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 Jodo Figueira Alvarez, called Pipo, as a great change in the shape of his own life. Andrew Wiggin was 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 priny 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 utlanning, 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 frimling. This is the stranger that we recognize as human, but of another world. The third is the ramen, 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 first 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 ramen 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 ramen 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?”