It was all so simple, so commonplace. Novinha was analyzing the genetic structure of the fly-infested reeds along the river, and realized that the same subcellular body that had caused the Descolada was present in the cells of the reed. She brought several other cell structures into the air over the computer terminal and rotated them. They all contained the Descolada agent.

  She called to Pipo, who was running through transcriptions of yesterday’s visit to the pequeninos. The computer ran comparisons of every cell she had samples of. Regardless of cell function, regardless of the species it was taken from, every alien cell contained the Descolada body, and the computer declared them absolutely identical in chemical proportions.

  Novinha expected Pipo to nod, tell her it looked interesting, maybe come up with a hypothesis. Instead he sat down and ran the same test over, asking her questions about how the computer comparison operated, and then what the Descolada body actually did.

  “Mother and Father never figured out what triggered it, but the Descolada body releases this little protein—well, pseudo-protein, I suppose—and it attacks the genetic molecules, starting at one end and unzipping the two strands of the molecule right down the middle. That’s why they called it the descolador—it unglues the DNA in humans, too.”

  “Show me what it does in alien cells.”

  Novinha put the simulation in motion.

  “No, not just the genetic molecule—the whole environment of the cell.”

  “It’s just in the nucleus,” she said. She widened the field to include more variables. The computer took it more slowly, since it was considering millions of random arrangements of nuclear material every second. In the reed cell, as a genetic molecule came unglued, several large ambient proteins affixed themselves to the open strands. “In humans, the DNA tries to re-combine, but random proteins insert themselves so that cell after cell goes crazy. Sometimes they go into mitosis, like cancer, and sometimes they die. What’s most important is that in humans the Descolada bodies themselves reproduce like crazy, passing from cell to cell. Of course, every alien creature already has them.”

  But Pipo wasn’t interested in what she said. When the descolador had finished with the genetic molecules of the reed, he looked from one cell to another. “It’s not just significant, it’s the same,” he said. “It’s the same thing!”

  Novinha didn’t see at once what he had noticed. What was the same as what? Nor did she have time to ask. Pipo was already out of the chair, grabbing his coat, heading for the door. It was drizzling outside. Pipo paused only to call out to her, “Tell Libo not to bother coming, just show him that simulation and see if he can figure it out before I get back. He’ll know—it’s the answer to the big one. The answer to everything.”

  “Tell me!”

  He laughed. “Don’t cheat. Libo will tell you, if you can’t see it.”

  “Where are you going?”

  “To ask the pequeninos if I’m right, of course! But I know I am, even if they lie about it. If I’m not back in an hour, I slipped in the rain and broke my leg.”

  Libo did not get to see the simulations. The meeting of the planning committee went way over time in an argument about extending the cattle range, and after the meeting Libo still had to pick up the week’s groceries. By the time he got back, Pipo had been out for four hours, it was getting on toward dark, and the drizzle was turning to snow. They went out at once to look for him, afraid that it might take hours to find him in the woods.

  They found him all too soon. His body was already cooling in the snow. The piggies hadn’t even planted a tree in him.

  2

  TRONDHEIM

  I’m deeply sorry that I could not act upon your request for more detail concerning the courtship and marriage customs of the aboriginal Lusitanians. This must be causing you unimaginable distress, or else you would never have petitioned the Xenological Society to censure me for failure to cooperate with your researches.

  When would-be xenologers complain that I am not getting the right sort of data from my observations of the pequeninos, I always urge them to reread the limitations placed upon me by law. I am permitted to bring no more than one assistant on field visits; I may not ask questions that might reveal human expectations, lest they try to imitate us; I may not volunteer information to elicit a parallel response; I may not stay with them more than four hours at a time; except for my clothing, I may not use any products of technology in their presence, which includes cameras, recorders, computers, or even a manufactured pen to write on manufactured paper; I may not even observe them unawares.

  In short: I cannot tell you how the pequeninos reproduce because they have chosen not to do it in front of me.

  Of course your research is crippled! Of course our conclusions about the pequeninos are absurd! If we had to observe your university under the same limitations that bind us in our observation of the Lusitanian aborigines, we would no doubt conclude that humans do not reproduce, do not form kinship groups, and devote their entire life cycle to the metamorphosis of the larval student into the adult professor. We might even suppose that professors exercise noticeable power in human society. A competent investigation would quickly reveal the inaccuracy of such conclusions—but in the case of the pequeninos, no competent investigation is permitted or even contemplated.

  Anthropology is never an exact science; the observer never experiences the same culture as the participant. But these are natural limitations inherent to the science. It is the artificial limitations that hamper us—and, through us, you. At the present rate of progress we might as well be mailing questionnaires to the pequeninos and waiting for them to dash off scholarly papers in reply.

  —João Figueira Alvarez, reply to Pietro Guataninni of the University of Sicily, Milano Campus, Etruria, published posthumously in Xenological Studies, 22:4:49:193

  The news of Pipo’s death was not of merely local importance. It was transmitted instantaneously, by ansible, to all the Hundred Worlds. The first aliens discovered since Ender’s Xenocide had tortured to death the one human who was designated to observe them. Within hours, scholars, scientists, politicians, and journalists began to strike their poses.

  A consensus soon emerged. One incident, under baffling circumstances, does not prove the failure of Starways Council policy toward the piggies. On the contrary, the fact that only one man died seems to prove the wisdom of the present policy of near inaction. We should, therefore, do nothing except continue to observe at a slightly less intense pace. Pipo’s successor was instructed to visit the piggies no more often than every other day, and never for longer than an hour. He was not to push the piggies to answer questions concerning their treatment of Pipo. It was a reinforcement of the old policy of inaction.

  There was also much concern about the morale of the people of Lusitania. They were sent many new entertainment programs by ansible, despite the expense, to help take their minds off the grisly murder.

  And then, having done the little that could be done by framlings, who were, after all, lightyears away from Lusitania, the people of the Hundred Worlds returned to their local concerns.

  Outside Lusitania, only one man among the half-trillion human beings in the Hundred Worlds felt the death of João Figueira Alvarez, called Pipo, as a great change in the shape of his own life. Andrew Wiggin was a speaker for the dead in the university city of Reykjavik, renowned as the conservator of Nordic culture, perched on the steep slopes of a knifelike fjord that pierced the granite and ice of the frozen world of Trondheim right at the equator. It was spring, so the snow was in retreat, and fragile grass and flowers reached out for strength from the glistering sun. Andrew sat on the brow of a sunny hill, surrounded by a dozen students who were studying the history of interstellar colonization. Andrew was only half-listening to a fiery argument over whether the utter human victory in the Bugger Wars had been a necessary prelude to human expansion. Such arguments always degenerated quickly into a vilification of the human monster Ender, who commanded the starfleet that committed the Xenocide of the Buggers. Andrew tended to let his mind wander somewhat; the subject did not exactly bore him, but he preferred not to let it engage his attention, either.

  Then the small computer implant worn like a jewel in his ear told him of the cruel death of Pipo, the xenologer on Lusitania, and instantly Andrew became alert. He interrupted his students.

  “What do you know of the piggies?” he asked.

  “They are the only hope of our redemption,” said one, who took Calvin rather more seriously than Luther.

  Andrew looked at once to the student Plikt, who he knew would not be able to endure such mysticism. “They do not exist for any human purpose, not even redemption,” said Plikt with withering contempt. “They are true ramen, like the buggers.”

  Andrew nodded, but frowned. “You use a word that is not yet common koine.”

  “It should be,” said Plikt. “Everyone in Trondheim, every Nord in the Hundred Worlds should have read Demosthenes’ History of Wutan in Trondheim by now.”

  “We should but we haven’t,” sighed a student.

  “Make her stop strutting, Speaker,” said another. “Plikt is the only woman I know who can strut sitting down.”

  Plikt closed her eyes. “The Nordic language recognizes four orders of foreignness. The first is the otherlander, or utlänning, the stranger that we recognize as being a human of our world, but of another city or country. The second is the framling—Demosthenes merely drops the accent from the Nordic främling. This is the stranger that we recognize as human, but of another world. The third is the raman, the stranger that we recognize as human, but of another species. The fourth is the true alien, the varelse, which includes all the animals, for with them no conversation is possible. They live, but we cannot guess what purposes or causes make them act. They might be intelligent, they might be self-aware, but we cannot know it.”

  Andrew noticed that several students were annoyed. He called it to their attention. “You think you’re annoyed because of Plikt’s arrogance, but that isn’t so. Plikt is not arrogant; she is merely precise. You are properly ashamed that you have not yet read Demosthenes’ history of your own people, and so in your shame you are annoyed at Plikt because she is not guilty of your sin.”

  “I thought speakers didn’t believe in sin,” said a sullen boy.

  Andrew smiled. “You believe in sin, Styrka, and you do things because of that belief. So sin is real in you, and knowing you, this speaker must believe in sin.”

  Styrka refused to be defeated. “What does all this talk of utlannings and framlings and ramen and varelse have to do with Ender’s Xenocide?”

  Andrew turned to Plikt. She thought for a moment. “This is relevant to the stupid argument that we were just having. Through these Nordic layers of foreignness we can see that Ender was not a true xenocide, for when he destroyed the buggers, we knew them only as varelse; it was not until years later, when the original Speaker for the Dead wrote the Hive Queen and the Hegemon, that humankind first understood that the buggers were not varelse at all, but ramen; until that time there had been no understanding between bugger and human.”

  “Xenocide is xenocide,” said Styrka. “Just because Ender didn’t know they were ramen doesn’t make them any less dead.”

  Andrew sighed at Styrka’s unforgiving attitude; it was the fashion among Calvinists at Reykjavik to deny any weight to human motive in judging the good or evil of an act. Acts are good and evil in themselves, they said; and because Speakers for the Dead held as their only doctrine that good or evil exist entirely in human motive, and not at all in the act, it made students like Styrka quite hostile to Andrew. Fortunately, Andrew did not resent it—he understood the motive behind it.

  “Styrka, Plikt, let me put you another case. Suppose that the piggies, who have learned to speak Stark, and whose languages some humans have also learned, suppose that we learned that they had suddenly, without provocation or explanation, tortured to death the xenologer sent to observe them.”

  Plikt jumped at the question immediately. “How could we know it was without provocation? What seems innocent to us might be unbearable to them.”

  Andrew smiled. “Even so. But the xenologer has done them no harm, has said very little, has cost them nothing—by any standard we can think of, he is not worthy of painful death. Doesn’t the very fact of this incomprehensible murder make the piggies varelse instead of ramen?”

  Now it was Styrka who spoke quickly. “Murder is murder. This talk of varelse and raman is nonsense. If the piggies murder, then they are evil, as the buggers were evil. If the act is evil, then the actor is evil.”

  Andrew nodded. “There is our dilemma. There is the problem. Was the act evil, or was it, somehow, to the piggies’ understanding at least, good? Are the piggies raman or varelse? For the moment, Styrka, hold your tongue. I know all the arguments of your Calvinism, but even John Calvin would call your doctrine stupid.”

  “How do you know what Calvin would—”

  “Because he’s dead,” roared Andrew, “and so I’m entitled to speak for him!”

  The students laughed, and Styrka withdrew into stubborn silence. The boy was bright, Andrew knew; his Calvinism would not outlast his undergraduate education, though its excision would be long and painful.

  “Talman, Speaker,” said Plikt. “You spoke as if your hypothetical situation were true, as if the piggies really had murdered the xenologer.”

  Andrew nodded gravely. “Yes, it’s true.”

  It was disturbing; it awoke echoes of the ancient conflict between bugger and human.

  “Look in yourselves at this moment,” said Andrew. “You will find that underneath your hatred of Ender the Xenocide and your grief for the death of the buggers, you also feel something much uglier: You’re afraid of the stranger, whether he’s utlanning or framling. When you think of him killing a man that you know of and value, then it doesn’t matter what his shape is. He’s varelse then, or worse—djur, the dire beast, that comes in the night with slavering jaws. If you had the only gun in your village, and the beasts that had torn apart one of your people were coming again, would you stop to ask if they also had a right to live, or would you act to save your village, the people that you knew, the people who depended on you?”

  “By your argument we should kill the piggies now, primitive and helpless as they are!” shouted Styrka.

  “My argument? I asked a question. A question isn’t an argument, unless you think you know my answer, and I assure you, Styrka, that you do not. Think about this. Class is dismissed.”

  “Will we talk about this tomorrow?” they demanded.

  “If you want,” said Andrew. But he knew that if they discussed it, it would be without him. For them, the issue of Ender the Xenocide was merely philosophical. After all, the Bugger Wars were more than three thousand years ago; it was now the year 1948 SC, counting from the year the Starways Code was established, and Ender had destroyed the buggers in the year 1180 BSC. But to Andrew, the events were not so remote. He had done far more interstellar travel than any of his students would dare to guess; since he was twenty-five he had, until Trondheim, never stayed more than six months on any planet. Lightspeed travel between worlds had let him skip like a stone over the surface of time. His students had no idea that their speaker for the dead, who was surely no older than thirty-five, had very clear memories of events 3000 years before, that in fact those events seemed scarcely twenty years ago to him, only half his lifetime. They had no idea how deeply the question of Ender’s ancient guilt burned within him, and how he had answered it in a thousand different unsatisfactory ways. They knew their teacher only as Speaker for the Dead; they did not know that when he was a mere infant, his older sister, Valentine, could not pronounce the name Andrew, and so called him Ender, the name that he made infamous before he was fifteen years old. So let unforgiving Styrka and analytical Plikt ponder the great question of Ender’s guilt; for Andrew Wiggin, Speaker for the Dead, the question was not academic.

  And now, walking along the damp, grassy hillside in the chill air, Ender—Andrew, Speaker—could think only of the piggies, who were already committing inexplicable murders, just as the buggers had carelessly done when they first visited humankind. Was it something unavoidable, when strangers met, that the meeting had to be marked with blood? The buggers had casually killed human beings, but only because they had a hive mind; to them, individual life was as precious as nail parings, and killing a human or two was simply their way of letting us know they were in the neighborhood. Could the piggies have such a reason for killing, too?

  But the voice in his ear had spoken of torture, a ritual murder similar to the execution of one of the piggies’ own. The piggies were not a hive mind, they were not the buggers, and Ender Wiggin had to know why they had done what they did.

  “When did you hear about the death of the xenologer?”

  Ender turned. It was Plikt. She had followed him instead of going back to the Caves, where the students lived.

  “Then, while we spoke.” He touched his ear; implanted terminals were expensive, but they were not all that rare.

  “I checked the news just before class. There was nothing about it then. If a major story had been coming in by ansible, there would have been an alert. Unless you got the news straight from the ansible report.”

  Plikt obviously thought she had a mystery on her hands. And, in fact, she did. “Speakers have high priority access to public information,” he said.

  “Has someone asked you to speak the death of the xenologer?”

  He shook his head. “Lusitania is under a Catholic License.”

  “That’s what I mean,” she said. “They won’t have a speaker of their own there. But they still have to let a speaker come, if someone requests it. And Trondheim is the closest world to Lusitania.”