The Plains of Passage (Earth's Children 4)

The people had lowered their spears and were listening with great interest. Spirits weren't known to speak in ordinary language, although all the talk of mothering animals was just the kind of strange talk that spirits were known for—words that were not quite what they seemed.

Then the woman of the Camp spoke. "I don't know about being a mother to animals, but I do know that the Mammoth Hearth doesn't adopt strangers and make them Mamutoi. It's not an ordinary hearth. It is dedicated to Those Who Serve the Mother. People choose the Mammoth Hearth, or are chosen. I have kin in the Lion Camp. Mamut is very old, perhaps the oldest man living. Why would he want to adopt anyone? And I don't think Lutie would have allowed it. What you say is very difficult to believe, and I don't know why we should."

Ayla sensed something ambiguous in the way the woman spoke, or rather in the subtle mannerisms that accompanied her words: the stiffness of her back, the tension in the set of her shoulders, the anxious frown. She seemed to be anticipating something unpleasant. Then Ayla realized that it wasn't a slip of the tongue; the woman had purposely put a lie in her statement, a subtle trick in her question. But because of her unique background, the trick was blatantly transparent.

The people who had raised Ayla, known as flatheads, but who called themselves Clan, communicated with depth and precision, though not primarily with words. Few people understood they had a language at all. Their ability to articulate was limited and they were often reviled as less than human, animals that could not talk. They used a language of gestures and signs, but it was no less complex.

The relatively few words the Clan spoke—which Jondalar could hardly reproduce, just as she was not quite able to pronounce certain sounds in Zelandonii or Mamutoi—were made with a peculiar kind of vocalization, and they were usually used for emphasis, or for names of people or things. Nuances and fine shades of meaning were indicated by bearing, posture, and facial aspects, which added depth and variety to the language, just as tones and inflections did in verbal language. But with such an overt means of communication, it was almost impossible to express an untruth without signaling the fact; they could not lie.

Ayla had learned to perceive and understand the subtle signals of body movement and facial expression as she was learning to speak with signs; it was necessary for complete comprehension. When she was relearning to speak verbally from Jondalar, and becoming fluent in Mamutoi, Ayla discovered that she was perceiving the inadvertent signals that were contained in the slight movements of face and posture even of people who spoke with words, though such gestures were not intentionally meant to be a part of their language.

She discovered that she was understanding more than words, though it caused her some confusion and distress at first, because the words that were spoken did not always match the signals that were given, and she did not know about lies. The closest she could come to untruth was to refrain from speaking.

Eventually she learned that certain small lies were often meant as courtesies. But it was when she gained an understanding of humor— which usually depended on saying one thing but meaning another— that she suddenly grasped the nature of spoken language, and the people who used it. Then her ability to interpret unconscious signals added an unexpected dimension to her developing language skills: an almost uncanny perception of what people really meant. It gave her an unusual advantage. Though she wasn't able to lie herself, except by omission, she usually knew when someone else was not telling the truth.

"There was no one named Lutie in the Lion Camp when I was there." Ayla decided to be direct. "Tulie is the headwoman, and her brother Talut is the headman."

The woman nodded imperceptibly as Ayla went on.

"I know that a person is usually dedicated to the Mammoth Hearth, not adopted. Talut and Nezzie were the ones who asked me, Talut even enlarged the earthlodge to make a special winter shelter for the horses, but the old Mamut surprised everyone. During the ceremony, he adopted me. He said that I belonged to the Mammoth Hearth, that I was born to it."

"If you brought those horses with you to Lion Camp, I can understand why old Mamut might say that," the man said.

The woman looked at him with annoyance and said a few words under her breath. Then the three people spoke together again. The man had decided the strangers were probably people and not spirits playing a trick—or if they were, not harmful ones—but he did not believe they were exactly who they claimed to be. The tall man's explanation for the strange behavior of the animals was too simple, but he was interested. The horses and wolf intrigued him. The woman felt they spoke too easily, volunteered too much, were too forthcoming, and she was sure there was more to it than either of them sai

d. She didn't trust them and she wanted nothing to do with them.

The mamut's acceptance of them as human came only after apprehending another thought that would, to one who understood such things, account for the extraordinary behavior of the animals much more plausibly. She was sure the blond woman was a powerful Caller, and the old Mamut must have known she was born with an uncanny control over animals. Perhaps the man was, too. Later, when their Camp arrived at the Summer Meeting, it would be interesting to talk to the Lion Camp, and the mamuti would be sure to have some thoughts about these two. It was easier to believe in magic than the preposterous notion that animals could be domesticated.

During their consultation, there was a disagreement. The woman was uncomfortable, the strangers disturbed her. If she had thought about it, she might have admitted she was afraid. She didn't like being around such an overt demonstration of occult power, but she was overruled. The man spoke.

"This place where the rivers join is a good place to camp. We have had good hunting, and a herd of giant deer are coming this way. They should be here in a few days. We will not mind if you choose to camp nearby and join us in the hunt."

"We appreciate your offer," Jondalar said. "We may camp nearby for the night, but we must be on our way in the morning."

It was a guarded offer, not quite the welcoming that he had often received from strangers when he and his brother had traveled together on foot. The formal greeting, given in the name of the Mother, offered more than hospitality. It was considered an invitation to join them, to stay with them and live among them for a time. The man's more limited invitation showed their uncertainty, but at least they weren't being threatened with spears any more.

"Then, in the name of Mut, at least share an evening meal with us, and eat with us in the morning, too." That much welcome the headman could offer, and Jondalar sensed he would have liked to offer more.

"In the name of the Great Earth Mother, we would be happy to eat with you tonight, after we have set up our camp," Jondalar agreed, "but we must leave early." "Where are you going in such a hurry?" The directness that was typical of the Mamutoi still caught Jondalar by surprise, even after all the time he'd lived with them, especially when it came from a stranger. The headman's question would have been thought somewhat impolite among Jondalar's people; not a major indiscretion, just a sign of immaturity, or lack of appreciation for the more subtle and indirect speech of knowing adults.

But, Jondalar had learned, candor and directness were considered proper among the Mamutoi, and lack of openness was suspect, though their ways were not as completely open as they seemed. Subtleties existed. It was a matter of how one expressed directness, how it was received, and what was not said. But the forthright curiosity of the headman of this Camp was, among the Mamutoi, entirely appropriate.

"I am going home," Jondalar said, "and I'm bringing this woman back with me."

"Why should a day or two make any difference?"

"My home is far to the west. I've been gone..." Jondalar stopped to consider, "four years, and it will take another year to get back, if we are lucky. There are some dangerous crossings—rivers and ice—along the way, and I don't want to reach them at the wrong season."

"West? It looks like you're traveling south."

"Yes. We are heading for Beran Sea and the Great Mother River. We will follow her upstream."

"My cousin went west on a trading mission, some years back. He said some people there live near a river they also call the Great Mother," the man said. "He thought it was the same one. They traveled west from here. Depends how far upstream you want to go, but there is a passage south of the Great Ice, but north of the mountains to the west. You might make your Journey much shorter by going that way."

"Talut told me of the northern route, but no one seems to be sure that it is the same river. If it's not, it could take longer trying to find the right one. I came the southern way, and I know that route. Besides, I have kin among the River People. My brother was mated to a Sharamudoi woman, and I lived with them. I'd like to see them once more. It's not likely that I will ever see them again."

"We trade with the River People ... seems to me I did hear about some strangers, a year or two ago, living with that group that a Mamutoi woman joined. It was two brothers, now that I think about it. The Sharamudoi have different mating customs, but as I recall, she and her mate were going to be joining with another couple—some kind of an adoption, I suppose. They sent word inviting any Mamutoi relations who wanted to come. Several went, and one or two have gone back since."