“Thus, of the eighteen people who traveled to Rakhat in two separate parties, only Emilio Sandoz has survived. Father Sandoz has cooperated with us to the best of his ability during months of intense questioning, often at the cost of great personal distress. I will provide Your Holiness with a complete set of the mission’s scientific papers and supporting documents, as well as verbatim transcripts of the hearings; here, for your consideration, is a brief outline of salient points uncovered during the hearings just concluded.
“I. There are not one but two intelligent species on Rakhat.
“The Stella Maris party was initially welcomed as a ‘foreign’ trade delegation by the village of Kashan. The villagers identified themselves as Runa, which simply means ‘People.’ The Runa are large, vegetarian bipeds with stabilizing tails—rather like kangaroos; they have high mobile ears and remarkably beautiful double-irised eyes. Placid in disposition, they are intensely sociable and communitarian.
“Their hands are double-thumbed and their craftsmanship is superb, but some members of the Jesuit party suspected that the Runa in general were somewhat limited intellectually. Their material culture seemed too simple to account for the powerful transmissions first detected on Earth by radio telescope in 2019. Furthermore, the Runa were disturbed and frightened by music, which seemed anomalous, given that it was radio broadcasts of chorales that first alerted us to the existence of Rakhat. However, individual Runa seemed quite bright, and the tentative conclusion was that the village of Kashan was something of a backwater on the edge of a sophisticated civilization. Since there was so much to be learned in Kashan, the decision was made to remain there for a time.
“To the great surprise of our people, the Singers of Rakhat were in fact a second sentient species. The Jana’ata bear a striking but superficial physical resemblance to the Runa. They are carnivorous, with prehensile feet and three-fingered hands that are clawed and rather bearlike. For the first two years of the mission, the Jana’ata were represented by a single individual: Supaari VaGayjur, a merchant based in the city of Gayjur who acted as a middleman for a number of isolated Runa villages in southern Inbrokar, a state that occupies the central third of the largest continent of Rakhat.
“The Jesuit party had every reason to believe Supaari was a man of goodwill. If anything, their relationship with the Runa villagers was improved by Supaari’s intervention and aid, and Sandoz attributes much of his own understanding of Rakhat’s civilization to Supaari’s patient explanations. Supaari’s gross betrayal of Sandoz’s trust remains one of the great puzzles of the mission.
“2. Humans make tools; the Jana’ata breed theirs.
“The Runa are the hands of the Jana’ata: the skilled trades, the domestic staffs and laborers, even the civil service. But the differences in status between the Jana’ata and Runa are not merely those of class, as our people believed. The Runa are essentially domesticated animals—the Jana’ata breed them, as we breed dogs.
“The Runa do not reproduce unless their diet reaches a critical level of richness that brings on a sort of estrus. This biological fact has become the basis of the Rakhati economy. The Runa ‘earn’ the right to have children by cooperating economically with the Jana’ata. When a village corporate account has reached a target figure, the Jana’ata make a sufficiency of extra calories available to the villagers to allow for a controlled production of young, without risk of environmental degradation by overpopulation.
“The core values of Jana’ata society are stewardship and stability, and in keeping with this, the Jana’ata also limit their own reproduction, maintaining their numbers at approximately 4 percent of the overall Runa population. Strict lines of inheritance rule a largely ceremonial life, and only the first two children of any breeding Jana’ata couple may themselves marry and reproduce. If later-born adults decline to be neutered, they are permitted to have sex with Runa concubines, since cross-species sex carries no risk of unsanctioned reproduction. Jana’ata thirds are most commonly involved in commerce, scholarship and, evidently, prostitution. In this context, it should be noted that Supaari VaGayjur was a third.
“Moreover, and most shockingly, the Jana’ata have bred the Runa not just for intelligence and trainability, but also for meat. We have paid in lives for this knowledge, Your Holiness.”
It was there that Giuliani had stopped the night before, listening for a time to the sound of Sandoz’s footsteps above him. Five steps, pause; five steps, pause. At least when Emilio was pacing, one could be certain that he had not yet added his own life to the toll taken by the mission to Rakhat.… Sighing, Giuliani now returned to his task.
“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 fro
m 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.
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 untermen-schen 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 carcasses, 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 addresse
d, 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.
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