The Shelters of Stone (44 page)

Shevonar had been a spear-maker, and his tools for making them were placed beside him, along with some finished spears and the parts of some he had been working on, which included wooden shafts, ivory and flint points, and the sinew, cords, and glue used to attach them. The sinew and cords were used to fasten the points to the shafts, and to bind sections of shorter pieces of wood together to make longer
spears, which were then cemented with resinous pitch or glue.

Relona had brought the things from their dwelling, and she sobbed with grief when she placed Shevonar’s favorite shaft-straightener within easy reach of his right hand. It was made of an ander of a red deer, the stem part, from the horn core at the head to the first branching tines. After the tines had been cut off, a good-size hole was bored through the wide end where the antler had begun to branch out. Ayla recognized that it was similar to the tool Jondalar had brought back with them that had belonged to his brother Thonolan.

Depictions of animals, including a stylized mountain sheep with large horns, and various symbols had been carved into the device. She recalled Jondalar saying that they lent potency to the shaft-straightener so that the spears made with it would fly straight and true, and would have a compelling attractiveness to the animal at which they were aimed, to make a clean kill. That they also added a pleasing aesthetic touch was appreciated.

While Shevonar’s body was being prepared under the supervision of Zelandoni, Joharran was directing others to construct a temporary shelter with a rooflike covering made of a thin layer of thatched grasses supported by poles. When the body was ready, the shelter was placed over him, then walled with quickly made movable panels. The Zelandonia entered the shelter to perform the ritual that would keep the free-floating spirit close to the body and within the shelter.

When they finished, everyone who had touched or handled or worked close to the man whose life-force had left his body had to be ritually cleaned themselves. Water was the element that was used, and flowing water was considered best for this particular cleansing. They were all required to immerse themselves completely in The River. Whether they undressed or were fully clothed didn’t matter. They followed the path down to The River bank below the stone shelf. The Zelandonia invoked the Great Mother, then the women went upstream a ways, and the men downstream. All of the
women removed their clothing, but a few of the men jumped in, clothing and all.

Jondalar had helped build the burial shelter. He and the others who had erected the shelter around the body were also required to be purified in The River. Afterward he walked with Ayla back up the path. Proleva had arranged to have a meal ready for them. Marthona sat with Jondalar and Ayla, and Zelandoni joined them after a while, leaving the grieving widow with her family. Willamar came looking for Marthona and sat with them, also. WTûle she was with people with whom she felt comfortable, Ayla thought this would be a good time to ask about the clothing they had put on Shevonar’s body.

“Does everyone who dies get dressed in such special clothes?” she asked. “It must have taken a lot of work to make Shevonar’s outfit.”

“Most people want to wear their best clothes for special occasions, or when they first meet people. That’s why they have ceremonial clothes. They want to be recognized and make a good impression. Since people don’t know what to expect when they reach the next world, they want to make the right impression there, and they want whoever they meet to know who they are,” Marthona said.

“I didn’t think clothes went to the next world,” Ayla said. “It’s the spirit that goes. The body stays here, doesn’t it?”

“The body returns to the womb of the Great Earth Mother,” Zelandoni said, “the life spirit, the elan, returns to Her spirit in the next world, but everything has a spirit form, rocks, trees, the food we eat, even the clothes we wear. The elan of a person doesn’t want to return naked, or empty-handed. That’s why Shevonar was dressed in his Ceremonial clothes, and given the tools of his craft and his hunting weapons to take with him. He will be given food, too.”

Ayla nodded. She speared a rather large piece of meat, took one end in her teeth, then, holding the other end, cut off the piece in her mouth with her knife and put the rest back on her scapula bone plate. She chewed for a while with a thoughtful expression, then swallowed.

“Shevonar’s clothes were beautiful. So many little pieces all sewn together into a pattern like that,” she commented. “Animals and designs, it almost seemed to tell a story.”

“In a way, it does,” Willamar said, smiling. “That’s how people are recognized, distinguished from each other. Everything on his Ceremonial outfit means something. It has to have his elandon, and his mate’s, and of course, the Zelandonii abelan.”

Ayla looked puzzled. “I don’t understand those words. What’s an elandon? Or a Zelandonii abelan?” she asked.

Everyone looked at Ayla with surprise. They were such commonly used terms, and Ayla spoke Zelandoni so well, it was hard to believe she didn’t know them.

Jondalar looked a bit chagrined. “I guess the words never came up,” he said. “When you found me, Ayla, I was wearing Sharamudoi clothes, and they don’t have quite the same way of showing who a person is. The Mamutoi have something similar, but not the same. A Zelandonii abelan is a … well … it’s like those tattoos on the sides of Zelandoni’s and Marthona’s forehead,” the man tried to explain.

Ayla looked at Marthona, then Zelandoni. She knew all the zelandonia and the leaders had an elaborate tattoo made up of squares and rectangles of different colors, sometimes embellished with additional lines and swirls, but she’d never heard a name for the mark.

“Perhaps I can explain the meaning of the words,” Zelandoni said.

Jondalar looked relieved.

“I suppose we should start with ‘elan.’ You do know that word?”

“I heard you use it today,” Ayla said. “It means something like spirit or life-force, I think.”

“But you didn’t learn this word before?” Zelandoni asked, scowling at Jondalar.

“Jondalar always said ‘spirit.’ Is that wrong?” Ayla said.

“No, it’s not wrong. And I suppose we do tend to use ‘elan’ more when there is a death, or a birth, because death is
the absence or end of elan, and birth is the beginning,” the donier said.

“When a child is born, when a new life comes into this world, it is filled with elan, the vital force of life,” the One Who Was First said. “When the child is named, a Zelandoni creates a mark that is a symbol for that spirit, that new person, and paints it or carves it on some object—a rock, a bone, a piece of wood. That mark is called an abelan. Each abelan is different and is used to designate a particular individual. It might be a design made of lines or shapes or dots, or a simplified form of an animal. Whatever comes to mind when the Zelandoni meditates about the infant.”

“That’s what Creb—The Mog-ur—used to do, meditate, to decide what a new baby’s totem was!” Ayla said, surprised. She wasn’t alone.

“You are talking about the Clan man who was the … Zelandoni of your clan?” the donier asked.

“Yes!” Ayla said, and nodded.

“I’ll have to think on that,” the large woman said, more astounded than she wanted to let on. “To continue, the Zelandoni meditates, then decides on thé mark. The object with the mark on it, the symbol object, is the elandon. The Zelandoni gives it to the baby’s mother to keep safe until the child is grown. When they pass into adulthood, the mother gives her children their elandons as part of their coming of age ceremony.

“But the symbol thing, the elandon, is more than just a material object with designs painted or engraved on it. It can hold the elan, the life-force, the spirit, the essence of each member of the Cave, much the way a donii can hold the Mother’s spirit. The elandon has more power than any other personal item. It is so powerful that in the wrong hands it can be used against a person to create terrible afflictions and adversity. Therefore, a mother keeps her children’s elandons in a place known only to her, and perhaps her mother, or her mate.” Suddenly Ayla realized that she would be responsible for the elandon of the child she was carrying.

Zelandoni explained that when the elandon was given to
a child who had reached adulthood, that person would hide it in a place known only to the new adult, often quite far away. But an innocuous object, like a stone, would be picked up from close by as a surrogate and given to a Zelandoni, who customarily put it in a crack in a stone wall of a sacred place, perhaps a cave, as an offering to the Great Mother. While the thing that was offered seemed insignificant, its meaning was much greater. It was understood that Doni could trace the surrogate back to the original symbol thing, and from that to the person to whom it belonged, without anyone, not even a Zelandoni, knowing where the elandon was hidden.

Willamar tactfully added that the zelandonia as a whole were highly respected and considered trustworthy and beneficial. “But they are very powerful,” he said. “For many people a touch of apprehension is part of the respect they command, and any individual Zelandoni is only human. A few have been known to misuse their knowledge and abilities, and some people fear that given the opportunity, one of those might be tempted to use a powerful object like the elandon against someone they disliked, or to teach a person a lesson if they felt they had been wronged. I have never known it to happen, but people do like to embellish stories.”

“If anyone disturbs a person’s symbol thing, it could make a person sick, or even die. Let me tell you an Elder Legend,” Marthona said. “In the past, it is said, some families used to put all their symbol things together, in the same place. Sometimes even entire Caves put them all in one place.

“There was one Cave that put all their symbol things together in a special little cave in the side of a hill near their shelter. It was considered such a sacred place that no one would dare to disturb them. One very wet spring, an avalanche washed down the slope, destroying the cave and everything in it. The people blamed each other and stopped being cooperative. Without each other’s help, life became very difficult. The people scattered, and the Cave died. So people learned that if someone disturbed all the elandons, or even if they were dislodged by natural shifts caused by water, wind, or earth movements, the family or Cave had serious
problems. That is why each person needs to hide her own symbol thing.”

“It is all right to put surrogate stones together,” Zelandoni added. “The Mother appreciates them, and She can trace them back, but they are just little tokens, not the real elandons.”

Ayla was delighted with the “Legend.” She had heard people talk about the Elder Legends, but she didn’t realize they were stories told to help people understand things they needed to know. They reminded her of stories that old Dorv used to tell to Brun’s clan in the winter.

Then the donier continued. “The abelan is a symbol or mark or pattern that always has life-force associated with it. It is used specifically to identify or characterize someone or some group. The Zelandonii abelan identifies all of us and is the most significant. It is a symbol made of squares or rectangles, often with variations and embellishments. It may be different colors, or made of different materials, or even different numbers of squares, but it must have the basic shapes. Part of this is a Zelandonii abelan,” she said, pointing to the mark tattooed on the side of her forehead. Ayla noticed that three rows of three squares were part of the design.

“The squares tell anyone who sees it that my people are Zelandonii. Because one can count nine of them, the mark also identifies me as a member of the Ninth Cave. There is more to this tattoo, of course,” she continued. “It also marks me as a member of the zelandonia, and declares that I am considered by the other Zelandonia as First Among Those Who Serve The Great Earth Mother. Although no longer as significant, a part of it is also my own personal abelan. You will notice that Marthona’s tattoo is different from mine, although parts of it are the same.”

Ayla turned to examine the former leader’s tattoo. Marthona tilted her head to show it better. “There are the nine squares,” Ayla said, “but the mark is on the other side of her forehead, and there are other marks, more curved. Now that I look at it, one of them seems to have the shape of a horse, from the neck, across the back and down the hind legs.”

“Yes,” Marthona said. “The tattoo artist was very good and captured the essence of my abelan. Though more stylized so that it could work with the whole pattern, it is very close to the mark on my elandon, which is a horse, but simplified like that.”

“Our tattoos tell you something about each of us,” Zelandoni said. “You know that I Serve The Mother because mine is on the left. You know that Marthona is or was a leader of her Cave because hers is on the right side of her forehead. You know we are both Zelandonii, because of the squares, and that we are of the Ninth Cave.”

“I think Manvelar’s tattoo had three squares, but I don’t remember if I could count up to fourteen squares on Brameval’s forehead,” Ayla said.

“No, you couldn’t,” Zelandoni said. “Caves are not always identified by the number of squares, but a person’s Cave is always identified in some way. Brameval’s tattoo has fourteen dots in a certain shape,”

“Not everyone has tattoos,” Ayla said. “Willamar has a small one on the middle of his forehead, but Jondalar doesn’t have one at all.”

“Only people who are leaders have tattoos on their foreheads,” Jondalar said. “Zelandoni is a spiritual leader, mother was a Cave leader. Willamar is the Trade Master. It is an important position, and his advice is often asked, so he is also considered a leader.”

“Though most people would rather show who they are with their clothes, like Shevonar, some people have tattoos on other places, their cheeks or chins, even hands, usually someplace that shows and is not covered up by clothes. Not much point in putting an identifying mark where no one can see it. The other tattoos often show something a person wants to be recognized for, but usually it’s a personal achievement, not a primary tie relationship,” Marthona said.