Page 25 of Son of a Witch (The Wicked Years 2)

“They look amused,” said Sister Doctor.

“That’s respect,” said Sister Apothecaire. But amusement was better than hostility, so she began to relax, and more of the plain tongue began to return to her.

The Yunamata were known for keeping to themselves. Nomadic, but not a horse culture like the Scrow, this Vinkus tribe was fleet of foot and economical of domestic impedimenta, needing only a few pack animals to carry their belongings. Generally they sheltered in Kumbricia’s Pass or the forested slopes of the Kells south of there. What were they doing out in open country?

Sister Doctor, who never liked to go slumming as a veterinarian, felt she could sniff out an Animal tendency: the Yunamata looked as if they might all have one giant, docile Frog among their ancestors. Way, way back. Nothing like webbing between their digits, no long flick

ering tongues, no, no; they were human through and through. But an amphibian sort of human, with leathery skin, narrow ridiculous limbs, and thin lips that seemed partly withdrawn into their mouths.

One could laugh at the silliness of them. Laugh—and then be carved to shreds, for when aroused they could be a formidable enemy. The Yunamata had skill with knives. Mostly they used their serrated tools—lethal curved blades set in handles of the hardest mahogany—for aid in the construction of their tree nests, where they harbored at night. Those same knives could carve a pig or eviscerate a minor canon with equal efficiency.

Sister Apothecaire set out to convince the Yunamata that the maunts were abroad neither to betray the clan nor to convert them. Just in case, like the Water Buffalo, they’d previously been targeted as a population ripe for conversion. As a group, they listened, promoting no spokesperson among them. By turns they mouthed small neat phrases. Sister Apothecaire took pains to translate these remarks to her colleague carefully, and to question her own understanding if she had any doubt. She didn’t want to assent to human martyrdom merely because she’d forgotten some nicety of Yumish grammar. Was there a retractional pluperfect subjunctive in Yumish?

“You are going on quite a while,” said Sister Doctor after an hour or so.

“I am doing my job and trying to see if we’re going to be invited to stay for supper,” said Sister Apothecaire. “Leave me be.”

“I hope they aren’t teetotalers. I think I’m getting a sniffle.”

When the conversation had concluded at last, and the Yunamata retreated to prepare a meal, Sister Doctor said, “Well? Well? I deduce from your smug expression that they’re not about to sharpen their blades to scrape our faces from us. Though I’d like to hear it put directly, to ease my mind.”

“They speak by indirection. They know about the scrapings. They have seen evidence of it. They say it must be the Scrow. The Scrow have a tradition of royalty, and their queen is an old woman named Nastoya who has been in declining health for a decade. Were we to fulfill the mission assigned us, we would next have to hunt for this Princess Nastoya and reprove her about these infractions. The Yunamata insist that the Scrow must be in allegiance with the Emperor.”

“Ridiculous. If the Scrow were in allegiance with the Emperor, would they be scraping his emissaries? Or are the Yunamata lying?”

“Look at them. Could they lie?”

“Don’t be soft. Of course they could. The most purring of cats can still kill a bird within half a purr.”

“I suppose I believe them,” said Sister Apothecaire, “because they admit to their capacity for vengeance. But they also have told me that this is the season of the jackal, and out of wariness of the moon’s opinion, they take a vow of gentility. Babies born under the jackal moon are considered lucky. Babies born in Restwater are luckier still.”

“Are you sure you’ve understood correctly? Throughout Oz the season of the jackal is considered dangerous.”

“Perhaps it’s a kind of propitiation,” said Sister Apothecaire. “They mentioned the Old Dowager, a kind of deity who harvests souls. She sounded a bit like Kumbricia. Do you remember Kumbricia, from your schoolgirl lessons in antique lore? Kumbricia, the oldest witch from the time of creation? Source of all venom and malice?”

“I turned my back on such things when I entered a unionist mauntery,” said Sister Doctor. “I’m surprised you remember such poppydegook.”

“I don’t know if we’re getting a meal,” said Sister Apothecaire, gesturing, “but look, it appears we’re getting a pipe of some sort.” A delegation of Yunamata was approaching with a communal smoke.

“A vile habit,” snarled Sister Doctor, but she determined to do her best at being sociable, and stomach such barbaric customs as courtesy required.

3

NO ONE AT THE MAUNTERY, Candle included, knew enough about musical instruments to appreciate the domingon she arrived with. It was made of seasoned wrenwood by a master from the Quadling Kells, and Candle had first heard it played at a summer festival. The master himself performed, using his fingers as well as a fiddle bow and a glass emulant that he kept tucked under his bearded chin when not required. Now Candle recalled that the domingon had been fitted out with a feather, though at the time Candle had thought it merely ornamentation—and a sexy fillip at that.

She had thought she was in love with him, and had slept with him before dusk, but a few days later she realized it was the music she had loved. What she heard in its music: a coaxing, an invitation to remember, to disclose. Perhaps because her voice was small and high, she couldn’t project, and she imagined it would be more gratifying to play music than to speak. Mercilessly she pestered her uncle to circle back and buy her the domingon; she’d been surprised when he obliged.

Candle was not simple, not in the least, but her debility had made her a still person. She listened to church bells, when they pealed, trying to translate; she watched the way the paper husks of an onion fell on a table, and examined the rings of dirt that onion mites had left in parallel rows on the glossy wet inside. Everything said something, and it wasn’t her job to consider the merit or even the meaning of the message: just to witness the fact of the message.

She was therefore a calmer person than most, for there seemed no dearth of messages from the world to itself. She merely listened in.

For a week now she’d been playing the domingon until her fingers ached, watching and listening for the language of Liir’s recovery. It wasn’t unusual that she had had experience with men; Quadlings were a casual sort in matters of sexual prudence. The carnal experience had neither scarred her nor much interested her. Through it, at best, she had learned something of the human body, its hesitations and reservations as well as the surge of its desires.

In the infirmary, as her eyes moved from the instrument to the invalid, she felt she was picking up some news. Was it some minor language of olfactory signals, an arcane pattern of eye twitches, a hieroglyph etched in the beads of his sweat? She didn’t know. She was sure of this, though: Liir’s body seemed the same in temperature, comportment, and color. But he was going through a phase of crisis, and would either awaken for sure or die at once: no middle ground.

She didn’t know if she should go get the Superior Maunt or if she should stay at her post. She was afraid if she left, if she dropped the domingon on the floor even for the twenty minutes it might take to find the Superior Maunt and get counsel, she would lose Liir for good. Wherever he was, he was lost, and the music of her instrument was his only hope back.

So Candle stayed seated and played till her own fingers bled, in ripples of waltz, as if nothing were wrong. The blue of the sky thinned till it was pierced with star prickers, and then the jackal moon rose and slowly lumbered over till it could look in the window and watch for itself. Watch, and listen, as Candle played Liir through his memories.

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