Men and women produced few children. In Oldorando, they matured by the age of seven years and were ageing by the time they were twenty. Even when they laughed and rejoiced, frost stood by their elbows.
The first Yuli, the frozen lake, the phagors, the intense cold, the past that was like a dream: these vivid elements of legend were known to everyone, and often retold. For the little herd of people who sheltered out their lives in Embruddock were confined in ways to which that confinement blinded them. At puberty, they were each stitched into the skins of animals; the animals enfolded them. But dreams, and the past that was like a dream, gave them extra dimensions in which they could all live.
Huddled close in Nahkri’s and Klils’ tower, after Little Yuli’s funeral, everyone took pleasure once more in sharing in the past that was like a dream. To make the past more vivid, or perhaps to dim the present, everyone drank rathel, dispensed by Nahkri’s slaves. Rathel was the most highly valued liquid in Embruddock, after red blood.
Little Yuli’s funeral gave them the chance to break the unvarying routine of life, and to live imaginatively. So the great tale of the past, of two tribes uniting, even as man and woman unite, was again retold. The tale was passed from mouth to mouth, much like the rathel mug, one narrator taking over from the next with hardly a pause.
The children of the tribe were present, eyes gleaming in the smouldering light, as they sipped rathel from their parents’ wooden mugs. The tale they heard was called familiarly the Great Tale. At any festival, not merely at a burial or a coming of age, or at the festival of the Double Sunset, someone would be sure to cry, as darkness came slanting in, “Let’s have the Great Tale!”
It was a history of their past, and much more than that. It was all the art the tribe had. Music they lacked, and painting, and literature, and almost anything fine. What had existed, the cold had devoured. But there remained the past that was a dream; that survived to be told.
No one was more responsive to this tale than Laintal Ay, when he could manage to stay awake for it. One of its themes was the union of two conflicting sides; that he understood, for the division concealed by that union, in which the tribe had to believe as an article of faith, was—had been—a part of his family life. Only later, as he grew up, did he discover how there was never union in anything, only stifled dissent. But the narrators in the fuggy hall, in this Year Nineteen After Union, gleefully conspired to tell the Great Tale as one of unity and success. That was their art.
The narrators jumped up one by one, declaiming their piece with varied assurance. The first narrators spoke of Great Yuli, and of how he came from the white wildernesses north of Pannoval to the frozen lake called Dorzin. But one generation gives place to another, even in legend, and soon another narrator rose, to speak of those, scarcely less mighty, who followed Yuli. This narrator was Rol Sakil, the midwife, who had her man and her pretty daughter, Dol, by her side; she gave a certain emphasis to the spicier aspects of her share of the tale, which was much relished by her audience.
While Laintal Ay dozed in the warmth, Rol Sakil told of Si, son of Yuli and Iskador. Si became the chief hunter of the tribe, and all feared him, because his eyes looked in different directions. He took a locally born woman called Cretha or, according to the style of her tribe, Cre Tha Den, who bore Si a son named Orfik and a daughter named Iyfilka. Both Orfik and Iyfilka were valiant and strong, in days when it was unusual for two children to survive in one family. Iyfilka went with Sargotth, or Sar Gotth Den, who excelled in catching myllk, the two-armed fish beneath the ice of lake Dorzin. Iyfilka could crack the ice with her singing. Iyfilka bore a son to Sar Gotth whom they called Dresyl Den—a famous name in the legend. Dresyl fathered the famous brothers, Nahkri and Klils. (Laughter.) Dresyl was Laintal Ays great-uncle.