WIZARD, MONK, NUN, AND SOLDIER

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

MIRACLE OF THE TINY TIDBIT

Got up this morning and wrote a rather nice little children’s Christmas story about something my daughter said to me last night about not having enough wrapping paper to wrap all of the Christmas presents. That all she had left to wrap with were “tidbits.” I kind of took her anxious kiddie complaint, turned it around, used the real definitions of the term, and made something different out of it. Because it was far too good an idea to waste.

I’m calling it the, “Miracle of the Tiny Tidbit.”

I like it when my kids give me story ideas.

Now I get to spend the rest of the day working at things I like to do, as well as training and lifting weights before the Christmas holidays. So, a good time all around.

Plus it is sunny and pleasant in my neck of the woods (a little cool but very nice) and looks like a forecast for a very nice Christmas eve and Christmas day.

Meaning I get to break out all the good presents with my kids and my nephews come Christmas day. Be a kid myself.

Plus, next week, I’m going to see Rogue One with my daughter and her boyfriend before she goes back to college. So, looking forward to that as well.

Well, best get to work and to working out.

Have a great day folks.

ON MAGIC, MIRACLE, THE SOUL, AND THE WORKS OF MAN

ON MAGIC, MIRACLE, THE SOUL, AND THE WORKS OF MAN

I have now either written, created, or started writing all of the books that shall be included in my Paths of the Great Man series of non-fiction books.

There will of course be the three main and general books: The Christian Hero (or Knight), the Christian Wizard (or Magi), and the Christian Saint.

Then there will be the specific texts and works addressing specific ideas, ideals, virtues, and capabilities.

These texts will include:

The Psychinosis – On the Operations of the Soul-Image
The Psychokon – Psikonic (Soul Image) or Psychodynamic Powers
THEOPHOTOS – God Light or Light Work (On the Fundamental Principles of Theurgy and Thaumaturgy)
THE THEURGICON – on Theurgical Theosis
THAUMAPHIA – The Wisdom of Miracles

I have made amazing progress on some of these books, good progress on others, and have barely begun a couple.

I have also started work on a very, very basic primer on the subject matters and principles discussed in these series of books and what they mean and what I mean by employing terms like Magic, Psuchos, Theurgy (God Work), Thaumaturgy (Wonder or Miracle or Marvel), etc. (Generally I mean these terms by their ancient or early Christian meanings and denotations not their later Medieval and modern connotations (such as witchcraft and sorcery). Almost all magic in the ancient and early Christian world was in actuality Divine or religious magic, not as the Medievals and moderns saw/see it as a “force or power – a la the Force in Star Wars” in and of itself. Though that is kind of unfair to the Medievals who did not believe in natural forces of Nature as separate from God as only the moderns see these things.

Plus I suspect I have a very different definition of things like Magic and Psyche (based on early Christian and ancient writings and ideas) than do most people today.

Anyway that is the progress I have made so far.

In any case my intention is to create a set of practical works whereby the Christian layman can parallel the training and work of priests and pastors in their own lives and in the lives of those around them.

But more to the point to better replicate the works (mundane, theurgical, and thaumaturgical) of the early Apostles and Disciples.

THE MYTH OF THE WRITER, AND THE FANTASY THEREOF

Last night a friend and I were having a discussion regarding Myth and Fantasy on his Facebook page. Since this is a subject I have much studied and long thought about I decided I would post my reply to his discussion on this page. So here is my summation of some of the more salient differences, and some of the basic similarities, between Fantasy and Myth.

This is in the form of my Facebook page response, of course, but later I will create an essay out of this and related material I have written in the past on the same subjects.

 

SOME OF THE DIFFERENCES AND SIMILARITIES BETWEEN FANTASY AND MYTH

To me it mostly depends on if you’re writing Myth or Fantasy.

Myth, such as Tolkien wrote is filled with footnotes and endnotes and much of Tolkien’s myth refers directly to real world history or is a thinly veiled modification of it, just as Classical myth is, e.g.. Homer and Virgil.

The Black Gate is a modification of the Iron Gate of the Byzantines, Rohan was a modification of a real place and people, etc..

If it is fantasy it might also contain heavy historical elements, but they are greatly modified and changed significantly. In that kind of fantasy (swords and sorcery fantasy) magic is more important than myth, the supernatural more important than technology or realism, story more important than history, and character more important than culture (typically).

Tolkien for instance created very realistic cultures and landscapes that were well developed enough to imagine living in, or wanting to live in. Howard, with Conan (fantasy), created heavily modified versions of semi-realistic, but mostly underdeveloped proto-human cultures that few if any would really want to love in. Same with Moorcock (another fantasy writer). A lot of underlying history and myth in both Howard and Moorcock, no real admirable cultures or worlds to live in. No real higher mythic and spiritual content, a lot more grunt-work and gritty adventure and survival.

I follow that same general pattern. I’m writing a mythic series (The Other World) which is a mix of Byzantine realism and the mythos of Prester John. It is also a retelling of the Fall of Constantinople and the founding of America in mythic form. It has a lot of “high, mythic, poetic, and spiritual content.”
I am writing another series of what I call magic and miracles fantasy which is based on what we now know of pre-historic and proto-human cultures, but the emphasis is not on sweeping myths or great cultures, but on personal adventure, and individual supernatural and magical experience.

(And this is paradoxically why poetry and song so rarely appear in pure fantasy, and when it does, it is almost always of very inferior quality – but in myth really good song and poetry is a primary and necessary component – Beowulf and the Iliad are poetic, in Conan real poetry and song are absent. Real Myth is poetic, by nature. Fantasy is prosaic, comparatively speaking.)

In myth magic is tightly controlled and there is little of it, especially overtly. Magic is underground and few can master it. Magic is an elite force employed by an elite few. In fantasy it is usually ubiquitous yet extremely dangerous and likely always out of control, or completely uncontrolled. In fantasy the elite think they can master magic but it almost always it overmasters them. In myth they often can master magic, be it Gandalf or Wotan, though it always has a price for the greedy and unwise. (Such as Fafnir.)

On the other hand, Conan being a fantasy character and a barbarian and a primal man instinctively knows this about his world, he lives in a supernatural and fantastical environment (not a mythic one) , well above his personal pay-grade. The way to equalize magic is not to make it rare and tightly controlled, like in myth, but to avoid it altogether, or destroy it if possible. In myth magic is really a spiritual force, good or bad, and not easily understood or mastered. In fantasy magic is not a spiritual force, but supernatural nitro-glycerin.)

In myth there are also obviously miraculous and apparently fated events. In fantasy fate is what a man makes of himself.

And to me therein lies another of the real differences. In myth, although the characters are very important, the myth is Fundamental. Obviously much bigger things than the individual are at Work.

The myth is what is really being discussed; the characters are archetypes in action.

In fantasy the cultures and the environment are the archetypes, it is the characters being discussed. The individual is what is at Work. The person is in reaction, struggling to bring things under his own control, and usually failing.

In my second series, the fantasy series, the books are about the adventures of Solimar, who is renamed by his god and given a mission to fulfill in the world. So he roams the world seeking to fulfill his mission and understand his supernatural origins, both at birth, and at “rebirth and renaming.”
Solimar, who begins as Soar (So-ar), is really a retelling of the stories of Jacov and of Abram (Solimar’s god, Olim, or Holim, inserts his own name in the middle of Soar’s name to remake him into his representative in the world) in a vaguely Conan like form. Though Solimar is not a warrior but more of a spy, and a Jack of all Trades adventurer, who has become his god’s semi-reluctant and covert Agent.

Now all of that being said I still think there is plenty of room in the middle. As a matter of fact GRR Martin and his series is exactly that. Half-mythic realism, half-magical fantasy. Half Westeros mythos (and Real World history – Dunk and Egg), and half Dragon-Egg/White Walker fantasy. And you can clearly see how the two separate worlds impinge upon and overlap one another, and you can also clearly see how they are separated by, “A Wall.” (In Tolkien the wall of separation was the frontier of Mordor.)

So if you ask me you can lean towards the ends of the bell curve, or, if you wish, seek the top and the middle.

Plenty of room to roam landscapes in all directions if you so wish.