The Sparrow

On Brother Edward's advice, Sandoz was given direct access to the drugs he used regularly: Prograine and dHE compounds for muscle aches, which were now more often from overuse, as he reclaimed ground, than from the lingering effects of scurvy. Edward felt Sandoz would use the medication responsibly and would feel freer to obtain relief if he didn't have to ask anyone's permission.

Then Sandoz asked about sleeping tablets. The Father General had decided to acquiesce to any reasonable request, but Emilio had mentioned suicide on several occasions and Giuliani could not risk being wrong on this. So he offered a compromise, which Sandoz refused: that he'd be allowed to use the drugs if someone witnessed him swallowing the pills. It was hard to know whether Emilio considered this too humiliating to be borne or only unacceptable because he'd hoped to stockpile the drugs against a future decision to take his own life.

In any case, Sandoz no longer permitted anyone into his room. He found and removed the monitor near his bed. The dreams and their sequelae were his own to manage in privacy. Maybe the sickness had stopped or maybe he had schooled himself to control even that, as he now controlled his hands and face and voice, and vomited in silence, sweating out the nights alone. The only indication that the dreams continued was the hour at which he rose in the morning. If things had gone well, he was up at dawn. If not, it might be ten o'clock before he appeared in the refectory for a small breakfast, which he now insisted on making himself. Brother Cosimo did not offer help after the first morning.

Felipe Reyes inquired about phantom limb syndrome and Sandoz stiffly admitted to this and asked if Reyes dealt with this kind of neuralgia himself. Felipe was fortunate not to, but he knew other amputees who did and he was aware of how bad it could be. For some, Felipe told Sandoz, the pain was unrelenting. This information clearly appalled Emilio, which gave Felipe a measure of the severity of the intermittent problem for Sandoz. Reyes suggested that Emilio simply call a halt to the hearings if he was in distress. A few days later Sandoz asked for and received assurance from the Father General that he could end the sessions at will, without stating any reason. It was, Emilio had evidently decided, preferable to continuing while distracted and taking a chance on the kind of breakdown he'd experienced on the day he broke the cup.

In private, Joha

When the hearings reconvened after this hiatus, there was no mistaking the change. They noticed the outward sign first. Sandoz was able to control a razor better now. The neatly trimmed beard was back, still black in the main, but with unfamiliar stripes of gray bracketing the long line of the mouth, just as the dark and now uninformative eyes had come to be bordered by streaks of silver in his hair.

They now saw, for the most part, whomever Sandoz wished them to see. Sometimes they were dealing with a Spaniard, invulnerable and aristocratic, a man who had rebuilt the castle walls and found some bastion from which to defend his integrity, and whose composure could not be disturbed by pointed questions about beloved children, now dead. Or Mephistopheles, dry-eyed and contained, to whom the lower depths of hell were known and familiar and drained of swampy emotion. Most often, it was Dr. Emilio Sandoz, linguist, scholar, a man of wide experience, attending a dreary colloquium that had some bearing on his specialty, after which his work and that of his colleagues might be published at last.

The sessions under this new regime got started with a question from Professor Reyes, comparative theologian, regarding the likelihood that the Runa had some concept of the soul. Dr. Sandoz, linguist, was on home ground and cited the Runa's grammatical categories for reference to things unseen and nonvisual. Reyes thought this might indicate at least the capacity to understand the concept of soul, even if they had not developed it themselves.

"Quite likely," Sandoz agreed. "In comparison to the Jana'ata or to our own species, the Runa are not notably creative thinkers. Or perhaps I should say, not original. Once a basic idea has been provided, they are often quite creative in elaborating on it."

"It seems to me that this idea of 'heart' that keeps coming up might be analogous to soul," Felipe said.

"Understand that 'heart' is my translation, yes? It might be close to the concept of soul within a living person, but I don't know if the Runa believe the essence of an individual persists beyond death—" He stopped. His body tensed, as though ready to stand, but then the Spaniard spoke. "When deaths occurred, I was not in a position to inquire about the Runa belief system." And Dr. Sandoz resumed a moment later, turning to Giuliani. "A

"Nothing said in this room is for publication. Please."

Sandoz turned back to Felipe. "Dr. Edwards believed that the concept of 'heart' and the Runa's theory of illness were closely related and both served as a rather benign means of social control. The Runa are not openly aggressive and claim never to become angry. If, for example, someone was refused a legitimate request or was thwarted or disappointed in some way, the aggrieved person would fall into a state of porai. When you are porai, your heart is sad and you may grow ill or become prone to accidents. Making someone sad is very bad form, yes? If you make someone else porai, you feel considerable social pressure to give in to the request or provide compensation to the supposed victim: apologize or make some gift that restores the victim's heart to happiness."

"There would be a good deal of room for misuse of a concept like that," Voelker commented. "What prevents people from claiming they are porai simply to obtain presents?"

"The Runa are almost never alone. Hardly any social interaction is without witnesses, so it is hard for someone simply to lie about an occurrence. However, there was often disagreement about the seriousness of the victim's state of porai and about the amount or kind of compensation due. If the argument got loud, the participants were told that they were making a fierno—a big noise, yes? If you make a fierno, it supposedly attracts thunderstorms, which can be violent and frightening."

He paused for a sip of water, handling the glass with remarkably improved dexterity, although he had to stop speaking and concentrate on the task. He lifted the glass toward John, as though toasting him. "New friction pads," he pointed out. John nodded appreciatively and Emilio continued. "Parents use thunderstorms as mild threats to teach children not to argue or make fusses to get their way. 'Make your heart quiet, or we'll have a thunderstorm soon. The storms are frequent. It is easy for children to believe there is some co

"What if there's a storm when no one's been arguing?" John asked.

Emilio shrugged and made a face that said, This is obvious, surely. "Someone in a nearby village has made a fierno." And they smiled at the neatness of the thing.

"Prior to the appearance of Supaari VaGayjur, did you have any idea that there existed a second sentient species on Rakhat?" Joha

It seemed like an abrupt change in topic and the Spaniard turned to him, clearly expecting and prepared to meet an attack. "No." But then he admitted, "There were indications that we failed to recognize. The Runa have ten fingers, but the numbering system was based on six, for example. Which made sense to us once we found out that the Jana'ata hand has only three digits. And from the begi