78 pages • 2 hours read
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Deka begins her first-person narration on the day of the Ritual of Purity in the Northern village of Irfut. This winter morning, she meets her father in the barn. They believe her mother is dead from the red pox (but it is later revealed that this is a ruse to hide her mother’s divine blood), so Deka helps her father around the farm. They talk about the ritual, and Deka worries about being “impure” (with good cause, it turns out). Pure women wear masks from forehead to nose as a sign of maturity after coming of age. Deka reflects on her mom being from the South; this caused both of them to have dark skin, unlike the light skin of her dad and other Northerners. Later it is revealed that Deka and her mother also share a lineage to goddesses (the Gilded Ones).
While running errands in the village square, Deka sees the temple of Oyomo and her friend Elfriede, as well as many visitors from different regions with different skin tones and hair types. The festival-like environment is dampened by members of the jatu: the emperor’s elite guard. They are present because creatures called deathshrieks are supposedly attacking villages and stealing away impure girls (in truth, saving these girls from being tortured and killed).
When a man from another village tries to get Deka to take off her cloak, her crush Ionas intervenes to defend her and compliment her. Deka goes to the bakery and worries about being sentenced to serve as a temple maiden or whore if found to have gold blood. Also, a rich girl, named Agda, and her mom (Mistress Norlim) insult Deka for her dark skin.
Back at the farm, Deka prepares for the ritual. She tries to cook without a knife, as girls are not allowed to use sharp objects for a year before the blood-letting ritual. Her dad gives her a dress and mask made by her mom before she died. He also gives Deka her mom’s old necklace. Deka, missing her mom, is determined to win acceptance from the villagers.
Girls line up in front of the temple while jatu prepare for the arrival of Elder Durkas. When he arrives and recites ceremonial words, Deka has a vague premonition (this turns out to be the deathshrieks trying to save her from the ritual). The rich girl Agda goes first, walking through a red door to the private cutting room, and returns bleeding red blood, the sign of purity. As other girls go, a mist appears, and they hear the sound of deathshrieks.
Jatu try to fight these creatures, but they fail due to being inexperienced. Deka tries to lead her dad away, but he–a retired soldier–wants to fight with jatu. The deathshrieks attack the jatu, pulverizing them, then attack the village men. While her dad is sword-fighting, he doesn’t see an attack from behind, and Deka cries out. When she yells “stop,” the deathshrieks freeze and return to the forest. After their retreat, Deka tries to speak to her dad, but he calls her a demon. Ionas stabs her with a sword in the stomach, and her blood and skin turn gold: the sign of impurity. Deka dies her first death (those with gold blood can heal themselves, which is why Deka dies numerous times but revives).
When Deka revives for the first time, she is shackled to a wall in a cellar. She can see Ionas in the dark, and eventually her dad appears with her mom’s necklace. He is disgusted by her being completely healed from her wounds. Elder Durkas blames Deka for the appearance of deathshrieks, and elders deem that it is her dad’s duty to kill her. He beheads her with a sword.
After her second death, Deka thinks she’s a demon (it is later revealed that she has divine not demonic blood). She prays, but Elder Olam says she has been rejected by the Infinite Father because she doesn’t enter the Afterlands. It has taken days for her to regenerate from beheading. Her dad is sick, and Deka asks to be cleansed and killed. Elder Olam suggests fire. However, she is able to revive after a variety of methods are tried (hanging, drowning, poisoning, etc.); she dies nine times.
Eventually, a robed woman appears wearing white gauntlets and a war mask. These gauntlets cause Deka to dub her White Hands. White Hands pokes and slaps Deka, calling her an alaki. Deka remembers her gold blood flowing in large quantities (the elders have been selling her blood, it turns out). White Hands offers a seal and asks if Deka will join Emperor Gezo’s army protecting the entire nation of Otera. When White Hands removes her mask, she also has beautiful dark skin, curly hair, and black eyes. If Deka does not want to join the army, White Hands offers to enact the Death Mandate as an alternative to the elders bleeding her repeatedly.
White Hands cuts Deka in the ritual place and touches her gold blood while explaining that the army needs help fighting the deathshrieks in an offensive in eight months. She offers Deka freedom and absolution (becoming pure again after 20 years of fighting). Deka gets excited at the thought of purity, but White Hands warns the training is rough (but not as bad as the torture she’s already endured). Deka agrees to join the army if White Hands tells her dad she’s dead.
The novel opening with a ritual for teenage girls marks it as a coming-of-age story. After the ritual, Deka will “finally be a woman—eligible to marry, have a family of my own” (2) or, as it turns out, become a warrior. The blood-letting nature of the ritual creates an important parallel with the onset of menstruation. Girls’ blood color is either discovered through the ritual or menses.
Deka is unique even among the gold-blooded. The elders commit repeated killings, vaguely echoing the story of Rasputin, in order to harvest blood and turn women’s bodies into gold mines. Yet, Deka’s continued resurrections, one of her “uncanny differences” (12), set her apart from other girls with gold blood. Other girls have a method of murder that will not allow them to resurrect as human. Much later in the novel, the reader learns that the “final death” of other girls causes them to be resurrected as deathshrieks, and deathshrieks die the first time they are killed. When in human form, they are called alaki, which “means worthless, unwanted” (35); this is a term the men have coined to hide the women’s divine heritage. This contrasts with their “cursed gold” blood, which is sellable, turning a “worthless” young woman into “a precious commodity” (39).
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