The Sparrow - Mary Doria Russell [174]
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. "Anne Edwards sent back several papers on the subject of ’heart.’ May I summarize her observations, sir? Or does that constitute a form of premature publication?"
"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