The Sparrow

Driven early from his natal compound, Supaari had been drawn to Gayjur as a two-moon tide is drawn to shore. He took passage downriver on a Runa freighter bringing huge baskets of carmine and violet datinsa to market. Pride was an expense he could not afford: he helped the Runa cook prepare the sailors' meals to work off his fare. He expected humiliation and rejection; it was all he'd known. But in the four days he spent on that boat moving past the sea-carved filigree of the Masna'a Tafa'i coast, Supaari experienced more kindness and friendship than in all his childhood. The Runa were despised but so was he; by the time he tasted the harsh metallic vapors and oily scents of Gayjur as they hove into Radina Bay, the cook had called him brother and Supaari felt less a youth condemned to exile than a man about to find a treasure, if only he has the wit to recognize it.

Within a season, exhilarated by the challenges and risks of trade in the world's largest commercial city, Supaari knew he had found his place and had formally taken his landname, VaGayjur. He began as a ru

His fortune was founded on a chance remark by a Runao from the midlands, visiting Gayjur to find a better market for her village's weaving. There had been unusual rain in the high plateau of Sintaron, she said and commented, "Rakari should be good this year." Later that day, Supaari checked with several shippers who worked the Pon riverway. They were making the trip in under five days. The river was high, they told him, with a good, fast current. Using everything he'd saved and pledging two years of his labor against default, Supaari contracted to deliver rakari for three bhali per bale at the end of the season. He quit as a ru

He developed a reputation for knowing what was happening among the Runa, and while his knowledge was profitable and his wealth envied, its source was disdained and he remained an outsider among the respectable Jana'ata of Gayjur. His world consisted of other thirds, who were his competitors, and the Runa, who were, for all that he enjoyed their company, his prey.

His exclusion from society galled him, but there was a more fundamental source of discontent—something which sucked the savor from Supaari's life, which made him wonder what the point of all his effort was. His brothers, whose inheritance tied them to the small and backward town of their birth, seemed less enviable to him now as he looked around his large and well-managed compound, with its servants and warehouse workers, its ru

There were ways out of this trap. The death without issue of an older sibling would open the way for a third child, providing it could be proved that the heir had not assassinated the first- or second-born. Sterility, if the older was willing to declare the condition's permanence publicly and yield status to the younger, could also make a family possible. And, in exceedingly rare cases, a third could be rendered Founder and establish a new lineage.

On this last possibility—and on seven small brown kernels of extraordinary scent and the exquisite boredom of Hlavin Kitheri—Supaari VaGayjur now pi

By midday, his ordinary business concluded, Supaari was ready to hire a skimmer to pole across the bay to Fatzna Island, the glassmakers' quarter. As the shallow-drafted boat slid onto fine white sand, the thought occurred to him belatedly that he might have done well to bring Chaypas with him, to advise him on the selection of a vacuum flask. Too late, he thought as he paid off the poler and asked the woman to return for him after first sundown. Then he began a systematic hunt through the shops. In the end, he bought not one but three small presentation flasks, each the finest of its type in his judgment, ranging from the classically ornate to a pure crystal simplicity.

When the poler returned, he asked to be let off near Ezao. Noting with satisfaction the large number of people already wearing the waterfall of ribbons, Supaari tracked Chaypas to one of the cook shops and, explaining briefly, asked her opinion of the flasks.

Chaypas stood. Leaving her meal and Supaari behind, she walked outside and then a short way uphill to a vantage point that gave her a view of Galatna Palace, with its twisted marble columns, its finely wrought and silvered gates, its silken awnings, its glazed tile walls gilded and sparkling in the reflections from the paired three-sided fountains sending droplets of precious scented oils like fire sparks into the sunlight.

"In flood, the heart longs for drought," Chaypas said when she returned, and set the simplest of the flasks before him. Then she held out both her hands to him and said, with a warmth that touched him to his soul, "Sipaj, Supaari. May you have children!"

Hlavin Kitheri was a poet, and it had always seemed especially outrageous to him that his title, Reshtar, had such a grand significant sound to it.

Reshtar. When spoken, it emerged in two pieces, slowly, with dignity. It could not be said quickly or dismissively. It had a kind of majesty that the position itself had never matched. It meant, simply, spare or extra. For like the merchant Supaari VaGayjur, Hlavin Kitheri was a third-born son.

The two men had other things in common. They had been born in the same season, some thirty years earlier. As thirds, they existed in a state of statutory sterility—neither was allowed to marry or have children, legally. Both of them had made more of their lives than anyone could have expected, given their birth positions. And yet, since their honor derived not from inheritance but from accomplishment, they both existed largely outside the bounds of their society.

There the similarities ended. In contrast to Supaari's decidedly middling ancestry, Hlavin Kitheri was the scion of Rakhat's oldest and most noble lineage, and he had once been third in line to succeed as the paramount of Inbrokar. In a reshtar's case, being a third was not a family scandal but the unfortunate consequence of a poorly timed aristocratic birth. Traditionally, noblewomen were bred frequently because their sons died in high numbers. Supaari's parents had no such justification for their lapse. And while men like Supaari often wondered why they'd been born at all, a reshtar's purpose was explicit: it was to exist, as a spare, ready to step into an elder brother's place if he were killed or incapacitated before an heir was born. Reshtari were trained therefore to versatility, prepared equally for war or for governance; either or neither could be their fate.

In the old days, the probability of succession by a reshtar was high. Now, in the enduring peace of the Triple Alliance, most aristocratic thirds simply lived out their lives in pointlessness: softened by servants, dulled by ease, blunted by sterile pleasure.

There was, however, another path open to reshtari, called, appropriately, the Third Way: the way of scholarship. History and literature, chemistry and physics and genetics, both pure and applied, formal architecture and design, poetry and music, all these were the products of aristocratic thirds. Barred—or liberated—from dynasty, the reshtari of Rakhat were freed—or driven—to make sense of their lives in other ways. If a reshtar was careful not to attract a dangerous faction while in exile and did not arouse a routinely paranoid brother's suspicions, he could sometimes produce a sort of intellectual posterity by making some lasting and significant contribution to science or the arts.