keening of Runa infants; the swaying, fluid stride of Kanchay, who carried her on his back for days; the sounds of savannah changing to forest. At first, her face hurt so much she could not open her mouth, so Kanchay reduced food to a paste for her and mixed it with rainwater, drizzling this gruel through her clenched teeth. She took as much nourishment as she could that way. The child, she thought. The child needs it. Bled white, stupid with pain, she concentrated on her own baby, who was not yet lost to her like all the other people she had dared to love. She focused her life’s blood on her center, where the child still lived, and felt each vague fetal movement as fear, each strong kick as hope.

  She slept heavily in the beginning and even later dozed a great deal, warmed by three suns’ light filtering through the forest canopy. When awake, she lay still, listening to the rhythmic, rasping slide of long, tough leaves the shape of samurai swords—bent and woven, bent and woven— as the Runa settled into a clearing made efficiently beautiful with sleeping platforms and windscreens. Nearby she heard the splash of creek water tumbling over smooth stones. Above, the booming groans of w’ralia trunks bending in the breeze. Everywhere, the soft, swooping vowels of Ruanja, the constant hum of Runa fathers loving babies who had not been meant to live.

  When she was stronger, she asked where she was. "Trucha Sai," she was told. Forget Us. "The Runa come to Trucha Sai when the djanada smell too much blood," Kanchay explained, speaking simply as though to a child. "After a while, they forget. We-and-you-also will wait in the forest until then."

  It was more than an explanation, she understood. Kanchay had chosen his words with intent. "There are two forms of first person plural," Emilio Sandoz had once told the other members of the Stella Maris party. "One is exclusive of the person addressed, yes? It means we-but-not-you. The other is we-and-you-also. If a Runao uses the inclusive we, you may be sure it is significant and you may rejoice in a friendship."

  From all over the southern provinces of Inbrokar, Runa refugees joined the VaKashani in Trucha Sai. Each man carried a baby, each baby born to a Runa couple whose diets had been supplemented with plentiful food grown in gardens like that of the foreigners—couples who had come into season without Jana’ata supervision, who had mated without Jana’ata permission, who had circumvented Jana’ata stewardship with unthinking cheer, unintentional defiance. The Trucha Sai settlement slowly filled with men whose backs were raked with long, tripled, half-healed scars, gaily pink and waxy, that sliced through dense, buff-colored coats.

  "Sipaj, Kanchay. It must have hurt you to carry this one here," Sofia had said one day, looking at those scars and remembering the journey to the forest. "Someone thanks you."

  The Runao’s ears dropped abruptly. "Sipaj, Fia! Someone’s child lives because of you."

  That’s something, she’d thought bleakly, lying back again and listening to the forest symphony of calls and shrieks and rustling leaves dripping with misty rain. The Talmud taught that to save a single life is to save the whole world, in time. Maybe, she thought. Who knows?

  NOW, A MONTH AFTER THE MASSACRE THAT HAD KILLED HALF THE RUNA village of Kashan, Sofia Mendes believed herself the last of her kind on Rakhat, the sole survivor of the Jesuit mission. Mistaking bloodless lethargy for calm, she believed as well that she felt no grief. With practice, she told herself, she had come to accept that tears were no remedy for death.

  Her life had been blessedly unburdened by happiness. When some period of fleeting contentment ended, Sofia Mendes did not register it as outrageous, but merely noted a return to life’s normal condition. So, as the first weeks after the massacre passed, she simply counted herself lucky to be among others who did not weep and wail for the dead.

  "Rain falls on everyone; lightning strikes some," her friend Kanchay observed. "What cannot be changed is best forgotten," he advised, not with callousness, but with a certain quality of practical resignation that Sofia shared with the Runa villagers of Rakhat. "God made the world and He saw that it was good," Sofia’s father had always told her when she complained of some injustice during her brief childhood. "Not fair. Not happy. Not perfect, Sofia. Good."

  Good for whom? she had often wondered, first with juvenile petulance and later with the weariness of a woman of fourteen, working the streets of Istanbul in the midst of an incomprehensible civil war.

  She had almost never cried. Child to woman, Sofia Mendes had never gotten anything by crying except a headache. From the time she was able to talk, her parents dismissed tears as the cowardly tactic of the weak-minded and schooled her in the Sephardic tradition of clear argument; she got her way not by sniveling, but by defending her position as logically and persuasively as she could, within the limits of her neurological development. When, barely pubescent and already hardened by the realities of urban combat, she had stood over her mother’s mortar-mangled corpse, she was too shocked to cry. Neither did she cry for the father who simply failed to come home one day or ever again: there was no particular time to pass from anxiety to mourning. Nor did she sympathize with the other destitute young whores when they cried. She held herself together and did not spoil her looks with a puffy, blotched face, so she ate more regularly than the others and was strong enough to jam a knife between ribs if a client tried to cheat or kill her. She sold her body, and when the opportunity eventually presented itself, she sold her mind—for a much better price. She survived, and got out of Istanbul alive with her dignity intact, because she would not yield to emotion.

  She might not have mourned at all, had it not been for a nightmare in her seventh month of pregnancy, when she dreamed that her baby had been born with blood pouring from its eyes. Waking horrified to the solid heaviness within her, she wept first with relief, realizing that she was still pregnant and a baby’s eyes could not bleed that way. But the dike had crumbled, and she was at long last engulfed by an oceanic sadnesss. Drowning in a sea of loss, she wrapped her arms around her taut, round belly, and wept and wept, with no words, no logic, no intelligence to shield her, and understood that it was this—this terror, this pain—that she had fled from all her life, and with good reason.

  As unfamiliar as she was with tears, it was a terrible thing to cry now, and feel only one side of her face wet—and with that realization, grief became hysteria. Alarmed by her sobbing, Kanchay asked anxiously, "Sipaj, Fia, have you dreamt of the ones who are gone?" But she could not answer or even lift her chin in assent, so Kanchay and his cousin
Tinbar swayed and held her, and looked to the sky for the storm that would surely come now that someone had made a fierno. Others came to her as well, asking after her dead and donating ribbons for her arms, as she cried.

  In the end, her own exhaustion saved her when no one else could. Never again, she vowed as she fell asleep, emptied of emotion at last. I will never let this happen to me again. Love is a debt, she thought. When the bill comes, you pay in grief.

  The baby kicked, as if in protest.

  * * *

  SHE WOKE IN KANCHAY’S EMBRACE WITH TINBAR’S TAIL CURLED OVER her legs. Sweating, her face asymmetrically swollen, she disentangled herself from the others and rose awkwardly, lumbering big-bellied toward the creek with a dark chaninchay, newly made from the broad, shallow shell of a forest pigar. She stood for a few moments, then lowered herself carefully, reaching out into the stream to fill the bowl. Kneeling, she dipped her hands over and over into the cool pure water, sluicing it over her face. Then, filling the bowl once more, she waited for the black water to still before using it as a mirror.

  I am not Runa! she thought, amazed.

  This strange loss of self-image had happened to her before; several months into her first overseas AI contract in Kyoto, she was startled each morning to look into a bathroom mirror and discover that she was not Japanese like everyone around her. Now, here, her own human face seemed naked; her dark, snarled hair bizarre; her ears small and inadequate; her single-irised eye too simple and frighteningly direct. Only after she had come to grips with all this did the rest sink in: the slanting, three-tracked scar that sliced from forehead to jaw. The blind, cratered… place.

  "Someone’s head hurts," she told Kanchay, who had followed her to the creek and sat down beside her.