and affable with me, it was bewildering for me to sustain my wariness, but I managed. He suddenly stepped into the role of instructor, as if he had finally decided he would teach me the things my father had wanted me to learn. When we mounted up that first morning by the pond, I thought we would go straight back to his camp on my father’s lands near the river. Instead, he led and I followed. We stopped at mid-day, and he gave me a small sling, showed me the Kidona style of using it and told me to practise with it. Then we left our taldi and moved into scrub brush along the edge of a ravine. He stunned the first prairie grouse we flushed and I raced up to wring its neck before it recovered. His second one, he broke the wing, and the bird led me a merry chase before I caught it. I could not hit a bird for the life of me until the late afternoon, when I actually killed one with my stone.
That night we had fire and cooked meat and shared his waterskin as if we were companions. I said little to him, but he had become suddenly garrulous. He told me a number of battle tales from his day as a warrior, back in the time when the Kidona raided their fellow plainsmen. They were full of blood and rape and pillaging, and he laughed aloud as he joyously recalled those ‘victories’. From those tales, he went on to ‘sky legends’ about the constellations. Most of his hero tales seemed to involve deceit, theft or wife stealing. I perceived that a successful thief was admired among the Kidona, while a clumsy one often paid with his life. It seemed an odd morality to me. I fell asleep as he told a story about seven lovely sisters and the trickster who seduced them in succession and had a child with each one of them while marrying none of them.
His people had no writing, yet they kept their history in their oral accounts. I was to hear many of them in the long nights that followed. Sometimes when he told tales, I could hear the echo of the years of repetition in the measured way he spoke. The oldest tales of his people spoke of when they were a settled folk and lived in the skirts of the mountains. The Dappled People had driven them out from their homes and farms, and a curse from the Dapples had made his people wanderers, doomed to live by raids and thefts and blood instead of tending plants and orchards. The way he spoke of the Dapples as immensely powerful sorcerers who lived in ease among their vast riches confused me for several days. Who were these people with patterned skins and magic that could cause a wind of death to blow upon their enemies? When I finally realized that he was speaking of the Specks, it was almost like seeing double of a familiar image. The image and opinion I had of the Specks as a primitive woodland tribe of simple-minded people was suddenly overlaid with Dewara’s image of them as a complex and formidable foe. I mentally resolved it by deciding that the Specks had, somehow, forced the Kidona to retreat from their settled lands and become wanderers and scavengers. Therefore Dewara’s people had endowed them with tremendous and legendary power to excuse their failure to prevail against the Specks. This ‘solution’ troubled me, for I knew it didn’t quite fit. It was like rough boards nailed over a broken window. The cold winds of another truth still blew through it and chilled me even then.
I never felt any warm glow of friendship or true trust of Dewara, but in the days that followed, he taught and I learned. From Dewara, I learned to ride as the Kidona did, to mount one of his taldi by running alongside it, to cling to the mare’s bare smooth back and guide her by tiny thuds of my heels, to slide off my mount, even at a gallop, into a tumbling roll, from which I could either fling myself flat or come easily to my feet. My Jindobe, the trade language of all the plainspeople, became more fluent.
I had never been a fleshy youth, always rangy and, thanks to my father and Sergeant Duril, well muscled. But in the days that I was in Dewara’s care, I became ropy and tough as jerky. We ate only meat or blood. At first, I knew a terrible hunger, and dreamed of bread and sweets and even turnips, but those hungers passed like ill-advised lusts. A sort of euphoria at my reduced need for food replaced them. It was a heady sensation, difficult to describe. After my fifth or sixth day with Dewara, I lost count of the days, and moved into a time where I belonged to him. It was ever after difficult for me to describe the state of mind and body that I entered into, even to the trusted few with whom I discussed my sojourn with the Kidona warrior.
Almost every day we hunted pheasant and hare with slings, and drank blood drawn from our mounts when our hunt failed to produce a meal for us. He shared his water and dried meat with me, but sparingly. We often made camp without water or fire, and I stopped regarding such lacks as a hardship. He told stories every night and I began to have a sense of what passed for wrong and right amongst his people. To get another man’s wife with child, so that another warrior laboured to feed your get, was a riotously good jest upon that fellow. To steal and not be caught was the mark of a clever man. Thieves who were caught were fools and deserved no man’s mercy or sympathy. If a man had taldi, a wife and children, then he was wealthy and beloved of the gods, and the others of his tribe should pay heed to his counsel. If a man was poor, or if his taldi or wife or children sickened or died, then he was either stupid or cursed by the gods, and in either case, it was a waste of time to hark to him.
Dewara’s world was harsh and unforgiving, bereft of all the gentler virtues. I could never accept his people’s ways, yet in some curious fashion, I became more capable of seeing the world as he saw it. By the harsh logic of the Kidona, my people had defeated his and forced them to settle. They resented and hated us for it, and yet by their traditions, we could only do those things because the gods favoured us over them. Therefore, our wisdom was to be considered when we spoke. Dewara had been honoured when my father sent word that he wished him to be my instructor. That during the course of teaching me he could bully and mistreat me was a great honour to him, one that all his fellow Kidona would envy. Dewara had the son of his enemy at his mercy, and he would have no mercy for me. Freely he rejoiced before me, that I would carry a notch in my ear from his swanneck to the end of my days.
He teased me often, telling me that I was not bad, for a Gernian cub, but no Gernian cub would ever grow to be as strong as a Kidona plateau bear. Every day he taunted me with that, not cruelly, but as an uncle might, several times, holding his full acceptance of me always just out of my reach. I thought I had won his regard when he began to teach me how to fight with his swanneck. He grudgingly conceded that I attained some skill with it, but would always add that that evil metal had ruined my ‘iron-touched’ hands, and thus I could never regain the purity of a true warrior.
I challenged him on that. ‘But I heard you asking my father to trade guns for what you are teaching me. Guns are made of iron.’
He shrugged. ‘Your father ruined me when he shot me with an iron ball. Then he bound my wrists with iron, so that all my magic was still inside me. It has never fully come back. I think a little bit of his iron stayed in me.’ And here he slapped his shoulder, where I knew he still bore the scar of my father’s shot. ‘He was smart, your father. He took my magic from me. So, of course, I try to trick him. If I could, I would take his kind of magic from him, and turn it against his people. He said “no”, this time. He thinks he can keep it from me always. But there are other men who trade. We will see how it ends.’ Then he nodded to himself in a way I didn’t like. In that moment, I was completely my father’s son, the son of a cavalla officer of King Troven, and I resolved that when I returned, I would warn my father that Dewara still meant him harm.
The longer I stayed with him, living by his rules, the more I felt that I straddled two worlds, and that it would not take much to step fully into his. I had heard of that happening to troopers or those who interacted too freely with the plainspeople. Our scouts routinely camouflaged themselves in the language, dress and the customs of the indigenous people. Travelling merchants who traded with the plainspeople, exchanging tools and salt and sugar for furs and handicrafts, spanned the boundaries of the cultures. It was not uncommon to hear of Gernians who had gone too far and crossed over into plainspeople ways. Sometimes they took wives from amongst them, and adopted their way of dress. Such men were said to have ‘gone native’. It was recognized that they were useful as go-betweens, but they were accorded little respect, less trust and almost no acceptance into gatherings of polite company, and their half-breed children could never venture into society at all. I wondered what had become of Scout Halloran and his half-breed daughter.
I
