Royal Destiny

Fifty

Dar found her boots where Kol had thrown them. She retrieved the leggings, wrapped her bloody feet, and put on the footwear. Then she descended the mountain by the same trail that the fleeing mothers had used. She found Skymere and Foeslayer still tied where she and Girta had left them. Dar mounted Skymere and rode toward the orc encampment, leading Foeslayer by his reins.

The idea of facing Girta, her son, or any of the soldiers had no appeal for Dar. She wanted to be alone awhile. Moreover, she felt that Gorm should complete his task unmolested, so he could remove the bones from orcish lands. With certainty that came from Muth la, she knew he would vanish for generations.

Dar rode without triumph, for Kol’s death brought no joy. She felt empty, without anything to distract her from that emptiness. She wanted to be among the urkzimmuthi, yet she had misgivings. I’m dead. She recalled what happened after she had received the crown. Muth Mauk said it’s unnatural to talk with spirits. Yet the former queen had spoken to her. Only briefly. Dar craved a few final words. Then what? She had no idea.

Halfway to the orc encampment, Dar encountered a group of soldiers. She recognized some of them as the officers who served the king. Foremost among them was the high tolum. He, like all the others, bore no weapons as he trudged through the snow. Instead he carried a tree branch, the sign of truce. “Lady Dar!” he called out.

When Dar rode over to him, he bowed graciously. “Lady Dar, what news?”

“The traitor’s dead. So is the sorcerer. Tolum Farnar and his men were slain by his magic.”

The high tolum made the sign of Karm’s Balance. “These are mixed tidings indeed!”

“They are,” said Dar. “Please bear them to the king and Queen Girta.”

“You haven’t spoken with them?”

“My heart was too sore. I’ve endured much. When you retrieve the bodies of Tolum Farnar and his men, know the hall is now accursed.”

Then Dar rode on, not wishing to accompany the men. They would soon be going home, resuming the lives they had left behind. Dar’s home was a ruin. She wondered if the hall was truly cursed. It is for m^. And my life? It’s gone.

Dar arrived at the orc encampment before noon. Only Sevren rushed out to greet her, his expression joyful and expectant. But when he saw Dar’s face, he grew subdued. She dismounted solemnly, handing Sevren Skymere’s reins. “Kol and Othar are dead. The washavokis have surrendered. Truce bearers are approaching.” Then, without a further word, Dar went to find her sister.

Muth Mauk was discussing something with Muth-yat, Zor-yat, and the Pah clan matriarch. The conversation halted as soon as Dar approached, and all its participants drifted away from the queen, as though they had suddenly recalled some neglected duty. Dar’s sister stood alone, the only one who had met her eyes.

Custom permitted the reigning queen to speak with the former one, but it was viewed more as a seance than a conversation. Muth Mauk bowed to Dar. “Sister, you dwell within me now. I had no idea

Dar thought that her sister’s eyes glistened. She smiled and embraced her. “Our foes are dead. Washavokis come begging peace. Give them what food you can, then lead them homeward on Old Road. New one is sealed. When spring comes, seal old one also.”

“I understand your wisdom. Should we rebuild our hall?”

“You’re Muth Mauk,” said Dar. “That’s for you to decide.” She paused, knowing it was the last time they would speak and wondering what to say. She knows how much I love her; she has my memories. “Look after Kovok-mah.” Then Dar embraced the mother who had once been Nir-yat and held her one last time.

Dar parted from Muth Mauk. To everyone she encountered, she was a beloved memory and just as insubstantial. Thus she was surprised when she felt someone touching her. She turned to see Muth-pah. The matriarch smiled briefly, then averted her eyes. “I wonder what happened to the Trancing Stone,” she said, as if speaking to herself.

“I left it with my things,” said Dar.

“I hope it’s lost forever,” said Muth-pah. “I only used it once. Like all matriarchs of my clan, I relived last Pah queen’s memories.” She sighed heavily. “From inside my rude hanmuthi, I saw Tarathank’s wonders. Then all was bitterness. What is past is gone, and longing can poison living. In her wisdom, Muth la has departed spirits forsake their memories. Forsake that stone.” Then Muth-pah bowed and departed.

Dar wanted to shed the soldier’s garments, but wished that she could wash before she changed. She thought Sevren could find her some warm water and a scrubbing cloth. At least he doesn’t believe I’m dead. She assumed he would be tending Skymere. The horses had been sheltered in a copse of evergreens, and Dar was headed in that direction when she heard a voice. “Dargu!”

Kovok-mah was hurrying after her.

“Don’t you know that it’s unnatural to speak to those who are dead?”

“What do sons know of spirits? I only know this: You filled my chest before Dargu-yat was born. I smell your scent. I hear your voice. If I touch you, I’ll feel your warmth again.”

“You can’t.”

“Why? Because my muthuri has forbidden it? She can’t forbid me to be with spirit.”

“You can’t because I am spirit.”

“Perhaps that’s so, but we can be together.”

“Where? Whose hanmuthi shall I haunt?”

“I’ll build you one on land apart from any clan’s. I’ll grow your food, and tend goats to make hard milk to trade. We’ll be alone, but we’ll be together.”

“Together, but not alone,” said Dar. “I can bear daughters. Lorekeeper has told me so.”

Kovok-mah grinned. “Daughters!” “Hai,” said Dar, her face serious. “And what latath will bestow their clan tattoos? What son’s muthuri will bless ghost mother’s children? I would love my daughters, but give them empty lives.” Dar caressed Kovok-mah’s cheek. “I can’t do that.”

“Dargu.. ”

“You should go,” said Dar as her eyes welled with tears. “I’m sorry, Kovok. You gave me joy, and I’ve repaid you with sorrow.”

“Thwa, Dargu. Not only sorrow.”

Dar turned away as she had in the river when she and Kovok-mah parted that summer. She couldn’t bear to watch him go, but she listened to every footstep. They were slow and reluctant. Soon they were accompanied by the low, mournful sound of Kovok-mah’s weeping. It almost made Dar turn and run to embrace him. She trembled from the effort to resist the impulse and remain silent. Only when the sounds died away did her heart burst from the strain. Then Dar wept bitterly.

Dar washed and changed into her old clothes. She was composed when Zna-yat found her. “I’ve spoken with Kovok-mah,” he said, his expression solemn and loving. “As always, you showed wisdom.”

“It tore my chest to do it, Brother.”

“Yet you prevented greater sorrows.”

“Should you be speaking to me? I’m dead, you know.”

“You’re same Dargu who bit my neck. My life is still yours.”

“Then I give it back to you.”

“It’s not proper to return gift when it was given lovingly.”

“Oh, Zna! What’s to happen to me?”

“You’ll find your path. You always have.”

“Can I stay among urkzimmuthi?”

“Hai,” said Zna-yat. “Your home would become shrine. We’d leave you offerings and prayers.”

“I’d be honored ghost.”

“Hai. Greatly honored.”

“And very lonely.”

“That, too, I think.” Zna-yat was silent awhile. “You might live among washavokis.”

“They have little sense.”

“Hai, that’s surely true. Sev-ron told me they trade land for little bits of yellow iron. He showed me some. They were flat and round.” Zna-yat paused. “Perhaps you could get some land.” “I have no yellow iron.”

“I think you do.” Zna-yat pulled the massive gold pendant from a sack.

Dar smiled for the first time. “And you just happened to be carrying that around?”

“It’s natural for mothers to own land.”

Dar had already guessed what her brother would say next. “And for sons to farm it. Do you have one to recommend?”

“Sev-ron doesn’t altogether lack sense. I know he’s wearied of killing. Also, my nose is not unwise. He has feelings for you.”

“I know,” said Dar. “But I don’t for him.”

“I smelled no atur about you before we visited Tarathank. It was not same with Kovok-mah.”

“My chest is empty.”

“Yet it’s also big. It won’t be empty long. Go to Sev-ron’s faraway country. Get some land. See what happens.”

“Since when do sons give mothers advice?”

“I’m just talking to some ghost.”

Dar took the heavy pendant. “It would be good to work Muth la’s breast and see things grow.” She sighed. “What will happen to Kovok?”

“He could go back to his goats, but Muth Mauk will need mintaris.”

“Might she choose him?”

“I think it likely. She possesses your memories.”

A thoughtful look came to Dar’s face. “My feelings, too. I saw her eyes make water for first time today.” She smiled. “And unlike me, she’s pretty.”

“Your spirit was always beautiful to those who gained wisdom to see it.” Zna-yat smiled. “I’m glad I did.”

Dar stepped from her home to enjoy the twilight. Taking off her sandals to feel the newly turned earth, she walked across her fields to view the mere. Averen’s shadowed mountains were dark blue, but the lake’s calm surface mirrored the pastel sky. As the evening grew darker, the stars came out. Each one had a twin in the water, and Dar felt she was gazing at two heavens, one distant and one within her reach.

A door opened, spilling firelight. Dar heard the sounds of running feet. Small voices cried out joyfully. “Muthuri!” Dar smiled and turned to embrace her daughters.

Few journeys are accomplished alone, and mine was not one of them. I wish to thank those people who aided in the creation of Dar’s tale: Richard Curtis provided the encouragement to undertake the adventure. Betsy Mitchell, my editor, proved an experienced and skillful sapaha. Diane Gummoe, a true Wise Woman, helped me understand Loral’s ordeal. Gerald Burnsteel, Nathaniel Hubbell, and Carol Hubbell provided the insights that only thoughtful readers can. Shashav.

armor Orcish armor is strictly functional, being devoid of ornamentation. It is more massive than its human counterpart. The basic item consists of a long, sleeveless tunic made from heavy cloth reinforced with leather and covered with overlapping steel plates. The plates are small and rounded at the lower end to permit ease of movement. The effect is that of fish scales. Its protection is supplemented by additional armor strapped to the arms and legs. A rounded helmet completes an orc’s armor. Simple in design, it encloses much of the head. There are small holes opposite the ears, and the area about the face is open to permit good vision and communication. Some helmets have nose guards. Orcs regard their armor as a tool necessary for distasteful work. They take no pride in its appearance, allowing it to rust.

atur noun—The scent indicating love. Also see “sexual practices.”

Bah Simi proper noun—Orcish name for Murdant Kol. (Blue Eye)

bathing As opposed to humans, orcs bathe frequently. If given the opportunity, they will do so daily. This fondness for cleanliness is probably related to their keen sense of smell. Orc settlements have communal baths where both sexes often bathe together.

biting of neck A practice where one orc voluntarily and permanently submits to another. The relationship is similar to that of a mistress or master and her or his disciple, although strict obedience is expected from the bitten individual. Also see “mintari.”

Blath Urkmuthi proper noun—Orcish name for Urkheit Mountains. (cloak [of] mothers)

blessed adjective—Human translation for vashi, the Orcish word for “married.” The term refers to the fact that an orc couple’s union must be approved by both their respective muthuris. In practice, a muthuri will seldom reject her daughter’s choice of husband. A son’s muthuri is more likely to oppose a marriage.

Also see “sexual practices.”

breast noun—Human word for far. Orcish attitudes toward breasts differ markedly from human ones. In their matriarchal society, breasts symbolize a mother’s authority and her nurturing nature. The orc queen colors her nipples as a sign of her sovereignty. Orc mothers seldom cover their breasts except in cold weather.

When a mother wishes to initiate intimacy with a male, she will grab his hand and brush it against her covered or uncovered breast. This action is considered decorous and is often done publicly. Also see “sexual practices.”

cape noun—A garment worn by orc males that resembles the kefs worn by orc mothers. It is a sign of leadership that is derived from wisdom. A son who wears a cape lacks the innate authority of a mother, and his leadership extends only over other sons. Also see “military ranks and units—orc leaders.”

chest Orcs consider the chest, not the heart, to be the site of emotion. Their expression “to have big chest” means one is brave. A lover would say that his or her beloved “fills my chest.”

clan noun—Related orc families that form the principal social unit of orcish society. A mother’s offspring belong to her clan, and her daughters will spend their lives in her household. When sons marry, they move into their wife’s household, but retain their clan affiliation. Each clan is headed by a matriarch who assumes the name “Muth” upon her election. The matriarchs are subordinate only to the orc queen, and they form a council that occasionally meets to advise her. Every clan has a distinctive tattoo that is marked on the chins of its members when they reach adulthood.

Before the washavoki invasions, the urkzimmuthi had thirteen clans. The ensuing wars reduced the number to nine: the Yat, Mah, Tok, Hak, Goth, Jan, Zut, Smat, and Pah clans. Some clans have acquired a nickname based on a predominant trade or quality. The Yat clan is known as the Queen Clan. The Pah clan was called this before Tarathank fell. Later, it became the Lost Clan. The herding Mah clan is known as the Milk Clan. The respective specialties of stonework, glassmaking, and metallurgy make the Tok clan the Stone Clan, the Hak clan the Fire Clan, and the Jan clan the Iron Clan.

consulting stones This is a voting procedure that the Council of Matriarchs employs to obtain unanimity on contentious issues. When the council cannot agree, they request the queen to “call for stones.” Then the matriarchs are given stones of differing colors. The colors represent different outcomes of a vote, usually “yes” or “no.” Each matriarch votes secretly by placing her hand in a pottery jar and dropping a stone. Afterward, the queen counts them. The result is called the stones’ decision, not the matriarchs’, and tradition calls for it to be accepted unanimously. Generally, the council will avoid calling for stones, preferring to avoid acting until agreement can be reached through discussion.

Council of Matriarchs proper noun—An assembly of clan matriarchs that meets periodically to advise the orc queen and assist her in governing. Since the matriarchs have nearly absolute authority over their respective clans, the queen cannot simply dictate to them. Instead, she strives to lead by establishing agreement. When agreement cannot be reached on a pressing matter, a secret voting procedure is employed. (See “consulting stones.”)

When a new queen is crowned, the council must meet to affirm her fitness to rule. (Also see “Muth la’s Draught.”) Otherwise, the council meets when the queen deems it necessary.

crown noun—Human word for zumuth, the thin circlet of unadorned gold worn on the orc queen’s head.

dargu noun—Weasel.

Dark Path proper noun—The human term for the afterlife. Also known as the Sunless Way, it is conceived as a plane of existence that parallels the living world. Spirits of the dead travel the path on a westward journey to the goddess Karm, leaving their memories behind in the process.

deception Orcs do not have words for any form of deception, such as “trickery,” “lying,” “betrayal,” etc. Sometimes, lying is called “speaking words without meaning,” but the understanding of this expression comes closer to “speaking nonsense” than to “lying.”

deetpahi noun—This word, which translates as “speaking wood,” describes the orcish equivalent of a book. A deetpahi is a very thin board, usually made of birch, that is approximately thirty inches long and five or six inches wide. Writing is burned into it using a heated metal stylus and the board is afterward covered with beeswax. Usually both sides are inscribed.

Temporary records are made on deetpahis covered with a layer of white clay hardened with tree gum. The size of these boards varies according to need. The writing is done in ink, and erasure is accomplished by scraping the clay with a flat stone blade.

falfhissi noun—A potent spirit distilled from fermented pashi and flavored with washuthahi seeds and honey. It is often drunk at the conclusion of a feast. (laughing water)

Fathma proper noun—Muth la’s gift to the orcs, it is a unique spirit that confers sovereignty. Passed from one queen to the next, Fathma transforms its recipient’s spirit by mingling with it. The queen comes to regard all orcs as her children and becomes dedicated to their welfare. She also receives memories from all the past queens. These memories do not constitute an organized body of knowledge. Rather, they are impressions that help unite a queen with her predecessors and her subjects’ history.

As a queen approaches death, her ability to perceive the inner qualities of others becomes enhanced. This allows her to choose a worthy successor. Because the queen’s spirit and Fathma are intermingled, once she transfers this gift to another, the orcs consider her deceased. Henceforth, they will not openly acknowledge her existence.

Fathma was lost to the orcs when their queen was slain during the fall of Tarathank. For several generations, there was no queen, and the orcs suffered a period of chaos. Fathma returned to the orcs when a child who possessed it was born in the easternmost settlement. She was a member of the Yat clan, and afterward that clan became the Queen Clan.

funeral practices Orcs send the bodies of their dead to Muth la in the same state they entered the world—naked. Corpses are cremated or left upon the ground (te far Muthz la—on Muth la’s breast). In the latter case, the body is placed within Muth la’s Embrace (see separate entry), preferably under a tree.

gabaibuk noun—Thin, soft cloth woven from thistledown. gatuub noun—An orcish stew made with mutton and dried fruit.

goblin noun—Another human word for “orc.” This term is mainly used in the western kingdom.

Goblin Wars proper noun—The human name for the orcs’ attempts to retake their lands after the washavoki invasion. Savagely fought by both sides, this conflict lasted several generations. Most of the fighting was in the form of raids. When it ended, no orc settlements remained south of the Urkheit Mountains.

gold—See “yellow iron.”

grandmother noun—The human translation for muthmuthi. This term refers only to the maternal grandmother, who is a revered figure in orcish families. The paternal grandmother is called minmuthi and is considered a more distant relation.

Great Mother noun and proper noun—As a proper noun, it is the translation of Muth Mauk, the orc queen’s proper name. It is also used as a term for a queen.

hai adverb—Yes.

hanmuthi noun—A circular room with a central hearth that is the heart of orc family life. Meals are eaten there, and sleeping chambers adjoin it. Its outer walls constitute the Muth la’s Embrace. The ranking muthuri heads the hanmuthi and commands the obedience of all its members. (hearth [of] mother)

hard milk noun—Orcish term for cheese.

healer noun—An orc who practices healing magic. This “magic” is based on an understanding of the medicinal properties of herbs and other practical therapies. It does not involve sorcery. Both sexes may be healers, though the most skilled healers are mothers.

high murdant—See “military ranks and units.”

high tolum—See “military ranks and units.”

hiss verb root and noun—To laugh, laughter.

human noun—Human word for washavoki .

Karm proper noun—Goddess worshipped by humans. Called the Goddess of the Balance, Karm is supposed to weigh one’s deeds after death.

kefs noun—A pair of short capes of slightly differing sizes that are worn by orcish mothers. In warm weather, the smaller cape is worn on top of the larger one so that the breasts are exposed. In cold weather, it covers the chest.

kokuum noun—Avalanche.

latath noun—The mother who bestows the clan tattoo and has other specialized functions as well. She brews falfhissi and makes inks, dyes, and some healing extracts. Within the Yat clan, the latath also makes talmauki and Muth la’s Draught. See separate entries.

lorekeeper noun—The mother whose specialized function is to maintain the lore of the clan. A lorekeeper serves for life, and begins her training at an early age. Not all clans possess lorekeepers, and the nature and form of their lore varies among clans. The lorekeeper maintains a lorechamber, which resembles a hanmuthi and usually includes a library of deetpahis. These are sometimes copied and given to the lorekeepers of other clans, although every clan possesses its secrets. Tarathank contained a huge lorehall with an extensive collection of deetpahis that was maintained by lorekeepers from many different clans.

man noun—There is no equivalent term in Orcish for a human male, although they are sometimes called “hairy-faced washavokis.”

military ranks and units Orcs never developed a highly organized military, and all the following terms are of human origin. In the orc regiments, all the officers were human.

human ranks Ranks in ancient armies were less specific than in contemporary ones, and the modern equivalents are only approximations.

murdant—A noncommissioned officer, the equivalent of a sergeant.

high murdant—The highest-ranking noncommissioned officer. A high murdant reports directly to a general.

sustolum —The lowest-ranking officer, the equivalent of a lieutenant.

tolum —The equivalent of a captain. Usually commands a shieldron (see below).

high tolum —Usually commands a regiment.

general —The highest-ranking officer. The general for the orc regiments was called the Queen’s Man because the orcs believed he derived his authority from their queen.

orc leaders Orcs had no officers or murdants, but did recognize leaders among their own kind. Such leaders lacked the authority of human officers and led by their example and through the use of persuasion. They wore capes as a sign of wisdom. These capes were bestowed by the consensus of their comrades and could be taken away in the same manner. The authority of Wise Sons derived from the clan matriarchs who appointed them to act in their absence. They guided the orc males in nonmilitary matters. Outside the orc regiments, they had no more authority than ordinary orc males.

military units An orc regiment was composed of orc fighters, commanded by human officers. Human soldiers served support roles, and women served both the orcs and men. A shieldron was the basic orc fighting unit. It consisted of thirty-six orcs. The term was also applied to a shieldron of orcs and the humans that commanded and supported them. An orc regiment had six shieldrons of orc fighters, accompanied by a human contingent of officers, support troops, and serving women. Units of human foot soldiers were also organized into shieldrons and regiments.

milkstone noun—Marble.

min noun—A male orc, regardless of age. Usually translated as “son.”

mintari noun—This word translates as “bitten son.” A mintari is a son whose neck has been bitten by the orc queen, which renders his life hers. Mintaris serve the queen by implementing her commands and speaking in her name. Becoming a mintari is considered a great honor. All the clans, with the exception of the Pah clan, send candidates. A queen strives to have mintaris from every clan, with the aforementioned exception, since they will have frequent dealings with the matriarchs.

Mintaris live in the queen’s hanmuthi for as long as she reigns. Though only unblessed sons are sent as candidates, they are allowed to marry. The couple must obtain the queen’s blessing in addition to that of their respective muthuris. The married couple and their children reside in the royal hanmuthi.

minvashi noun—Husband. (blessed son)

mother noun—The human translation for the Orcish word muth, although the two terms are not completely equivalent.

murdant—See “military ranks and units.”

muth noun—Often translated as “mother,” it is the word for any orc female, regardless of age or whether she has borne children. Orcs occasionally use this word to describe human females. Mothers wield the real authority within orc society because Muth la’s guidance always comes through them.

Muth proper noun—This is the name a mother assumes when she becomes matriarch of a clan. Thus the head of the Yat clan is always named Muth-yat. The orc queen also assumes this name. However, she is called Muth Mauk, which means “Great Mother.”

Muth la proper noun—Orcish word for the divine mother who created the world and all living things. Muth la sends guidance to mothers through visions.

Muth la’s Draught noun—A drink made by steeping yew seeds in distilled spirits. The resulting beverage is highly poisonous. It is sometimes given to a new queen by the Council of Matriarchs as a test of her fitness to rule. It is believed that the queen will survive if Muth la deems her fit to reign. This test is rarely administered, and no queen has ever passed it.

Muth la’s Embrace proper noun—Human translation for Zum Muthz la. This sacred circle symbolizes the Divine Mother’s presence. It may be temporary or permanent. Orcs always sleep and eat within its confines. A wall, upright sticks, stones, or even a line drawn in the dirt can mark the circle. Orc dwellings always incorporate Muth la’s Embrace and tend to be circular for this reason. The Embrace is hallowed ground; the dead are placed within it and worship takes place there. It is said that mothers are more likely to receive visions within Muth la’s Embrace.

Muth Mauk noun and proper noun—Translated as “Great Mother,” this is both the queen’s title and her proper name. The orcs also use its lowercase form or the word nathmauki as terms for “queen.”

muthuri noun—A mother in the reproductive sense. A muthuri holds strict authority over her offspring. The ranking muthuri heads a hanmuthi. (giving mother)

muthtufa noun—A traditional, spicy orcish stew that consists of pashi and other vegetables. muthvashi noun—Wife. (blessed mother)

names Orcish names consist of two parts, the given name and the clan name. Thus, Zna-yat is a member of the Yat clan. In the familiar form of address, the clan part of the name is dropped. This is often done when parents talk to their children, when adult mothers of the same clan converse, or when intimates speak together.

When a mother becomes the clan matriarch, she assumes the given name of “Muth.” The orc queen assumes the name “Muth Mauk,” Great Mother. Her name has no clan part because she is muthuri to all the clans.

nayimgat noun—A healing herb with large, fuzzy leaves that is also a sedative.

neva noun—An article of clothing worn by orcish mothers that resembles a skirt. It may consist of a length of cloth wrapped around the waist or it may be a tailored garment.

orc noun—Human word for zimmuthi. The human word derives from the shortening of the orcs’ collective name for themselves, urkzimmuthi.

orcish adjective—Human word for urkzimmuthi.

Orcish language Orcish is the human word for Pahmuthi, which translates as “speech [of] mother.” Orcish differs from human speech in several ways: The equivalents of the articles “a” and “the” do not exist. Adjectives follow the noun they modify. All personal pronouns are gender-specific when they refer to orcs, with mixed-gender plurals taking the feminine form. Genderless pronouns are used for things, animals, and humans. Plurals are indicated by the prefix urk, which translates as “many.” Possession is indicated by the addition of a “z” to the end of a noun. Orcish nouns are often formed by the descriptive combination of other words. Example: “Rain,” hafalf, combines “sky,” ha, with “water,” falf. Verbs are conjugated regularly and their roots often function as nouns. Example: Ma urav ur —I give gift. A more extensive treatment of Orcish grammar and vocabulary can be found in the glossary to King’s Property.

orcs noun—Human word for urkzimmuthi.

Pahmuthi noun—Orcish language. (speech [of] mother)

pashi noun—A bland-flavored root that is a staple in orcish cooking. Called “whiteroot” by humans, it is more flavorful when roasted.

Queen’s Man—See “military ranks and units.”

rebirth noun—Human translation of themuth, an ancient orcish ritual that allows a washavoki with “mixed spirits” to become urkzimmuthi. Although physically unchanged, a reborn person becomes the child of the muthuri participating in the ritual, joins her clan, and receives her clan tattoo. There is controversy over whether rebirth involves actual sorcery.

regiment—See “military ranks and units.”

sand ice noun—Orcish term for glass. The Hak clan first discovered the secret of its making and still makes it for the other clans and for trade with washavokis.

sapaha noun—A guide.

scabhead noun—Human slang for a newly branded woman serving in the orc regiments.

sexual practices Orcish sexual practices differ markedly from human ones for two reasons: Females are the dominant sex in orcish society, and orcs can detect the scent of love, which they call “atur.” The latter ensures that orcish courtship lacks the bumbling and misunderstandings that often characterize its human counterpart. It also means orcs cannot keep their feelings secret.

Intimacy is always initiated by the female. This is usually done by the mother grasping the son’s hand and touching it to her breast. This gesture is the socially proper sign that she is receptive to his attentions. Until he receives permission, a son will not express his desire by word or deed. The orcs believe if a son were to make unwanted advances, Muth la would condemn him to eternal punishment.

Thus, despite human claims to the contrary, rape is unknown among orcs.

Sexual intercourse between unblessed (i.e., unmarried) couples is forbidden and carries strict sanctions (see “blessed” and “thwada”). However, any intimacy that falls short of intercourse is considered a proper part of courtship. Orcs call such acts “giving love.” A son or a mother at this stage of courtship is called a v^azul, which loosely translates as “lover.” It is not uncommon for mothers to have several velazuls before becoming blessed.

A muthuri will commonly ignore a relationship until it becomes serious. When she shows awareness of a couple’s attachment, the muthuri is said to have a “wise nose.” Then she is expected to act in the couple’s best interests by either facilitating or preventing their permanent union. If a muthuri disapproves of the relationship, she will end it by forbidding her child to see his or her velazul.

shash verb root and noun—To thank, thanks. Shashav translates as “thank you.”

shieldron—See “military ranks and units.”

sleep Orcs sleep sitting upright in a cross-legged position, with only a mat as a cushion. Only babies and the extremely ill rest lying down.

smell Orcs have an especially keen sense of smell, and their language contains many terms for scents that humans cannot distinguish. They are also capable of smelling emotional states and physical conditions. They can detect anger, fear, love, pain, and some forms of sickness. This ability has affected their culture in fundamental ways and may partly explain why orcs do not easily grasp deception. Orcs usually do not speak about those emotions they detect by smell. This is particularly true of the males.

spirit noun—The human word for fath. An equivalent term would be “soul.” The orcs hold that one’s spirit defines one’s being. That is why they believe rebirth is possible, since the ritual alters the spirit. Fathma is an additional spirit that passes from orc queen to orc queen. It mingles with the queen’s original spirit and transforms it. In the process, it instills the memories of the queen’s predecessors.

sukefa noun—A thin, soft garment worn beneath a winter kef. Similar in appearance to a cape, it has two sides with contrasting colors.

sustolum—See “military ranks and units.”

tahweriti noun—An orcish delicacy. Doves are stuffed with brak and dried fruit, then slowly roasted overnight over aromatic wood. (golden bird)

talmauki noun and adjective—A shade of bluish green that is the royal color and reserved for the orc queen. The queen’s kefs and cloak are always dyed this shade. She also uses it to color her claws and nipples. (great green)

Tarathank proper noun—An ancient orcish city destroyed during the washavoki invasion. It was the queen’s city in the time when the monarch always came from the Pah clan. Other clans also had their halls in Tarathank. For this reason, it was called the City of Matriarchs. Tarathank was the center of the orcish civilization at its greatest height, and its grace and splendor were never matched. Since orcs of that era were ignorant of warfare, the city lacked defenses.

tava interjection—Hello.

thrim verb root—To have sexual intercourse.

thwa adverb—No, not.

thwada noun—A condition that renders an orcish mother untouchable. There are two kinds of thwada, and they are very different in their cause and nature. The ceremonial thwada is temporary and pertains to mothers about to undergo certain serious spiritual rituals, such as Entering Darkness. Contact with that mother is considered dangerous to all involved. In this state of thwada, the mother cannot eat or associate with sons.

The second form of thwada is a punishment imposed on a mother for having intercourse before she is blessed or continuing in a forbidden relationship. The mother is considered dead, and no member of orc society will have open dealings with her. This form of thwada is permanent. A mother who is thwada leads a ghostlike existence on the outskirts of society, seen but ignored. Though she sometimes dies of hunger and exposure, orcs usually sustain her by “losing” necessities in her vicinity.

It is interesting to note that this punishment is inflicted only on mothers. Offending sons are permanently disgraced, but permitted to remain within society.

tolum—See “military ranks and units.”

Trancing Stone noun—A magical object created by Velasa-pah. It allows anyone who holds it to experience the memories discarded by departed spirits. The stone is an heirloom of the Pah clan.

trafpaha noun—A three-dimensional construction of sticks and string that serves as a chart of a rock formation, ridgeline, or mountain. Used only by the Tok clan, it conveys a wide range of information through the shape, color, and material of its various components. (stone speak)

Tree Because trees bridge the earth and sky, orcs consider them a manifestation of Muth la. They make a sign for Muth la by pressing a palm upright against the chest and splaying the fingers like branches. This sign is usually made to acknowledge Muth la’s presence in an event or deed.

The yew tree, Taxu baccatta, is particularly sacred to Muth la because it is evergreen. Its seeds are used to make Muth la’s Draught. See separate entry.

tul adjective—Real, having a verifiable existence. This word approaches the meaning of the human expression “true,” although the orcs have no term for its opposite.

tuug noun—A cord braided from two differently colored strands of yarn used to tie on a gabaiuk.

urkzimdi noun—An ancient Orcish word for humans. It translates as “second children” and is based on the orcs’ belief that Muth la created humans after she created them. The word fell into disuse after the washavoki invasion.

urkzimmuthi noun and adjective—The orc race, also the plural of orc. As an adjective, it means “orcish.” (children [of] mother)

vash verb root and noun—1. To bless, blessing. 2. To marry, marriage. vata interjection—Good-bye.

vathem noun—A stone retaining wall used to create a terraced field. After the orcs occupied the Urkheit Mountains, such fields were used extensively.

Velasa-pah proper noun—The name of a human who was reborn before the washavoki invasion and became a great urkzimmuthi wizard. He tried to warn the orc queen of the invasion, but she failed to comprehend the danger or act upon his advice. He was residing in Tarathank when it fell. The orcs tell differing tales about his fate and the import of his prophecies.

Velasa-pah was the orcish wizard (see separate entry) who came closest to the human concept of a sorcerer because the knowledge he received concerned the spiritual realm. He created the Trancing Stone and foretold the future.

velazul noun—Lover. Unlike the human term, it is used only in the chaste sense. (give love)

washavoki noun and adjective—Human, either male or female. The word translates as “teeth of dog” and refers to the whiteness of human teeth.

washavoki invasion The first contacts between humans and orcs were peaceful, but that era was ended by the onslaught of human invaders from the east. At that time, orcs were ignorant of warfare and they were easily overwhelmed, despite their superior size and strength. Although orcs quickly learned how to make arms and became ferocious fighters, they never acquired the strategic skills required for victory. They were driven from their lands and survived only in the inhospitable Urkheit Mountains, which they named Blath Urkmuthi because they sheltered fleeing mothers.

washuthahi noun—A black, pea-shaped seed that is mildly narcotic and stains the teeth black when chewed. (teeth pretty)

weapons Orcs did not make weapons before the washavoki invasion, and their arms are adapted from human designs. Swords, axes, and maces are primarily used for combat, but orcs also carry daggers and sometimes hatchets. All their weapons are strictly utilitarian in design. They reflect the orcs’ strength, being larger and more massive than those humans carry. Spears and pikes are not unknown to orcs, but they are rarely used. Although orcs use bows and arrows for hunting, they do not employ them in combat.

wife noun—Human word for muthvashi .

Wise Sons—See “military ranks and units—orc leaders.”

Wise Woman noun—A human woman skilled in the healing arts. Wise Women also practice midwifery.

wizard noun—The human translation for minsi. Although Muth la speaks to mothers, on rare occasions she imparts special knowledge to sons. This knowledge benefits all urkzimmuthi. Although this may seem magical, it is not derived from sorcery. Renowned wizards include Val-hak, who brought the secret of making sand ice to his clan; Fluuk-jan, who taught his clan how to make steel; and Velasa-pah, who learned how to visit the realm of spirits and foretell events.

woman noun—An orc female is called a muth, but the term is not commonly applied to human females. There is no specific term for them in Orcish, although “woe man,” a corrupted pronunciation of “woman,” is occasionally employed.

yellow iron noun—The human translation for daumriti, the Orcish word for gold. Orcs do not prize gold and mainly use it in decorative metalwork and for weights used with scales. The chimneys in hanmuthis sometimes bear designs in gold. Orcs do not wear jewelry or decorate their weapons, so gold is not used for those purposes. Because the metal never tarnishes, orcs consider it a symbol for eternity.

That is why their queen’s crown is made of gold.

zim noun—Child.

zimmuthi noun—The singular form of “orc.” (child [of] mother) zul verb root and noun—To love, love.

By Morgan Howell

King’s Property Clan Daughter Royal Destiny

Praise for King’s Property Book 1 of Queen of the Orcs

“An unusual tale.. .Howell’s depiction of orc culture is fascinating—these orcs are as big, strong, and dangerous as any in fantasy, but they also have moral and ethical issues of importance. This is not a book to read for fun on a rainy night—it’s a book to think about.”

—E.......M.,

Nebula Award-winning author of The D^^ of Paksenarrion

“Dar never loses our admiration and compassion—qualities at the heart of any struggling hero. King’s Property tests your presumptions of ‘the other’ and brings to mind the cultural prejudices and wars born from betrayal that are so sadly evident throughout our own history.”

—K.. L_, author of W&rchild

“In a crowded field, Howell has succeeded in creating an original and vivid fantasy. [The] characters display unexpected depths of humanity—even when they’re not human. I was captivated by Dar. Highly recommended.”

—N. K.,

Nebula Award-winning author of Beggars in Spain

Queen of the Orcs: Royal Destiny is a work of fiction. Names, characters, places, and incidents are the products of the author’s imagination or are used fictitiously. Any resemblance to actual events, locales, or persons, living or dead, is entirely coincidental.

A Del Rey Books Mass Market Original Copyright © 2007 by William H. Hubbell All rights reserved.

Published in the United States by Del Rey Books, an imprint of The Random House Publishing Group, a division of Random House, Inc., New York.

D. R is a registered trademark and the Del Rey colophon is a trademark of Random House, Inc.

eISBN: 978-0-345-50045-8

www.delreybooks.com

v1.0