Читать книгу The Eden Hunter - Skip Horack - Страница 10

III

The Ota and the Kesa

NO ENEMIES UNTIL the end.

The redsticks pressed him on this comment but he gave no answers. The entire truth was that he had brought those enemies and that end, same as he had brought about the death of Benjamin, the torture of Samuel. The fawn was pulled from the fire and consumed, and as the night wore on the redsticks finally left him alone save Morning Star. The prophet rose up from beside Blood Girl and went to sit with him. At first Kau was nervous but then he relaxed. He stared at the fire and thought of his lost home, of an emerald forest cut by swift rivers.

THOUGH HE AND his band of Ota roamed the forest like bees, they seldom strayed very far from the Kesa settlement of Opoku, trading wild meat and wild honey for the vegetables and fruits of the village fields. The Ota and the Kesa were separate, but they were also the same in that each depended upon the other for their survival—still, while the Kesa viewed the Ota as something like allies, they did not consider the tiny forest people to be their equals. And for their part, Kau and his tribesmen, they too were not without arrogance.

But the arrogance of the Ota was akin to the quiet satisfaction of a spy who continues to escape detection. Moving among the Kesa, the Ota were shy and deferential because an Ota is a mimic. What he knows of survival is learned in the forest and—just as a stalking Ota huntsman copies the bark of duiker, the chatter of monkeys—the Ota long ago traded their own language for that of the Kesa, doing what they must to gain access to that village world of plenty they had grown to covet. Only when the Ota were alone in the forest was their true nature revealed. Here, with the last remnants of their dying language, they described those things for which the Kesa had no words or understanding. And they mocked the villagers, a superstitious people who presumed evil spirits and witchcraft to be the cause of every ill.

The villagers’ fear of the forest was above all a confusion to the Ota, as the Ota trusted in the forest. The Ota saw the forest as benevolent and kind and believed that when there was a hardship it was only because their guardian had fallen into a slumber. During these bad times the Ota would send for the sacred molimo that they kept hidden high in a treetop, and with this wooden trumpet they would call out to the forest so that it would then awake and continue to protect them. There would be singing and dancing, a celebration of the happiness soon to return.

OCCASIONALLY IN THE long history of their association, the condescension of the Kesa and the deception of the Ota caused minor clashings between the two peoples. Insignificant disagreements and confrontations that were always soon resolved.

But then one day Kau’s wife was caught foraging in the village cassava fields. Her name was Janeti, and she was the mother of their young daughter Tufu, their infant son Abeki.

The farmer who seized Janeti had long desired her from afar—as it was a fact that most Kesa men found the small and cheerful Ota women to be more attractive than the sullen females from the village. And with her shiny skin and wide hips Janeti was even prettier than most. The farmer wrestled her to the ground and then clamped his hand over her dark lips. Janeti’s barkcloth fell away, and when she returned to the Ota camp that evening she was dirt-caked and crying and bruised. There was outrage among the Ota, and though they were not warriors some of the younger men took up their hunting bows and threatened to attack the village of Opoku. Kau himself was leaving the camp when his mother and his wife locked their arms around his leg. At last his father intervened, asking that the elders be allowed to speak. The women and children withdrew to their leaf huts, and the men held council until a consensus was reached. Because it was the Ota way, they would make a bid for peace—the Kesa would be given the opportunity to punish this farmer themselves.

And so the next day Kau went to Opoku and requested an audience with the Kesa chief, a massive man named Chabo. The chief had a leopard skin draped across his broad shoulders and wore a necklace of sun-bleached cowrie shells. He listened in his hut to the grievance, and then the farmer was sent for.

The farmer was an honest man, and when Chabo repeated Kau’s accusations he admitted to the rape. “But it was justified,” said the farmer. “Who knows how long that woman has been taking from me? How much I have lost because of her? How much food has been stolen from the mouths of my family?”

“But what of my wife?” said Kau. “What of my wife?”

The farmer looked to Chabo, then punched at the air with wild arms. “Do we not kill the monkeys caught in our fields? She is fortunate.”

Chabo’s head gave a slight nod, and though again Kau protested this time he was silenced. The chief pointed at him. “It was wrong for your wife to steal from this man. Do you agree?”

Kau could not deny the truth of that. Though the Ota shared everything among themselves, he knew that this was not the way of the village. “Yes,” he said. “That was wrong.”

Chabo then addressed the farmer: “But you, by taking his wife you have taken all that you are owed.” The farmer began to argue but Chabo stopped him as well. “It is settled,” he said.

The farmer was leaving the hut when Kau spoke. “One is not equal to the other,” he said.

Chabo tilted his head, annoyed. “Explain to me what you mean.”

“One is not equal to the other,” Kau repeated. “My wife is worth more than any amount of cassavas taken from this man.” He turned to the farmer. “I will replace with meat twice over all that you have lost. Would you accept this?”

The farmer shrugged. “I would.”

“But in exchange,” said Kau, “I must be allowed to bring one of your wives into my own hut. Only then will all be truly even.”

Chabo laughed. “You are very bold.”

Kau slapped his hands together. “Is what I suggest not an equal trade? Is a Kesa woman somehow worth more than an Ota woman?”

“Yes,” said the farmer. “Much more.”

Chabo started a speech but then faltered and checked his words. “I have made my decision,” he said at last. “It is time now for you to return to the forest.”

THAT AFTERNOON KAU brought the news of Chabo’s verdict to his camp, and although there was again much anger and posturing for battle, the small band knew that to make war with the Kesa would only bring about their own destruction. “No,” Kau told the elders. “He said return to the forest, and that is what we should do.” And so it was decided.

EARLY THE NEXT morning the Ota began their exodus. The band traveled north for several days, journeying into a part of the forest that only the oldest among them had ever visited. In this new land they built new leaf huts, and it was not long before Kau, hunting alone, heard the angry trumpetings of elephants fighting in the distance. He started for that far-off battleground in a steady trot, and the sun was setting when he finally reached them. From a downwind treetop he watched an enormous male humiliate a broken-tusked bull, then raise its trunk to celebrate the banished king’s retreat into the darkening forest.

Kau began to stalk the solitary old bull, and at spots along the trail he would cover himself with handfuls of the elephant’s steaming dung, replacing his own smell with that of his prey as the doomed creature cut a great meaningless circle in the forest.

On the third night he decided that the time to kill had arrived. He tracked the bull to a clearing in the forest, then watched as the weepy-eyed beast licked at an oozing gore hole. The elephant drifted off into a motionless and standing sleep, and a stray breeze rustled high branches as Kau crept across the clearing. The pale legs of the bull rose like columns in the moonlight, and through these columns Kau passed. He drove a short mahogany spear up into the elephant’s gray belly, piercing its bladder with a succession of quick jabs, then ran back into the forest as from behind him came a bellowing song of sadness and pain and rage.

It was another night before the crippled bull finally bled out, yet another before Kau found his way back to the camp. He was clutching the severed tail of the bull, and news of this great fortune was taken by the elders as a sign from the forest. It was agreed that they would never again trade with the village of Opoku.

THOUGH OF COURSE the meat of the elephant was one day exhausted, the forest continued to provide, and among the band this time in isolation was a period of great comfort and plenty. Fifteen full moons passed before Chabo’s taste for honey won over and he relented. The Ota were joined in their camp by a delegation from Opoku, and a terrified woman was presented to Kau. “This is the wife of the farmer,” said a Kesa warrior. “She is yours to have until morning.”

Kau looked to his own wife Janeti. Her eyes were wet but she nodded to him.

Although many within the band argued for the acceptance of the Kesa woman, in the end Kau would not take her. A man often thirsts for that which he is never meant to have, yet Kau felt the pull of something even greater. Pride. The woman was sent away, and ten nights later the Kesa attacked the Ota camp.