Marooned on Tashoo, Chapter 8

VIII

Ka’ Mu-Naka Questions Me

(Day 36 on Tashoo)

(Afternoon)

Ara and I left for the market. As we walked along, Ara continued her language training. Even

though I was becoming more proficient in the language of Tashoo, I was still a long way from

being fluent enough to know how to respond in any given situation. I am not a speech maker by

any stretch of the imagination, but I do like to know that I can converse with anyone about

anything well enough to make myself understood.

As we approached the market place, I noticed a flash of blue-blond hair and lion yellow skin. I

quickly turned my head and noticed a woman that looked familiar, although I couldn't place

where I knew her from. As a matter of fact, I could only remember meeting three Uany women

and none looked like the one I was looking at. She turned toward me and I noticed that she had

yellow-in-blue eyes. I also noticed that she was looking rather nervously at something behind her

and walking rather quickly, but, even though I followed her gaze, I didn't know what it was. I

knew that all of the Uany in Talo-Vy were slaves, however, I couldn't see who her master or

mistress was.

Just as we turned, I heard a feminine scream and turned back in the direction I had seen the Uany

woman. A large Uany man had grabbed her and was dragging her behind a tree. The man was

easily a head taller than me and, perhaps, twice as muscular. In fact, he almost looked like a

cartoon version of an overly muscular man. However, despite this fact, I didn't hesitate. Without

thinking, or even asking permission, I took off in a dead run toward the two with Ara in hot

pursuit calling to me to stop; however, I was on a mission and I wasn’t about to be deterred.

I tend to run very lightly on my feet, so the Mory nearby didn't realize I had passed by until they

saw and heard Ara running after me. When I arrived at the scene of the man attacking the

woman, I did my imitation of a defensive back making an open field tackle as I put my shoulder

into the side of the man and rolled him off the woman. I rolled the two of us until I was on top of

the man. I drew my fist back and, just as he turned his head toward me, it was lights out for him

as I hit him in the jaw with all my might. I would have struck him several times if Ara hadn't

arrived in time to grab my arm. I turned my head and looked at her, anger written all over my

face.

Ara said, “Mvilu, what are you doing?”

When I realized that it was Ara that had stopped me, I replied, “You know how I feel about a

chohachy forcing himself on a nohachy.”

“We should return to the market before one of the Ka'ynony guards investigates why a Uany

slave was running through the market.”

“We need to make certain that the nohachy is all right.”

I turned back to where the woman had been when I knocked the man off of her. To my surprise

and consternation, she was nowhere to be seen. I was shocked to say the least. While I wasn't

hoping for, nor expecting, an effluence of thanks and praise for my actions, I thought she would

at least have said, “Thank you for saving me from that attacker.”

Ara took my hand and gently pulled me back toward the main market thoroughfare. The whole

time we walked, she quietly admonished me about running away from her unexpectedly. “You

must not react that way, Mvilu. If any Mory chohachy had seen you running like that, they would

have been well within their rights to strike you down as an escaping slave. So, please do not do

that again.”

“I cannot make any promises, TaAra, other than to say that I will do my best to warn you before I

leave unexpectedly.”

After a few moments, Ara and I arrived at Zo-Joola's booth. TaJoola is an older nohachy who is

very close to Ara. Ara would speak of TaJoola while we were doing housework and tell me of

how TaJoola took her in when her mother had died when Ara was only three years old. Naturally,

Ara thought of TaJoola as a surrogate mother and TaJoola always treated Ara as an adopted

daughter known in the language of Tashoo as ToNorothoo.

“TaJoola,” Ara said. “We would like to purchase some vegetables for Rora's nakyvo. Do you

have anything that is good but not too expensive?”

“Ara,” Joola replied. “You know that you can have anything I sell for a good price. Here. Take a

few of these Nanaka berries. I know that Rora loves them. You could make him a Nanaka berry

pie for the nakymoty. Oh, and here are some Mantooka fruit. Those would go good in your stew,

especially if you added one of these Zachynoo.”

“TaJoola, please do not give these to me. How much are these?”

Joola thought for a couple of athata before she said, “One Shurtan, ten Kandoo.” Ara gave Joola

a look that can only be described as a, “Don't give me that.” kind of look causing Joola to say,

“All right. One Shurtan, ten Kandoo a-a-n-n-d make me one of your tapestries. I would like one

that will fit on the back of my couch. Is that acceptable?”

“Not really. But, we both know I cannot afford all this that you want to give me otherwise. Thank

you, TaJoola.”

Joola looked around before leaning close to Ara's ear and whispering, “I will stop by your home

after I close up shop and bring you what I do not sell today. I wish you would let me help you

more than you do, Ara. You are like a norothoo to me.”

“I thank you, TaJoola, but I am a nohachy and a norotha now and I should be taking care of

myself and not depending on someone else to take care of me. Once again, thank you, TaJoola.

“I will start on the tapestry as soon as Rora leaves after the nakyvo. It should be ready in about

three days. Is there anything in particular you want on it?”

“No, surprise me.”

“Once again, I thank you, TaJoola. Come, Mvilu.”

We took our fruits and vegetables and headed home. As we walked, I looked around for the

nojasa with blue-blond hair and lion yellow skin. But, I guess she and her master/mistress were

on their way home because I didn't see anything of her as we left the marketplace.

*****

When we returned home, Ara and I went straight into the kitchen and she started the nakyvo. As

is her norm, she refused to allow me to do anything more than keep her company. As we talked, I

wanted to ask her some questions concerning things I had heard said earlier in the day. I didn't

know how to broach the subject of my questions so I thought for a couple of athata before I said,

“Ara, may I ask you a few questions?”

“Of course, Mvilu. I hope that you know that I will answer all of your questions without

reservation.”

I laughed quietly and said, “Do not say that until you have heard them.”

She smiled and said, “All right. What are your questions?”

I thought for a thata and said, “Well, my first question is this. I was just wondering what your

relationship to Rora is. You said that there is only one you will ever mate with and that is Rora’s

chorotha. So, I am confused.”

“I am sorry, Mvilu. Why are you confused?”

“I am confused about your relationship with Rora.”

“Rora is my chorothoo.”

I know I looked my confusion as I asked, “What does chorothoo mean?”

“Let me see. How can I explain this?” She thought for several athata and then she held her hands

together and started rocking like she was holding a baby. She said, “Rothoo.” Okay, now I

understood that rothoo means cub or baby. Then she said, “I am my norothoo norothany (1). You

are your chorothoo norothany (2). Now do you understand?”

I see now. Rora is her son, not her husband or mate or whatever they are called here. I smiled,

nodded my head and said, “Yes, Ara, I understand.”

“Good, what is your next question?”

“What is the Chorotha-Rothoo Law I heard you mention to the Ka’yno?”

“The Chorotha-Rothoo Law, which could be better and more thoroughly explained by the Ka’

Mu-Naka, basically says that no rothoo, especially chojasa, may know which chohachy

chorothamo (3) him. Because of this law, chohachy must leave the village of their birth at sexual

maturity to prevent inbreeding. It is also the reason why a chojasa must leave the village of his

birth when he enters puberty.” I know I looked incredulous at this, but I listened intently as she

explained further. “This law was given to us more than twenty-twenty-twenty of twenties years

ago. (More than 160,000) “During the time that this law was given, the Mory were severely

warlike, infinitely more so than they are now. They waged war on the Uany and each other.

Eventually, the Mory became in danger of extinction. Therefore, the great prophetess, Zy-Nykoo,

said that since there were so few achohachy (4) because of war, we should stop mating for life

and mate with as many partners as possible. This is the Mating Law. She said that this would

ensure the strength of the Mory people. She also said that, because the arothoo (5) would not

know which chohachy had chorothamo them, the achohachy must leave the village of their birth

at puberty to prevent weakening the race. By forcing the achorothoo to leave the village of their

birth, it will bring more new blood to each village, thereby strengthening the Mory race. This is

the Chorotha-Rothoo Law. It is also said that she hoped that by forcing the achorothoo to leave

and find another village to live in, it would cause the Mory to be less likely to wage war against a

nearby Mory village for fear of killing the mother and sisters of one of their achohachy. It is also

said that she said that when the Mory population increases sufficiently, then we could go back to

mating for life.”

Now I understood why Ara didn’t want Rora to find out who his father was. Because Rora is

Ara’s son and, like any good mother, she didn’t want to lose her son, nor his father. I said,

“Really? That sounds interesting. It sounds like a story that I seem to remember, but it is elusive.

I want to say that there is an animal where I am from that does almost the exact same thing,

except for the making war part. But, I can’t swear to it. Is there more to this law?”

“Yes, the part that I fear. The law also says that if a chorothoo discovers, even by accident, who

his chorotha is, the two must fight to the death. Since you were listening, you know that I know

who Rora’s chorotha is. I do not want to see either of them killed. They both mean so much to

me.”

“I understand. You love both of them.”

Ara paused for a thata before answering, “Yes, I do. It is difficult on me sometimes, but I

survive. Now, what other questions do you have?”

“You mentioned forced mating. What is that?”

“Forced mating is one of the few truly capital offenses to the Mory. It is when a chohachy forces

a nojasa or nohachy to mate with him against her wishes. As you now know, the Mory anohachy

choose which chohachy she wants to be chorotha of her arothoo. Some anohachy choose several

achohachy to prevent the possibility of accidentally knowing who the chorotha is. However,

sometimes a chohachy will be so incensed over being denied the nohachy of his choosing, he

will force her to mate with him against her will.”

“I see. And this battle that you referred to?”

“If a chohachy is charged with forced mating, the nohachy will choose to have the chohachy fight

for his life. She may choose any number of achohachy to defend her honor. The achohachy that

defend her honor, fight until they are blooded. The chohachy on trial fights for his life. However,

at any time the nohachy may stop the fight and accept the advances of the chohachy on trial. It is

believed that, if the nohachy chooses only a few achohachy to defend her honor, no more than

three or four, she is testing the chohachyny mettle and is looking to see if he is good enough for

her. On the other hand, should she choose a great number of achohachy, she wants to see the one

who defiled her dead.”

“What if the chohachy who fights a few defenders, bloods all of them?”

“Even though he will not be considered innocent, he is deemed free of the charges, because the

Mory believe that the Great Being sides with the winner of any trial by combat.”

“Well, suppose the chohachy succeeds and bloods all the achohachy and the nohachy still does

not want to have his arothoo?”

“Then, he is forced to leave the village with a sentence of death on his head should he ever

return.”

“Wow! I do not believe that where I am from they would allow a chohachy to get away with that

crime that easily.”

Ara smiled and laughed silently at this. “Do you have any more questions?”

“Yes, I have two more at this time. I have never learned the meaning of the phrase, ‘Chorothoo

Novyshoony’.”

When I said this, Ara’s eyes darkened as if I had called her the worst word I could ever call her.

Her ears laid back, her fur fluffed out and she exposed her canines in a fierce snarl. I said, “I am

sorry, Ara. If I said an offensive phrase, it was out of pure innocence and curiosity.”

She virtually growled her answer. “What you just said is one of the most offensive phrases you

can call a Mory, especially a chohachy. Where did you hear this phrase?”

“I heard it the day I arrived in Talo-Vy. I heard the Ka’yno call Rora a ‘Chorothoo Novyshoony’.

I did not know what the phrase meant at the time, of course, but I could tell from Rora’s reaction

it was not a compliment. I also believed that the Ka’yno was trying to get Rora to react. I stepped

in and stopped Rora from doing something rash. It was right after this that Rora claimed me as

his slave.”

Still slightly upset, as was evidenced by the way she nearly growled her answer, Ara said, “I will

have Rora explain the phrase to you.”

“All right, Ara.”

Ara asked, “What is your other question, Mvilu?”

“I have heard you and numerous others refer to the Great Being. Could you tell me about the

Great Being?”

“The Great Being? The Great Being is the creator of the world and universe. He created all life

on Tashoo.”

“The Great Being is a Mory then?”

Smiling, she said, “Oh, no. No, the Great Being is a Uany.”

I know I looked how shocked I was. I said, “What do you mean, ‘The Great Being is a Uany.’?

From my fragmented memories of my past, I seem to recall that societies always say their God

looks like them. If the Great Being is a Uany, how did the Mory come to be?”

“From the prophecies of the ancient past, the Great Being created the Uany. After many twenties

of twenties of years, the Great Being told the Uany to create the Mory.”

“Why?”

“There is no definitive answer to that question. Some say to be companions to the Uany; others

say to eliminate the Uany; most say that the Mory were created to give the Uany a reason to

continue to exist.”

“A reason to exist? I do not understand. Why would the Uany need a reason to exist?”

“I do not know. It is just an idea of why the Uany would create the Mory.”

“Does anyone know of a way to find out this information?”

“There are rumors of ancient Uany cities far to the north that may have this information. I do not

know where they are or even if they exist, but, those are the rumors.”

“Maybe one day someone will go there and find out if the rumors are true.” I heard and felt a

slight rumble in my stomach. Smiling sheepishly, I added, “But, it is almost time for the nakyvo.

Let us eat.”

*****

Just as Ara and I finished preparing the nakyvo, Rora scratched on the door and entered. He

greeted his mother and went into the bathroom and cleaned up for the meal. Meals in a Mory

household are relatively quiet simply because the Mory chohachy is not overly chatty. However,

I could normally get Rora to talk using my desire to learn the language of Tashoo as an excuse.

He told us how boring guard duty had been so far this day. But, he was glad that it was a normal

day.

As soon as he finished eating, Rora left to return to his guard duties. All he did before leaving

was to give his mother a “kiss” on her cheek and walk out the door. He didn't even say, “So

long.” to me. But, that is the way with the Mory chohachy. They speak no more than is

absolutely necessary and very little then.

*****

Shortly after Rora left, perhaps fifteen athalloo, someone else scratched on the door. Ara

answered the door and, in a shocked voice, said, “Ka’ Mu-Naka. Chitekuro. Welcome to my

humble home. Please enter and grace us with your presence.”

When she stepped aside, I saw the older Mory chohachy that had accosted My-Rora as he took

me to the Ka’yno on my first day in Talo-Vy. I would guess that he was in his middle forties. He

was not quite as tall as Rora, but he was very distinguished looking. He had a lot of gray in his

mane, perhaps ¼ to 1/3 of his mane was gray. He had a gentle strength that comes from one who

has seen numerous battles and survived. He didn’t look tired as you would expect someone older

to look. In his eyes was a brightness that implied a youth that, while no longer there

chronologically, was certainly there in spirit. He did have the prevalent scars that almost all

Mory achohachy seem to have, but the Ka’ Mu-Naka’s scars were not as noticeable. His vest was

only slightly more adorned than Rora’s vest and not even close to the Ka’yno’s vest in

adornment, which told me that the Ka'yno was a very pretentious chohachy.

He was saying, “Chitekuro, TaAra. I wish my home was as luxurious as yours.” He entered and,

like a true gentleman, made no requests nor demands for a place to sit.

Ara motioned to a chair and said, “Please, my Ka’, sit here in the place of honor.”

Taking a lower seat, Ka’ Mu-Naka said, “I thank you, TaAra, but this chair is fine. I have

recently left a meeting with the Ka’yno and he reminded me that you have a relatively new

addition to your household, a slave. He also said that, since you live in my Ka'na, I should pay

you a visit and meet him.”

“Yes, my Ka’, I do. Rora captured him almost a month ago. The Ka'yno wanted him to be killed,

but Rora saved the Uanyny life and brought him home to assist me.”

“TaAra, please, you know you do not have to refer to me by my title. Have I not known you your

whole life? Are we not friends? Would you refer to your friends by their full name? So, I beg of

you, please, just call me Naka.”

“Please forgive me, my Ka'. I was just trying to show my slave the proper way to honor and

address one of stature such as you.”

Ka' Mu-Naka smiled and said, “I understand. Please introduce me to your slave.”

“Yes—TeNaka.” Turning to me, Ara motioned me over and said, “Ka’ Mu-Naka, I would like to

introduce you to my slave, Mvilu Uatusun. Mvilu this is our Ka’, Mu-Naka.”

I said, “Chitekuro, my Lord, Ka’ Mu-Naka. How do you do this fine day?”

“Chitekuro, Mvilu? I am fine. How are you this day, Mvilu Uatusun?”

“Like you, I am fine, my Ka'. If I may, my Lord, like you asked TaAra, you do not have to call

me by my full name. You may call me by my given name, Mvilu.”

“Mvilu? Do you not use your family name first?”

“No, my Lord. Where I am from, we give our family name last.”

“Strange.” He smiled a bit at the thought before he continued with, “So, you are the one that has

struck great terror into our great Ka’yno.”

I looked at the Ka’ and said, “What do you mean, my Lord? How have I struck terror into his

heart? I am a mere Uany slave and I do not remember much of my life before I woke up at the

edge of the garden a month ago. Surely, I can do him no harm.”

“That is not how he sees it, Mvilu. It seems that you have met a number of the prophecies

relating to ‘The One Who Will Unify’. You suddenly appeared on the edge of our village; there

was a bright light the night before you were found; most importantly, you did not speak, nor even

understand, the language of Tashoo. He probably fears the prophecy that says ‘The One Who Will

Unify’ will kill the Ka’yno of the village in which he lives. However, like you, at this time, I do

not know how you could do him any harm. But, every time he mentioned you, he threw a total fit

of anger. He also mentioned that you had interrupted something that he wished to continue.”

I smiled at the thought of what the Ka'yno was referring. However, before I could reply, My-Ara

interrupted, “My Ka’, please pardon my interruption. But, would you like some Locheta tea? I

have just finished brewing some.”

“I would be honored to share a cup of Locheta tea with you, and your slave, TaAra.”

This was an unexpected situation. A Ka’ isn't expected to treat any of the general population of a

Mory village as an equal and never a slave, even Ara was surprised at what Mu-Naka said. (I

could tell by the small gasp that I heard when Ka' Mu-Naka said this.) But, like the wonderful

hostess that she is, she took his statement as if it was an everyday occurrence and left to prepare

the tea for all of us.

While Ara was gone, Mu-Naka looked at me and said, “Are you wondering why I am here,

Mvilu?”

“I am curious, my Lord, but I thought that when it suited you, you would tell us. However, you

did say that the Ka'yno told you to come here and visit.”

He nodded knowingly and said, “You are wise beyond your years, Mvilu. You are willing to wait

until information is shared before you worry about it. That is a good trait and will serve you

well.”

“I would not say I am that wise, my Ka', but I do know that worrying about something that has

not occurred is a waste of time and brain cells.”

He smiled and took a deep breath before continuing, “As I said, the Ka’yno fears you greatly. He

wants to know how well you are learning our language. It would seem to me that you have

mastered it quite well in the short time that you have been here.”

I thought to myself, “The Ka'yno already knew I was rather proficient in the Mory language.

Why did he tell Ka' Mu-Naka he wanted to know how well I am learning the language?”

However, I said, “Well, my mistress is a great teacher. Plus, she has plenty of time to teach me

since she rarely leaves the house and, when she does, I accompany her and she teaches me while

we walk.”

About this time, Ara returned with our cups. As she placed his cup before him, Ka' Mu-Naka

motioned that she, and I, should sit. Again, this was a change in the normal protocol. While, for

the most part, the Aka' of Talo-Vy turned out to be as humble and unassuming as Mu-Naka, they

still stood on the normal protocol of treating the residents with respect, but also the tradition of

Ka' and resident, which stated that, when a Ka' visits, no one sits in his presence.

After we sat, Ka' Mu-Naka looked at both of us and said, “The Ka’yno wants me to question

Mvilu, TaAra. I think he hopes to find something to use against him in his trial. But, whatever

the reason, I must question him.”

I said, “Trial? WH—what trial?”

Mu-Naka said, “I am sorry, Mvilu. Were you not told? On the day you were captured by Rora

and he brought you before the Ka’yno, the Ka’yno wanted to have you killed because adult Uany

are notoriously difficult to acclimate to slavery. However, Rora didn’t believe you should die just

because you were an adult and invoked his Right of Capture to claim you as his slave and,

therefore, save your life. However, using his right, the Ka'yno gave him and Ara three months to

teach you our language. After that time, you are to be brought before the Ishoo'se Aka’ny. They,

we, will question you and, if you answer our questions acceptably, we will allow you to continue

to live as a slave.”

“And if I do not answer the questions acceptably?”

“The Ishoo'se will condemn you to death. Normally, the Mory do not capture adult Uany and

attempt to make them slaves. So, when requirements such as the ones the Ka'yno placed on Rora

do not convince the Ishoo'se Aka'ny to spare a new adult slave's life, he is killed immediately.”

Boy, the Mory are as to the point as they are honest.

I said, “So, if the Ishoo'se Aka'ny do not like my responses to their questions and vote for my

death, I will not even be allowed to tell TaAra good-bye before I am killed?”

“Exactly.”

I replied, “I understand. Well, in that case, my Lord, please do not hesitate to ask me anything

you want to know. I have nothing to hide, probably because I cannot remember a whole lot about

my time before I arrived here in Talo-Vy.”

“The first thing I want to ask you, Mvilu, is this. Why do you call me, ‘my Lord’?”

“I really do not know, my Lord. Where I am from, that is a title given only to personages of great

importance.”

“Do you intend to address each of the Aka' by that title?”

“I most likely will do so, unless I am told of another title they prefer to be called. Why do you

ask?”

“There is no other title by which any of the Aka' are called. If you choose to call the Aka' by that

title, make certain that you explain why you are addressing him in that manner. It may well

impress them enough to weigh a few votes in your favor.”

“Thank you, my Lord. I will try to remember your suggestion.”

“The official questioning must begin. My next question for you, Mvilu, is this. How do you like

being a slave?”

That was a question out of left field. I thought for a thata before replying. “The only way I can

answer that question, my Lord, is this, no form of slavery is enjoyable.” He looked at me

questioningly and I continued. “What I mean is, even a benevolent slavery, such as one would

experience where the master gives you everything you want and makes no requirements upon

you in order for you to receive these things, but still limits the things you are allowed to do, is

still slavery. Everyone yearns to be free to do things that he wants to do without fear of someone

telling him he is not allowed to do it without someone else's permission. However, that said, the

slavery that I am experiencing is not painful and I do not work that hard. So, I guess, all in all,

what I am experiencing is acceptable.”

Mu-Naka seemed genuinely impressed with my answer and explanation. His next question was,

“I have heard that you accompany your master on walks through the village when he is not on

guard duty. Suppose that, while the two of you were on one of these walks, a marauding band of

achohachy attacked the village. What would you do?”

“I would do what was expected of a slave. If we didn't have time for him to bring me home, I

would accompany my master and be of as much service to him as I possibly could be.”

“Very good. Now suppose during this battle, your master was struck down. What would you do

then?”

“I know that what I am about to say would most likely be considered dangerous to the Mory, I

know that it would be in most societies where slavery is acceptable. But, I would take up his

short sword and assist in the defense of the village.”

He looked mildly shocked. Then, he continued. “If I told you that by doing so you would be

signing your own death warrant, would you still do that?”

“Without a second thought, my Lord. Talo-Vy is my new home and TaAra and TeRora are my

new family. Consequently, I would do anything I can to protect them.”

“Interesting. You would not attempt to escape?”

“My Lord, where would I go? I have little memory of my life before I arrived in Talo-Vy. I do not

know where I am from nor where my home is. If I escaped, would I be able to enter into a Mory

village and expect to live till sundown? No, I would not. From what I have been told, I could not

expect a friendlier reception at a Uany village. So, to answer your question, I would not attempt

to escape. As a matter of fact, after the battle, I would return the sword to the nearest Mory

chohachy and make my way home and tell my mistress the sad news.”

“If you are allowed to live, would you agree to follow all of the laws of the Mory?”

“Would I have a choice, my Lord?”

Mu-Naka laughed the deep rumbling laugh that the Mory laugh and said, “No, I suppose you

would not.”

“However, my Lord, I would hope that, considering the fact that I am new among the Mory, it

would be taken into account should I inadvertently break one of the lesser known laws. My

mistress is teaching the more important laws to me, but, as I said, I may not know when I am

accidentally breaking one that few Mory think about.”

“That is a very good answer. I have a final question. What talents do you have that you could use

to improve life here in Talo-Vy for Mory and Uany alike?”

“As I said earlier, my Lord, I have little knowledge of my life before I arrived here. However,

what knowledge I do have and can use to help everyone here, I would be more than happy to

share with the residents of Talo-Vy, as long as it does not give them an undue advantage over

their neighbors. Perhaps by the time of my trial in about one hundred days, I will remember a

few things that may be of service to the people of Talo-Vy.”

Mu-Naka sat there for a short while, sipping his tea, looking at me. It seemed for all the world

that he was trying to look into my very soul to try to determine my honesty. Without being

challenging, I looked back at him and sipped my tea as well. I tried to make him believe that I

was no threat to him. I didn't make myself seem to be any larger, nor did I make myself seem

smaller than I already am. I wanted him to believe I wasn't a threat to him, the Mory nor Talo-Vy,

which I wasn't, but, I also wanted him to understand that I held no fear of him. At the same time,

I felt instinctively drawn to this chohachy, both spiritually and emotionally. I felt that he and I

were of a kindred spirit, honest and open, true to those we care about, and willing to lay down

our lives for our friends. He also brought forth emotions that I couldn't explain. All I knew was

that he reminded me of someone I couldn’t quite remember, someone older and fatherly to me.

The name Jeremy Yamashita came to mind as I looked at him, although I couldn't remember how

I knew that name.

Finally, after he finished drinking his tea, Mu-Naka stood, looked at Ara and me and said,

“Mvilu, you have passed a very important test just now. Did you know that?”

“No, I did not, my Lord. May I ask what kind of test it was?”

“You showed courage. You were not afraid to look me in the eyes. While you showed the proper

amount of subservience expected from a slave and respect for someone who is your superior,

you, nonetheless, refused to back down. I believe it would be a crime to kill you and I shall tell

the Ka’yno of my thoughts. I am sure it is not what he wants to hear, but honesty compels me to

report the truth as I believe it. I also believe you would defend Talo-Vy if we needed you to do

so. I will include all of this in my report to the Ka’yno. Mvilu, remember, you have less than one

hundred days before you are brought before the Aka’. On the Ishoo'se Aka’ny, I have only one

vote. You will have to convince five of us that, by allowing you to live, we will be doing the

right thing for Talo-Vy. I am not supposed to give you any assistance, but I will tell you that any

and all answers given in that vein will weigh mightily with all of the Aka’.”

“I thank you, my Lord. I will remember this.”

“I must take my leave of you, TaAra. I appreciate the Locheta tea. As usual, you made it

perfectly. I hope to see you again before the trial, Mvilu. I would enjoy speaking with you more

on intimate subjects.”

Ara finally spoke up and said, “I look forward to seeing you in my home again, my Ka’. Please

understand that you are always welcome here for a cup of tea and a meal any time you so

desire.”

“I thank you, TaAra. But, I know you barely have enough food to feed you and your chorothoo.

Adding a slave was a great burden on you; so, I will not take what little food you have. I assure

you that I appreciate the invitation. Perhaps, if Mvilu succeeds in winning the right to live, he

will be of service to you that will help you with the meat and food that you are sorely lacking

now. I shall ask the Great Being to show him the right way.”

As is the wont of a Mory chohachy, Mu-Naka headed to the door. He stopped just before exiting

and motioned to me. I walked to his side and he whispered to me, “Do what you can for the two

of them, Mvilu. Perhaps that will also weigh in your favor at your trial. The Mory hold anyone

that places a great emphasis on the assistance of anohachy and the elderly in great esteem, even

if that one is an enemy.”

“I will, my Lord. Thank you for any advice you can give me. But, I also assure you that it has

been in my plans to do what I can for my master and his norotha since I have learned of their

situation.”

Mu-Naka then honored me with a simple gesture that surprised both Ara and me and warmed my

heart at the same time. He took his right hand, laid it on my right shoulder and looked me in the

eye. This is the Mory sign of friendship. Due to the disparity in height, it wasn’t easy for him. As

a result, he had to tilt his head down at a great angle. This was also a great honor bestowed on

me, because one rarely looks directly into the eyes of one that is of higher status in the Mory

society. Therefore, I followed suit, placed my right hand on his right shoulder, looked him in the

eye, and didn’t say anything. He nodded his head, turned, and walked out the door.

I turned around and saw Ara staring at me. I said, “What is it, Ara? Did I say or do something

wrong?”

She almost teared up when she said simply, “No, you did not say nor do anything wrong. You

said and did everything right. A Mory chohachy rarely shows that sign of friendship to a Uany,

and never to a slave. You have impressed the Ka’ Mu-Naka immensely. I think good things are

going to happen for you.”

*****

For a couple of ahi’nu after the Ka’ Mu-Naka left, Ara and I continued doing the housework. As

we worked, Ara and I talked about the day’s events. If she said a word that I didn’t know the

meaning to, she would explain it to me in a way that I would know what she meant. I was

quickly learning how to express myself properly in her language and she was properly pleased

with my progress.

At about the seventh hi’nu, 3:00 Terran time, Ara started preparing the nakymoty. Rora would be

heading home within a couple of ahi’nu and Ara liked to have the nakymoty ready for her son

when he arrived home. Since I was in the kitchen pestering her for something to do, I was asked

to get some water for the stew she was going to be preparing. It never ceased to amaze me how

many different meals Ara could prepare from a few different vegetables. The biggest variation

was in which vegetable was most abundant in the stew. Just as Rora walked through the door, at

half past the eighth hi’nu, approximately 5:00 Terran time, Ara was placing the nakymoty on the

table.

After the nakymoty, Rora and I went outside to enjoy the remaining few athalloo of sunlight. I

was amazed at how, in the time I had been here, the temperature didn’t seem to be hotter or

cooler than the day I arrived. In fact, the only major temperature change I had noticed was from

sunrise to sunset as it got warmer throughout the day, but the temperature change throughout the

day was a maximum of 5 degrees Celsius. As usual there was a slight breeze from the river to

keep the temperature tolerable and prevent the air from stagnating.

As we sat on the bench that was outside of the door, I was thinking about something that Ara had

said to me earlier in the day. I turned to Rora and said, “TeRora, could you explain something to

me?”

He turned to me and asked, “I do not see why I could not help you. I guess it is something that

Norotha cannot tell you. What do you want to know?”

“I would like for you to tell me what a phrase means. The phrase is ‘Novyshoony Chorothoo'.”

Rora reacted the same way that Ara had when I asked her the meaning. In an extremely level and

calm voice, he said, “You remember the Ka'yno calling me that the day I took you before him?”

“Yes, I do, TeRora. I asked TaAra what it meant. She said she would have you tell me. But, I

thought that since we are out here alone, I would go ahead and ask. I found out what chorothoo

means, but I do not know the other word.”

Rora thought for a thata and said, “A Novyshoo is a nohachy that has sexual relations with any

chohachy that will provide her with money or anything else that she wants or needs. She is not

wanting to have arothoo with the chohachy, though. In fact, having arothoo is the last thing she

wants, although she accepts it as a possibility. Novyshoo is considered the ultimate insult to any

Mory nohachy. As you know, the suffix -ny makes a word possessive. Therefore, the Ka'yno was

saying that I was the chorothoo of a Novyshoo. I am sorry that you had to hear that phrase used

on anyone, but most especially me.”

I looked at Rora somberly as I replied, “Now I know why you went for your sword that day. But,

I also am glad that I stopped you. I also understand why TaAra got so upset when she heard me

say it.”

Rora laughed and said, “I am sure you are glad you stopped me in more ways than one.”

“Why is that, TeRora?”

“Because the Ka’yno would have had you killed immediately after he had killed me.”

“In that case, I am extremely glad I stopped you.” I laughed. “Anyway, I guess that being the

chorothoo of a Novyshoo would be the ultimate insult to a Mory chohachy.”

“Most assuredly.” He replied. “Most assuredly. If you want to make a Mory chohachy killing

mad, just tell him his norotha not only does not know who his chorotha is, but she will mate with

any chohachy no matter his status so long as he will provide her with material things and she

does not want him as her rothoo.”

I asked, “But, is that not the way it is supposed to be, I mean, the not knowing who the chorotha

of the arothoo is?”

“Yes, but, most anohachy do know who the chorotha of her arothoo is. After all, the anohachy do

make the decision of with whom they will mate and how many chohachy they will mate with.

Even though she will not admit it to me, I am certain Norotha knows who my chorotha is.”

By this time, because of the fact that wild dangerous animals would prowl the “streets” of

Talo-Vy after nightfall, it was too dark to remain outside safely. Rora and I went back inside,

talked with his mother for a short while, and headed off to our respective rooms. Tonight, as had

been the case over the last few nights, I found it difficult to fall asleep. I had a lot on my mind, to

be sure, but I just wasn’t as sleepy as I had been the first couple of weeks I had been here.

However, I did find myself getting sleepy during the day, although I fought it by staying busy

assisting Ara. I couldn’t understand why and I was determined to find out, sooner or later.

Fortunately for me, because of my inability to fall asleep, I didn’t have a nightmare that night.

**********

1-mother's daughter

2- mother's son

3- fathered

4- males

5- cubs

6-I should take the time to explain the hierarchy of the Mory. The leader of the village is called

the Ka’yno. He is roughly equivalent to the king of a small province or city-state during the

medieval times. When a new Ka’yno is “crowned”, he is almost always an outsider who has just

recently defeated the previous Ka’yno in one-on-one battle. It isn't uncommon for these battles to

end in the death of one of the combatants, but it isn’t a prerequisite. The challenger almost

always brings one or more brothers. These brothers are the princes and they receive their titles

based on the location of the vowel in the Mory alphabet, o, a, oo, y, u, e, i, combined with their

dominance in the family. Since all of the Ka'yno's brothers normally live in the Suala Ka'ynony,

there is rarely a Suala Ka'ynany, for example, but it isn't completely unheard of. Below the

Ka’yno and his brothers are the Aka’. Each of the eight Aka’ are sub-chiefs and rule each of the

eight neighborhoods, called Aka’na. I use the term neighborhood rather loosely, since a Ka’na

covers roughly twenty-five square kilometers. On extremely rare occasions, some of these Aka’

are as arrogant with the attitude of privilege as any politician on Terra but most are just as

humble for the right to serve the residents of their Ka’na. Once appointed to the title of Ka', it’s

almost impossible to be removed from this position, although I later learned that, if the Ka'

committed some kind of crime, the Ka'yno can remove the Ka' and replace him. Therefore, the

appointment was all but a lifetime award. All of the Aka' of Talo-Vy were of the humble type,

but Ka’ Mu-Naka was the epitome.