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“Deegie feels sorrow for Fralie.” Ayla turned to Mamut, feeling comfortable about asking him questions, though she did not want to betray her ignorance generally. “What is Bride Price? Deegie said Tulie asked high Bride Price for her.”
Mamut paused before answering, gathering his thoughts carefully because he wanted her to understand. Ayla watched the white-haired old man expectantly. “I could give you a simple answer, Ayla, but there is more to it than it seems. I have thought about it for many years. It is not easy to understand and explain yourself and your people, even when you are one of those whom others come to for answers.” He closed his eyes in a frown of concentration. “You understand status, don’t you?” he began.
“Yes,” Ayla said. “In the Clan, leader has the most status, then chosen hunter, then other hunters. Mog-ur has high status, too, but is different. He is … man of spirit world.”
“And the women?”
“Women have status of mate, but medicine woman has own status.”
> Ayla’s comments surprised Jondalar. With all he had learned from her about flatheads, he still had difficulty believing they could understand a concept as complex as comparative ranking.
“I thought so,” Mamut sard, quietly, then proceeded to explain. “We revere the Mother, the maker and nurturer of all life. People, animals, plants, water, trees, rocks, earth, She gave birth, She created all of it. When we call upon the spirit of the mammoth, or the spirit of the deer, or the bison, to ask permission to hunt them, we know it is the Mother’s Spirit that gave them life; Her Spirit that causes another mammoth, or deer, or bison to be born to replace the ones She gives us for food.”
“We say it is the Mother’s Gift of Life,” Jondalar said, intrigued. He was interested in discovering how the customs of the Mamutoi compared with the customs of the Zelandonii.
“Mut, the Mother, has chosen women to show us how She has taken the spirit of life into Herself to create and bring forth new life to replace those She has called back,” the old holy man continued. “Children learn about this as they grow up, from legends and stories and songs, but you are beyond that now, Ayla. We like to hear the stories even when we grow old, but you need to understand the current that moves them, and what lies beneath, so you can understand the reasons for many of our customs. With us, status depends upon one’s mother, and Bride Price is the way we show value.”
Ayla nodded, fascinated. Jondalar had tried to explain about the Mother, but Mamut made it seem so reasonable, so much easier to understand.
“When women and men decide to form a union, the man, and his Camp, give many gifts to the woman’s mother and her Camp. The mother or the headwoman of the Camp sets the price—says how many gifts are required—for the daughter, or occasionally a woman may set her own price, but it depends on much more than her whim. No woman wants to be undervalued, but the price should not be so much that the man of her choice and his Camp can’t afford or are unwilling to pay.”
“Why payment for a woman?” Jondalar asked. “Doesn’t that make her trade goods, like salt or flint or amber?”
“The value of a woman is much more. Bride Price is what a man pays for the privilege of living with a woman. A good Bride Price benefits everyone. It bestows a high status on the woman; tells everyone how highly she is thought of by the man who wants her, and by her own Camp. It honors his Camp, and lets them show they are successful and can afford to pay the price. It gives honor to the woman’s Camp, shows them esteem and respect, and gives them something to compensate for losing her if she leaves, as some young women do, to join a new Camp or to live at the man’s Camp. But most important, it helps them to pay a good Bride Price when one of their men wants a woman, so they can show their wealth.
“Children are born with their mother’s status, so a high Bride Price benefits them. Though the Bride Price is paid in gifts, and some of the gifts are for the couple to start out their life together with, the real value is the status, the high regard, in which a woman is held by her own Camp and by all the other Camps, and the value she bestows on her mate, and her children.”
Ayla was still puzzled, but Jondalar was nodding, beginning to understand. The specific and complex details were not the same, but the broad outlines of kinship relationships and values were not so different from those of his own people “How is a woman’s value known? To set a good Bride Price?” the Zelandonii man asked.
“Bride Price depends on many things. A man will always try to find a woman with the highest status he can afford because when he leaves his mother, he assumes the status of his mate, who is or will be a mother. A woman who has proven her motherhood has a higher value, so women with children are greatly desired. Men will often try to push the value of their prospective mate up because it is to their benefit; two men who are vying for a high-valued woman might combine their resources—if they can get along and she agrees—and push her Bride Price even higher.
“Sometimes one man will join with two women, especially sisters who don’t want to be separated. Then he gets the status of the higher-ranked woman and is looked upon with favor, which gives a certain additional status. He is showing he is able to provide for two women and their future children. Twin girls are thought of as a special blessing, they are seldom separated.”
“When my brother found a woman among the Sharamudoi, he had kinship ties with a woman named Tholie, who was Mamutoi. She once told me she was stolen,’ though she agreed to it,” Jondalar said.
“We trade with the Sharamudoi, but our customs are not the same. Tholie was a woman of high status. Losing her to others meant giving up someone who was not only valuable herself—and they paid a good Bride Price—but who would have taken the value she received from her, mother and given it to her mate and her children, value that eventually would have been exchanged among all the Mamutoi. There was no way to compensate for that. It was lost to us, as though her value was stolen from us. But Tholie was in love, and determined to join with the young Sharamudoi, so to get around it, we allowed her to be ‘stolen.’ ”
“Deegie say Fralie’s mother made Bride Price low,” Ayla said.
The old man shifted position. He could see where her question was leading, and it was not going to be easy to answer. Most people understood their customs intuitively and could not have explained as clearly as Mamut. Many in his position would have been reluctant to explain beliefs that would normally have been cloaked in ambiguous stories, fearing that such a forthright and detailed exposition of cultural values would strip them of their mystery and power. It even made him uncomfortable, but he had already drawn Some conclusions and made some decisions about Ayla. He wanted her to grasp the concepts and understand their customs as quickly as possible.
“A mother can move to the hearth of any one of her children,” he said. “If she does—and usually she won’t until she gets old—most often it will be a daughter who still lives at the same Camp. Her mate usually moves with her, but he can go back to his mother’s Camp, or live with a sister if he wants. A man often feels closer to his mate’s children, the children of his hearth, because he lives with them and trains them, but his sister’s children are his heirs, and when he grows old he is their responsibility. Usually the elders are welcomed, but unfortunately, not always. Fralie is the only child Crozie has left, so where her daughter goes, she goes. Life has not been kind to Crozie, and she has not grown kindly with age. She grasps and clings and few men want to share a hearth with her. She had to keep lowering her daughter’s Bride Price after Fralie’s first man died, which rankles and adds to her bitterness.”
Ayla nodded understanding, then frowned with concern. “Iza told me of old woman, live with Brun’s clan before I am found. She came from other clan. Mate die, no children. She have no value, no status, but always have food, always place by fire. If Crozie not have Fralie, where she go?”
Mamut pondered the question a moment. He wanted to give Ayla a completely truthful answer. “Crozie would have a problem, Ayla. Usually someone who has no kin will be adopted by another hearth, but she is so disagreeable, there are not many who would take her. She could probably find enough to eat and a place to sleep at any Camp, but after a while they would make her leave, just as their Camp made them leave after Fralie’s first man died.”
The old shaman continued with a grimace. “Frebec isn’t so agreeable, himself. His mother’s status was very low, she had few accomplishments and little to offer except a taste for bouza, so he never had much to begin with. His Camp didn’t want Crozie, and didn’t care if he left. They refused to pay anything. That’s why Fralie’s Bride Price was so low. The only reason they are here is because of Nezzie. She convinced Talut to speak for them, so they were taken in. There are some here who are sorry.”
Ayla nodded with understanding. It made the situation a little more clear. “Mamut, what …”
“Nuvie! Nuvie! O Mother! She’s choking!” a woman suddenly screamed.
Several people were standing around while her three-year-old coughed and sputtered, and struggled to draw breath. Someone pounded the child on the back, but it didn’t help. Others were standing around trying to offer advice, but they were at a loss as they watched the girl gasping to breathe, and turning blue.
6
Ayla pushed her way through the crowd and reached the child as she was losing consciousness. She picked the girl up, sat down and put her across her lap, then reached into her mouth with a finger to see if she could find the obstruction. When that proved unsuccessful, Ayla stood up, turned the child around and held her around the middle with one arm so that her head and arms hung down, and struck her sharply between the shoulder blades. Then, from behind, she put her arms around the limp toddler, and pulled in with a jerk.
