XI
Trial of Life or Death
(Day 108 on Tashoo)
(Morning)
Another nightmare. What do they mean? Why do I have them? What do they have to do with me? I'm certain I'm having them to assist me in retrieving my lost memories but, I would much rather have my memories return without these damnable, fearful things.
This dream starts with me once again in the company of my beautiful woman, Tyarza. She's the one with blue-blond hair, yellow-in-blue eyes, and very straight teeth. She has lion yellow skin and slightly darker lips that give her such an exotic, almost Polynesian, look that I can't help but find myself attracted to this woman. I now know the woman is Kerga Tyarza. She's looking at me and smiling coquettishly. We're sitting on a blue and gold checkered blanket next to a slow-moving stream. There's a picnic basket and wine jug on the blanket. We're talking, but I can’t hear what we're saying. Dream Tyarza smiles at me and her cheeks darken as she looks away. The sky is as beautiful and clear as I've ever seen it. Hardly a cloud can be seen in the sky, even the horizon is clear. The sun, a yellow-white circle in the sky, is warm and relaxing. I can feel myself smiling at the woman and she reaches for my hand to hold it in hers. She looks at me with love in her eyes through long lashes on half-closed lids.
Suddenly, as has happened in every one of my previous nightmares, the scene changes. The sky is darkened by clouds. The air becomes cooler and a fog starts rolling in. Tyarza is enveloped by the fog. She's fading from my sight. But, I see her mouth form words. “Mvilu, please, I am here for you. Come to me. I am waiting for you. I will wait for you until you are ready. Do not worry about other things I may say. Believe me. I will be here.”
As she fades away, the fog starts to clear and, as the fog clears, I find myself in a strange place. I see nothing but long gray corridors? I find myself in the company of one of the dinosaurians I had seen in previous dreams. It is the male, Dreydos. He seems to be showing me the inside of a spaceship. Spaceship? How do I know what that is? I see things that, for some strange reason, raise my curiosity. Dreydos looks like a painting of a creature I had seen many years before called a Deinonychus, except for the coloration, the fine fur that covers it, and the length of the tail, which is encased in a pocket in the back of the leather shorts he is wearing. I am almost instantly afraid.
*****
At 0900, I arrive at the Khorchan ship, as promised. Dreydos seems truly delighted that I have kept my promise. I remind him that Admiral Yamashita has, more or less, ordered me to cooperate with them. I also inform him that I am honor-bound, as well as by the Interstellar Terran Military Justice Code, to follow the Admiral’s orders as long as they are legal, and, to the best of my knowledge, assisting him and Rokshesan is, at this time, not illegal.
We enter their ship and he gives me a complete tour of the ship. He is telling me a bit about the ship and what will be expected of me. As we take the tour, I keep my eyes open for information about Khorchan warcraft that can be used in the future against them. This particular ship is a scout ship that holds four Khorcha. Dreydos tells me that, because of the sensitive nature of their mission, he and Rokshesan are the only passengers on it. He also assures me that the ship, as is true of all Khorchan scout ships, is unarmed. I have a hard time believing that any Khorchan ship is unarmed, but I also know that every time a Terran ship has encountered one of these scout ships, it has always turned and run as fast as it could toward Khorchan controlled space. During this tour, I notice something that seems out of place. I am hoping that I will be able to snoop through the ship a second time and, hopefully, verify what I think I saw is true, or untrue.
After the tour, we meet with Rokshesan and she also seems genuinely pleased that I have returned. “Welcome back, Commander. I wasn’t certain that you would return.”
“Dreydos said the same thing, Rokshesan. As I told him, I obey orders. I still don’t like this, but I'm under indirect orders to cooperate. Now, what do you wish to learn?”
Dreydos speaks up. “What we would like to do is listen to your memories.”
I answer in a shocked voice, “Listen to my memories! How in the name of all that is holy on Terra and Khorcha do you intend to do that?”
Dreydos is very amused at my reaction. “The Khorcha have a machine that can pick up brain waves, sort out the memory waves and broadcast them over a speaker system. It is similar to the way your radios pick up signals and broadcast them over speakers.”
“How do I know that you won’t use this to steal classified information from me? After all, if the machine can pick up brain waves and sort them out, it could pick up any and all brain waves, including those brain waves that include secret information.”
Rokshesan answers this time. “You don't need to worry, Commander. The machine is programmable to refuse to accept information that is considered sensitive to the subject.”
“And who would set the parameters as to what is considered sensitive?”
“The subject sets the parameters, Commander. Are you concerned that we would hear information that you would consider sensitive?”
“Well, Rokshesan, we humans do have certain memories that we would prefer to not have broadcast to just anybody if you know what I mean.”
“Are you referring to sexual proclivities or activities?”
“That is not what I was thinking, Rokshesan. It was the military secrets to which I referred earlier. However, no intelligent species would want sexual proclivities and activities broadcast to just anybody. After all, that would be considered a secret to them. Don’t you agree?”
“Yes, you make a valid point, Commander. The inventor of this machine, a scientist named Kuzei, feared that the machine would be used to reveal these proclivities and, surreptitiously, included the secrecy program and ensured that the machine would not run properly without the program. There are rumors that Kuzei had strange sexual proclivities and wished to keep them secret just in case he fell out of favor with the Zahr-Khohr. When the Zahr-Khohr heard what Kuzei did, he was irate and ordered Kuzei executed. Unfortunately for the Zahr-Khohr, as a result of his execution, Kuzei took the secret of the program to his grave.”
*****
Once again, I’m moaning and groaning. I want to wake up, but I can’t. Please, someone tell me what’s going on. Are these nightmares part of my past, or are they unfounded fears that I have never expressed? I find that possible explanation difficult to accept since I have shown no fear of anyone in Talo-Vy since I arrived three months ago.
I’m moaning louder and louder. I can hear my moans even while I’m sleeping. Why won’t someone awaken me so I get away from this nightmare? Suddenly in my dream, I can hear scratching. If only the scratching would become loud enough to wake me up, I could escape from this nightmare.
Finally, I hear a voice calling my name. “Mvilu? Mvilu, are you all right?” I hear from the voice. It is muffled as if the voice is calling me through a blanket or door.
After a few more calls, I am completely awake from the nightmare. I now know whose voice it is I am hearing. Ara. Ara is calling me from outside my door. She seems to know instinctively when I am having my nightmares.
Now, I’m fully awake and, while breathing heavily and fearfully, I reply, “Yes, Ara. I am all right. I had another of my nightmares; that is all.”
“Mvilu, you have so many of these nightmares. I fear for your sanity.”
While panting from the fear I feel, I chuckle slightly and say, “You and me both, Ara. Is it time to get up?”
“Yes. I was on my way to prepare the nakyvy when I heard you moaning. If you are ready to arise, you may assist me, if you wish.” I never did figure out how she could hear me moaning while she was on her way to the kitchen since my room was on the other side of the kitchen from her room.
“I will be in the kitchen in a few athalloo to help you.”
*****
A few athalloo later, I was in the kitchen watching more than helping. But, that is the way Ara wanted it. She absolutely refused to allow me to so much as lift a finger to help her in the kitchen. All she seemed to want me to do was to keep her company and talk to her. In fact, she told me on more than one occasion that among the Mory the males did little to no housework, including working in the kitchen. I know most slaves aren’t treated this way, but I guess that some of them are and Tyarza and I were two of those lucky few.
About the time we finished, Rora entered the dining area. He quietly sat down and waited. I walked out of the kitchen to keep him company. Ara took a few more athalloo to finish preparing the nakyvy, the Tashoo name for breakfast. After she brought the nakyvy out to us, we ate in relative silence, as is the norm with the Mory. They normally save what conversation they have for after they eat.
After we finished eating, I asked Rora why he hadn't gotten ready for guard duty. He said, “I am not on guard duty today. I have to take you before the Ishoo'se Aka’ny. Today is the day Norotha and I have dreaded for three months. It is time for your trial.”
“Trial? Is today the day I meet with the Ishoo'se Aka'ny?”
“Yes, today is the day you have to meet with the Ishoo'se Aka’ny to determine whether or not you will continue living as a slave or die. The Ka’yno wants you dead. He fears you more than any other being on Tashoo. Therefore, he will attempt to influence the trial and, consequently, the Ishoo'se members to vote the way he wants and that will be for your death.”
“I see. When do we have to be there?”
“When the Ishoo'se Aka’ny is ready for us, they will send a chohachy to escort us to the Suala Ka’ynony.” (1)
“I guess we just have to wait until the arrival of the escort. Do you mind if I go to my room until his arrival?”
Ara said, “No, Mvilu. I do not mind. But, I do want to say goodbye to you before you leave.”
“Do not worry, Ara. I will make sure to say goodbye before we leave.”
I walked to my room, closed the door, and stretched out on my bed. I lay there thinking about something that the Ka’ Mu-Naka had said the first time I had seen him. He said his visit was a test. A test. But, what kind of test? He was impressed with the fact that I maintained eye contact. He was also impressed by the fact that I maintained my bearing despite the unexpectedness of his questions. My honesty was also a factor in his impression of me. He said that by calling the Aka' “my Lord” with an explanation of the meaning of the phrase would go far with the Ishoo'se. A test he had said. A test. A test that the Ka’yno had ordered him to perform on me. The Ka’ had continually impressed on me during his questioning that he was testing me. He wanted me to know how the Ishoo'se Aka’ny would test me. Intimidation, questions, eye contact, these things seemed to be important to the Aishoo'se Mory Aka’ny. I would have to remember these things. I knew I had impressed the Ka’ Mu-Naka. But was this despite what the Ka’yno had expected of him? That was a good question.
*****
Finally, about two ahi’nu after sunrise, the second hi’nu to the Mory, the escort arrived. It was the door guard from my first day in Talo-Vy. I believe Rora had called him Vamoo. He seemed friendly to Rora. However, I wasn’t so sure how he would feel toward me. I decided the worst that could happen would be that he would totally ignore my presence. But, I decided that I would wait until after we left for the Suala Ka’ynony before trying to induce Vamoo into a conversation.
After walking for a thalloo or so, I said, “My Lord, do you mind if I ask your proper name? I know you are known to my master as Vamoo. But, since I know that as a slave I am not allowed to address a Mory by his familiar name, I would like to know how I should address you.”
The escort looked at me like an ichthyologist would look at a new species of fish. Finally, he said, “I am called Cha-Vamoo. I have been friends with Rora since we were arothoo. As a matter of fact, Rora, Kyna, Kyta, and I were the closest of friends growing up. We all have the same beliefs about the Uany and slavery. So, you need have no fear of me until we arrive at the Suala Ka’ynony.”
“Thank you, TeVamoo. I appreciate your allowing me to be so familiar with you. But, I also know that we are in a public enough area that someone might take issue if I showed such familiarity with you and my master.”
He laughed and said, “I understand what you are saying, Mvilu. I do not know if you remember, but I was in the Ka’yno’s entourage the day you and Rora had been turned in for entering TaJoola’s home.”
“Yes, I did recognize you. But, I also knew that I could not acknowledge you. Since the Ka’yno feels the way he does about me, I have to be careful who I acknowledge knowing. Had I acknowledged you, the Ka'yno might have used that acknowledgment as a reason to cause your family problems as he has done for TeRora and TaAra.”
“You are quite right, Mvilu. I have known the Ka'yno my whole life as has my norotha. He is an overly vindictive Mory and he would likely have done as you suggest had you acknowledged me.”
*****
The three of us chatted amiably until we were about a “block” from the Suala Ka’ynony. Then, just as suddenly as he opened up, Cha-Vamoo clammed up. He became the consummate palace guard. I accepted this and also became as quiet as the rest of them.
After we arrived at the Suala Ka’ynony, TeVamoo had us stay in the anteroom while he went to announce us to the Ishoo'se Aka’ny. After a few athata, he returned and ushered us into what, at the time, I called the Throne Room, but is actually called the Ishoo'se Choko Aka’ny (2). Now, instead of just the Ka’yno and two guards, there were eight Aka’, the Ka’yno and twelve guards, one guard on ground level in front of each throne on which sat a Ka’, two in front of the Ka’yno’s throne and one on each end of the dais. Each of the single guards wore a vest that was slightly different from each of the others. The two guards in front of the Ka’yno’s throne and the ones on each end of the dais were the only ones dressed alike. I suppose these four were part of the Ka’yno’s personal guard.
I also noticed that the tenth throne was still unoccupied. I was at a loss as to why it was even on the dais. But, I assumed it was one of the idiosyncrasies of the Mory or maybe it in honor of the Ka'yno's brother who Kyna had told me was killed the previous year.
Upon entering the room, Rora stopped just inside the door and prevented me from entering further. I didn't understand why he did this, since we had entered and walked to the dais when he brought me before the Ka'yno on the day I arrived in Talo-Vy, but, I accepted his actions and remained standing by the door. The nine Mory on the dais made Rora and me stand near the door for several athata before inviting us to enter further into the room. During the several athata we stood there, the Aka' studied us. Since I recognized Ka' Mu-Naka, I assumed that the others were Aka' as well.
After we were invited further into the room, I followed Rora’s lead and stopped where he stopped, which was approximately five meters from the foot of the dais. When I stopped, I snapped to attention, perfectly straight back, arms straight down my sides and eyes front and level. If I had been wearing boots, I would have made certain I made an audible click of my heels. However, I did my best imitation using the sandals that Ara had given to me shortly after I arrived in her home. I didn't know why I felt a need to stand at attention; it just felt like the right thing to do at the time. I heard murmurs of appreciation from the Aka' for my actions. However, once again, we were made to wait for several athata while the Aka’ studied us. Nobody said a word during this short time that Rora and I stood at the foot of the dais. Since it was obvious they had no idea what it meant to stand at attention, I took this time to study the Aka'. The eight Aka' ranged in age from about 20 to, perhaps, 50 years old. Each one of them was well-muscled and scarred from numerous battles. Although they were dressed similarly, there were subtle differences in their vests. It seemed to me that the Aka' were, in a manner of speaking, semi-independent princes in a medieval kingdom, which I later learned was not far off the truth. I saw that Ka' Mu-Naka sat to the Ka'yno's immediate right, but, other than the Ka'yno, he was the only one I recognized.
Finally, the Ka’yno stood and said, “My-Rora, as I commanded you three months ago, you have returned with your slave. He will now face the full Ishoo'se Aka’ny to determine whether or not he is fit to remain a slave and live. I also commanded you to train him in our language. Having visited your home a number of times since his original visit here, I know that he understands our language. Now, I ask you. Does your slave understand our language well enough to understand why he is here and what is at stake?
Rora, with all proper deference, said, “Yes, Great One. My norotha and I spent every waking moment teaching him. His training started the night he arrived at my home and we found that he learned the basics of our language quickly. After a few days, he was capable of making his needs known. Within a month, he was able to carry on simple conversations. Before two months had passed, he was fluent enough that there was very little that he could not converse about.”
The Ka’yno replied, “Very well, My-Rora. As you no doubt know, during a trial before the Ishoo'se Aka’ny, the one being tried can either serve as his own counsel, or he may request one. It is an extremely rare situation when a slave is being tried before the full Ishoo'se Aka’ny. It is so rare; in fact, that I do not know if a slave is allowed to serve as his own counsel. I, therefore, turn to the Ka’ Mu-Naka, the Keeper of the Law, to learn how we should proceed.”
The Ka’ Mu-Naka sat on his throne for a few athata, contemplating Mory Law, before answering, “Great One, there is nothing in the law that allows a slave to serve as his own counsel.” The Ka’yno started to smile when Mu-Naka continued, “But, there is nothing in the law that specifically forbids it. As we all know, unless something is specifically forbidden by the law, it has to be allowed until all Mory Keepers of the Law have a chance to meet and decide whether or not to forbid it.”
The Ka’yno’s smile faded before it had a chance to form completely. He said, “In that case, I must ask you, Rora, if your slave wishes to serve as his own counsel.”
Rora looked at me. I gave no indication as to whether or not I wished to serve as my own counsel. As a result of my silence, he responded, “Great One, I do not know if he wishes to serve as his own counsel. I would, therefore, request that you ask him if he wishes to serve as his own counsel.” In case you are wondering why the Ka’yno did not speak to me directly, this is because of Mory tradition in which they believe that slaves are little more than non-entities, except in cases where a chaperon is required.
Rora’s statement didn’t please the Ka’yno, but he knew it followed protocol. So, he turned to me and asked, “Uany, do you wish to serve as your own counsel, or do you wish to name one.”
I said, “May I name any Mory to be my counsel, or am I limited in whom I may name?”
Again, the Ka’yno turned to Mu-Naka who sat for a few athata before saying, “With the exception that no nohachy may be named as counsel, there are no limits as to whom may be named, even to the Ka’yno himself. It is so specified.”
The Ka’yno then turned back to me as if to say, “Well?”
I said, “In that case, I choose the Ka’ Mu-Naka to be my counsel.”
I could see the anger starting to grow in the Ka’yno’s eyes. But, as usual, he was able to control it. He replied, “I forbid it! The Ka’ Mu-Naka cannot serve as your counsel!”
Maybe I was just baiting the Ka’yno, I'm not certain. However, I said, “Great One, did not the Ka’ Mu-Naka say that I may choose any Mory to be my counsel, even you?”
He knew I had him over the proverbial barrel. Consequently, after glaring at me for several athata, he relented and said, “As you wish, the Ka’ Mu-Naka may serve as your counsel. But, as Keeper of the Law, he must serve as counsel for the Ishoo'se Aka’ny. I do not know how he will be able to do this; that is why I wanted to forbid him from serving as your counsel.”
I smiled to myself as I thought, “Yeah, right.”
Ka’ Mu-Naka said, “I can serve him in an advisory role, letting him know if he treads too closely to breaking Mory Law or preventing him from answering questions that are not permitted to be asked. Will that be acceptable to the both of you?”
I never really had intended to use the Ka’ Mu-Naka as my counsel. But, I knew that, as my counsel, he could rightfully prevent me from having to answer any question that may tread too closely to breaking Mory Law. I had just wanted to gauge the Ka’yno’s reaction and I got what I wanted, so I said, “It is acceptable to me.”
The Ka’yno, on the other hand, was still upset to the extreme and said, “No! It is not acceptable to me! You must choose either the Uany or the Ishoo'se Aka’ny!”
Ka’ Mu-Naka said, “In that case, I will serve as Mviluny counsel. However, at the same time, as a member of the Ishoo'se Aka’ny, I am required to question him. That is the law. You may not interfere in any way with my questioning of him, Great One.”
The Ka’yno, defeated, said, “As you wish, Mu-Naka. You may question him. But, take care that you do not ask him questions that are too easy. Because even I know that you may be removed as a member of this Ishoo'se if you are too easy on questioning one that is on trial before the Ishoo'se Aka’ny.”
“Have no fear, Great One. I will treat him no differently than I would treat a Mory who had openly violated Mory Law and any question that I may ask him will be asked out of sincere, honest curiosity and to determine his worthiness to live or die.”
This seemed to satisfy the Ka’yno, so he said, “In that case, I will introduce the members of the Ishoo'se Aka’ny to the slave so he will know to whom he is addressing his answers. From my left to my right is Ka’ Ja-Mooka, Ka’ Hoo-Kavy, Ka’ Sy-Ludy, Ka’ Re-Sheshoo, Ka’ Mu-Naka, Ka’ Too-Thaty, Ka’ Ry-Chakoo, and Ka’ Ky-Kikoo.” As each of the Aka' was introduced, I gave each of them a quick nod of acknowledgment. “These are the ones that will question you, Uany, to determine if you will live or die. Are you prepared to answer their questions as honestly as you possibly can?”
“I am prepared, Great One.”
“Know this, Uany, you will have to convince at least five of the Aka’ to save your life. If you convince only four of them, I will be the deciding vote.” He smiled a knowing tooth-filled smile as he said the last. I knew what he was implying, even if he couldn’t say it outright.
“Each of the Aka’ in turn, starting with Ka’ Ja-Mooka, will ask you a question until they have no more questions for you. Each of the Aka' may ask only one question and then the next Ka' will ask a question. Each of the Aka’ may pass on asking a question, wait until the very end of the questioning, or not ask any questions at all. Since I am the deciding vote in a tie, I am the judge and I ask no questions. The questioning will continue until all have asked as many questions as they desire to ask of you, no matter how long it will take. The only way the questioning will be stopped will be for the nakyvo, the nakymoty, or for relief. In the case of stoppage for the nakymoty, questioning will be resumed at the second hi’nu tomorrow. Do you understand what will be required of you?”
I replied, “Yes, Great One, I understand completely.”
“Then, let the questioning begin. Ja-Mooka, your first question.”
“Slave, do you know why you are here?”
I looked directly into the eyes of the Ka’ Ja-Mooka and replied, “My Lord, I have been told that I am here for the Ishoo'se Aka’ny to determine if I should be allowed to continue to live as a slave in Talo-Vy.”
“Who told you that?”
When I did not answer, the Ka’yno said, “Answer the question slave!”
The Ka’ Mu-Naka answered, “Great One, Ja-Mooka has asked the slave more than one question and is not allowed to do that.” Turning to Ja-Mooka, he said, “Ja-Mooka, you know you are allowed only one question at a time.”
“My apologies, Mu-Naka. The question was more of a reaction than an actual question. Please forgive my reaction.”
Continuing to look at Ja-Mooka, but directing my answer to Mu-Naka, I said, “Perhaps it was a rhetorical question, my Lord, or maybe he was thinking out loud, or perhaps it was a clue for someone else to ask the question for him.”
Ja-Mooka seemed relieved, and a bit surprised when I said this. His reply, “The slave is correct, Mu-Naka. I really would like to know the answer and perhaps one of the other Aka’ would ask the question for me.”
The Ka’yno threw me a look of pure anger before saying, “The next Ka’ to ask a question is Hoo-Kavy. What is your question, Hoo-Kavy?”
Hoo-Kavy sat there for a thata in thought. Finally, he said, “As much as I would like to ask the question that Ja-Mooka would like answered, I have another question in mind. My question is this. If you are allowed to continue to live as a slave, would you make any attempt to escape?”
Again, I looked into the eyes of the Ka’ who asked me the question and said, “My Lord, Ka’ Hoo-Kavy, I know that you are expecting me to say that I would not attempt to escape and you are right. The reason that that is my answer is this, where would I go? I am a stranger in this part of Tashoo. If I were to escape, who would accept me into their village? Unless I am as lucky as I was on my first day in Talo-Vy, any Mory village I came to would undoubtedly kill me on sight and, as I understand it, I could expect nothing less in a Uany village. Therefore, my answer is, since I have no place where I could guarantee to receive sanctuary and I have no wish to die, I would most definitely not attempt to escape.”
The Ka’yno obviously didn’t like my answer, even though he knew as well as I did that I was telling him the truth. But, he carried on with the questioning. “Sy-Ludy, what is your question?”
Sy-Ludy thought for a few athata before asking, “I had no questions until I heard Ja-Mooka ask his second question. So, I will ask the question. Who told you the purpose of your visit to the Ishoo'se Aka’ny?”
I thought for several athata before I looked Sy-Ludy squarely in the eyes and said, “My Lord, the Ka’ Mu-Naka told me. He came to visit my mistress right after the Ka’yno visited us one day shortly after my arrival. The Ka’ Mu-Naka told me that the Ka’yno had told him to come to Mistress TaAra’s house and question me to prepare me for today. I did not know that I was to be on trial. I did not even know that I was in danger of losing my life until that day.”
With the exception of Ka' Mu-Naka, the eyes of every one of the Aka’ turned to look at the Ka’yno. I noticed that the Ka’yno seemed to bit nervous. I could tell from the way that the Ishoo'se looked at him that what I had exposed was something that hurt the Ka’yno in the eyes of the Ishoo'se. His nervousness may, or may not, be helpful to me.
The Ka’yno, despite his nervousness, turned to the Ka’ Re-Sheshoo and said, “Re-Sheshoo, what is your question?”
Re-Sheshoo thought for a couple of athata before asking, “What do you mean you did not know you were on trial for your life until Ka' Mu-Naka told you? Were you not listening when the Ka'yno made his requirements of the trial to My-Rora?”
I turned to Re-Sheshoo, looked him in the eye, and answered, “My Lord, you asked me two questions. However, I believe that, since the two questions are related, Ka' Mu-Naka will verify that, technically, you asked one question. Therefore, I ask the Ka' Mu-Naka to tell me whether or not I have to answer the questions or do I have to request which question I have to answer.”
Ka' Mu-Naka said, “Mvilu, if you wish to answer only one of the questions, that is your right and you have the right to determine which question you answer. So, I ask you to decide your path.”
“I thank you, Ka' Mu-Naka. As I said, both questions are related. As a matter of fact, I believe that the two questions are the same question, merely reworded. Therefore, I choose to answer both questions.”
Turning to Ka' Re-Sheshoo, I said, “To be perfectly honest, my Lord, I have very little memory of my life before the day I was found by my master, My-Rora, near the north gardens of Talo-Vy. I could not understand the language of Tashoo. If you were to ask the Ka’yno and my master, they could tell you that, on that day, the Ka’yno made a very vile insult of my master. Naturally, it angered him to the point of his wanting to kill the Ka'yno. I did not know what the insult was because I did not understand what was being said to and in front of me. However, by my master’s reaction, I knew he had been insulted and I stepped between them and spoke to them in a language neither one had ever heard before. I cannot tell you where I learned the language that I spoke to them; I just know that I spoke the language as if I had spoken it my whole life.”
After I revealed that the Ka'yno had insulted Rora, once again every one of the Aka’ turned and looked at the Ka’yno. Curiosity was in their eyes as to what went on that day here in the Ishoo'se Choko Aka'ny. Again, the Ka’yno seemed to be a bit nervous. I could see that he didn’t want what he had said to Rora to come out here before the Ishoo'se Aka’ny. I hoped that he didn’t know that I knew exactly what he had said to Rora. I was also hoping that he didn’t even suspect that I knew. That knowledge may come in handy later.
Even though the Ka’yno moved nervously from foot to foot, he returned the gazes of the Ishoo'se Aka’ny as steadily as if he weren’t nervous, but every one of them already knew that I had, once again, said something that he didn’t want to be known. They stared at him expectantly. The Ka’yno, however, turned to Mu-Naka and said, “Mu-Naka, what is your question?”
After a short pause, possibly to allow the Ka’yno to stew for a few more moments, Mu-Naka said, “Great One, I would prefer to reserve my right to ask any questions until after everybody else asks their questions.”
The Ka’yno said, “That is your right, Mu-Naka. Too-Thaty, what is your question?”
Too-Thaty looked at the Ka’yno somewhat suspiciously, turned to me, and asked, “My question to you, slave, is this. On occasion achohachy from other villages attack our village. What would you do if this happened and you found out about it?”
I turned to Too-Thaty and, without fear, once again looked into the eye of my questioner and replied, “My Lord, I would do anything I could to assist in the defense of Talo-Vy. After all, Talo-Vy is the only home I can remember ever having. If anything bad happened to Talo-Vy, it would happen to me and my family, as I consider my master and his norotha to be, as well. I know that any one of you would do the same were you in my situation. I know this because in the time I have spent here in Talo-Vy, I have learned quite a bit about the Mory and the one thing I have learned is how much the achohachy of the Mory care about their anorotha and how much they are willing to fight over an insult to them.” This statement was a bit of a dig at the Ka'yno letting him know I knew what he had said to Rora the day arrived in Talo-Vy. I continued, “My master’s norotha, TaAra, treats me as well as she does her own chorothoo. Because of this, how could I not protect her as I would my own norotha?”
The Ishoo'se was impressed with my answer. There were murmurs of approval from the entire Ishoo'se, all that is except for the Ka’yno. All he did was glare at me once again. I believe he was beginning to think that perhaps I was going to survive his attempts at having me killed after all. However, as is required by law, he continued the questioning; I guess he was hoping that perhaps something could be found to turn the entire Ishoo'se against me, or at least enough to have me killed.
The Ka’yno turned to the next Ka’ and said, “Ry-Chakoo, ask your question.”
Ry-Chakoo was as mean-looking Mory as I had yet seen. He seemed to have a perpetual snarl on his face if that is even possible. I had a feeling that no matter how I answered the questions put upon me he would vote for my death. I was tempted to answer his question as sarcastically as I could. But, before that thought had a good chance to form in my brain, I remembered that five of the Aka’ had to vote for death, not just one, and the way I answered any of the Aka' may affect how they all vote.
Ry-Chakoo looked at me for a couple of athata before asking, “Slave, do you have any skills that we of Talo-Vy would find useful enough to allow you to live?” (The emphasis on slave was his, not mine.)
I turned to Ry-Chakoo and, as I had done to all of the previous questioners, looked him in the eye, started to say something, paused for a thata, then replied, “My Lord, I may have skills that are useful enough to allow me to live. However, I need to ask the Ishoo'se Aka’ny a few questions before I can honestly answer your question. Is that permitted?” I turned to Mu-Naka expectantly as I asked my question.
The Ka’yno jumped in and said, “NO! You are the one on trial for your life. You may not ask any questions. You may only answer them.”
Just as I was about to say something, the Ka’ Mu-Naka spoke. “Great One, if you please, Mvilu looked at me as he asked his question. Therefore, he was seeking my counsel. Consequently, since I am his counsel and it pertains to the law, I am required to answer his question.”
Once again, the Ka’yno had a look of near apoplexy on his face. He seemed to believe that he was losing control of the proceedings and there was nothing he could do about it since the Mory stand on the law. To the Mory, the law is all-encompassing and all-powerful. If it is allowed in the law, then it must be allowed. If it is not specifically prevented, then it must be, temporarily at least, allowed. Only if the law specifically prevents it, can it not be allowed.
The Ka’yno looked at Mu-Naka expectantly. Unfortunately, he was to be denied his hopes. Because when Mu-Naka replied, he said, “Great One, the law states that when anyone comes before the Ishoo'se Aka’ny in a trial for his life, he may ask any questions that have relevance to any question that he is asked. In other words, he may ask questions to reveal the specificity of the answer required to any question or to clarify what the questioner needs in order to answer the question as honestly as the one on trial can be. Since the slave has been asked a question and there is reason to believe he has no desire to mislead us, he may ask any questions that may be beneficial to his case as long as the questions refer in some way to the question he was originally asked.”
The Ka’yno looked at me and snarled, “Ask your questions.”
“Before I ask my questions, I need to point out some observations I have made since I arrived here in Talo-Vy. During the days that my master has been off duty from guarding the garden, we have taken walks throughout Talo-Vy. He thought that it would be a good idea for me to know about the village. During these walks, I would make observations about the village. One of the things that I observed was what looked like a large lake about five hundred meters from the north-eastern corner of the village. Am I correct in this assumption?”
Mu-Naka answered for the Ishoo'se, “Yes, you are correct. But, it is not a lake. It is a katoorovodo. It is the Katoorovodo Kachunoo.” (3)
I continued, “I have also noticed that the forest in that area is relatively thick. In fact, except for a number of well-worn paths, it would seem to be extremely difficult to traverse the forest. I have also been told that there are a number of viciously dangerous animals that live in the forest. Is that not also true?”
Again, Mu-Naka answered and said, “Once again, you are correct.”
“I have been told that the village loses an average of two or three anohachy every month to these animals, or other reasons. Is this also true?”
Mu-Naka seemed to be the spokesman for the Ishoo'se Aka’ny, therefore, he answered, “Yes. It is also true.”
“If I told the Ishoo'se Aka’ny that I know of a way to save the lives of many, many anohachy, would you consider that to be a skill useful to the village of Talo-Vy?”
After conferring silently with the other Aka’, Mu-Naka said, “We would consider it one useful skill. Do you know of any others?”
“My Lord, do the Mory eat fish?”
“Yes, we love fish as a supplement to our regular meat. But, it is dangerous for us to obtain the fish. The animals that you mentioned earlier prevent us from spending any length of time on the edge of the river to catch the fish and when we do go we need an armed guard to prevent the attacks. There is an especially dangerous animal that swims in the river and eats anything it can catch. It prefers fish, but I have seen it capture large land animals, including a Chakootoa and a Mory chohachy. I personally saw one of these animals once that was easily fifteen meters in length, possibly longer.”
“If I can also bring fish to the village without having to risk the dangerous wildlife of the forest or river, would that be considered a useful skill?”
“I would consider it a useful skill.”
“If I knew of a way to water the garden in times of drought, would that be considered a useful skill?”
The Ka’yno could stand it no longer. He had to speak up or die. “NO ONE KNOWS HOW TO DO THAT! THAT IS IMPOSSIBLE!”
“I said, ‘If I knew of a way,’ Great One. So, I ask again, if I knew of a way to water the garden in times of drought, would that be considered a useful skill?”
Mu-Naka was now intensely intrigued. “If you could do that, I would have to say that it was a most useful skill.”
“My last question is, perhaps, the most important to the village of Talo-Vy. If I knew of a way to protect the village from attack by other villages and the dangerous animals that roam the village at night, would THAT be considered a useful skill?”
Now I had the Ishoo'se Aka’ny full attention. Attack from other villages and dangerous animals are an ongoing problem among all the villages of Tashoo. The Ishoo'se members were looking at each other and murmuring questions to each other. Finally, after a thalloo or two, Mu-Naka said, “If you could do that, then this Ishoo'se would be eight fools to vote for your death.”
“Then my answer to my Lord Ry-Chakoony question is, yes. I most definitely do have skills that would be useful to the village of Talo-Vy.”
After a few moments of not elaborating, the Ka’yno said, “What are those skills?”
I said, “Great One, I must make two observations. First, you are not allowed to ask questions. You said so yourself. Second, the Ka’ Ry-Chakoo merely asked me if I had any skills that would prove useful to the village of Talo-Vy. I answered yes. I fulfilled my obligation to the questioner. I do not believe that I am not required to elaborate.” Looking at Mu-Naka, I asked, “Am I?”
A peal of small laughter passed through the Ishoo'se, even the guards and Rora laughed at what I said. Every one of them knew that, once again, I had used the law against the Ka’yno at his discomfort. The only ones in the room not laughing were the Ka’yno and me. He was not laughing because he knew I was right and I was not laughing for the same reason.
After the laughter died down, Mu-Naka answered me, “You are not required to elaborate.”
After glaring at me for several athata, the Ka’yno said, “Ky-Kikoo, ask a question.”
Ky-Kikoo thought for a thata before saying, “I will ask the question that I know everyone wants to know the answer to. How can you do these things?”
“My Lord, Ky-Kikoo, I will not elaborate on how I can do these things, unless and until the Ishoo'se votes to spare my life.”
The Ka’yno virtually roared, “You are required to elaborate now that a Ka' has requested the elaboration.” He turned to Mu-Naka for reassurance.
Mu-Naka thought for a thata, and then said, “He is required to answer all questions.” The Ka’yno looked at me triumphantly. Then Mu-Naka elaborated, “However, he is not required to give information that could lead to his death. If the slave believes that by elaborating on his knowledge he could lose his life, then he does not have to give that information until after the vote.” Looking at me, he said, “Nevertheless, no matter what the final vote is, he is required to answer the question at that time. Besides, it sounded to me like he did answer the question. He just did not give the answer we wanted, or expected, to hear.”
I never looked at the Ka’yno, but I could feel his eyes boring into my soul. Once again, the law had saved me. Once more, the Ka’yno’s plans had been, temporarily at least, thwarted. However, despite this minor victory, I could not rest. I had to stand here, listen to and answer questions until the entire Ishoo'se had run out of questions for me to answer, and continue the questioning did.
The questioning returned to Ka' Ja-Mooka. He said, “Several days ago, a Uany chohachy slave attacked a Uany nojasa slave attempting to forcibly mate with her. Another Uany chohachy slave attacked him and defended the nojasa. My question to you is this. If you witnessed such a situation, would you defend the nojasa?”
I knew that he was talking about my altercation that Ara chastised me about, although he didn’t know it was me. However, I continued my practice of looking each Aka' in the eye as I replied, “My Lord, I most definitely would defend the nojasa just as I did several days ago. As a matter of fact, I would defend any nojasa or nohachy against an attempt of forced mating, just as I defended my mistress not long after I became the slave of my master, My-Rora.”
Ka' Hoo-Kavy asked, “You admit that you would strike a slave owned by another?”
“My Lord, I do not believe that the Uany I struck was a slave. I believe he entered Talo-Vy of his own free will and was seeking a Uany nojasa, possibly the one that he was attacking when I defended her honor.”
Ka' Hoo-Kavy said, “What makes you think that?” I stood there without responding. Hoo-Kavy realized what he had done and said, “I am sorry. I asked my second question more as a reaction to what you said than an actual question.”
Sy-Ludy said, “I will ask Ka' Kavyny question. What makes you think that a Uany could simply stroll into Talo-Vy and not get caught?”
“My Lord, when my master takes me on our regular walks through the village, we have often walked near the gardens. I have observed that many of the guards are more interested in talking to the anojasa that work in the garden than in actually guarding the garden and village. All it would take for anyone, Uany or Mory, to enter the village unseen would be for him to stand just inside the tree line and wait for the nearby guards to become busy talking to anojasa and he could simply stroll into the village unseen. Does anyone really know each and every slave or resident of Talo-Vy?”
There was a general consensus that no one did. I continued, “Besides, unless that Uany has a mistress that does not believe in putting the slave collar on him, as mine believes, he had to be from outside Talo-Vy because he was not wearing his collar.”
Ka' Re-Sheshoo said, “Why would you defend the honor of a Mory nohachy? After all, we are the sworn enemies of the Uany.”
“My Lord, perhaps the Mory are the sworn enemies of the Uany and the Uany are the sworn enemies of the Mory, but they are not my sworn enemies. In the three months that I have been in Talo-Vy, I have found the Mory to be, for the most part, a very honorable people. As I stated before, my master's norotha treats me as if I were her own chorothoo. How could I not defend her honor and, as a result, the honor of any Mory nohachy?”
Ka' Re-Sheshoo replied, “Well put, slave. I do not believe any Mory slave would do the same for his or her Uany mistress.”
Ka' Too-Thaty asked his question. “Mvilu, whenever you have been asked a question, you preceded your answer by addressing the Ka' who asked you the question with the phrase, 'my Lord'. Why did you address each of the Aka' like that?”
“My Lord, Ka' Too-Thaty, I do not remember much of my life before I arrived in Talo-Vy. But, I do remember that the phrase 'my Lord' was always used to address someone of importance when you do not know the proper way to address them. Even though I do know that everyone here carries the title of Ka', the term, 'my Lord', is also used to address someone you respect. Due to the fact that each and every one of you here questioning me today has the power of life or death, my life or death to be specific, I respect each and every one of the Aka'. Therefore, I call you by the title of 'my Lord'.” I seemed to have impressed several the Aka' by my answer because they nodded their collective heads in agreement.
The questions continued. For four ahi’nu I stood there fielding questions, Mu-Naka didn't ask any questions and Ky-Kikoo asked one occasionally when another Ka' said something that reminded him of a potential question, which wasn't very often. I stood there before the Ishoo'se answering their questions as honestly as I could, without being overly honest. I made certain to look each and every Ka’ directly in his eyes, showing no fear, submissiveness, and, most definitely, no insubordination, when the Ka' asked his question. With each question and answer, I believe I was slowly starting to win more and more of the Aka’ over to my side. The Mory respect fearlessness even in an enemy and I had determined to show that fearlessness to each and every one of them. At the sixth hi’nu, we took a break for the nakyvo. No one left the Suala Ka'ynony. Since I was both a Uany and a slave, I was not allowed to dine in the Ishoo'se Choko Aka'ny; therefore, Rora and I dined with Vamoo in the anteroom.
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1-Ka'yno's House
2-Aka' Council Room
3-Katoorovodo is the Tashoo word for river. Its literal translation is water moving. Their way to describe any river, stream, brook, etc. is to call it moving water. A pond, lake, slough, etc. is called Katookyrovodo. (Lit. Water Not Moving)
