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“Legally, you are required to provide two competent witnesses as well,” said Aunt, her expression sharpening as with hope of a reprieve. Uncle said nothing. He would not even raise his head to look at me. “As you have no witnesses, the ceremony cannot proceed tonight. Very well, feel free to return tomorrow—”
He rapped his cane on the floor three times. An echo resounded, the house throwing the spell back at him, but it wasn’t any use. We heard a tramping and stamping before the door burst open and slammed against the wall.
“Gracious Melqart protect us!” Evved croaked from below.
Up they thumped as my heart galloped until I became dizzy with dread. And just as quickly I was crackling with indignation, for he had summoned his coachman and his footman to be his witnesses. The coachman was a burly fellow with white skin and spiky white hair, and the footman, who rode in the back and opened the door for his master, was a perfectly ordinary man of Afric origins.
Then I looked in the mirror, and all my indignation vanished, even my dread. I was simply too stunned to feel anything.
There stood the coachman, exactly the same. But the footman was not a man at all, not when you could see what I could see in the mirror. He was a woman, first of all, so tall and broad-shouldered and powerfully built that a glamor disguising her as a man would be easy to bind. In the mirror, she was limned by a phosphorescent glow, bright orange and flaring blue, and she had a third eye, a mystic eye of light in the center of her forehead, that allowed her to see from this world into the spirit world.
An eru she was, for the evidence in the mirror told me she could be nothing else.
My father had transcribed in his journals the tales old people told him in their villages. He recorded the words of scholars as they debated what they knew and did not know. He observed; he described; he speculated. The eru were servants of the long-vanished Ancestors. They were powerful spirits that could cross from the spirit world into this world and back again. They were born out of the ice and, like winter, were too potently magical for any mere human to control. The eru were masters of storm and wind; they need bow before no mere earthly creature.
So how had an eru come to serve humbly at the beck and call of a cold mage?
“Is there any further objection?” asked the personage with a kind of weary sarcastic scorn.
“There is a matter of documents we were forced to place in the keeping of Four Moons House as a surety,” said Uncle hoarsely.
“I have them.” He beckoned to the old man. “Do as you are bound. Make it quick! I’m late already!”
Scholars distinguish between three kinds of contracts: a flower contract composed by a handshake and a few words, that blooms and dies according to the will of the makers; an ink and vellum contract written and sealed with the force of the law courts behind it; and a chained contract, sealed by magic and never lightly undertaken because it cannot be broken or altered except by death. Bards and djeliw, the masters of speech, can thread words of power into the webs of seeing that are the essential nature of mirrors, and by this action can chain certain contracts into the spirit world itself, making of them a binding spell, an unshakeable obligation, an unbreakable contract.
Uncle was weeping softly. Aunt wore a face of stone, cold and forbidding as she stared at the personage with a force that would have congealed a lesser man.
The old man sang under his breath, but the power of the whispered words made the air hum. With a wordless shout, he flung the ball of thread into the mirror while holding on to one end. With a sound like a latch opening, the uncoiling thread penetrated the mirror and at once could be seen as glittering links in an unrolling chain. As it rolled, I began to see the shadows of another landscape, the hills and forests and rivers of the spirit world. All our weak images faded to nothing as the mirror turned smoky with power as he chanted words in a language I did not know. Ghostlike sparks spinning off the eru could still be distinguished, but even these sparks were blurred as the chain of binding was fixed and the mirror became opaque.
What were they doing to me?
“In this world, one hand is given into another, one house opens its door to a stranger who will enter and become no stranger. In this world, one hand is given into another, and the other house opens its door to a stranger who will enter and become no stranger. This is the chain of obligation bound into the family of Hassi Barahal in payment for what they have owed the House of Four Moons. As it was agreed in the year… The eldest daughter is the payment offered in exchange for…”
The words flew too swiftly now for me to understand them. It took all my energy to not collapse to the floor and start in on a screaming fit that would put Bee’s tantrums to shame. It took all my energy not to drop to the floor and sob with choking fear.
In this world, one hand is given into another.
There are three kinds of marriages legally recognized in the north: a flower marriage, which flourishes while the bloom is still on it and dies when it withers, which no respectable northern woman in these days could ever consider contracting; an ink and vellum marriage, hedged about with provisions and obligations and mutual agreements and legal and economic protections; and the binding marriage, more common in the old days and retained almost exclusively, according to my academy masters, among the Housed because of the raft of legal and magical complications at risk when two children from different mage Houses seal a betrothal.
We Barahals were assuredly not members of any of the thirty-six mage Houses, nor did we suffer under their patronage or owe anything to any House. Or so I had always believed, until now.
“Dua! Dua! Dua!” The old man tugged on the thread, and suddenly there was a click like a door closing. A ball of perfectly ordinary yarn nestled in his hand, and the mirror reflected nothing but the landing and the people standing there in various stages of impatience, grief, boredom, and shock. All the magic woven into the mirror had been sapped out of it by the grip of the spell, so even the eru appeared as a perfectly ordinary man with black skin, black hair tied back in a dense horse tail, and the distracted smile of a person whose thoughts wander elsewhere.
Or maybe I had dreamed that vision in the mirror. Maybe I hadn’t seen an eru at all. Maybe Bee was right, and I was seeing only what I wished were true because it was easier that way than accepting what I didn’t want and could not understand: that the world was cruel and had ripped my parents from me just because it happened that way sometimes.
The personage rapped his cane twice on the floor. The house seemed to groan, and there came a shout from upstairs, like a girl waking from a nightmare.
“Now, Catherine, Four Moons House has taken possession of you,” said the personage to me. He produced a large envelope from his jacket and held it out.
w had an eru come to serve humbly at the beck and call of a cold mage?
“Is there any further objection?” asked the personage with a kind of weary sarcastic scorn.
“There is a matter of documents we were forced to place in the keeping of Four Moons House as a surety,” said Uncle hoarsely.
“I have them.” He beckoned to the old man. “Do as you are bound. Make it quick! I’m late already!”
Scholars distinguish between three kinds of contracts: a flower contract composed by a handshake and a few words, that blooms and dies according to the will of the makers; an ink and vellum contract written and sealed with the force of the law courts behind it; and a chained contract, sealed by magic and never lightly undertaken because it cannot be broken or altered except by death. Bards and djeliw, the masters of speech, can thread words of power into the webs of seeing that are the essential nature of mirrors, and by this action can chain certain contracts into the spirit world itself, making of them a binding spell, an unshakeable obligation, an unbreakable contract.
