The WIglaff Tales (The Wiglaff Chronicles Book 1) Read online

  Book One of the Wiglaff Chronicles

  The Wiglaff Tales

  E. W. Farnsworth

  This book is a work of fiction. Any references to historical events, real people, or real locales are used fictitiously. All characters appearing in this work are the product of the author’s imagination, and any resemblance to actual persons, living or dead is entirely coincidental.

  All rights reserved, including the right of reproduction in whole or in part in any form. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the written permission of the publisher.

  For permission requests, write to the publisher at the address below:

  “Attention: Permissions Coordinator”

  Zimbell House Publishing, LLC

  PO Box 1172

  Union Lake, Michigan 48387

  mail to: [email protected]

  © 2016 E. W. Farnsworth

  Book and Cover Design by The Book Planners http://www.TheBookPlanner.com

  Published in the United States by Zimbell House Publishing

  http://www.ZimbellHousePublishing.com

  All Rights Reserved

  Print ISBN: 978-1942818984

  Kindle Electronic ISBN: 978-1942818991

  Other Electronic ISBN: 978-1945967009

  Library of Congress Control Number: 2016916370

  First Edition: November/2016

  10 9 8 7 6 5 4 3 2 1

  Dedication

  Evelyn and Nadine

  Contents

  Foreword

  Chapter One: Wiglaff The Child Of Night

  Chapter Two: The Dun Red Stone

  Chapter Three: Shaman Wars

  Chapter Four: Imperial Consolidation

  Chapter Five: Imperial Negotiations

  Chapter Six: The Pax Deorum And The Threat Of Christianity

  Cast of Characters

  About The Author

  Reader’s Guide

  A Note From The Publisher

  Other Works by E.W. Farnsworth

  Coming Soon

  Foreword

  “In 209… the emperor Septimius Severus, claiming to be provoked by the belligerence of the Maeatae tribe, campaigned against the Caledonian Confederacy. He used the three legions of the British garrison (augmented by the recently formed 2nd Parthica legion), 9,000 imperial guards with cavalry support, and numerous auxiliaries supplied from the sea by the British fleet, the Rhine fleet and two fleets transferred from the Danube for the purpose. According to Dio Cassius, he inflicted genocidal depredations on the natives and incurred the loss of 50,000 of his own men to the attrition of guerilla tactics before having to withdraw to Hadrian's Wall. He repaired and reinforced the wall with a degree of thoroughness that led most subsequent Roman authors to attribute the construction of the wall to him. It was during the negotiations to purchase the truce necessary to secure the Roman retreat to the wall that the first recorded utterance, attributable with any reasonable degree of confidence, to a native of Scotland was made (as recorded by Dio Cassius). When Septimius Severus's wife, Julia Domna, criticized the sexual morals of the Caledonian women, the wife of a Caledonian chief, Argentocoxos, replied: ‘We consort openly with the best of men while you allow yourselves to be debauched in private by the worst.’ The emperor Septimius Severus died at York while planning to renew hostilities, and these plans were abandoned by his son Caracalla.”

  “Later excursions into Scotland by the Romans were generally limited to the scouting expeditions of exploratores in the buffer zone that developed between the walls, trading contacts, bribes to purchase truces from the natives, and eventually the spread of Christianity. The degree to which the Romans interacted with the island of Hibernia is still unresolved amongst archaeologists in Ireland. The successes and failures of the Romans in subduing the peoples of Britain are still represented in the political geography of the British Isles today.”

  https://en.wikipedia.org/wiki/Roman_conquest_of_Britain

  Chapter One

  Wiglaff the Child of Night

  “Scotland’s old name, Caledonia, derives from Caldun meaning fort of the hazel. The word cnocach means wisdom and comes from a common word for hazelnut cno. In Gaelic lore Finn bore a hazelnut shield that made him invincible in battle.”

  – Elen Sentier, Trees of the Goddess: A New Way of Working with Ogham, Moon Books, 2014.

  Wiglaff was an infant when his father Mordru said that his firstborn son would never become a warrior. The child was frail and had a distracted look about him, and his brain was active but in reserve. His mother Onna defended the boy because she feared Mordru would take him into the forest and abandon him or otherwise do him harm.

  She was glad when their second child arrived because she had all the characteristics Mordru admired: size, strength, agility, an active spirit and fiery eyes. The only problem from Onna’s point of view was that her second child Winna was female. The village never considered a woman worthy of being a warrior, which was a role reserved exclusively for men.

  Mordru, who never thought much of the elder council and their rules, raised his daughter as if she were his eldest son, and he neglected Wiglaff entirely. Neglect was just what Wiglaff needed, for his curiosity and intelligence had an opportunity to grow without the constant petty interruptions of the young warriors, who never lingered to understand what they were seeing and never considered anything for long.

  Sometimes Mordru wondered whether Onna had conceived another man’s child, but Wiglaff had all of Mordru’s physical traits. Besides, Onna was the model wife who never would disgrace her husband with adultery. Mordru suspected the influence of the shaman Ugard had transformed the soul of his eldest son into a woman’s soul.

  Ugard was Mordru’s friend, but Mordru believed in the power of magic, and he knew that Ugard once loved Onna to distraction. Could the shaman have stolen the soul of his son? Could he have planted that soul in his daughter? Mordru never asked the shaman these questions because they were an embarrassment. Mordru preferred to favor his daughter and shun his son as a practice. His family grew with the years, and his children numbered eight, four boys and four girls, by the time of the village wars when everything changed.

  Wiglaff spent his early years walking alone in the forest by day, stargazing at night and hunting for herbs with medicinal qualities when their potency was greatest, whether by day or night. Onna sheltered him when his father threatened him, and Winna sheltered him when the young warriors taunted him for being different from the norm. Wiglaff wasn’t jealous or greedy, so he would not be lured into the cruel games of children who sought advantage by any means possible. He became known by his contemporaries as a loner who was more than a little crazy.

  Wiglaff’s use of language verged on the poetic, and he knew words that no one else knew. One of his defensive strategies against aggressors was asking difficult questions for which not even he had discovered the answers. The warriors felt uncomfortable around him since he valued everything they hated. Things of beauty, they destroyed. Quiet and pensiveness, they abhorred. Solitude was anathema to the warriors because they were reinforced by associating at all times with fellow warriors who never had an independent thought. Because Wiglaff wandered throughout the villages in his peregrinations, he became known generally in the region as a harmless misfit. Women and warriors kept their distance. Wiglaff had no friends.

  Wiglaff saw the signs and effects of war while walking around the village. Weapons were being amassed. Warriors were training. Wounded warriors were h
obbling around with annealed gashes in their legs and arms. Wiglaff began to think about the war. People dispute how the village wars started. Some say a boundary dispute erupted between two villages and all the other villages chose sides. Others say that two warriors who held a grudge were influenced to dare each other to mortal combat by the shaman of one of the villages, who quietly manufactured a war from their dispute.

  A few recognized that the villages all struggled to remain viable without a large external enemy threatening all of them. Then too, the villages had grown beyond the ability of their surroundings to support their large numbers. Warriors desiring to fight rather than endlessly practice for war had something to do with it. Women who wanted men with spirit, who were too few in number, may also have been a factor.

  When Wiglaff asked Ugard about this many years later, the shaman had shaken his head and mumbled something about the mystery of wars’ beginnings. “In my experience,” he said, “wars begin because people grow tired of peace, and they end when people grow tired of war.”

  Wiglaff began his apprenticeship with the shaman Ugard as a family favor. The shaman took the young man under his wing because he showed promise as a seer. Wiglaff responded favorably to Ugard because the elder seemed so wise and so unlike the active men, like his father, who were impulsive and fierce. When Ugard invited Wiglaff to leave his village for the mountains, Wiglaff jumped at the opportunity to leave his oppressive environment. He left just in time before the fighting encompassed every able-bodied individual of the region.

  When the fighting spread throughout the villages so that eventually every village fought against every other village, Wiglaff was fortunately far away and training to be a shaman under the tutelage of Ugard in an enormous cavern halfway up the mountain. He didn’t know that his father had sent his mother and the other children far to the north and told them to wait there until the fighting ceased. This was wise because entire families were slaughtered indiscriminately in the melee, including the aged and the infants, the women and the children.

  Warriors who had been trained to fight other warriors honorably became wanton butchers and serial rapists in the village wars. Village elders were lined up and killed when they protested the killings. Warriors cut off their ears and wore them in necklaces to show how many elders they had killed. Warriors fought each other for bragging rights about who was bravest or who killed the most or who had perfected the manner of killing. In short, the villages ran with blood and piles of bodies were burned in the night, the fat providing the fuel for bonfires.

  Finally, only warriors were left to fight other warriors. All the rest had either fled from the villages or died. The two greatest leaders among the warriors decided to face off and end the business. Mordru gathered many to fight with him, and his opponent Gilthu gathered approximately the same number of warriors to fight against Mordru’s group. The two groups started fighting each other at daybreak, and by sunset all had died but four. Mordru and Gilthu killed the other two who remained, and then they faced each other.

  Brandishing his knife, Gilthu taunted Mordru. “Have you seen enough blood?”

  As his answer, Mordru rushed forward with a roar, his knife clenched in his hand as he slammed into Gilthu with full force. Both warriors were very strong and carried sharp knives, but both were bleeding from many wounds, and neither could seize the opportunity he was looking for right away. The men wrestled and threw each other and dove at each other with their knives. Finally, each man saw his objective simultaneously and made his move.

  The result was that two knives were buried right up to the hilt in two hearts, and the greatest of the warriors fell dead on the ground. That ended the village wars because no warriors remained alive, and all elders had been slain in the general disorder.

  Afterward, Ugard and Wiglaff were told by a messenger what had happened. Wiglaff wept bitter tears and rent his clothes. He was sullen and listless. Though his father had neglected him as a child, Mordru was still the boy’s father. Wiglaff never thought his powerful father would ever be killed in battle. Now the boy would never have the chance to tell his father that he loved him in spite of all that had happened. The shaman tried to console his grieving pupil that the whole affair had been senseless. Indeed, war itself was senseless.

  “I’m sorry for your loss, Wiglaff. I truly regret that I could do nothing about the village wars after they started, and I didn’t get word about the prospect of war until the fighting was underway. The efficacy of magic in war is debatable, but we two will study what might be done in the future. Meanwhile, you must descend from the mountain and see that your mother Onna and your siblings come back safely to what is left of the village. Others who fled are coming back, and you don’t want to be squabbling about who owns what. Another village war might occur if that happens.”

  So Wiglaff journeyed north to find his family and bring them home. When he found them, he had the sad duty to tell them that Mordru had died in an honorable battle with Gilthu, the strongest and most capable opponent who had also died in that fight. Onna at first was in denial about her loss. Then as she realized her husband was truly gone, she began weeping. She was inconsolable.

  Winna said, “I wish I had been able to fight with the men.” Her voice had a steely hard edge, as though she was upset to have been born a woman.

  Onna slapped her and told her, “Then you would have died with all the other fools.”

  Winna was sullen and shamed, but she did not apologize for what she had said. Wiglaff knew that his sister would fight in the next war, and neither he nor his mother would be able to restrain her.

  When his family had returned to their village, they had to reconstruct the large hut that had been their home. The whole family worked together day and night until they had rebuilt the roof to withstand rain and the collapsed interior walls so that privacy could be regained.

  Wiglaff was now the leader of his family, but he wisely conferred with Onna and Winna in ways that his father had been too proud to do. He knew that his family had to become self-reliant. He was not a Mordru and never would be. Wiglaff knew the women must now play a different role than they had done before. He exercised a style of leadership that accommodated inputs by others, and he had a selfish motive for this. Though he had some regrets about leaving his family to their own resources, Wiglaff wanted to return to the mountain to continue his training as a shaman. He saw the importance of the shamanistic role for his village. He also knew his sister needed independence to grow as a warrior. Therefore, he cultivated Winna as the key supporter of his family in the home—a role she gladly assumed, and he went to the cavern on the mountainside for five days out of every seven.

  Ugard praised the way Wiglaff had handled his family’s transition home, and he helped his young protégé refocus his studies by three shaman exercises: collection, reflection and envisioning.

  Collection was a daily habit for shamans. They learned about their environment in ways their fellow humans couldn’t understand because the shamans took time to observe and remember. Wiglaff was an adept student of nature, and he became skilled at identifying birds by their songs and feathers. Wiglaff collected examples of the four elements, earth, air, fire and water, for use in his exercises.

  Reflection was also a daily habit for shamans. Wiglaff studied the ways to make his mind settle so that he could think for long periods without tiring and not interrupt himself for trivial matters. Wiglaff also pondered human motivation and patterns of interaction. He reflected on vulnerabilities and expectations. He remembered his childhood and thought deeply about how he discovered that he was a shaman. He could understand things the others could not countenance even after they had been given evidence. Wiglaff knew that solitude led to insight, where social interaction contributed nothing to understanding. He studied how to enter a mental state he loved, where vivid dreams and visions overtook the commonplace illusion of reality. When he reflected, he would go into a trance and his heartbeat would slow. During these tran
ces he would breathe so softly that Ugard feared that his pupil would die of asphyxiation.

  Envisioning allowed shamans to see things that weren’t visible. Wiglaff’s greatest struggle came with this task, yet Ugard thought Wiglaff’s abilities at envisioning were better than his own. He simply needed cultivation and alignment with his mode of meditation. It was true that without resorting to drugs of any kind Wiglaff unconsciously dreamed whether awake or asleep, but envisioning was different because it was consciously willed and managed by the shaman while it happened. Wiglaff at last grew to be adept at envisioning people and events accurately at great distances.

  Wiglaff discovered in his studies of himself that he was a child of night. He did his best thinking and envisioning at night. The budding shaman got along better with the spirit world than with humans. He felt he belonged more so with the spirits than with other people, particularly with those called his peers. He felt comfortable only during the time around midnight when the human world slept and the spirit world came to life and presented itself to him.

  Wiglaff communed with the spirits and with the night itself. Wiglaff listened carefully to the howling of wolves and the caterwauling of felines. He learned to identify the meaning of scuffling in vegetation and the sounds of insects and frogs and night flying creatures. Wiglaff was fascinated by the creatures that emerged after nightfall and disappeared before dawn. He felt kindred to those creatures, and this differentiated him from his contemporaries who feared the dark and the creatures of the night.

  Of the four elements, Wiglaff felt the greatest power lay in fire, and it was closest to the quintessence, the fifth element. Ugard was insistent that Wiglaff reflect on the meaning of the quintessence that was separate from the other four elements, yet inhered in all of them.