MAGIC AND MIRACLE
I could not sleep last night, and so I didn’t. Instead I stayed up working and then tried to read myself to sleep but as I lay in bed trying to sleep this scene came to my mind. Considering it important enough to get up and write out without sleeping I did so.
For it encapsulates an argument and conflict central to my set of novels in The Kithariad. That being “what precisely is Magic (Theurgy, or Elturgy to the Sidh and Eldevens), and what precisely is Miracle (Thaumaturgy to the Greeks and Romans – to men), and can the two co-exist (I exclude Sorcery, Necromancy, and those forms of “magic” in this exchange – Ilturgy to the Sidh and Eldevens) and even amplify each other?
Yet as the scene occurred to me and as I wrote it out I also realized it was a good (perhaps excellent), if somewhat philosophical literary summation of my own definitions of “Magic” and “Miracle” in the Real World (and in some ways in reverse). Mayhaps, in developing and using the terms Elmanös and Iłdevic, it my most precise summation of what both (Magic and Miracle) are in possible Real World function(s). Although I will have to develop English terms for both Elmanös and Iłdevic as these are but imaginary and philosophic literary terms.
Anyway, this conversation occurs between the Nockma (what the Sidh and Eldevens would call a “Wizard” who is also a sort of priest of Elturgy) Maegör, and the Frankish Paladin Edomios, Vlachus the Armenian monk, and Luthemia Casela the Venetian nun. The rest of the Basilegate and its Roman commander Marsippius Nicea are either missing, presumed dead, or elsewhere on other business. The exchange is centered on what is the precise nature and what are the supposed characteristics of both Magic (Elturgy) and Miracle (Thaumaturgy)? The Eldevens have rejected Miracle, but the humans make a defense of it. The humans have rejected Magic but the Eldevens only trust it, they distrust and/or discount Miracle.
The conversation occurs because the Samarl of Samarkand has sent his chief Nockma to inquire, interrogate, and discover what the humans think of Miracle (and Magic), and why?
I like the scene, and the way it plays out, and think it lays out a good basis for the dispute between Magic and Miracle in the novels. A chief, but far from the only, theme.
If you wish to make a comment concerning what you think of the scene feel free. It is a first draft and concentrates entirely upon the conversation. I have as yet added no background or material illumination, just the conversation and the reactions to it.
For now though I must sleep.
Have a Good Day Folks…
ELTURGY AND WONDER
“There are two forms of Magic,” Maegör said. “The first we call Elturgy, which has many diverse and subtle meanings, but in this context means ‘Right Working,’ or, ‘Best Outcome.’ The second is Ilturgy, which means ‘Chaos,’ ‘Ruins,’ or ‘Worst Outcome.’ We as a people practice Elturgy, and this is claimed and promoted among all Eldevens. Although there are also criminals among our peoples and ranks who practice Ilturgy. But secretly and maliciously. Ilturgy is outlawed among us.”
Here Maegör paused to see what affect and effects his words had had upon his human listeners.
“However, in both forms of Magic there are two additional expressions. These expressions we call Elmanös and Iłdevic.
Elmanös means ‘Controlled’ or ‘Correct’ or ‘Directed’ or ‘Intentional.’ Iłdevic means ‘Chaotic’ or ‘Wrong,’ or ‘Accidental’ or ‘Ill-omened.’ Its ends are always malevolent even if the intent is not. So we eschew it.
Elturgy occurs in two ways. We Eldevens, or possibly even others, cause it to occur, by Elmanös, by directed and controlled means with a very specific intent, that the best thing happen in the best way. Yet, we also acknowledge that Elturgy may occur as if seemingly unbidden, when events or fate* align in such a way that the best thing occurs in the best way yet no certain cause may be attributed as to why or how this is so. This we also call Iłdevic but in this case we mean, ‘not by our own hands.’”
Maegör fell silent to again assess the effect of what he had said had upon his small audience of mortals.
All three sat silently awhile pondering the nature and aspect of what the Sidhelic Nockma had just disclosed. Suddenly Vlachus seemed to sense the suspicions of the Eldevens all too well, and yet he also simultaneously discerned a potential flaw in their reasoning.
“Could not the same be said of that which we call Thaumaturgy, or Miracles, or Wonders?” he said.
A curious and even surprised look passed across the Nockma’s face, but it was brief and momentary. He seemed to control it quickly.
Maegör shook his head, but it seemed to the two men and the woman not so authoritatively anymore.
“As you know, or at least have guessed” Maegör responded, “we call your Thaumaturgy by a different term. We name it Alilturgy, which means ‘unknown and untrustworthy Elturgy.’ For, as you have explained it to us, it may never be controlled. In fact it is completely out of your control. It may never be truly said to be Elmanös, its workings are capricious and wholly unpredictable. It may indeed be Elturgy, or it may be Ilturgy by another guise, but it is never Elmanös. It is always Iłdevic and so cannot be adopted by our people.”
At this Luthemia also seemed to grasp the conflict. Or, at least the conflict from the Sidhelic and Eldeven point of view. She spoke her insight.
“Maegör,” she began. “You say Thaumaturgy and Wonders are Iłdevic because neither men nor Eldevens can control such Wonders. At least I would say, ‘never fully.’ And this is true enough. Neither Mortal Men nor your kind can control Wonders. For Wonders arise from God, at need, or as warranted. Or as deserved. And all of those things are, as you rightfully say, out of our control. But far from out of the control and direction of God. For God is, to us, the very human source of the ‘best thing in the best way at the best time.’ Indeed the source of all best things for all. Whomever they are, wherever they are. So, if that is true, then by your own logic Thaumaturgy is not Iłdevic, it is simply uncontrolled by either of us. Yet its natural outcome is always Elturgic and very likely also always Elmanös. Even to us. It is in fact what you describe, the difference being it is not controlled by created beings, such as we, but by the Creator himself. It would in fact be the very Elmanic Elturgy of God, even if we are not subtle enough or insightful enough to immediately recognize that fact.”
Again a look of disturbance mixed with doubt and perhaps even esteem passed briefly across the Nockma’s face, but he made no response at the moment.
Edomios for his part sat silently in his own thoughtful moment but then began to slowly nod his appreciation of Luthemia’s very clever argument. The young Paladin, more physical hero and earnest combatant than meditative philosopher was nevertheless pleased by the lady’s response. It has been both civil, and graceful, and yet weighty for the matter being discussed. It had also not gone unnoticed by the Frankish knight that Maegör seemed now, if only briefly, far less absolutely convinced of the certainty of his own initial presumptions about Miracles.
Vlachus though smiled widely, and not without some degree of inner satisfaction. The Myrelaion monk had for some time now been suitably impressed by the Venetian nun, and her admirable capabilities, but his appreciation of her intelligence and mind continued to grow daily in her company. At first the monk had even wondered why the Basil would even include her in the number of the Basilgate but perhaps diplomacy was far from her only vital function. However Luthemia’s reply had also shown him another way to proceed and he immediately seized upon it before the Nockma had a chance to give retort against Luthemia’s clever claims.
“Is it not entirely possible,” the monk said raising his right hand in a sort of half-realized and reflexive Blessing towards the Nockma, “that our disputes over your Magic and our Miracles are but a sort of mortal misperception of both. Is it indeed, not entirely possible that our Wonders and Wonder-Workings are but the Elturgy of God?”
Edomios nodded enthusiastically at this and almost blurted, “Yes! A Greater and Higher form of Elturgy!”
But Luthemia seemed to read his mind before he spoke and looked seriously at the young Paladin and shook her head solemnly to silence him.
If Maegör noted this silent exchange he made no obvious sign of it for he seemed entirely enwrapt in the moment by what the Armenian monk had suggested.
Again he made no immediate reply but looked curiously at the hand gesture Vlachus had made when speaking, so that Vlachus dropped his arm again. Then the Nockma looked down at his own hand and in an almost causal and off-handed way briefly imitated the same gesture.
“What is this you did as you spoke?” asked the Nockma. “And what purpose does it serve you?”
Vlachus said flatly as if confused by the behest, “It is but a Blessing.”
“And what is a ‘Blessing?’” Maegör asked the monk curiosuly.
But it was Edomios who responded.
“It is the Elmanös of men,” the knight said firmly, as if in no doubt.
And Vlachus and Luthemia both smiled. To be so young and so inexperienced the young Frankish warrior struck them both as canny and Wise.
Then Maegör nodded in silence and stood awhile looking at all three.
“I will report what you have said to the Samarl,” said the Nockma quietly. “Yet for the moment all we have discussed must remain a secret between us. Do you understand?”
All three nodded their silent assent.
“Very well then,” Maegör concluded. “You are honored quests of our court and are free to wander at will – with proper escort. However I adjure you not to speak on matters of Elturgy or of your own Thaumaturgy unless bidden so by the Samarl. To all others give no reply, or evade these subjects with the same sort of craft you herein displayed to me this evening.”
Vlachus answered for them all.
“It will be done exactly as you request.”
Maegör frowned as if measuring the probable truth of the reply, but then nodded his approval of Vlachus’ answer and then turned and exited the chamber without further reply of his own.
Vlachus turned and looked at his two companions.
“We acquitted ourselves well I think,” he said smiling.
Edomios also smiled and nodded his stolid and Stoic soldierly agreement. Luthemia also seemed outwardly pleased and yet both her nunnish and womanly instincts told her the matter was far from settled.
“I wish Klura could have been here,” Luthemia mused. “Perhaps she might have offered some further insight.”
Yet Edomios did not truly like the “prophetess,” whom he considered wild and barbarian and unpredictable, and Vlachus distrusted the supposed Rus witch and so both men looked at each other dubiously wondering what the nun meant by such a vatic remark…
#novel #Magic #Miracle #fantasy #writing
Wyrdwend 