The Sparrow - Mary Doria Russell [183]
It was obvious that the foreigners had no understanding of the value of their goods, but Supaari VaGayjur was an honorable man and offered the interpreter a fair price, which was one in twelve of what he’d get from Kitheri and, at that, a substantial amount. A great deal of embarrassing confusion ensued. Ha’an had tried to insist the goods were gifts: a disastrous notion that would have prevented resale. The small, dark interpreter and his sister with the mane sorted that out but then— what was his name? Suhn? Suhndos? He’d tried to hand the packets directly to Supaari! What kind of parents did these people have? If Askama hadn’t guided her counterpart’s hands to Chaypas’s for the transfer, the VaKashani would have been cut out of the deal entirely. Shocking manners, although the interpreter had abased himself prettily enough when he recognized the mistake.
Because the VaKashani were hosts to the foreign delegation and thus entitled to a percentage of Supaari’s profit, the village would move nearly a year ahead of schedule closer to breeding rights. Supaari was pleased for them, and slightly envious. If life were as simple and straightforward for a Jana’ata third as for a Runa corporation, his own problem would have been solved. He could simply buy breeding rights and get on with it, having proven his fiscal responsibility and obedience to the government. But Jana’ata life was never simple and rarely straightforward. Deep in the Jana’ata soul there was an almost unshakable conviction that things must be controlled, thought out, done correctly, that there was very little margin for error in life. Tradition was safety; change was danger. Even Supaari felt this, although he defied the instinct often and to his profit.
The storytellers claimed that the first five Jana’ata hunters and the first five Runa herds were created by Ingwy on an island, where balance could be easily lost and annihilation was the price of poor stewardship. Five times the hunters and their mates erred: leaving things to chance, killing without thought, letting their own numbers grow uncontrolled, and all was lost. On the sixth attempt, Tikat Father of Us All learned to breed the Runa and Sa’arhi Our Mother was made his consort and they were brought to the mainland and given dominion. There were other stories about Pa’au and Tiha’ai and the first brothers, and on and on. Who knew? Maybe there was some truth in it all, but Supaari was a skeptic. The Ingwy Cycle was too pat an explanation for duogeniture, too convenient for the firsts and seconds justifying their grip on the world.
It didn’t matter. Whether the legends grew from ancient seeds of truth or sprang fully formed from the self-interest of the rulers, Supaari thought, things are as they are. He was a third; how, then, to convince the Reshtar of Galatna that Supaari VaGayjur was worthy of being created Founder? It was a delicate business and required subtlety and cunning, for reshtari were rarely generous in granting to others the very prerogative denied themselves. Somehow, Hlavin Kitheri must come to believe it was in his interest to bestow this privilege. A pretty puzzle for Supaari VaGayjur.
He let the problem go, for pursuit can drive the quarry away. Better to stroll along, alert for opportunity,