When the place of the high bushes was lost from sight behind a hillslope, Vui began to make a shrill long-drawn cry, a keening, and so did Modh and Mal. The keening grew louder. The soldiers shook and beat them till they stopped but soon they started again, all the children, even the baby. The soldiers did not know if they were far enough from the nomads and near enough the Fields of the City that they need not fear pursuers hearing the sound. They hurried on, carrying or dragging or driving the children, and the shrill keening cry went with them like the sound of the insects in the marshlands.
It was almost dark when they got to the crest of the Dayward Hills. Forgetting how far south they had gone, the men expected to look down on the Fields and the City. They saw only dusk falling lands, and the dark west, and the lights of the City of the Sky beginning to shine.
They settled down in a clearing, for all were very tired. The children huddled together and were asleep almost at once. Bela forbade the men to make fire. They were hungry, but there was a creek down the hill to drink from. Bela set Ralo ten Bal on first watch. Ralo was the one who had gone to sleep, their first night out, allowing Bidh to escape.
Bela woke in the night, cold, missing his cape, which he had torn up to make bonds. He saw that someone had made a small fire and was sitting cross-legged beside it. He sat up and said “Ralo!” furiously, and then saw that the man was not Ralo but the guide, Bidh.
Ralo lay motionless near the fire.
Bela drew his sword.
“He fell asleep again,” the Dirt man said, grinning at Bela.
Bela kicked Ralo, who snorted and sighed and did not wake. Bela leapt up and went round to the others, fearing Bidh had killed them in their sleep, but they had their swords and were sleeping soundly. The children slept in a little heap. He returned to the fire and stamped it out.
“Those people are miles away,” Bidh said. “They won’t see the fire. They never found your track.”
“Where did you go?” Bela asked him after a while, puzzled and suspicious. He did not understand why the Dirt man had come back.
“To see my people in the village.”
“Which village?”
“The one nearest the hills. My people are the Allulu. I saw my grandfather’s hut from up in the hills. I wanted to see the people I used to know. My mother’s still alive, but my father and brother have gone to the Sky City. I talked with my people and told them a foray was coming. They waited for you in their huts. They would have killed you, but you would have killed some of them. I was glad you went on to the Tullu village.”
It is fitting that a Crown ask a Dirt person questions, but not that he converse or argue with him. Bela, however, was so disturbed that he said sharply, “Dead Dirt does not go to the Sky City. Dirt goes to dirt.”
“So it is,” Bidh said politely, as a slave should, with his fist to his forehead. “My people foolishly believe that they go to the sky, but even if they did, no doubt they wouldn’t go to the palaces there. No doubt they wander in the wild, dirty parts of the sky.” He poked at the fire to see if he could start a flame, but it was dead. “But you see, they can only go up there if they have been buried. If they’re not buried, their soul stays down here on earth. It’s likely to turn into a very bad thing then. A bad spirit. A ghost.”
“Why did you follow us?” Bela demanded.
Bidh looked puzzled, and put his fist to his forehead. “I belong to Lord ten Han,” he said. “I eat well, and live in a fine house. I’m respected in the City because of my sister and being a guide. I don’t want to stay with the Allulu. They’re very poor.”
“But you ran away!”
“I wanted to see my family,” Bidh said. “And I didn’t want them to be killed. I only would have shouted to them to warn them. But you tied my legs. That made me so sad. You failed to trust me. I could think only about my people, and so I ran away. I am sorry, my lord.”
“You would have warned them. They would have killed us!”
“Yes,” Bidh said, “if you’d gone there. But if you’d let me guide you, I would have taken you to the Bustu or the Tullu village and helped you catch children. Those are not my people. I was born an Allulu and am a man of the City. My sister’s child is a god. I am to be trusted.”
Bela ten Belen turned away and said nothing.
He saw the starlight in the eyes of a child, her head raised a little, watching and listening. It was the marsh-fire girl, Modh, who had followed them to be with her sister.
“That one,” Bidh said. “That one, too, will mother gods.”
II
CHERGO’S DAUGHTER AND DEAD AYU’S First Daughter, who were now named Vui and Modh, whispered in the grey of the morning before the men woke.
“Do you think she’s dead?” Vui whispered.
“I heard her crying. All night.”
They both lay listening.
“That one named her,” Vui whispered very low. “So she can follow us.”
“She will.”
The little sister, Mal, was awake, listening. Modh put her arm around her and whispered, “Go back to sleep.”
Near them, Bidh suddenly sat up, scratching his head. The girls stared wide-eyed at him.
“Well, Daughters of Tullu,” he said in their language, spoken the way the Allulu spoke it, “you’re Dirt people now.”
They stared and said nothing.
“You’re going to live in heaven on earth,” he said. “A lot of food. Big, rich huts to live in. And you don’t have to carry your house around on your back across the world! You’ll see. Are you virgins?”
After a while they nodded.
“Stay that way if you can,” he said. “Then you can marry gods. Big, rich husbands! These men are gods. But they can only marry Dirt women. So look after your little cherrystones, keep them from Dirt boys and men like me, and then you can be a god’s wife and live in a golden hut.” He grinned at their staring faces and stood up to piss on the cold ashes of the fire.
While the Crown men were rousing, Bidh took the older girls into the forest to gather berries from a tangle of bushes nearby; he let them eat some, but made them put most of what they picked into his cap. He brought the cap full of berries back to the soldiers and offered them, his knuckles to his forehead. “See,” he said to the girls, “this is how you must do. Crown people are like babies and you must be their mothers.”
Modh’s little sister Mal and the younger children were silently weeping with hunger. Modh and Vui took them to the stream to drink. “Drink all you can, Mal,” Modh told her sister. “Fill up your belly. It helps.” Then she said to Vui, “Man-babies!” and spat. “Men who take food from children!”
“Do as the Allulu says,” said Vui.
Their captors now ignored them, leaving Bidh to look after them. It was some comfort to have a man who spoke their language with them. He was kind enough, carrying the little ones, sometimes two at a time, for he was strong. He told Vui and Modh stories about the place where they were going. Vui began to call him Uncle. Modh would not let him carry Mal, and did not call him anything.
Modh was eleven. When she was six, her mother had died in childbirth, and she had always looked after the little sister.
When she saw the golden man pick up her sister and run down the hill, she ran after them with nothing in her mind but that she must not lose the little one. The men went so fast at first that she could not keep up, but she did not lose their trace, and kept after them all that day. She had seen her grandmothers and grandfathers slaughtered like pigs. She thought everybody she knew in the world was dead. Her sister was alive and she was alive. That was enough. That filled her heart.
When she held her little sister in her arms again, that was more than enough.
But then, in the hills, the cruel man named Sio’s Daughter and then threw her away, and the golden man kept her from going to pick her up. She tried to look back at the high bushes where the baby lay, she tried to see the place so she could remember it, but the golden m
an hit her so she was dizzy and drove and dragged her up the hill so fast her breath burned in her chest and her eyes clouded with pain. Sio’s Daughter was lost. She would lie dead there in the bushes. Foxes and wild dogs would eat her flesh and break her bones. A terrible emptiness came into Modh, a hollow, a hole of fear and anger that everything else fell into. She would never be able to go back and find the baby and bury her. Children before they are named have no ghosts, even if they are unburied, but the cruel one had named Sio’s Daughter. He had pointed and named her: Groda. Groda would follow them. Modh had heard the thin cry in the night. It came from the hollow place. What could fill that hollow? What could be enough?
III
BELA TEN BELEN AND HIS COMPANIONS did not return to the City in triumph, since they had not fought with other men; but neither did they have to creep in by back ways at night as an unsuccessful foray. They had not lost a man, and they brought back six slaves, all female. Only Ralo ten Bal brought nothing, and the others joked about him losing his catch and falling asleep on watch. And Bela ten Belen joked about his own luck in catching two fish on one hook, telling how the marsh-fire girl had followed them of her own will to be with her sister.
As he thought about his foray, he realized that they had been lucky indeed, and that their success was due not to him, but to Bidh. If Bidh had told them to do so, the Allulu would have ambushed and killed the soldiers before they ever reached the farther village. The slave had saved them. His loyalty seemed natural and expectable to Bela, but he honored it. He knew Bidh and his sister Nata were fond of each other, but could rarely see each other, since Bidh belonged to the Hans and Nata to the Belens. When the opportunity arose, he traded two of his own house-slaves for Bidh and made him overseer of the Belen House slave compound.
Bela had gone slave-catching because he wanted a girl to bring up in the house with his mother and sister and his brother’s wife: a young girl, to be trained and formed to his desire until he married her.
Some Crown men were content to take their Dirt wife from the dirt, from the slave quarters of their own compound or the barracks of the city, to get children on her, keep her in the hanan, and have nothing else to do with her. Others were more fastidious. Bela’s mother Hehum had been brought up from birth in a Crown hanan, trained to be a Crown’s wife. Nata, four years old when she was caught, had lived at first in the slave barracks, but within a few years a Root merchant, speculating on the child’s beauty, had traded five male slaves for her and kept her in his hanan so that she would not be raped or lie with a man till she could be sold as a wife. Nata’s beauty became famous, and many Crown men sought to marry her. When she was fifteen, the Belens traded the produce of their best field and the use of a whole building in Copper Street for her. Like her mother-in-law, she was treated with honor in the Belen household.
Finding no girl in the barracks or hanans he was willing to look at as a wife, Bela had resolved to go catch a wild one. He had succeeded doubly.
At first he thought to keep Mal and send Modh to the barracks. But though Mal was charming, with a plump little body and big, long-lashed eyes, she was only five years old. He did not want sex with a baby, as some men did. Modh was eleven, still a child, but not for long. She was not always beautiful, but always vivid. Her courage in following her sister had impressed him. He brought both sisters to the hanan of the Belen house and asked his mother, his sister-in-law, and his sister to see that they were properly brought up.
It was strange to the wild girls to hear Nata Belenda speak words of their language, for to them she seemed a creature of another order, as did Hehum Belenda, the mother of Bela and Alo, and Tudju Belen, the sister. All three women were tall and clean and soft-skinned, with soft hands and long lustrous hair. They wore garments of cobweb colored like spring flowers, like sunset clouds. They were goddesses. But Nata Belenda smiled and was gentle and tried to talk to the children in their own tongue, though she remembered little of it. The grandmother Hehum Belenda was grave and stern-looking, but quite soon she took Mal onto her lap to play with Nata’s baby boy. Tudju, the daughter of the house, was the one who most amazed them. She was not much older than Modh, but a head taller, and Modh thought she was wearing moonlight. Her robes were cloth of silver, which only Crown women could wear. A heavy silver belt slanted from her waist to her hip, with a marvelously worked silver sheath hanging from it. The sheath was empty, but she pretended to draw a sword from it, and flourished the sword of air, and lunged with it, and laughed to see little Mal still looking for the sword. But she showed the girls that they must not touch her; she was sacred, that day. They understood that.
Living with these women in the great house of the Belens, they began to understand many more things. One was the language of the City. It was not so different from theirs as it seemed at first, and within a few weeks they were babbling along in it.
After three months they attended their first ceremony at the Great Temple: Tudju’s coming of age. They all went in procession to the Great Temple. To Modh it was wonderful to be out in the open air again, for she was weary of walls and ceilings. Being Dirt women, they sat behind the yellow curtain, but they could see Tudju chose her sword from the row of swords hanging behind the altar. She would wear it the rest of her life whenever she went out of the house. Only women born to the Crown wore swords. No one else in the City was allowed to carry any weapon, except Crown men when they served as soldiers. Modh and Mal knew that, now. They knew many things, and also knew there was much more to learn—everything one had to know to be a woman of the City.
It was easier for Mal. She was young enough that to her the City rules and ways soon became the way of the world. Modh had to unlearn the rules and ways of the Tullu people. But as with the language, some things were more familiar than they first seemed. Modh knew that when a Tullu man was elected chief of the village, even if he already had a wife he had to marry a slave woman. Here, the Crown men were all chiefs. And they all had to marry Dirt women—slaves. It was the same rule, only, like everything in the City, made greater and more complicated.
In the village, there had been two kinds of person, Tullu and slaves. Here there were three kinds; and you could not change your kind, and you could not marry your kind. There were the Crowns, who owned land and slaves, and were all chiefs, priests, gods on earth. And the Dirt people, who were slaves. Even though a Dirt woman who married a Crown might be treated almost like a Crown herself—like the Nata and Hehum—still, they were Dirt. And there were the other people, the Roots.
Modh knew little about the Roots. There was nobody like them in her village. She asked Nata about them and observed what she could from the seclusion of the hanan. Root people were rich. They oversaw planting and harvest, the storehouses and marketplaces. Root women were in charge of housebuilding, and all the marvelous clothes the Crowns wore were made by Root women.
Crown men had to marry Dirt women, but Crown women, if they married, had to marry Root men. When she got her sword, Tudju also acquired several suitors—Root men who came with packages of sweets and stood outside the hanan curtain and said polite things, and then went and talked to Alo and Bela, who were the lords of Belen since their father had died in a foray years ago.
Root women had to marry Dirt men. There was a Root woman who wanted to buy Bidh and marry him. Alo and Bela told him they would sell him or keep him, as he chose. He had not decided yet.
Root people owned slaves and crops, but they owned no land, no houses. All real property belonged to Crowns. “So,” said Modh, “Crowns let the Root people live in the City, let them have this house or that, in exchange for the work they do and what their slaves grow in the fields—is that right?”
“As a reward for working,” Nata corrected her, always gentle, never scolding. “The Sky Father made the City for his sons, the Crowns. And they reward good workers by letting them live in it. As our owners, Crowns and Roots, reward us for work and obedience by letting us live, and eat, and have shelter.”
It was perfectly clear to her that it was a system of exchange, and that it was not fair exchange. She came from just far enough outside it to be able to look at it. And, being excluded from reciprocity, any slave can see the system with an undeluded eye. But Modh did not know of any other system, any possibility of another system, which would have allowed her to say “But.” Neither did Nata know of that alternative, that possible even when unattainable space in which there is room for justice, in which the word “But” can be spoken and have meaning.
Nata had undertaken to teach the wild girls how to live in the City, and she did so with honest care. She taught them the rules. She taught them what was believed. The rules did not include justice, so she did not teach them justice. If she did not herself believe what was believed, yet she taught them how to live with those who did. Modh was self-willed and bold when she came, and Nata could easily have let her think she had rights, encouraged her to rebel, and then watched her be whipped or mutilated or sent to the fields to be worked to death. Some slave women would have done so. Nata, kindly treated most of her life, treated others kindly. Warm-hearted, she took the girls to her heart. Her own baby boy was a Crown, she was proud of her godling, but she loved the wild girls too. She liked to hear Bidh and Modh talk in the language of the nomads, as they did sometimes. Mal had forgotten it by then.
Mal soon grew out of her plumpness and became as thin as Modh. After a couple of years in the City both girls were very different from the tough little wildcats Bela ten Belen’s foray had caught. They were slender, delicate-looking. They ate well and lived soft. These days, they might not have been able to keep up the cruel pace of their captors’ flight to the City. They got little exercise but dancing, and had no work to do. Conservative Crown families like the Belens did not let their slave wives do work that was beneath them, and all work was beneath a Crown.
The Wild Girls Page 2