Muth Mauk proper noun—Orc queen. (Great Mother) This is both the queen’s title and her proper name. The orcs also use nathmauki as a word 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 mother 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.
nuf noun—Night.
Nuf Bahi proper noun—Night of the full moon. (Night [of] Eye)
orc noun—Human word for zimmuthi. The human word derives from the shortening of the orcs’ collective name for themselves, urkzimmuthi.
orcs noun—Human word for 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 no 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.
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—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 and receives her clan tattoo. There is controversy over whether rebirth involves actual sorcery.
regiment—See “military ranks and units.”
samuth noun—A part of courtship where an unblessed mother travels to the hall of another clan and is visited by its eligible sons. (see mother)
sand ice noun—Orcish term for glass. Orcs first discovered the secret of its making.
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 insures 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 velazul, 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 aspects of the queen’s predecessors.
sun noun—Human word for bahriti, which translates as “golden eye.” The eye referred to is Muth la’s.
sustolum—See “military ranks and units.”
tabuc noun—Root crop grown by humans. It must be cooked before it is edible.
tahwee noun—Bird.
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.
thung noun—A succulent leaf grown by orcs. Its thick sap tastes similar to broth.
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.
tiv noun—An orcish digging tool with a short handle and narrow flat blade affixed to its end at a right angle. It is used for planting root cuttings.
tolum—See “military ranks and units.”
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.
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.
urkzimmuthi noun and adjective—The orc race, also the plural of orc. As an adjective it means “orcish.” (children [of] mother)
urkzimdi noun—An ancient orcish term 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.
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 nature of his prophecies
velazul noun—Lover. Unlike the human term, it is used only in the chaste sense. (give love)
wash noun—Tooth.
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. (teethpretty)
weapons Orcs did not make weapon 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.
wind noun—Human word for foof Muthz la, which translates as “Muth la’s breath.”
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 practiced midwifery.
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.
yes adverb—Hai.
zim noun—Child.
zimmuthi noun—The singular form of “orc.” (child [of] mother)
zul verb root and noun—To love, love.
Read on for an excerpt from the final book in
the Queen of the Orcs trilogy
Royal Destiny
Morgan Howell
On sale September 25, 2007
Dar awoke, both surprised and puzzled. “Mer lav?” I live?
A mother knelt before her. She bowed her head and replied in Orcish. “Muth la has preserved your life.”
Why? thought Dar. She had returned to pass on Fathma, the Divine Mother’s gift that bestowed sovereignty over the orcs. In her near-death state, she had been able to see it fluttering within the shell of her body, a thing of spirit like a second soul. That vision had departed. Dar could no longer see her spirit or any other’s. The world was solid again. It was also unfamiliar. “Where am I?” she asked in Orcish.
“Your hanmuthi, Muth Mauk.”
Dar realized that she was still queen. Muth Mauk—Great Mother—was not only her title; it had become her name. Dar tried to raise her head and look about, but found she couldn’t. She recalled the mother’s face, but not her name. After Dar had been reborn, every Yat clan member had formally introduced him or herself, and the parade of visitors had lasted days. “I know you,” said Dar, “but I forget your name.”
“I’m Deen-yat, clan healer.”
“I thought I was dying.”
“You were,” said the healer.
Dar thought she should be relieved and joyful. Instead, she felt daunted. I returned to pass on the crown, not rule! In her still-fragile state, that task seemed overwhelming. I don’t know what to do!
Deen-yat smelled Dar’s anxiety, but mistook its reason. “You’ll live, Muth Mauk.”
“Then I have your skill to thank.”
“Your recovery is not my deed. That herb’s magic is deadly.”
“I was only scratched by blade.”
“Such scratches have slain sons, and quickly too. Your life is Muth la’s gift.”
Dar knew Deen-yat’s words were meant to comfort, but they didn’t. Muth la has her own purposes. While Dar thought she understood why she had become queen, she couldn’t understand why she remained so.
“How long have I been here?”
“Sun has risen thrice since your return.”
“I wish to see my muthuri and my sisters.”
“And you will when you’re better.” Deen-yat smiled. “Even queens must obey healers.”
The healer stayed by Dar’s side and tended her throughout the day. Toward evening, Dar found the strength to sit up and gaze about. She was in one of the numerous sleeping chambers of the largest hanmuthi she had ever seen. Even the sleeping chambers had adjoining rooms of their own. Many families could live here, she thought. She peered through a carved stone archway into the spacious central room. As with all hanmuthis, it was circular and featured a hearth in its center. The room was empty, as were all the other chambers.
Dar’s chamber was especially magnificent. There was a huge window glazed with panes of sand ice. The floor was a mosaic of a flowery meadow. The meadow extended to the stone walls, which were carved with a low relief that depicted a landscape. The foreground was filled with delicately rendered wildflowers. In the distance was an orcish city. “It that Tarathank?” asked Dar.
“Hai, Muth Mauk.”
“I’ve visited its ruin,” said Dar, recalling her night with Kovok-mah. Deen-yat’s expression underwent a subtle change, and Dar realized that the healer had smelled atur—the scent of love. Good manners precluded Deen-yat from mentioning it, but orcs seldom hid their feelings.
“Washavoki brought me here on horse,” said Dar, “but there was son who helped him. He gave me healing magic on way.” Dar glanced down at the star-shaped incision beneath her breast. It was surrounded by dark, discolored flesh. “Did he come here also?”
“Do you mean your muthuri’s brother’s son?”
“Hai. Kovok-mah.”
“He came here, but he has returned home.”
Dar’s heart sank. In her weakened state, she feared
that she might start weeping. “I wish I could have seen him. He helped save my life.”
“His muthuri forbade him to be with you,” replied Deen-yat. “Once he learned you would live, he couldn’t linger.”
Dar’s despair deepened. So the word is out. Even Deen-yat knows. “What of washavoki who brought me?”
“It has returned to its own kind.”
So Sevren’s gone too, thought Dar. At least I have my family. “I’d like to see my muthuri soon. And my sisters, especially Nir-yat.” Dar surveyed the empty rooms about her, already missing the lively atmosphere of Zor-yat’s hanmuthi. “It’s too quiet here.”
“Perhaps tomorrow,” said Deen-yat. She felt Dar’s brow and sniffed her wound. “Hai, you should be well enough to see them.” She gave Dar a sympathetic look. “It would do you good. It’s lonely being great mother.”
It was long after nightfall when Kovok-mah arrived at the hall where his parents lived. As he shook the snow from his cloak, his aunt greeted him. “Sister’s son! I’m surprised to see you. Kath! You son has returned from Taiben.”
Kath-mah emerged from a sleeping chamber, still rubbing the drowsiness from her eyes. “Kovok? Why are you here? You were sent to kill for washavoki king.”
“King is dead, Muthuri. Another rules washavokis now.”
“Doesn’t our queen wish you to kill for it also?”
“We have new queen.”
“This is news indeed! How is that possible? Our queen lived apart.”
“She found someone to receive Fathma. Before she died, queen passed it to that mother.”
“But mothers no longer visit Taiben.”
[Queen of Orcs 02] - Clan Daughter Page 28
