Oh, goodie! Another complication…

Hmmm… I see that if I’m going to post three to five Fire-Rider chapters at a time (that’s how many are in most of the “books”), they’ll have to go up in reverse chronological order, so that they appear to the reader in normal order.

Didn’t think of that at 10 o’clock last night!

Techno-hassle: never ceases to amuse…

I’ll fix that after all these things go up.

Think the posts will need some images, too. Will add those this morning (after breakfast, dammit!) and remember to include pix in future posts.

Fire-Rider, Foreword * FREE READ *

Foreword:
A Word about the Translation and Interpretation

When the Cottrite Chronicles (Cottrite Codex 1.1–18.7) were recovered from a remote northern Vada cave in 2782 P.E., few researchers understood the extent to which they would forever change our understanding of the history and prehistory of our predecessors on this continent. As we have seen over the past three decades, these fragmentary journals, some of whose precious pages were lost in their very discovery, proved to be the key that unlocked the door to a remote past and revealed details of the lost civilization of the ancient Mercans, a culture whose complexity and sophistication had been hitherto unimagined. Perhaps as startling, the manuscripts provide an intimate view of the ice-age Espanyo and Hengliss cultures of the Great Lacuna, those tribal peoples who are our immediate ancestors.

The definitive translation of the Cottrite Codex appeared late last year under the direction of scholar and author Fontano do Caz Eviatád. The sponsors of that edition, the Western Regional Council of Research Sciences and the Institute for Theory of Intuitional Dissemination (TID) Studies, recognized early on that a direct, line-by-line rendering of Cottrite’s archaic language would be less than accessible to the general public. Given the wide interest in the discovery and its profound importance to our understanding of Methgoan culture and history, it was decided that a popular rendition should be produced, incorporating the best of current story-telling techniques. The Council announced an official competition to select the individual who would bring Hapa Cottrite’s narratives to the people.

Several outstanding story tellers received nominations for this challenging and prestigious role. Ultimately, Master Story Teller Estabanya Marcanda do Tilár i Robintál do Nomanto Berdo, of the Methgoan Academy of Written and Oral Performance, was selected. Marcanda do Tilár’s extraordinary output of realist and fantasist historical tales, including her acclaimed Forty Days of Holiár do Cortazín, recommended her highly. We believe the result of her seven-year collaboration with Fontana do Caz Eviatád fulfills all the promise of the heady excitement that characterized the early days of the Cottrite discovery.

The present volume, Fire-Rider, relates the events preceding and following Cottrite’s departure from Lek Doe with the Hengliss bands under Brez Lhored Kubna of Grisham Lekvel. Designed to show what life was like for men in the field, the narrative follows Kaybrel Kubna of Moor Lek, his associates, and his cousins through a summer’s campaign. It begins with the fall of Roksan, a crux in Kaybrel’s biography, and proceeds through events that, in the long run, were to determine the Hengliss tribes’ fate. The narrative’s details are based on Cottrite’s explicit relation of events he observed and stories he learned while among the Hengliss, and on intuitive-disseminative understanding of Hengliss history as deduced by the various scholars whose efforts are cited with Fontana do Caz Eviatád’s afterword.

Fontana do Caz Eviatád’s scholarly discussion of the Codex, which follows Marcanda do Tilár’s interpretive narrative, should not be missed by the serious reader. This important companion piece is the first article to discuss the manuscripts’ provenance, to provide an overview of the ancient Mercan culture, and to describe Espanyo and Hengliss life in the late Inter-Historical Era in a single document. What the Cottrite Chronicles tell us casts light on the events that led to the beginning of the Present Era, and they suggest that Hapa Cottrite himself may have played a role in those events.

The kubna Kaybrel of Moor Lek, dubbed Fire-Rider, was selected as a central figure for this first volume for several reasons. First, Cottrite seems to have felt a particular affinity for him, perhaps because they were both widely traveled and, for their time, learned men. Kaybrel of Moor Lek returned from his youthful journeys with a headful of pharmaco-herbal lore that earned him the title of tocha (“healer”), a shamanistic position whose considerable prestige and influence added to his already powerful status as tribal warlord. Of the many individuals Cottrite describes in his journals, the kubna Kaybrel stands out as the most nuanced, complex, and multidimensional figure. Second, the House of Moor Lek had an almost totemic significance for the Okan Hengliss, whose long-standing hatred of the Espanyo was fired to a vindictive pitch by the town’s destruction, approximately three decades earlier, at the hands of Roksando raiders. And finally, the kubna of Moor Lek clearly played a central role in the politics of the entire Okan stae’: cousin and councilor to Brez Lhored; cousin to Mitchel Kubna of Cham Fos; comrade and advisor to the future Brez Fallon Mayr of Cheyne Wells; friend to Jag Bova Mayr of Rozebek (destined to become the future Brez Fallon’s father-in-law and his most trusted aide); and chosen man to the powerful and influential Maire Kubnath of Silba Lek. In any of these roles, an Okan leader was positioned to make his wishes and opinions heard; occupying all of them, Kaybrel Fire-Rider Kubna of Moor Lek must have been a formidable presence.

Marcanda do Tilár’s interpretation of the Cottrite Codex attempts to communicate the loves and hates, hardships and joys, successes and losses of a distant people, and to show how their humanity touches us. The historical importance of the individuals depicted here is beyond question: had they not made the choices they did, innocent of their ultimate effect, the outcome of the Wars of Occupation might have been entirely different. The Espanyo-Mezgoan Unification from which the early Methgoan Polity grew might never have happened. Upon so little does so much depend.

The Board of Trustees of the Institute for Theoretical Intuitive Dissemination Studies
The Western Regional Council of Research Sciences
Seaside, Bahagalifone
2812 P.E.

Want to get the whole set, beginning to end, for your very own? The first six books are available at Amazon in Kindle “boxed set”…click on the image below to find it.

And the rest of the thing…

Fire-Rider, Part I: A Gift for the Kubna * FREE READ *

Chapter 1
Roksan

Fallon Mayr of Cheyne Wells rarely gave himself over to speculation. If on this good day you had asked him how the Hengliss tribes came to see themselves as one being, a living organism whose limbs and body and soul formed a single piece—or even if they did—he would have laughed. He would direct your attention to the pillar of smoke twisting skyward where Roksan burned, and he would turn your question obliquely around. He would ask you, then, had they not, the bands of Okan and A’o fighting as one under the Brez Lhored Kubna of Grisham Lekvel, had they not done a fine thing?

Fallon Mayr of Chene Wells

He passed the flask that was making the rounds among several companions to Jag Bova Mayr of Rozebek. Bova, a chunky flaxen-bearded northerner whose heft made Fal’s long, wiry frame look slight by comparison, lifted the boda in a friendly salute, swigged its unrefined contents as though he were taking a deep drink of water, and passed it to Kristof Mayr of Oshin.

“That was one hot maneuver you two pulled inside them gates,” Robin Mayr of O’a remarked to Fal. A slender, muscular young man with a smooth chestnut-colored beard, he accepted the boda from Kristof and lifted it vaguely in Fal’s direction.

“Mostly Kay’s idea,” Fal said. He shrugged as though he’d had little to do with the swath they’d ripped through the defenders in the long chaos after the Hengliss had breached the enemy city’s entrance.

“Bull!” said Jag Bova. “He couldn’t have done it by himself. And I’ll tell you—when he takes them kind of ideas into his head, I’m sure as hell glad I’m not the one who has to fight on his flank.”

Fallon laughed with the others. But he was glad, too, that it wasn’t Bova. He wouldn’t have traded his place at Kay’s side for any honor the brez could dream up.

“He had his reasons for going after the bastards like that,” Kristof remarked.

“Must have felt damned good,” Robin added. “If it’d been me, I’d have tried to squash every cockroach I could catch.”

“Yeah. Well, we just about did that,” Fal said. “Not too many of ’em left in there.”

Fire-rider siegeEven where they were standing, a mile away, heat from the fires burning the sacked Espanyo city reached them. It took the chill off the cool air that drifted down the distant snow-covered Achpie and Serra peaks flanking the wide bottomland along the Wakeen Ribba.

“Ain’t none of ’em gonna crawl out of that place no more, no how,” Robin agreed. He passed the drink back to Rozebek.

Bova raised the flask to that, and they all murmured their appreciation of Robin’s whiskey-laced profundity.

“There goes your kubna with his cousin now,” said Bova. “Looks like they want to get a view of the doings.”

By “your kubna” he meant Kaybrel Kubna of Moor Lek, the man to whom Fal, Robin, and Kristof owed their first loyalty. The cowndee of Rozebek belonged to the house of Puns, and Jag Bova served its kubna, Rikad of Puns.

They watched Kaybrel and Mitchel Kubna of Cham Fos stride through the festive troops gathered on the plain before the burning city. Kay was carrying his leather helmet in one hand, his silver-streaked hair flowing loose around his shoulders. To Fal’s eye, he looked tired, but the others didn’t see that. The two kubnas cleared the mob and headed toward a low butte that rose above what had a few hours earlier been a battlefield. They disappeared around the side of the promontory, seeking the gentle rise up the hill’s backside.

“How long has it been for him?” Robin asked.

“What? Since Moor Lek fell?” Fallon read meaning into Robin’s question. “I think he said…no, it was the kubnath who said that. Maire said it was twenty-eight years ago this spring.”

“Twenty-eight years! She wasn’t even born then, eh?”

“Neither were the rest of us,” Fal replied, and what he said applied to everyone there but Jag Bova, the only man among them to have reached his early thirties.

Fal and Maire, Kay’s only current wife, were about the same age. Fal believed he was a little older than Maire, although it would have taken some doing to prove it. No Okan would ever mark a birthing day too conspicuously. It brought bad luck, making a big fuss over a baby before you knew it would live to childhood. Be that as it may, though, neither one had reached this world until several years after the fall of Moor Lek to Espanyo warriors from Roksan, the city that lay in flaming ruins on this good day.

Jag Bova said he wanted to see what his boys were peddling to each other, and he strolled away. The men had organized—if that word can be used to describe it—a casual open-air bazaar. Drunken, cheerful, and giddy with success, they offered their loot to each other, barter or sell. Spread on the ground were all manner of goods: clothing, jewelry, household utensils, farm and garden tools, pots and pans, knives, weapons of all description, sticks of furniture, carvings and small statues, soaps, perfumes, creams, sticks for walking and magical stones for healing, food of every variety. Shouts and bargain-making banter rose on the air. The place lacked only the cries of cozening women and roving bakers to sound like the Sunday market in some big town like Oane Lek or Cham Fos.

Fire-rider bodaThe three Moor Lek retainers lingered over the boda awhile longer, until Robin’s camp boy Nando appeared. He beamed cherub-like at Robin.

“Come look what I found,” he begged.

Robin suppressed his own smile. “Why would I want to do that?” he said skeptically.

Nando’s curly hair and apple-round cheeks made him look younger than he was, and in many of Robin’s peers’ opinion, he was way too young to take into the field. But he had no one else to care for him, and Robin had developed a fondness for the Espanyo orphan that kept them together, even during the summer campaign.

“Because,” Nando said with sterling logic. Seeing his friend unmoved, he added, “There’s this thing, like a white rock? Only it’s not a rock—that guy over there,” he pointed vaguely into the crowd, “he says it’s made of something that comes from the ocean. And it’s all carved! Like a weird wrinkly little woman, with this big ole fish over her back. Could we get it?”

“Sounds like it might be a piece of tusk,” Kristof speculated.

“Yeah, right,” said Robin. “More like a chunk of chalk.”

The men chuckled. “You never know,” Fal said. “Some of those Espanyo kubnas are richer than Heaven’s roads.”

“They got kubnas?” Robin asked.

“Sure,” said Kristof. “What’s a kubna called in Spanyo talk, boy?” he said to Nando.

“A kubna? He’s like an alacaldo,” came the answer.

“Them all-caldos are all cold now,” Robin joked.

“Don’t look too chilly in there right at the moment,” said Kristof. He lifted the boda to toast that observation and emptied it.

After Robin and Kristof wandered off to view Nando’s find, Fallon took his boda back to the freight wagon that had been hauled onto the field of victory, where he refilled it from a large oaken cask. Then he headed for the little bluff he had seen Kay and Mitchel climb, still wearing his leather chest armor unlaced and hanging loose from his shoulders.

When Fal reached the cousins, he shook Kay’s hand, punched Mitch on the shoulder, congratulated them on a fine day’s work. Wiry and saturnine, his dark beard and mustache trimmed as if to cut down wind resistance, he offered the boda to the two older men. They accepted the liquor cheerfully. The drink passed between them while they gazed at the scene below.

“Beautiful sight, isn’t it?” Mitchel remarked.

“Oh, yeah,” Fal said. “That it is.”

They stood taking in the view, the torched city a roaring, gaudy backdrop to the activity on the plain before it.

“Must do your heart good,” Fal said to Kay.

“You bet,” Kay said.

But his eyes said something else, Fal saw, the expression gray and pensive, far from the unrestrained joy Fallon would have felt had he stood in Kay’s boots. Tired, maybe: the fight was hard-won, and Kay and Fal had put themselves at the front line.

As for Kay, the man of the moment: What was he feeling? The smoky breeze combed his grizzled beard and hair like the hand of a woman who had been working by the kitchen hearth. He thought of Maire and the child. When he looked at the devastation below him, he did not, could not think of bygone sorrow or of the years spread out between past loss and present victory. Instead, he thought of going home.

“You been down there to check out all the stuff those guys pulled out of there?” Mitch asked.

“Nah, not much,” Fal said. “Just got done in that lower field downriver. We had my boys and O’a’s getting ready to fire the crops. They found a vineyard, though, with some grapes they wanted before they got back down to work.”

“How about yourself, Kay?” The boda began a second round; Mitch passed it to Kay.

“I expect I’ll get everything I need from my men, when they give me their share.” He tipped the container and then passed it back to Fal.

“You need some kind of souvenir from this,” Mitch said. “This is a big one. I mean, this isn’t just any little Spanyo village full of mud huts we’ve taken out here.”

“Yeah,” Fal agreed. “Something to remember it by.”

Kay needed nothing to help him remember the events associated with Roksan and the Roksanderos. To the contrary, he’d rather forget them. But when his cousin and Fal headed back down the hill to check into the festivities, he went with them.

Chapter 2
A Gift for the Kuba

The blazes consuming the city by now had come together into one firestorm that roared like a tornado or, Kay thought, like a frenzied beast fresh-sprung from its cage. It howled an angry counterpoint to the genial chaos in the foreground, where the Hengliss victors, all of them filthy and some still blood-spattered from the fighting, partied and traded goods in a noisy, smelly, jostling crowd. Stink of dust, blood, and horse still filled his nose, though by now it surely should have cleared from his head. Maybe it was smoke and sweat and whiskey and broiling fat he smelled, and the rest imagined from memory.

The three allies wound their way among the various piles of stuff. “Look at this,” Fal said. He held up an ivory-handled dagger.

“That came from the north coast,” said Kay. The carving was cruder than the intricate scrimshaw on the hilt of the blade he wore on his belt, though in these parts it still was a rare piece.

“Blade’s not as good as yours,” Fal observed.

“No. That’s because I had Zeb make a new one for me. Foshinden metalwork’s never very good. He’ll put a new one on that for you, too, if you ask him nice enough.”

Fal examined the knife closely and then set it aside.

A store of dried fruit—peaches, apricots, apples—lay on a groundcloth. Mitchel offered a coin for half of them. Further along, a length of finely woven silken fabric, pure cream with the texture of a baby’s cheek, caught his attention. He showed it to his companions, wanting their opinion.

“Pretty,” Fal said. “Nice thing to take to the kubnath. She’d like it.”

“It’s one of the things the Roksandos do best, make textiles like this,” Kay remarked. “Or they did, anyway.”

Mitch took it for his senior wife, Bett. Bett Kubnath of Huam Prinz, she was styled, and Kubnath of Cham Fos, too. She was probably the most powerful woman in Okan, more so even than the brez’s wife, Leah, the cowndee she gained by marriage to Mitch incidental to the large and wealthy cowndee of Huam Prinz. Leah, after all, was kubnath only of Grisham Lekvel. He told the man who handed the fabric over that he would give him something in return later.

They ambled around the crowded field. Men greeted them or came up to congratulate them on their leadership. Mitch in particular got thanks and admiration, for Cham Fos had been right up at the front with A’o, leading the way through the breach in the gates. He fought in Kay’s style, seasoned, agile, and quick, the way the kubna of Moor Lek used to fight when he was younger. Not that Kay begrudged him the compliments: he and Fal together formed a killing machine that wouldn’t stop. But, Kay reflected, when he was Mitch’s age, ten years earlier, he had no need for a sidekick.

Noonday sun began to feel hot to Kay. The noise was getting on his nerves, too, men yelling over the rumbling inferno behind the town’s broken walls. An incipient headache wanted to make itself felt: it crawled around the nape of his neck and pressed on his temples. Time to go back to camp, maybe take a nap. He’d pitched his lodge beneath an old oak, a choice site in the campground the Hengliss had made a mile up into the hills, where a cool stream trickled past on its way to feed the Mendo Ribba. It seemed a better place to pass the afternoon than this. That stream, he expected, would have some trout in it.

He took leave of his friends and walked back toward the campground.

Before he got far, though, one of his men hailed him. Willeo, the village cask-builder (he made small tools, too), came up only to Kay’s shoulder, but he was a husky young man with a disposition so calm that Kay had never seen him annoyed, upset, drunk, or visibly frightened. They exchanged greetings—Kay congratulated Willeo on his conduct in the fighting, and Willeo returned the compliment.

“Would you come see what we’ve found?” Willeo asked.

“Actually, I was on my way back to camp, Will,” Kay said.

“We got these three kids,” Willeo persisted. “A couple of them look pretty sick, and we were wondering if there was anything to be done for them.”

“Roksandos? You know what I think can be done for them.”

“Come on, Kay.” Will was impervious. “They’re just youngsters. Hardly more than children.”

Kay shrugged. “I don’t have my bag with me,” he said.

“Well, just take a look at them.”

They made their way through the crowd to a place where Moor Lek’s blacksmith Zeb, Don’O, and an A’oan footsoldier whom Kay didn’t know were sitting on the ground and passing the boda. They all stood when they saw Kay coming.

“Mister Kaybrel,” said Don’O. They clapped each other on the shoulder and Kay shook hands with Zeb and the A’oan. Don’O was Moor Lek’s monja—Kay’s lieutenant in charge of his foot troops.

“How’s it going?” Kay asked.

“Good. Sweet, isn’t it?” Don’O said.

“Like honey in milk,” Kay agreed.

“Kay said he’d look at our property,” said Willeo.

“I’m glad you came by,” said Don’O. “We’d like to sell these piglets, but a couple of ’em are in a bad way. We don’t know whether they’re worth anything or not.”

Nearby, they had three young Espanyos tied together with stout rope. One clearly had no need to be bound. He lay on the dirt, barely conscious. A second sat beside him, and the third stood and watched the men approach, expressionless.

“Where’d you get them?” Kay asked. “Pull them out of the city?”

“No. A couple of those bums from Bose had ’em. We traded some junk for them—but that was before we realized they were kind of bad off.”

Kay knelt next to the prone youth. The closest thing to a healer among his people, he had no idea what the problem was, but he could see this one was on his way out. “Won’t make it,” he said. “He probably won’t live the night.”

“Come here, chacho,” Kay said in Espanyo to the second lad. He was the only man in the combined bands who spoke more than a few words of the southern languages. “Let’s take a look at you.” When he put his hand on the boy’s arm, he could feel heat radiating through the ragged shirt. Alight with fever, the kid was breathing in short pants. His face glowed pink and his eyes were glazed. “It’s all right. I’m not going to hurt you.” The boy didn’t resist, but neither did he seem to hear. Kay pulled his shirt up and saw a delicate, veiny red rash stippling the flushed torso.

“This one has red fever,” he said. “He’ll be dead in three days.”

“Shit,” said Zeb.

“Yeah. You need to get rid of him. If one of you has had it, he should do the honors. Otherwise, I’d stay away from him, if I were you.”

Kay regarded the brat unhappily. Did this mean they’d have his contagion in their ranks? He’d just as soon not lose Zeb, and he certainly couldn’t afford to lose Don’O, his oldest and most trusted follower. “Take him out in the bush and let him go. He’ll die out there on his own, and you’ll be less likely to take the fever if you don’t get his blood on you.”

“Poor little guy,” Don’O said.

“Right. Let him grow to be a man and he’ll cut your throat. Just like his daddy did your daddy’s.” Don’O winced.

“I’ll take him,” said the hatchet-faced A’oan. He knelt to slice the ropes free from the other two, then pulled the sick boy to his feet and led him off.

“Let’s see what else we have here,” Kay said. The third boy stood about a head and a half shorter than Kaybrel. His skin and curly short-cropped hair were almost the same shade of bronze, and he had light brown eyes fixed in the distance as though he were unaware of what was happening near him. “‘Poor little guy,’” Kay scoffed. “Let me look at you, amiho,” he said in Spanyo.

Kay laid his hand on the Spanyo’s cheek. His face was battered, his left eye swollen almost shut under a purple bruise. But he felt cool. No fever yet, anyway. Kay wondered if the cheekbone was fractured and how many teeth he’d lost. None, as far as he could see—he pushed the lips aside to inspect. The youth was filthy, covered with grime, dust, and, here and there, dried blood. Kay probed around his neck and under his ears, looking for swelling; he didn’t find any.

His hands were bruised, the knuckles skinned. Kay lifted this one’s shirt, too, to check for a rash, although he knew the fever usually came first. All he found were more bruises, more dirt, and a smear he thought was probably dried semen.

“That’s a shiner you have there,” Kay said. “Are you hurt anywhere else?”

The boy didn’t respond. Kay doubted if he understood.

“You speak Espanyo?” Kay asked. “Answer me.” He gave the boy a shake. “Tell me where you’re hurt.”

Nothing. Maybe he was deaf, Kay thought. “What’s your name?”

Again the response was silence.

“Do I have to teach you to answer my questions?” Kay said. “You won’t like it.”

The Spanyo gave him such a tired and mournful look that even Kay softened a little. “Tell me what your name is, chacho. Otherwise I’ll have to make one up for you.”

“Tavio,” the boy said.

“Tavio? Is that all? Is that your whole name?”

“Ottavio Ombertín i Boleda do Gansoliz i Corruedo.”

The damned southerners freighted their children with more weight in names than they had in food, Kay thought. This one was fairly modest. “Ottavio Ombertín, hm? Of the House of Gansoliz, then?”

“You could say it that way.”

“Well, Ottavio Ombertín. My name is Kaybrel Kubna of Moor Lek. People call me Kay. We’ll call you Tavio, if that’s what you like. Now, tell me if you’re hurting any place. Maybe we can give you something to make it better.”

“My eye hurts,” this Tavio said.

“Yeah, I’ll bet it does.” Kay expected a black eye to heal on its own. He knew of nothing that would speed the process. “It’ll get better,” he said. “Where else are you sore?”

“They kicked me.”

Kay lifted the torn shirt again. A black and blue mark spread over the area of the right kidney and merged with another that spanned the upper backbone. Kay looked for broken ribs but couldn’t see any.

“You’ll likely be all right,” he said.

Now he spoke in Hengliss to Zeb, Will, and Don’O: “This one seems better off. He might be bleeding inside—looks like he put up a little fight. But if he’s not, he’ll probably live.”

“How old do you think he is?” Will asked.

“Hard to tell, he’s so grimy.” In Espanyo, Kay asked the question of Tavio.

“Fourteen summers,” the boy said.

“When? When were you born?”

“At Eastfest. On Resurrection Day.”

The Espanyo day of resurrection was less than a month past, Kay knew. “He’s fourteen years old,” he said. “Just.”

Zeb, Don’O, and Will assessed this detail. “Good age, almost grown,” said one of them. “Ought to be able to take care of himself.”

“Not very big for that age, though,” said another. They conferred. Kay nodded good-bye to them all and started back toward camp.

He got about a hundred yards before he heard his name again. “Kay, wait a minute!” It was Don’O. Now what?

Heavyset, big in the bones, and red of face, Don’O lumbered after him.

“Would you like to have the boy?” he asked after he caught up.

“That kid?” Kay looked at him, surprised. “I don’t know. Hadn’t thought about it. What would I do with a Roksandero whelp?”

“Well—the same thing anybody else would, I expect,” Don’O said.

Kay smiled coolly.

“It would bring things full circle, wouldn’t it?” Don’O added.

Kay looked at his friend briefly. It did have some appeal, he thought, a kind of remote justice. And, he supposed, the men must expect him to take back what was his, in every way. Some things, he wished not everyone in his world knew about. “I don’t know, Don’O,” he repeated. “He’s worth something to you. I wouldn’t want to take him away from you.”

“We’d like to offer him to you, kubna,” said Don’O. “He’s yours, if you want him.”

Put that way, it was a generous gesture that Kay couldn’t very gracefully turn down. He breathed a sigh, inaudible to anyone more than a foot or two away. “Let’s have another look at him, then,” he said. They returned to the others.

A pestilential brat, the Roksando. His hair was sticky, his skin so grimy you couldn’t tell just what color he really was. What remaining clothes he had—a light shirt and pants—were ripped, and he was barefoot. He stank of sweat and other things best left unidentified. And, Kay thought, he was Roksando. That fact alone raised a stench. Skinny kid, too. He looked like he hadn’t enough weight to keep himself alive more than a week on the road.

“He’ll need a few rags to put on his body,” Don’O said.

“It’s just like getting a puppy,” Zeb observed, sentimental. “You’ve got to get everything they need, and then you have to break ’em.”

“Pretty little fella—he’ll be real nice, once you get him bed-broke,” Willeo remarked. A randy smirk mirrored the scene he saw in his head.

“Look, men…,” Kay started.

“I’ve got a whole pile of shirts and pants back at camp,” Don’O continued. “A nice flannel shirt, and a fleece thing that’ll keep him warm. Expect we can find some dungarees that’ll stay on him, too, if you tie them up.”

“Needs a pair of shoes,” said Will. “Old Jemmy over there has enough boots to throw around. Reckon he’ll give us some.”

“Will, I can’t take this kid from you,” Kay protested.

Three faces fell. Was their gift not good enough? Had they offended?

Kay backed water. “Tell you what,” he said. “I brought down a nice doe just the other morning. Let me give you guys a quarter—a hindquarter—for him. I just don’t feel right, letting you give him away. You take the rump and split the meat any way you like.”

“A rump for a rump, eh?” Zeb cracked. The others guffawed, and Kay, half-expecting it, laughed as politely as he could manage.

Zeb passed his boda to Kay, took out his knife, whose blade was every bit as fine as Kay’s even if the hilt was less exotic, and sliced Tavio free of his bonds. The four men toasted the Okan and A’oan allies’ victory. Then Kay took the captive, bedraggled spoils of war, and shepherded him toward the camp.

Chapter 3
The First Deception

Ottavio Ombertín had never seen so many tents as filled the glen where the raiding bands were based. Shoved along by the Englo man, he passed several tunnel-like affairs covered in hide and waxed canvas. Here and there stood smaller dome-shaped shelters, six or eight feet across. Horses grazed complacently, hobbled or penned inside a circle of parked wagons. A few men lounged or puttered near smoldering campfires. Some greeted the Englo with calls that sounded like musta qué or ku’na. Pine needles sighed. A pair of jays commented on their passage. Somewhere far off young voices shouted and bantered as a group of friends threw a ball around a makeshift ha-lo court.

Tavio scarcely noticed these things. It didn’t occur to him to remark on the gathering of tents. He no longer registered much, except for the screaming.

They stopped before one of the domes. The Englo said it was his lodge and sat Tavio down on a flat rock near the fire ring, which flanked a second lodge nearby.

Then he turned away, picked up a pot, filled it from a bucket, and hung it off an iron hook staked over the fire, to which he added some more fuel. From a canvas sack, he pulled a couple fistfuls of grain, which he sifted through his fingers into the heating water.

None of this, either, was observed very closely by Tavio. He huddled on the stone, his eyes cast down. He saw that his right foot was bleeding, but oddly, he felt no pain. He put his hands over his ears to block out the sound of the screams. Yet when he did, he could still hear them, Tisha especially, her voice shrilling a note he had never heard before and then shrieking for her mama. A shadow fell across the ground. The Hengliss was standing over him.

§

“Let’s get you washed up, boy,” Kay said. “You need a bath.” The kid looked like he was gazing into the other world. Unsure whether Tavi even heard him, Kay reached down and pulled him up by the arm. “Come on. Let’s go.”

Chamois skin and an old shirt in hand, he pushed Tavio toward the stream. The current had chewed out a cove in the bank, where a slow backwater formed a convenient, shallow swimming hole. He dipped the chamois skin in the cold water, wrung it almost dry, and folded it to form a soft, cool pad. Tavi winced away when the man held it up to the bruised eye.

“Hold still,” Kay said. “This’ll help the swelling.” He took Tavi’s hand and made him hold the pad in place. Then he dropped his own clothes and lay them in the branches of a shrub. Naked, he pulled a rough cake of lard soap from a pants pocket and set it on a stone near the water.

He took the pad away from Tavi, twisted it again, unwrapped it, and hung it in the bush, too. “We’ll need this,” he said. “Now take those things off.”

Again Tavi looked at him as though he couldn’t comprehend. “Take your shirt off,” Kay said. When he reached out to pull the torn cotton over Tavi’s head, Tavi tried to squirm away. Kay grabbed him and gave him a swat. “Quit that,” Kay said quietly.

“This thing isn’t good for much more than washing dishes,” he continued, talking as he disrobed Tavio. “Maybe we can sew these pants up, though.” Tavio’s weak struggle got nowhere. Kay easily pinned his hands and subdued his resistance.

“Look at this!” Kay peered at him and laughed. “By the three-headed god, he wears underpants! Mighty dirty, too.” The plain cotton shorts, which Tavio’s mother had made, were blood-stained and stiff with half-dried fluids. Kay yanked them off and dropped them in the stream. The current bore them away.

Then he pulled Tavio toward the water.

“No!” Tavi cried. “No, I can’t swim!”

“Hallelujah! He talks!” Kay laughed. “It’s not deep enough to drown you, boy.” With a shove, he dumped Tavi into the icy pool. Then he waded in after him, soap chunk in hand. “Now c’mere and get yourself washed,” he said. He grabbed Tavi by the arm just as Tavi gained his footing on the soft, muddy bottom.

§

Frigid water came halfway up Tavi’s chest, so cold it ached.

He gasped, a deep shuddering intake like the gulp of air a hurt infant takes before it starts to squall, and in sudden clarity saw the Hengliss as if for the first time, his broad shoulders and chest matted with dark, wet hair, the clean-carved muscles working his arms, drops of water beading a thick, salty-looking beard. Calloused hands rubbed soap over Tavi’s body, into his hair, down his back and arms and belly, between his legs and the smooth tight cheeks of his buttocks. “God,” the man grumbled. “Only thing that’s dirtier than an Espanyo is two Espanyos. At least your hair’s cut short; that’s a little easier, anyway. We’ll have to teach you to keep yourself clean after this.”

The man scrubbed hard with his fingers. Despite the water’s icy sting, each time the scouring hands hit a bruise or an open sore, it felt like a fresh jab. Tavi yelped when a cut on his side tore open. The Englo told him to keep quiet.

A vigorous massage lathered the soap in Tavi’s hair. “No nits,” the man observed. He sounded surprised. “Stink too much for bugs, do you?” He dunked Tavi underwater to rinse him and then let him flounder out onto the bank.

Now the deerskin chamois served as a towel. When the man rubbed it over Tavi’s skin, it soaked up most of the water. He wrung it again, wiped himself down, and wrapped a large shirt over Tavi. It smelled of wood smoke and fresh air. In the fading afternoon sun, the air felt even colder than the stream. By the time the Hengliss pulled on his own trousers and laced his shirt, they were both shivering. The man led Tavi back to his camp, parked him by the fire, and threw on some more wood.

§

Fal was getting a snootful, Kay noticed. Fallon had brought Fil Mayr of Honey Hame up to the camp, and they were lounging around outside Fal’s lodge, adjacent to Kay’s. The two of them busied themselves draining another boda—they’d both have a head in the morning. They hollered over to him when they spotted him shepherding the kid back to the fire.

When they realized Kay had a new attachment, they hauled themselves to their feet and staggered over. Kay swore silently to himself. The last thing he needed as the afternoon faded was a cold dunk in the river followed by two shit-faced mayrs. What happened to that nap he had in mind?

Heat flared out of the campfire. Kay stood close enough to let it warm him, rubbing his hands together over the flames.

“Hey!” Fallon greeted him. “What is this you’ve got?” He offered the flask to Kay.

“A gift from Willeo. And Don’O,” Kay said around a swig.

“Well, dayum,” Fal said. “How’re we supposed to outdo that one?”

Kay laughed quietly. “Please. Don’t try.”

“Don’t you want him?”

“Couldn’t very well turn him down.” Kay handed the boda back to Fallon and stirred the hot porridge he had put on the fire before the bathing episode. It was starting to look done.

“Put it to you that way, did they?”

“’Fraid so,” Kay said.

He dished up a tin bowlful of the steaming grain and squatted beside the Roksandero brat.

“Here,” he said in Espanyo. “Some hot chow is good for what ails you. Eat this.”

Fallon and Fil appraised the new arrival. “Not a bad-looking kid,” Fil observed.

“Hard to tell, don’t you think?” Kay said.

“He’s beat up a little,” Fal agreed. “But when they’re that young, they heal fast.”

“If you don’t want him, I’ll take him,” Fil offered.

“That’d go over real well,” Kay returned. Fil was already deeper into his cups than Fallon. Don’O would take profound offense if Kay passed his gift along to one of his underlings, as anyone vaguely sober would recognize.

The kid showed no inclination to eat. He stared at the food as it cooled between his hands.

“Mm hmm!” Fallon sang with his lips closed. “You’re gonna have some fun tonight!”

“Whoo!” Fil, beyond inarticulate, seconded this.

“Soon’s you’re done, I’m next,” Fal added.

“Firsts, seconds, and thirds,” said Fil, putting in his bid for a turn.

“Get outta here,” Kay growled.

“O-o-h, yeah!” Fal hooted. “He wants to get right down to business.” Fil twitched his pelvis like a fox flips its tail.

“Assholes,” said Kay. “Gone. Both of you—now.”

“Remember now—don’t forget your friends.”

“Good-bye.”

“Show us how it’s done, will you?”

Kay gave Fil a glance that expressed his sentiment: surpassing annoyed.

How to get rid of this pair? Kay stood up and studied Fallon, wondering if he still possessed an inkling of his wits. “I heard Mitch’s boys were getting up a game of craps with Bose and Metet’s men. Now, you two aren’t going to let those A’oans get the best of a bunch of good Okan lads, are you?”

“You think they’re gonna do that?”

“Well, now. I wouldn’t want to see Cham Fos come up against them all alone.”

“I think he’s trying to tell us something, bud’,” Fallon said to Fil.

“Na-a-ah. You think so?”

“I’ll tell you two sweethearts how the honeymoon went in the morning, hm? That’s when I’ll see you next.” He set one friendly hand on each man’s shoulder and directed them away from his campfire.

§

The two other Englos, the ones who came up on them, they thought something was funny. They laughed a lot, unreined like the tough street urchins who hung out in the plaza all day and through the evening hours, those boys his father wouldn’t let him have anything to do with—when did they work, anyway? The dark-haired one, his ebony beard smooth and shiny as if he had polished it, that one looked almost like one of them. The third one, shorter and stockier, had odd coloring, like dust in the road. His father said they didn’t work, they were thieves and lazy bums, not decent people. But the other one, the first one, he didn’t seem to laugh with them much. Sometimes he did. But not so often as they.

Despite their laughter, their talk made a harsh sound, coarse as the first one’s hard hands scrubbing over his body, only scrubbing over his ears instead. Like rocks came out of their mouths, he thought. Their noise rattled on and on, like a hard rain on cobbles or stones tumbling down a streambed, and, behind it, off in the distance, he could hear the screaming. The shriek, high-pitched and shrill, of his little sister’s voice, and other screams, other screams.

The first one squatted beside him and handed him a bowlful of steamy yellow porridge, an old bent metal spoon sticking out of it. The man told him to eat it, and his words sounded foreign, as though he spoke from somewhere deep in his throat. Then the man stood up and went back to rattling stones with the others.

Tavio stared at the hot, gummy-looking mush. He sat unmoving. Although he did not listen, the sounds flowed through him as though he had no substance, as though he were air and the sound itself his substance. Somehow the screams had become a part of him. No, they were him, and he was them. They had come to take him and make them part of their cold, transparent selves. The screams, the screams.

“What’s the matter, chacho? Aren’t you hungry?” The man sat on his heels nearby, watching him. He held a second bowl from which he began to eat.

The other two were gone. Tavio had neither seen nor heard them leave.

“No, senyó,” he said.

“You’ve already eaten today?”

Tavio didn’t know. He wasn’t sure how many days had passed since he last ate. He couldn’t remember what had happened an hour before, much less a day or two. He shrugged.

“You need to get something in your belly, amiho,” the other said. His foreign voice rang of the tumbling rocks, yet his words sounded not so hard. “Eat anyway, even if you don’t feel like it. It’ll make things better.” He took the spoon from Tavi’s hand, scooped up some porridge, and handed it back. Tavio took it and put it in his mouth. He ate without tasting the food, as he stared at the ground without seeing. He ate until the bowl was empty, and then the man took it from him.

Tavi sat while the man carried the dirty dishes toward the stream. The sun was going down. It touched the purple cutout mountains in the west and shot its last yellow streaks into the dimming sky. Among the trees chilly shadows had already gathered like watching spirits. The man returned. He shook water off the dishes and stacked them neatly with his other gear.

§

He supposed he was going to have to do this. Better now, probably, than later. The kid looked pretty stunned. Might put up less of a fight now than he would after a night’s sleep.

Those two clowns were still going strong at Fal’s campfire. Now and again, one of them shouted an encouraging obscenity in Kay’s direction. When he was done, maybe he’d give the Spanyo to Fal. Or Fil, since Fal didn’t really make much of boys, despite the ragging. At least that would get the boy out of his hair for the night. Get all three of them out of his hair.

But then, that would mean he’d have to do it. He studied the target of this rumination, still huddled where Kay had sat him down. Wretched brat. How the hell had this one gotten out of the city alive? And why bother to keep him alive? The world improved vastly with each Roksando disappearance. Feeding such an animal was counterproductive.

And yet, yes: a Roksandero boy. Like closing a ring, it was. Don’O must have seen it that way, when he thought of this gift. A gift of perfect vengeance, to fill the bitter cup. Or empty it. Would such a thing empty it? Kay wondered.

§

The man unlaced the lashings on the tent’s entrance. “Come in here now,” he said to Tavio.

Tavi heard rock-words over the screams, but he couldn’t make out what they meant. He sat still, listening to the ululating dark. The man came over and took him by the arm, yanked him to his feet. “Inside,” he said.

The borrowed shirt’s hem dropped to Tavi’s bare knees. The man guided him into the tent. It was black. The man struck a flint to a small candle’s oily wick and hung the light from one of the lodge’s struts.

A pile of blankets topped with a pieced-together fur cover lay in one corner of the heavy, waxed floor. Bags and clothing lined the outside walls. “Sit down,” the man said, and indicated the bedding. “Make yourself comfortable. It’s a little warmer in here.” A small leather boda hung near the door. The man uncorked it. “Have some,” he offered.

Tavio took a mouthful. It tasted hot. It burned as it went down. He choked.

“New for you, is it?” The man spoke gently. “It’s all right. It won’t hurt you. Drink a little more. It’s like medicine—makes life go easier.” He picked up some stray clothing, stuffed it into a half-full canvas sack, and set the plump bag near the center of the floor. With some coaxing, Tavio—by habit generally obedient—took a fair amount of the liquor.

He held the boda between his hands while he watched the man undress. His head felt a little odd, like when he swung from the long rope hanging from the big courtyard tree. The man unlaced his fly and started to drop his grimy trousers and then he remembered.

“No,” Tavi said. “No!” He bolted for the tent’s opening. The man grabbed at him but he dodged away and shot outside. He ran for the darkness beyond the firelight. Behind him, he heard a low laugh.

§

Kay laughed when the boy slipped out of his grip and fled into the night. Good riddance. Let him run off. That would be the end of him, and no one could fault Kay for it. Sorry, Don’O—great idea, but it just wasn’t meant to be

He kicked off his pants, dropped his woolen tunic, and climbed under the covers.

§

His bare feet scrabbled over stabbing pine needles, his heart pounded, he raced blindly into the shrill darkness. The screaming night opened to consume him.

Hands closed around his body and held him tight. He squirmed to get free, but the one who held him dragged him back to the campfire. A man’s voice laughed merrily.

His captor, the tall young man with black hair and black beard, spoke to the older man and his face lit with roguish affability. The other pulled his loose trousers up around his waist. He laughed, too, more quietly. Tavi struggled, but the dark-haired man pinned his hands behind him and pushed him toward the tent. The two men exchanged a few more words and then Tavi was handed over to the older man, who with practiced efficiency forced him back inside the lodge.

Tisha screamed. She screamed until the air shivered with her screaming.

Chapter 4
Gorandero

The kid wailed in the dark as though Kay had beaten him. Kay re-lit the lantern and sat down on the cold lodge floor beside the boy. He watched for a few minutes, letting Tavio carry on for the benefit of the eavesdroppers outside. But he had already made up his mind.

“Quit that!” Kay protested, after he had listened to it as long as he could bear. “I haven’t hurt you. You want me to give you something real to bawl about?” Tavio sobbed and ducked into the hide floor as if he thought he could burrow through it and into the earth.

Weary, Kay grunted softly. He got up and knelt beside the prostrate figure. When he stroked Tavio’s back, his hand covered an entire shoulder blade. “Tavi, that’s your name, hm? Be quiet now. You’re all right,” he said. “I’m not going to hurt you. I’m not going to do anything to you, and no one else is going to touch you, either. You understand?”

Tavio moaned. He mumbled something that Kay didn’t catch.

“What?” Kay asked, pointlessly, he realized. “Sit up here and settle down. Quiet.” Kay pulled him upright and brushed his hair, wet with river water, sweat, and tears, back off his bruised face. Soft and thick, his hair was. “Now knock it off. Get ahold of yourself. You should be ashamed, blubbering like a little baby.”

“Make it stop,” the boy moaned.

“It is stopped. You’re not hurt. I’m not going to mess with you and I won’t let anything else happen to you. It’ll be all right.”

“Please. Please, make them stop. Make it stop!” He clapped his hands over his ears and rocked himself back and forth.

“Make what stop?” Kay said. “What are you talking about? You’re all right now. Those two clowns out there won’t hurt you, and neither will I.”

“They’re screaming. They keep on screaming.” Tavi put his hands back over his ears when Kay tried to pull them away. “Can’t you hear them?” He sobbed again.

Kay recoiled, though he was not a man easily put off by foolishness or others’ fears. The boy curled into a sweaty ball and wailed, a long keening misery like some godforsaken wind howling through a high mountain pass. The skin behind Kay’s ears prickled so he felt as though they twitched, cat-like, in search of a sound. If the night air carried any screams, Kay couldn’t make them out behind the moan that filled the lodge.

Was this brat mad? What could he be hearing? Some crazy squeal inside his head, or something else? Maybe he could hear into the other world, where the screams of the massacred might very well echo down through days and nights into all of eternity. Or maybe something had him, some horror like the wild, vicious water-hating spirit of rabies—a possessor that would kill him. Could kill everyone around him, too.

Rabid, insane, or something worse? Kay felt his heartbeat start to race. He thought first to reach for his blade and then to leave, to get out the door. Then, as always when the adrenalin rose like whiskey fumes into his head, he felt himself slow down and look deliberately at everything around him. What he saw was just a boy, sobbing so he could scarcely draw a breath.

He made himself grasp Tavio by the shoulders and hold him still. “Stop it,” he said, and he heard a tremor in his own voice. “Be quiet. Tell me who’s screaming—what do you hear?”

Held firmly by Kay’s hands, the Espanyo boy gasped out a few words. “They’re screaming,” he said. “The isburdos. My sister, Tisha, she’s screaming. She keeps screaming. And Rina. And my mother. Mi mamita. They’re still screaming!”

Again Kay felt the hair on his neck rise. Keep a grip on yourself, he thought. This was a superstitious Espanyo. Isburdos de noda were southern haunts, not something that bothered a respectable man. “No one’s screaming, boy. There’s no night ghosts here.”

“They are. They’re screaming. I can hear them.” Tavio choked, recovered, and went back to weeping. He squeezed his fists against his ears.

Kay studied him for a moment, taken aback. If he just left the kid alone, would this racket quit sooner or later? Surely the boy couldn’t keep it up forever—he’d have to wear himself out before much longer. But…the shrieks were not so far from Kay. He could almost hear the cries himself, and somewhere in the mirrored tunnel of time and memory another boy’s tears soaked into the earth. Damn them! A man on foot raised his ax to Kay; the horse lunged, Kay’s sword blurred, the arm hit the ground, a red arc pulsed through the air. Damn them straight to hell and let them all roast there for eternity. Let their brats bleed for what they do. The boy whimpered. Damn them.

“Listen, chacho,” Kay said. “I know something that might help. Do you want to try?”

This made little impression.

“We can talk to them,” Kay added. “I know how. Because I am…I’m gorandero,” he used a Spanyo term that straddled “healer” and “magician.”

Tavio glanced at him, briefly arrested by the charged word, but then clenched his eyes shut, his hands tight over his ears. “We can help them,” Kay said, “and maybe make things better for them so they’ll be quiet. But you’ll have to help, too.”

Gently, he took Tavio’s hands away from his ears, surprised to meet no resistance this time. “Do you understand? I can make them listen to us, but you’ll have to help them, because they don’t know me. They know you.”

The boy stared at him. He stopped moaning, but his breath still came in sobs.

“Do you want to try this?” Kay asked. “You’ll have to speak for them.”

Tavio nodded.

“Good,” Kay said. He kept his voice quiet. “We need to do this together. So pay attention, hm?”

Still holding Tavi’s hands, he spread his arms in front of him in the traditional Okan gesture of prayer. He thought it was a pose a Spanyo would recognize, too—at least, he hoped so. The urchin held his hands palm upward, as Kay did.

Kay closed his eyes—or seemed to, though he watched Tavio from behind the veil of his eyelashes—and tilted his face heavenward. “O spirits of the night,” he began. What would night ghosts like to hear? The Spanyos probably had all sorts of formulas. With any luck, though, this kid wouldn’t know them. The boy had quieted a little, and he seemed to be listening. “We know that you can hear us and so we speak to you. Leave us in peace. Peace, I say. We send our blessing to God for you, and we ask the angels to open the way to the other world, to take you into the presence of God. We will talk your story, but you must be still so that we can tell the words. I who am gorandero tell you to be silent.”

Tavio regarded him in what looked like astonishment. Kay held his pose a minute or two longer, communing with whatever was out there. Then he broke it off, sighed, and looked up. “Is that better?” he asked.

Tavio nodded, tentatively.

“They’ll let you speak for them now,” Kay said. “Tell their story for them, and then they’ll have peace. Tell me what you’re hearing, boy. Who’s screaming, hm?”

Tavio struggled to catch his breath. “They. . . They wouldn’t stop,” he said. He sobbed again. “I can’t. . .I don’t feel good. I’m going to throw up.”

“Not in here, you’re not!” said Kay. He jumped to his feet, pulled Tavio up, and hauled him outside just as the contents of his stomach bubbled out and spilled on the ground in a liquor-fumed puddle. Tavi retched until everything he had been fed came up, and then some. When it ended, he looked, by the dim light of the dwindling campfire, like he expected to be struck.

Kay put his arm around the shivering youth and led him over to the fire. He scooped a dipperful of water from a pail and offered it. Tavio drank, tears still flowing down his wet cheeks.

A woolen throw had been left outside, Kay recalled. He groped for it in the dark, found it, and wrapped it around Tavio’s shoulders. Then he stirred the fire and added another piece of wood. Heat and light flared. Kay sat Tavio near the warmth and knelt beside him.

“What’s happened to them, Tavi? Tell me about it. Tell me so that you can speak for them.”

After a moment, the Espanyo spoke, barely above a whisper. “They came in our house, the Englos,” he said. He used the Spanyo term, Englos. “We were hiding. My mother hid us all. She told us to stay there. But they found us. They found my sister Rina, she was in the storage closet. Mamita and I put clothes and things on top of her, to hide her so no one would see her if they pulled back the curtain, but they found her anyway.

“I could hear her, she was crying and yelling, begging them, ‘No, don’t hurt me, leave me alone,’ and then I heard my mamita, I could hear her out there with them. She must have come out to help Rina, to try to help her, but they had her and they did something that made her scream.

“That’s when I climbed out. She put me in the cellar under the kitchen, and she threw the ladder down in there with me. When she yelled, I got out of there, because. . . to stop them, you know? To stop them. There was a bunch of them. Five or six. And they were big and mean and they caught me, the way you did, the way that other guy did, they held me down and I couldn’t fight them off.”

“Looks like you tried,” Kay said.

Tavi gulped back another sob and nodded. “They found Tisha, too, where my mother left her when she came out, under the bed.”

Pretty obvious, Kay thought. He wondered why she hadn’t looked for some better hiding places, and then realized she probably never expected to have Hengliss raiders in her house. Not in a city as well fortified as Roksan.

“Tisha screamed when they. . . . They took us one at a time, we had this big table, you know? Where we all ate together, and we would work there sometimes, or play games, like checkers? And they pulled off their clothes, my sisters and mi mamita, they tore their clothes, and they made us watch, one at a time, they. . .they. . . .” The boy groped for a term, and finally choked out the most vulgar Espanyo word for rape, a word that itself sounded like an unutterable violation.

Kay felt this coming but couldn’t help flinching at it. He knew how things happened. But hearing it from this boy, seeing it through his eyes now, it felt as though he had been punched somewhere inside himself. I’m sorry, he almost said, but no words would come out.

“When they put them on the table like that, they didn’t have to…they could do it standing up, they didn’t even have to take their pants off, and they all did it. They all did it over and over. They put me on there, too, and…and they did me like that, the same way.

“Tisha screamed when they did it. She was so little, just a little girl, my baby sister, just eight summers. She screamed. They couldn’t stop her from screaming.

“Finally, they took her, when they were done, one of them took her and he took his knife and he cut her. He cut her across her throat.

“And my mother screamed. She started to scream like Tisha. Then they cut Rina, they held us there and made us watch. And after that, after that they killed her. Mi mamita. They cut her throat, too.” He started to sob again.

Kay put his hand on Tavi’s shoulder and held it there until Tavi could speak.

“I thought they were going to cut me then,” he continued. “But they didn’t. They carried me outside. Everything was on fire. The buildings across the plaza were burning, our house was starting to burn, the roof had smoke coming from it. And . . . I don’t remember after that. Except the screaming.

“They keep screaming. They’re isburdos now, and they’re screaming.”

Kay felt Tavi’s words as he spoke them, each one like a small wound inflicted with a whispering blade, sor-sorro-sorry. For a moment after the boy had finished speaking, he sat in silence. Then he said, “They’ll be quieter now. Now that you’ve told what happened to them. You free them, by telling it. They’ll find their way to the other world now.”

“They didn’t die right away,” Tavi said. He wiped his face, an almost useless gesture. “They. . . .”

“I know,” said Kay. “I know.” He had seen people die with their throats slit.

He got up and poured some water from a pail into a small pot, which he hung over the fire. He stepped inside the lodge and pulled forth a sueded leather bag. From it, he fished out several smaller bags, some of whose contents he measured into the warming water. Then he returned to Tavi’s side and knelt next to him again.

“Why didn’t they kill me?” Tavi asked.

“Why?” Kay considered his response and decided against softening it. “Because you were worth something to them. Women are not.”

“What?” The boy looked at once confused and stricken.

“Sometimes we take boys into the field with us. We don’t take women, because…well, some people think they bring bad luck. But the truth is, it’s that boys don’t bleed and they don’t get pregnant. And most men are less likely to fight over a boy than over a woman.”

“Are you going to do that to me?” the boy asked.

“No,” Kay said.

“I want to be with them.”

“No, you don’t.”

Tavi buried his face in the crook of his arm. Kay wrapped the blanket tighter around the huddled figure and went back to check the liquid simmering over the fire. The herbs he had put in had turned the water a deep, clear green. He poured some into a small earthenware cup.

“Here,” he said. “Drink some of this.”

“What is it?”

“It’s hot, be a little careful. It’ll make you feel better.”

Tavi cradled the cup in his hand. Its warmth soaked into his fingers. He sipped a little of the liquid. Gently, Kay urged him to take it all.

“Now listen, boy,” Kay said, after Tavi had begun to look like he would drink the tea without further pushing. “You can’t hear the others screaming, because they’re not screaming, hm? They’re resting now. Where they are, no one can hurt them. Do you understand?”

Tavio looked at him dumbly.

“There are no isburdos, Tavi. What happened, happened once. It doesn’t go on happening. Now it’s done. Put it behind you, and the past will take care of the past.”

“I can hear them,” Tavi said.

“They’re quiet now,” Kay replied.

And Tavi was quiet. Kay took the cup, refilled it, and handed it back to him. The boy sipped some more. After a few minutes, he asked, “What’s in this?”

“It’s just a tea I make with plants that grow in my garden back home. It relaxes you. Helps you sleep.”

“It tastes good.”

“It’s a little sweet,” Kay agreed. And then, “Did you understand what I said?”

Tavi shrugged.

“They don’t want you with them, chacho.”

“They’ll come and get me,” Tavi said. “They’ll come in the night and touch me. They make you sick with their touch, and then you die. Because they want to take you with them.”

“No. Your mother doesn’t want you with her. Believe me. She wants you to live.”

“But. . . .”

“Believe what I’m saying to you. I know. I am gorandero.

Tavi gazed at Kay over the rim of the cup. He drank the brew while they sat in silence for a few minutes. Then he spoke:

“What is this place?” he asked.

“Here?” Kay wondered at the question. “This is the camp of Brez Lhored’s army. You mean here, this spot?”

Tavi nodded.

“This is my camp, and that’s my lodge.” Tavi looked around the circle of the campfire’s light like someone who wakes from a sound sleep in the afternoon and confuses early dusk with late dawn. “Don’t you remember coming here with me?” Kay asked.

Tavi didn’t answer.

“Do you remember my name?”

“No, senyó,” Tavi said.

“My name is Kaybrel. I’m called Kubna of Moor Lek.” He used the Espanyo term alacaldo, a rank roughly equivalent to kubna.

“Really?” the boy asked. His tone sounded surprised, and Kay wondered if he recognized the name.

“So,” said Kay.

“I’ve never known an alacaldo,” Tavi said.

Kay smiled at this odd remark. “Now you do,” he said.

Tavi said nothing. He stared into his cup.

“Take the rest of this,” Kay said. He poured the remaining brew, very strong by now, into the stoneware. Three draughts of the stuff, Kay figured, would put a horse to sleep. The mint and tarragon would settle his stomach, and if the wanna didn’t put him down, the touch of obeh Kay had added surely would.

“Tavio,” Kay said. “You’re all right now. You’re safe. I’m sorry our men hurt you. I won’t hurt you again, you understand? And I won’t let anyone else hurt you.”

Tavi looked at him: incomprehending? Curious? Kay couldn’t guess. The boy’s eyes seemed as black as the sky behind him. Laughter and bits of conversation carried over from other campsites, and nearby a night insect trilled.

Kay wondered if his words sounded as hollow to the other as they did to him. Did he believe him, this Tavio? And whether or not he did, could Kay make good on those words? Silently, he vowed to himself that he would, and in the same moment he wondered if a vow made in silence was a vow at all.

“I’m really tired,” Tavio murmured.

“Let’s put you to bed, then.”

Inside the lodge Kay settled him between the layered blankets. Tavio was almost out when Kaybrel stroked his hair and told him to sleep well. By the light of a fresh candle, Kay watched him sink into sleep, his bronzy hair a halo around the bruised and swollen face. Once he stopped bawling and that black-and-blue marks cleared up, he wouldn’t be a bad-looking kid. He seemed smaller than he was, huddled beneath the fur. He had the high cheeks that Indian admixture brought to the Mediterranean stock of the southern people, and the generous lips and wide nose of distant African forebears—pretty enough, taken together.

Some enemy, Kaybrel thought.

He lifted the boda off the door frame on the way out. The night grew black and cold while he watched the fire burn down to coals.

 

Want to get the whole set, beginning to end, for your very own? The first six books are available at Amazon in Kindle “boxed set”…click on the image below to find it.

And the rest of the thing…

Place Names of the Cottrite Chronicles

Map of Western Methgoa during the Great Lacuna

The degree to which a given habitation could be called a “settlement,” a “town,” or a “city” is largely unknown; most of the sites mentioned in the Cottrite Codex await discovery and excavation. It is believed that cowndees—districts overseen by a kubna—each possessed a relatively large town, with populations on the order of five hundred to as many as three thousand people; usually an Okan cowndee and its main town bore the same name. A mayr, on the other hand, apparently presided over a settlement or smaller town with substantial tracts of land attached to it, which were considered to be part of and politically subordinate to a cowndee.

Some Socaliniero habitations seem to have been larger than those found in the northern regions of Okan, A’o, and Foshinden. Archaeological excavations at Mendo, for example, suggest that during the Interhistorical Era the town may have reached populations of 10,000 or 12,000 people, some of them scattered in farming settlements near the walled city.

  • A’o: mountainous stae’ to the east of Okan
  • Achpie Muns: coastal mountain range
  • Aleio: Socaliniero town south of Roksan, situated on the Wakeen River
  • Arn Mun: settlement in the Okan cowndee of Cham Fos
  • Avi: settlement in the Okan cowndee of Cham Fos
  • Bose: city and cowndee of A’o
  • Bwayblo Muns: mountains between southern Okan and southern A’o
  • Cham Fos: town and cowndee of Okan
  • Cham Lek: lake above the falls of Cham Fos
  • Cheyne Wells: settlement in the Okan cowndee of Moor Lek
  • Cumat Way: trail in Okan
  • Dona Paz: a high pass in the Sehrra Muns; Dona Paz Road: trail leading through this pass
  • Ellaya: ruin of an ancient Socalio city, called the City of Lost Angels by northern tribes
  • Elmo: settlement in the Okan cowndee of Moor Lek
  • Fo’rokvel: settlement in the Okan cowndee of Grisham Lekvel
  • Foshinden: northernmost autonomous region west of the Coastal Range
  • Freeman Mun: mountain in northernmost Galifone, near the boundary with Okan; site of hot springs
  • Galifone: Espanyo territory north of Socalia.
  • Ganbeh Donjon: ruins in northwestern Vada
  • Goze Lek: waterhole on the eastern side of the SehrraMountains, in northwestern Vada
  • Grisham Lekvel: town and cowndee of Okan
  • Guidad Mendo: Socaliniero town south of Roksan
  • Ham’l: city of A’o
  • Hanny’s Lek: small lake on the eastern side of the SehrraMountains, in western Vada
  • Honey Hame: settlement in the Okan cowndee of Moor Lek
  • Huam Prinz: town and cowndee of Okan
  • Kren: settlement in the Okan cowndee of Cham Fos
  • Lek Doe: trading center in the Sehrramountains
  • Lil Ku: tributary of the Mendo River
  • Loma Alda: ruined Socaliniero townsite on the east side of the Mendo River
  • Lost Angels: ruin of an ancient Socalio city; in Espanyo, Ellaya
  • Mazen: city of A’o
  • Mendo: city on the Mendo Ribba in the Wakeen Val
  • Mendo Ribba: major river in the Wakeen Val
  • Mercan: extinct civilization formerly occupying the northernmost continent of the western hemisphere
  • Metet: cowndee of A’o
  • Mezgo: large Espanyo-occupied region to the south of Socalia and Zoni, extending eastward beyond the Rogga Muns (Sehrra Máderes)
  • Miduhm: town and cowndee of Okan
  • Moor Lek: town and cowndee of Okan; after a lake of the same name
  • Moor Ribba: River flowing from the Snek out of A’o into Okan
  • Mosarín: a town in Socalio
  • Novalinda: town north of Roksan
  • Nusyaddle: coastal city in northern stae’ of Foshinden
  • O’a: settlement in the Okan cowndee of Moor Lek
  • Okan: autonomous stae’ west of the coastal range and north of Galifone
  • Oane Lek: town and cowndee of Okan; after a lake of the same name
  • Oshin: settlement in the Okan cowndee of Moor Lek
  • Puns: town and cowndee of Okan
  • Puns Donjon: town in southernmost Okan, believed to be in decline during Cottrite’s time
  • Rawley: settlement in the Okan cowndee of Puns
  • Rayno: ruins in western Vada
  • Rittamun: settlement and cowndee of Okan
  • Rogga Muns: the SehrraMádere range; eastern limit of Hengliss and Espanyo cultures described in the Cottrite Codex
  • Roksan: major city of the south
  • Rozebek: town in the Okan cowndee of Puns
  • Sa’Lek: saline lake inside the walled province of Uda
  • Sayjunill: settlement in the Okan cowndee of Puns
  • Sehrra Muns (northern): mountain range to the west of the Wakeen Val
  • Shazdi: active volcano on the border between Okan and Espanyo territories
  • Sihueri Vada Muns (southern): southern end of the Sehrra mountains
  • Silba Lek: town and cowndee of Okan; after a lake of the same name
  • Silba Ribba: a river in Okan
  • Socalia: Espanyo region between the western coastal range and the SehrraMuns, south of Galifone
  • Snek Ribba: river extending from the Rogga Muns through A’o and into Foshinden
  • Soja Mun: mountain on the north end of the inland valleys, near the Okan border
  • Syadle: ruins of an ancient Mercan city, overtaken by advance of polar ice following the Climate Reversal
  • Truth Mun: Mountain in southern Okan
  • Uda: a walled state on the eastern end of Vada and Zoni
  • Vada: desert territory to the south of Okan and east of Galifone and Socalia, partially organized as a stae’ but sparsely occupied
  • Vareio: town near Roksan
  • Vrezgo: site of ancient Mercan coastal city, now located some miles inland; mostly ruins
  • Waiya Ribba: river in A’o
  • Wakeen Ribba: river in the central Socalio valley
  • Wakeen Val: inland valley bounded by the Sehrraand the Achpi mountains
  • Wammet Muns: northern stretch of the Coastal Range; so called by natives of Foshinden and Okan
  • Wichin: town and cowndee in Okan
  • Zoni: largely unoccupied desert territory sandwiched between southern Vada and Mezgo
  • Zonorenza: Espanyo territory south of Socalia

Historical Persons Mentioned in the Cottrite Chronicles * FREE READ *

Hapa Cottrite, compiler of the Cottrite Chronicles

Editor’s Note: Individual names Cottrite mentions are spelled in a variety of ways; there was precious little literacy and no standardization during the Interhistorical Era. Spellings have been standardized for this edition by the translator. It is assumed that the people described in Cottrite Codex 1.1 – 18.7 were living, historical persons, although of course there is no way to confirm that. We present them as Hapa Cottrite presented them, writing in ancient Espanyo informed by the Hengliss tongue in which he also was fluent.

  • Albar Dieho Conzessión do Riogrez i Zan Andona do la Torrenda: Roksando alacaldo; captor of Kaybrel of Moor Lek
  • Alber: page in the service of Brez Lhored of Grisham Lekvel
  • Aniel: former camp boy of Kaybrel Kubna of Moor Lek, now his retainer
  • Arden: monja in the service of Fallon Mayr of Cheyne Wells
  • Babra Puehkenz of Rayno: seeyo (elected leader) of Lek Doe
  • Bayder: camp cook for Moor Lek band
  • Bett Kubnath of Huam Prinz and Cham Fos: Okan leader, espoused to Rik Kubna of Puns
  • Bilhem: Okan scout
  • Binsen (Binz) Kubna of Oane Lek: Okan leader, allied with Kaybrel Kubna of Moor Lek
  • Brikas: monja in the service of the deceased Evard Kubna of Moor Lek
  • Bron Brez of Miduhm: Okan brez predating Lhored of Grisham Lekvel
  • Cam Gadah: miller’s son from Moor Lek
  • Consayo i Ribera: Roksando alacaldo (full name not known); an elder and a junior are reported
  • Cook: servant to the House of Puns
  • Da’eld Kubna of Ham’l: A’oan leader defeated and overrun by Roksandero forces
  • Del Mayr of Rittamun: follower of Mitchel Kubna of Cham Fos
  • Demon: Kaybrel Kubna of Moor Lek’s war horse
  • Deodorho Escodare i Boleda do Gansoliz i Corruedo: Tavio Ombertín’s father
  • Derrenz Kubna of Grisham Lekvel: Brez Lhored of Grisham Lekvel’s father
  • Devey Mayr of Metet: A’oan allied with Lhored of Grisham Lekvel; Follower of Eddo Kubna of Bose
  • Dodi: sister wife to Larel, Kubnath of Puns
  • Dom Kubna of Wichin: Okan war lord
  • Don’O: monja in the service of Kaybrel Kubna of Moor Lek
  • Duarto Escodero i Minyos do Portalez en Mosarín, a.k.a. Duarto of Cham Fos: companion to Mitchel Kubna of Cham Fos
  • Eberto: camp boy to Okan camp cook Bayder
  • Eddo Kubna of Bose: A’oan allied to Brez Lhored of Grishem Lekvel
  • Elroy: monja in the service of Rik of Puns
  • Emilio Escodare i Boleda do Gansoliz i Corruedo: Tavio Ombertín’s uncle
  • Emma: sister wife of Kubnath of Huam Prinz and Cham Fos
  • Evard Kubna of Moor Lek: Kaybrel of Moor Lek’s father
  • Evard Steel-Thrower, Kubna of Moor Lek: Kaybrel’s father
  • Fallon Mayr of Cheyne Wells (sometimes called Fal): follower and friend of Kaybrel Kubna of Moor Lek
  • Fil Mayr of Honey Hame: follower of Kaybrel Kubna of Moor Lek
  • Fol Mayr of Miduhm: follower Mitchel Kubna of Cham Fos
  • Fraim Jon Mayr of Sayjunill: follower of Rikad Kubna of Puns’s father
  • Fredi Diz do Gampo: camp boy to Okan camp cook Bayder
  • Guelito: camp boy to Binsen Kubna of Oane Lek
  • Habier Esparanza: ally of Albar Dieho (full name unknown)
  • Hapa Cottrite: Public intellectual living in Lek Doe; later exiled to Okan
  • Herre Mayr of Elmo: follower of Kaybrel Kubna of Moor Lek
  • Iami: Bayder’s camp boy to Okan camp cook Bayder
  • Jag Bova Mayr of Rozebek: follower of Rikad Kubna of Puns
  • Jayarr Mayr of Rawley: follower of Mitchel Kubna of Cham Fos
  • Jenna: Aniel’s wife
  • Jode Mayr of Avi: follower of Mitchel Kubna of Cham Fos
  • Kaybrel Kubna of Moor Lek, often called Kay: warlord and reputed healer
  • Kristof Mayr of Oshin, sometimes called Kristo’: follower of Kaybrel Kubna of Moor Lek
  • Laora: Tavio Ombertín’s wife by an arranged, unconsummated marriage
  • Larel, Kubnath of Puns: Rik Kubna of Puns’s senior wife
  • Laudellio Viciente do Inez i Modesto Pinya: Master weaver at Lake Doe
  • Leah, Kubnath of Grisham Lekvel: Lhored’s senior wife
  • Lenn: son of Mitchel Kubna of Cham Fos
  • Lhored Brez of Grisham Lekvel: warlord and chosen Okan leader
  • Lonneh: Brez Lhored of Grisham Lekvel’s page
  • Luse: camp boy to Kristof Mayr of Oshin
  • Maire, Kubnath of Silba Lek and Moor Lek; wife to Kaybrel
  • Mak Mayr of Kren: follower of Mitchel Kubna of Cham Fos
  • Meji: sister wife of Bett Kubnath of Huam Prinz and Cham Fos
  • Mel: monja for Robin Mayr of O’a
  • Mist: Kaybrel’s pack horse
  • Mitchel Kubna of Cham Fos: Okan warlord; Kaybrel of Moor Lek’s cousin
  • Nando: camp boy to Robin of O’a; later turned over to Binsen Kubna of Oane Lek, and later to the A’oan warloard Devey of Metet
  • Nelli: servant to the House of Puns; wife of Cook
  • Nett: Moor Lek boy sacrificed to save the young Kaybrel
  • Nik, Niklas: monja in the service of Mitchel of Cham Fos
  • Ottavio Ombertín i Boleda do Gansoliz i Corruedo, called Tavi or Tavio: camp boy in the service of Kaybrel Kubna of Moor Lek; son of Roksan’s most prominent master weaver
  • Pazgal: camp boy to Habier Esperanza
  • Porfi: camp boy to Devey Mayr of Metet
  • Raider: Fallon’s war horse
  • Raina Kubnath of Oane Lek: Kaybrel Kubna of Moor Lek’s mother and senior wife to Evard Kubna of Moor Lek
  • Raol Escodare i Boleda do Gansoliz i Corruedo: Tavio Ombertín’s uncle
  • Red Kubna of Cham Fos: Kay Kubna of Moor Lek’s uncle; Mitchel Kubna of Cham Fos’s father
  • Rikad (Rik) Kubna of Puns: Okan warlord; rival to Kaybrel Kubna of Moor Lek
  • Rina: Ottavio Ombertín’s sister (full name unknown)
  • Robin Mayr of O’a: follower of Kaybrel Kubna of Moor Lek
  • Roja mayr of Arn Mun: follower of Mitchel Kubna of Cham Fos
  • Shaerne: Okan seer and survivor of the sack of Moor Lek (full name unknown)
  • Stayvn: monja for Kristof Mayr of Oshin
  • Sten Mayr of Fo’rokvel: follower of Brez Lhored Kubna of Grisham Lekvel
  • Tavio (Tavi): see Ottavio Ombertín i Boleda do Gansoliz i Corruedo
  • Teeg Maghell: archer in the service of Evard Kubna of Moor Lek
  • Terro: Okan scout
  • Tish: Ottavio Ombertín’s sister (full name unknown)
  • Treese: sister wife to Larel, Kubnath of Puns (full name and rank unknown)
  • Veera: wife to Moor Lek blacksmith identified as “Zeb”
  • Vrenglin Mayr of Cheyne Wells: Fallon Mayr of Cheyne Wells’s grandfather
  • Willeo: cask-maker of Moor Lek
  • Zeb: blacksmith of Moor Lek

Fire-Rider: Glossary

Glossary of Hengliss and Espanyo terms of the Great Lacuna

Terms of southern or Espanyo derivation are marked with a letter (S); those with northern or Hengliss derivation with a letter (N).

‘ glottal stop. This indicates a specific unvoiced sound, created by an abrupt, brief closure of the glottis. Cf. the apostrophe (’), which may mark a dropped letter or consonant (as in aren’t) but does not add a phoneme. In Hengliss dialects, the glottal stop appears to have functioned as an allophone for –t, -d, -v, and –f. Its use in ancient Espanyo is not presently known. The Cottrite Codex signifies the glottal stop with a raised caret: ^

a’i va! (S): go for it~
alacaldo (S): hereditary leader, warlord; approx the same as a kubna
amiho (S): friend
así (S): yes
badrón (S): chief follower of an alacaldo
bezo (S): Socaliniero unit of currency
boda’ drectahs (N? provenance unknown): group of officials in charge of Lek Doe government affairs
brez (N): king
brezidiente (S): brez (northern term meaning, approx., “king”)
bwe’ di (S): good morning
buelo (S): term of respect for an elderly man
buen’ (S): good, OK
chacho (S): boy, lad, youthful companion
cowndee (N): political unit, smaller than a stae’ and larger than a town
def-slip (N): coma (“death sleep”)
don (S): lord
ejizo (S): karma, fate
Englo (S): people of the northern realms; also their language
Espanyo (N): people of the southern realms; language of the south. Also Spanyo (pejor.) and Espanyorin
gitter
(N): small six-stringed musical instrument, designed for portability
gonsa (N): council, composed of kubnas, mayrs, and select religious leaders
gonser (N): councilor
gorandero (S): healer (overtones of witchcraft; cf. tocha)
grati (S): thanks
guitat (S): large town, city
ha-lo (S): a racket game
Hengliss (N): people of the northern realms; also, their language
imp (N): mild variety of marijuana
isburdo de noda (S): ghost, night-walker
jane (N): a variety of marijuana
knower (N): a seer or prophet, usually female
kubna (N): ruler of several cowndees
lek (N): lake
m’hijito (S): son
mato (S): manly
mayr (N): ruler of a cowndee
Metias (S): a deity; in the south, a supernatural being representing a facet of godhead
monja (N): roughly equivalent of a lieutenant; in charge of a kubna’s troops
muns (N): mountains
obeh (S): opium
onerho: dark-skinned; possibly an ethnic designation
ozo bardo (S): grizzly bear
patgai (N): thug, enemy, renegade
pricha (N): priest of the Resurrectionist faith; of the priestly caste
ra’stanes (N): “road rocks”: broken-up chunks of asphalt or concrete from ancient road paving
reader (N and S): individual (usually a religious votary) legally authorized to learn and practice reading
renj (N): range (of mountains)
Resurrectionism (N): fundamentalist religious theory positing that certain elected political leaders are one with the deity
Resurrector (N): follower of a Resurrectionist religious sect
Roksandero, Roksando: residents of the town of Roksan
Roksando: Espanyo dialect spoken in and around the Socalio town of Roksan
seefo (N? provenance unknown): Lek Doe government official in charge of financial affairs
seeyo (N? provenance unknown): elected head of Lek Doe government
senyó (S): sir; mister.
Socaliniero (S): resident of the Socalia region
stae‘ (N): the largest political unit, sometimes coexistent with an ethnic group
stokhed (N): walled compound; stockade
tocha (N): Healer, doctor
tola (N): Okan unit of currency
val (N): valley
vipi (N? provenance unknown): official in charge of Lek Doe civic affairs
wanna (N): a potent variety of marijuana; (S) juana
zayshun (N): congratulatory thanks
zonado (S): cool, swell, awe-inspiring; of an individual: stylishly self-possessed

Fire-Rider: Its History and Its People * FREE READ *

Afterword:
The Cottrite Chronicles: Provenance, Historical Context, and Significance of the Cottrite Codex

 by Hano Fontana do Caz Eviatád ne Val Mara i Elarcon Danya

The Cottrite Chronicles (Cottrite Codex 1.1–18.7) provide a window to life in the long, dark interhistorical period of the Great Lacuna. The Espanyo and Hengliss peoples who inherited the Methgoan continent after the global population collapse that ended the Ante-Lacunar Era (approximately 2900 B.P.E.) were by and large nonliterate. Thus, until the Cottrite Codex appeared, little was known directly about these tribal cultures. And, although written messages from the Mercan period abound, in the absence of Cottrite’s translations of documents in the Mercans’ dominant languages (“English” and “Spanish”) into Espanyo, no one could read them.

 Provenance

As most of our readers will recall, the manuscripts were serendipitously discovered in the far reaches of northern Vada by two itinerant sheepherders who, forced to take shelter in a cave by a sudden, violent desert storm, came upon a well preserved wooden box full of papers bearing writing which, of course, they were unable to decipher. Intending to use their find as kindling and fuel for warmth, they dismantled the box and burned it and an unknown number of the codex’s manuscript pages. After the storm passed, however, one of the shepherds, curious about the nature of the unusual-looking documents, stuffed a few of the remaining pages into his pack and carried them to his employer, Nayugi Vuchahara Filyo do Tenebra i Ca Endreha do Gapellira.

Vuchahara Filyo, one of the largest land managers and food suppliers in the Vada region, recognized them as of possible historical or archaeological value. She had them transported to the Southern Oda Institute of Research and Learning, where, by even greater serendipity, Professor Labano Barenes lo Chorradas do Keyte ne Morezes i Ca Filyo Haras held a temporary appointment to the Aide-Helmikka Endowed Chair of Western Anthropological Studies. Barenes lo Chorradas, at this early point in her career already gaining recognition (not to say fame) for her now celebrated Theory of Intuitive Dissemination (TID), instantly recognized the writing that covered the crumbling shreds of crudely made paper as an example of Early Classic Espanyo cursive. Although, as she reports in a retrospective monograph dedicated to her teacher, Harmodias do Filoza (B lo C, “Discovery” 283), Early Classic documents were and remain somewhat unusual, she did not at first ascribe much importance to the find. The fragile sheets were filed in the Institute’s preservation room and forgotten for several months.

It was not until Barenes lo Chorradas’s student Tesa Rablín do Meghina i Abranzala do Ghitta Laia, now a leading exponent in TID studies and Director of the Seaside (Bahagalifone) Institute of Oceanic and Desert Cultures, needed a project to complete his final research thesis that the fragmentary pages were recovered from storage and studied with some care. Rablín do Meghina agreed to lead an expedition to the cave to further investigate the site, little knowing the significance that his neophyte research project would have for the advancement of historical and archaeological knowledge (R do M, Interview 54–62).

The events that followed are so generally known they need not be rehearsed here. For detailed discussion of the studies that identified the author, see Rablín do Meghina, Cottrite Codex: A Chronological Review (Lower Galifone City: Institute Brezidentiale, 2793, 4 vol.); Barenes lo Chorradas, Report to the Archaeological Commission of Western Region 3 (Mendo: A.F. Government Publications, 2788, 6 folios); and Howze Rennom lo Menhoro do Sudamen Beltrase ne Delzinto i Zkenaya, “A New Perspective on Cottrite Codex 3.2,” in Memorial Essays in Honor of Harmodias do Filoza, ed. Rablín do Meghina, Seaside: Publications of the Institute of TID Studies, 2795). Reports in popular broadsides should be regarded skeptically, for they contain many misconceptions and errors in fact.

How the papers came to be stored in the cave above Lago Arni, where Rablín do Meghina and his research crew found them, remains an unresolved question. Under the direction of Barenes lo Chorradas and Rablín do Meghina, extensive archaeological excavations of the Sand Digger ruins around the lake were conducted. No evidence has been uncovered to indicate that any pre-Present Era culture more advanced than the subsistence-level hunter-gatherer Sand Diggers ever inhabited the region. Whether Hapa Cottrite himself visited the area and hid his manuscripts in the cave is unknown. Nor, indeed, do we know whether Cottrite lived out his life in Okan, or whether he left the northern regions and returned to his home in Lek Doe some time after he had spread the seeds of literacy among the Hengliss tribes. It is possible that Cottrite, for reasons unclear at this time, dispatched an emissary carrying the papers into the wilderness. More likely, a descendant of Brez Fallon Mayr of Cheyne Wells or of Representative Duarto Escodero y Minyos do Portalez en Mosarín rescued the documents during the unrest that followed the Uprising of Cham Fos (ca. 895 B.P.E.; for discussion of this speculative conclusion, see the virtuoso monograph by Research Specialist Kala do Recchez la Ca Raino i Tammur do Eztavan Gayo, Cottrite Codex 2.9: An Application of Intuitive Dissemination to Deductive Historical Reasoning, Seaside: Publications of the Institute of TID Studies, 2798).

Whatever the explanation, Rablín do Meghina collected the documents, which were scattered around the cave’s floor, and transported them from Lago Arni to the Southern Oda Institute of Research and Learning, where they were preserved and prepared for further study. When Barenes lo Chorradas and Rablín do Meghina formed a partnership to found the Institute for TID Studies, controversy erupted over the Cottrite Codex. The TID Institute claimed possession of the documents on the grounds that its senior scholar, Barenes lo Chorradas, had discovered them and directed the in-depth research which continued and showed no sign of abating. TID argued that the documents rightfully belonged in the immediate proximity of the researchers who were conducting studies that promised to reveal hitherto unknown secrets of the Interhistorical Period and Mercan Antehistory. Southern Oda responded that the codex was best kept in its preservation vaults, where the crumbling paper would be protected from further deterioration. A regional court ruled that the codex should go with Barenes lo Chorradas and her research team, on condition that TID first build a new preservation room adequate to the job of storing the documents (Proceedings, CFGRC, 437). After a vigorous fund-raising campaign, the Institute for TID Studies constructed its justifiably celebrated Archive for Historic and Archaeological Preservation, a wing of the Cottrite Museum of Hengliss Research, where the Cottrite Codex now resides.

Significance

Hapa Cottrite wrote primarily in Middle Espanyo, although he created and wrote in a system for transcribing contemporary Hengliss as well. Cottrite was a man of wide erudition. An indefatigable chronicler of the fireside stories that comprised Espanyo and Hengliss oral history, he apparently had an antiquarian bent that led him to collect and transcribe scraps of ancient documents which, Cottrite reports, were preserved as holy writings by the few and far-flung religious votaries who could, after a fashion, read them.

The Cottrite Codex consists of a series of stories describing events that occurred among the Hengliss tribes of Okan and, to a lesser extent, southwestern A’o during the times of the Okan rulers (the Hengliss term was brez) Bron Kubna of Miduhm, Rojja Kubna of Oane Lek, Lhored Kubna of Grisham Lekvel, and Fallon Mayr of Cheyne Wells. Scholarly estimates of this period’s duration range from fifty to seventy-five years (R do M, History; BP do G, “Note”; R la C R, “Dating”; B i B, “Internal Evidence”; B lo C and R do M, Period). In addition, the eighteen-segment codex contains word-for-word transcriptions and translations of the following documents:

  1. A late Mercan religious tract called “The New Age Bible,” in English, the predecessor language to Hengliss (Codex 17.1-18.53)
  2. A one-page document, with illustration, describing an alcoholic beverage known as pepsi generation, in English (Codex 16.2)
  3. An illustrated fragment in Spanish, the immediate ancestor of Espanyo, demonstrating the use of incense sticks called marlboro, apparently thought to have medicinal or aphrodisiac properties
  4. Several small fragments, in English, which scholars believe to form parts of a guide to personal conduct, called “Empl.y.e Man..l” (Codex 10.4)
  5. Three sets of prayers in Spanish begging divine redress of wrongs committed by enemies (Codex 11.6-9)
  6. A fragment of a recipe, in English, titled “M..ro.aving Y..r Pi..sbur. .evil. .ood C.ke” ( 16.3)
  7. A fragment of a moral/hygiene tract, in English, titled “Airb.rne AIDS: Prot..ct.ng ..ur L.v.d On.s” (Codex 15.4)
  8. A booklet in Spanish titled “Instrucciones Para Votar,” whose purpose is unknown (Codex 15.5).
  9. Five small, apparently related fragments in ancient English and Spanish containing survival instructions, for members of displaced populations (Codex 15.6–11)

Of these, the most important is of course the last, because the juxtaposition of material in the ancient English and Spanish languages, together with Cottrite’s transcription into Middle Espanyo, allows us to decipher much about the two extinct tongues. Clues gleaned from these fragments have made possible ongoing translation of the very lengthy Codex 15.4 tract, which was written in English, and the written prayers in Spanish. These documents, plus the personal conduct guide, are providing priceless insight into the nature of the Mercan culture, whose ethos and organization were virtually unknown prior to the discovery of the Codex. Scholars are beginning to form a clear idea of who the ancient Mercans were, what they accomplished, and why their culture abruptly disappeared.

Life among the Ancient Mercans

The arts of archaeology and geology had already revealed, long before the discovery of the codex, that the continent of Methgoa was once occupied from sea to sea by a civilization of considerable technological sophistication, undoubtedly the basis of folkloric tales about a golden age dominated by mythical Mercans who could fly through the air in enchanted chariots.

Remarkable as this society may have been, most scholars agree that its members did not fly about. They lived in large cities scattered across their empire and linked by an extensive system of paved roads, over which they traveled in vehicles powered by refined derivatives of oil (petroleum). Probably the speed with which their vehicles moved made them seem to fly; hence the exaggerated metaphor that has come down to us in folk tales. Their highways were engineering marvels, spanning rivers and soaring over deep canyons, crossing vast stretches of empty prairies and deserts, and leading through even the Sehrra Máderes with seeming ease. Today, many of our modern roads follow the original Mercan routes, whose construction was so lasting that they continued to be used long after the paving had crumbled into pebbles.

Most of the continent was also crisscrossed with electrical power grids, allowing even the humblest home the comforts of light and heat. Many of their cities were extremely large, housing several million inhabitants in dwellings that ranged from sturdy block structures to far less permanent mud-composite and wood-chip-composite affairs. Mercan cities sprawled across the landscape, consuming enormous tracts of ground that might have been used for farming or forestry, necessitating imports of food and other goods from distant sites; thus the need for an extensive, well maintained highway system. Because of the obvious difficulties of providing services for such a vast population, the Mercan megalopoli were dotted with satellite government office complexes known as malls. These regional municipal centers evidently functioned as local marketplaces as well, surrounded as they were by large, flat open spaces appropriate for trade booths.

Arts and Games

The ancient Mercans enjoyed an active cultural life. Almost every excavation has uncovered more than one stadium, many theaters, and centers called skools believed to be dedicated to the training of young athletes and actors. Other, often larger cultural centers associated with the word university appear to have been used to teach children the engineering and organizational skills required to maintain the complex technological basis of the electric- and petroleum-driven infrastructure. Every university that scientists have found to date also has an associated stadium, leading to the conclusion that even very young children were tutored in athletic skills. The presence of theaters in virtually every skool and university suggests the ancients were obsessed with dramatic arts and music, although some scholars have suggested the structures were used less for performances than as town halls for political meetings.

It is clear, from the prevalence of stadiums in every part of the Mercan empire, that athletic prowess and display formed a central fascination for these people. The nature of the games played out in these huge centers, some of them capable of holding tens of thousands of spectators, is unclear. Given the ferocity of the Mercans’ Hengliss descendants, it is probable that they had a taste for blood sports. Indeed, Recchez la Ca Raino has argued convincingly that the stadiums served as gathering places for religious rites involving human sacrifice; she notes that the ancient Mercans routinely put to death certain classes of criminals, and proposes that the stadiums were used for public executions of malefactors, who were kept caged in separate complexes called prisones (R la C R, “Functions”). Her thesis is given credibility by the Cottrite Codex’s explicit and blood-curdling description of the ritual sacrifice of a Hengliss brez (Codex 8.11).

Public visual art held a prominent and respected place in Mercan culture. Roadways everywhere were lined with huge wooden and steel frames that displayed enormous paintings. Parisque do Scottarla has shown that these were often quite colorful, undoubtedly designed to elevate aesthetic taste among the common people. Exquisite sculptures survive to demonstrate highly developed three-dimensional techniques of representation, rendering men, women, children, and animals in painstaking and vivid detail. A few examples of tile murals have also come down to us, depicting interesting scenes of daily and public life. Toward the end of the empire, the skills of the ancient artists deteriorated, ultimately extinguishing themselves in chaotic and nonsensical constructions that seem to represent nothing more than the chaos that was fast overcoming the Mercan civilization.

Religious Life

For the ancient Mercans, religion had an element of theater, as did their ubiquitous and undoubtedly violent sports. Edifices marked with the words chirch or cathedral, evidently religious gathering places, have as their focal points stages similar to those found in the many theaters uncovered at virtually every archaeological site. One can only wonder at the mentality of a people for whom so many crucial messages were communicated as performance, rather than as story. Evidently literacy was not widespread, despite Hengliss myths to the contrary (see Codex 2.17, in which Hapa Cottrite records a myth attributing the end of the Golden Age to the malign effects of the written word on the Mercan populace).

Almost nothing was known of Mercan religion until Cottrite’s transcription and translation of the tract designated “The New Age Bible” appeared (Codex 17 and 18). If this document is to be taken literally (Higaso i Dretar has argued that it is in many respects allegorical; see H i D, “Allegory”), the Mercans conceived of divinity as a vast, feminine presence emanating from the earth itself and permeating all forms of life. In other words, their faith was pantheistic. They apparently believed certain stones contained particularly distilled essences of the divine and thus had curative or psychological powers. The human psyche was seen as intimately linked to physiology and geology. After death, this psyche was reincorporated into the divine presence from which it sprang at birth. Disseminative thinkers have diverged from both literal and allegorical interpretations of Codex 17 and 18, noting that a careful study extrapolating backward from Hengliss and Espanyo practices as described in Cottrite’s journals reveals a quite different picture.

Badero Vinanha do Riho Adayo Zur i Wahanurin abayo Enriczén, a leading exponent of the burgeoning school of disseminative religious history, points out that Hengliss beliefs in a male, anthropomorphic deity who dwells in a quite concrete, visible world to which the chosen are said, in no abstract terms, to migrate after death, could hardly have been invented out of whole cloth. In a dazzling philosophical tour de force, Vinanha do Riho Adayo Zur convincingly demonstrates that Hengliss theology, such as it was, could have originated nowhere else than in Mercan belief (V do R A Z, “Origins”), and he questions the authenticity of “The New Age Bible.” Vinanha do Riho Adayo Zur posits a theology in which three male deities oversaw a creation that consisted of three dimensions, one on the temporal plane and two in the afterlife. The chief deity, who reigned over the paradisaical afterlife world of the righteous, dispatched one undergod to communicate directly with humanity and the second to punish the wicked by inflicting disease and suffering in the temporal world and by subjecting them to painful harassment in the afterlife (V do R A Z, “Received”).

Technology

The realm in which the Mercans truly excelled was technology. As we have noted, they constructed a vast web of paved highways interconnecting every inhabited site on the entire continent of Methgoa. This road system enabled the Mercans to deliver food and other raw materials in regions remote from their population centers, and to return finished goods from manufacturing centers to scattered towns and cities in agricultural areas.

Over these roads they sent vehicles fashioned of metal, glass, and lightweight materials unfamiliar to us (called in ancient Spanish “plástico,” possibly a type of reinforced paper). Evidently the vehicles were powered by small, light motors that ran on refined petroleum and were capable of great speed. As we have noted, it is from this velocity that Espanyo and Hengliss myths of flying machines derive.

The Mercans mined petroleum and ore of all kinds from sites scattered widely across the continent. They had a sophisticated metallurgy and were capable of fashioning virtually anything of iron, steel, copper, brass, and aluminum. They used large quantities of steel in construction, which enabled them to reinforce masonry and concrete to form buildings that rose hundreds of feet in the air. Large vertical structures, necessitated by the enormous size of the Mercan populace, housed thousands in crowded, box-like individual shelters, whose main virtue must have been a commanding view of the cluttered cities below them. Copper, iron, and steel (as well as concrete and plástico) went into enormous centralized plumbing systems, capable of delivering water to and draining waste from virtually every occupied dwelling.

As noted above, they also had a sophisticated system for delivering electricity from generating stations that ran variously on water, coal combustion, or enhanced heavy-metal radiation. Apparently, they developed a communication technology that allowed them to transmit voice, visual, and written messages in tandem with the electricity. This enabled leaders in the highly centralized Mercan government to oversee activities in distant farming districts, as well as coordinating administration of their far-flung empire.

Perhaps nowhere is the Mercans’ technological prowess more evident than in the stunning engineering feats they performed in pursuit of water in the arid regions west of the Sehrra Máderes. Archaeological evidence suggests they dammed most, if not all, of the major rivers in the western part of the continent, diverting vast quantities of water into a canal system whose remnants are still used today, in some areas. Ervay Umanas-Balamo i Verduna do Vaya Reya imagines, given the amount of free water available prior to the present ice age, bleak deserts turned green with food and fiber crops as far as the human eye might see. She argues that most of the culture’s sustenance depended on this complex irrigation system and that, as changing climate caused widespread drought and disrupted weather patterns, the ancient Mercans could no longer feed their bloated population, which collapsed in widespread famine (U-B i V, 349ff).

As we shall see, it was in their technology that the seeds of the ancient Mercans’ demise resided.

Who Were the Mercans and Why Did They Disappear?

For most of the empire’s lifetime, the Mercans appear to have been culturally and ethnically distinct from the Espanyo peoples who are our direct ancestors. Physically, they were distinctive in appearance: long-headed, rather tall, with yellow or pale brown hair. Barenas lo Charradas has suggested that today’s Udan aborigines, with their pale complexions and often blue or greenish eyes, are direct descendants of the Mercans (B lo C, “Children”); this hypothesis has attracted support from W. Eva do Keranha i Padrigiól ne Ghitta Dov i do Garo i Mardeana and other linguists, who speculate that the Udan language, unrelated to any contemporary Methgoan dialect, is actually a debased form of ancient English (E do K, “Linguistic Relic”). The Udan, of course, suffer many congenital abnormalities resulting from centuries of isolation and inbreeding; other scholars note that their odd coloration may have more to do with this than with any imagined connection to the ancient Mercans (see, for example, Gilomu do Robbinya, “Fraternity”).

Whatever the reality of this issue, there is no question that throughout most of the empire’s existence, the dominant language was English. This changed during the late empire, when migration from the Spanish-speaking southerly regions began to displace the aboriginal Mercan people. By the final century of the empire, English-speaking peoples had retreated to the northerly provinces which eventually became what we know as Hengliss territory, and Spanish speakers, who apparently resembled modern Methgoans more than they did their contemporary Mercan rivals, occupied most of the continent.

For some time (possibly as long as two centuries), this situation prevailed; despite a tendency for English-speaking Mercans to concentrate themselves in the northern provinces, living standards remained relatively stable. However, a period of global warming began about 3250 B.P.E., altering the climate in ways that affected agricultural production across the entire continent (for a summary of geological evidence establishing this early date, see Aderi do Dridda’s survey, volume one, chapters four and five). As this warming trend intensified, economies were disrupted, coastal cities submerged, inland deserts that had been reclaimed by the Mercans’ vast irrigation systems were rendered uninhabitable, and intermontane plains formerly used for food production turned to fields of dust.

These changes were not restricted to the Methgoan continent; they affected the entire planet. By approximately 3100 B.P.E., steeply rising temperatures world-wide led to widespread social unrest, the collapse of economies everywhere, famine, and constant warfare. Within a century, the planet’s population began to collapse. Starting about 3000 B.P.E., a series of plagues spread across the globe. Some global ante-historians have posed the horrifying possibility that these diseases were engineered microbes spread among various target populations as acts of war. The leading exponent of this theory, Kadi Magour do Nilalin i Ramoz do Agazár ne Val Jagrin, paints a grim picture of the aftermath. In the absence of an economic infrastructure, faced with famine, and decimated by disease, survivors lost their grip on civilization. Simply put, no one survived who had the expertise required to operate electrical plants, maintain complex communications and transportation equipment, mine and refine metals and petroleum, or conduct large-scale agricultural operations. This failure to maintain the culture’s technological structure created a cascade of calamities that ensured continuing starvation, disease, and conflict. Thus, in the last half of the twenty-ninth century before the present era, global famine and plague led to an abrupt world-wide population collapse. By 2900 B.P.E., human populations had dropped to about one-tenth of the planet’s 3000 B.P.E. population. In other words, over a span of less than a century, 90 percent of humanity was exterminated. The Mercan empire disappeared because most of its citizens were dead (M do N, 2:434-689).

Humanity entered the tribal period of the Great Lacuna, the inter-historical era that stretches from about 2950 B.P.E. to the beginning of the present era.

Espanyo and Hengliss

 Ironically, the Cottrite Codex has made it possible for us to know more about the remote Mercan civilization than about our immediate ancestors, the Espanyo of the inter-historical era, among whom writing was not widespread until near the end of the Great Lacuna. It appears that the Espanyo tribes descended from once-populous Spanish-speaking peoples who occupied the southern reaches of the Methgoan continent (a region known by both Espanyos and Hengliss as “Mezgo”) as well as the entire Ajentían continent all the way to its southernmost tip, Gabo do Ornas. These peoples were anything but homogeneous, however. Some tribes, such as those occupying the region of present-day Ghitta Laia, were dark-skinned, long-headed people known as “Nehro” or Onerho whose physiognomy differed markedly from the surrounding populations and from that of present-day Methgoa; another variety of Espanyo resembled some present-day peoples of northern Hezha. Whether these extinct types were indigenous to the continent is today unknown; some ante-historical documents suggest that the Nehro descended from dark-skinned immigrants from the continent of O Vreha, whose present Zemidico populations are, of course, little different in appearance from today’s Methgoans (Luco do Sobin, “Ethnic Groups”).

Hengliss Society

 The Hengliss peoples, to the contrary, were rather distinctive, with pale skin, blue or gray eyes, and light brown hair (frozen mummies found in Vazhindano districts and in northerly parts of the Sehrra Máderes actually have yellow hair like that of a golden sheepdog). As Magour do Nalalin explains (M do N 2: 707-26), the Hengliss represented the ragged remnants of the once-great Mercans’ dominant ethnic stock, identified in ancient English as the “Anglo.” When the empire collapsed and global warming spread, these Anglo groups retreated northward before advancing populations of Espanyos, who themselves were migrating north in search of cooler, more habitable climates. Isolated and, after the Worldwide Climate Reversal occurred midway through the Great Lacuna (ca. 1450 B.P.E.), pinned between glacial fields to the north and hostile tribes to the south, the Hengliss lived a precarious existence. The Espanyos, enriched by trade with Mezgo and the peoples to the far south, regarded the Hengliss as backward and primitive. (Although marked by intermittent, extremely violent conflict, Espanyo and Mezgoan tribes and city-states experienced periods of relative peace).

Rivalry between these two groups, Hengliss and Espanyo, was vicious. Their tribes existed in a state of constant warfare, which further curtailed their populations and, along with increasingly harsh climatic conditions, prevented the expansion of either society. Blocked from growth by the climate as well as by human enemies, Hengliss culture remained static and remarkably stable for an estimated 1,700 years. The body politick, such as it was, revolved around loyalty to a two-tiered hierarchy of hereditary warlords, kubnas and mayrs, of whom the kubna was the higher-ranking. A kubna or kubnath (the latter being the word’s feminine form) controlled a set of cowndees under the protection of his house, a term that designated his physical home as well as his own cowndee’s political identity. Thus, for example, under the kubna Kaybrel Fire-Rider, the House of Moor Lek commanded allegiance from the townships of Moor Lek, Oshin, Cheyne Wells, Honey Hame, O’a, and Elmo. The mayrs and mayreths administered their own home townships (in effect functioning, like their kubnas, as regional dictators, since the agrarian townships comprised large tracts of agricultural fields and woodlands).

In the Hengliss stae’ (territory claimed by a loose alliance of cowndees) called Okan, and, to a far lesser degree, in A’o, mayrs and kubnas pledged their collective loyalty to a single elected leader designated brez. The Okan Hengliss, according to Hapa Cottrite, believed their brez was literally the son of God, who cyclically returned to Earth to inhabit the body of a specific kubna or mayr. Thus, election was less a democratic process than a search by a group of religious wise women and men for an appropriate vessel to house the godhead. This was the status of the body politick during the final millenium of the Great Lacuna; virtually nothing concrete is known of earlier Hengliss social organization other than what can be intuitionally deduced from the oral histories and folktales Cottrite recorded in his journals.

The Cottrite Codex confirms a peculiarity of Hengliss society which had hitherto been a matter of confused speculation: that the Okan and A’oans, at least among the warrior classes, practiced polygamy (Codex 1.9, et passim), and that Espanyo cultures—those with which Hapa Cottrite was familiar—did not. Cottrite expresses amazement at the custom, perhaps more at the fact that decisions about who would marry whom were left to the women than at the practice itself. Evidently single or widowed men formed a kind of pool available to women who desired to make an alliance; the man was said to be “chosen” by his first (senior) wife. Subsequent wives were selected by the senior wife, in consultation with the husband (if he was lucky) and the junior wives. Spousal abuse evidently was unknown to Cottrite, who remarks that any of the wives of the warrior class could choose to live independently; quarrels between spouses were settled by local religious leaders, or, as appropriate, by the kubnath. Many of these women, particularly the senior wives, were mayreths or kubnaths in their own right; alliances between houses consolidated power and created an efficient ruling class. Very probably, this arrangement came into being as a result of conditions brought on by the Ice Age, which naturally were harsher in the north than in the southerly latitudes occupied by the Espanyos. Disease and privation took many Hengliss; the addition of war as another killer undoubtedly ensured a surplus of women and an imperative to produce as many offspring as possible (see, for further discussion, B lo C, “Hengliss Marriage” and R do M, History, chapter 12).

It is clear that, by the time of Brez Lhored Kubna of Grisham Lekvel, the Okan Hengliss enjoyed the highest standard of living and the most sophisticated politico-religious administration of any northwestern tribes. Cottrite’s journals indicate that the A’oans were regarded, even by their Okan cousins, as little better than savages. The Foshinden tribes barely eked out a subsistence clinging to the edges of the frozen wasteland that was their territory. The Hengliss tribes who existed east of the Sehrra Máderes (which they called the Rogga Muns) were unknown to the Okan, A’oans, and Foshindenites. Brez Lhored flourished about 935 B.P.E.; under his leadership, the Okan forged an alliance with the A’oans that continued through the times of several succeeding brezes, certainly until well after the Uprising of Cham Fos. It is known that they were no longer solidly allied at the time of the first Espanyo occupation of Okan, and of course by the beginning of the Present Era, those Hengliss who had not been extirpated in the Wars of Expansion either scattered and died in exile or were absorbed by the dominant Methgoan culture.

Espanyo Society

 Except for facts that have been deduced through intuitional reasoning, little is known about Espanyo culture until near the end of the Great Lacuna, when written records begin to reappear. Most of Cottrite’s observations pertain to Hengliss culture and customs, which for him must have seemed exotic enough to be worthy of note.

Like all inter-historical Methgoan peoples, the Espanyos were quickly reduced to a tribal state after the population collapse of 2900 B.P.E. Warfare between Espanyo and Hengliss tribes soon became a normal part of life. Espanyo warlords battled for ascendancy over their brothers, and once united in ephemeral alliances produced under the dominance of one or another powerful individual, they had to fight off incursions from the Hengliss, who routinely raided the southern provinces, where more food was produced than the harsh northerly climates would allow.

The Espanyos, probably under the impetus of these repeated raids, tended to gather in larger cities than did the Hengliss. At the height of its power, for example, the city-state of Roksan, on the Rio Mendo, may have counted as many as 15,000 men, women, and children within its walls and in surrounding hamlets. That Brez Lhored of Grisham Lekvel’s army probably did not number more than about 5,000 (some believe it was much smaller; see R do M, History, 226–29) is a measure of the enormity of his accomplishment in subduing this formidable enemy. Espanyo territory, taken in its totality, was also much larger than the Hengliss’s: Espanyos occupied all of Socalia down to the Gulf of Socalia, all of Zoni, and most of Galifone, and they laid claim to (although could not occupy) the desert region called Vada. Much of the time, too, relations with neighbors in Mezgo, to the south and east, were conditionally friendly. This gave the Espanyo an enormous trade advantage over the Hengliss; archaeological studies have traced artifacts found at Roksan and Lek Doe to Mezgoan sites east of the Sehrra Máderes and to cultures prevalent in northern Ajentía, half a continent to the south (Aerubavelo do Zando Karlor, Trade Routes)!

Thus during Cottrite’s lifetime the Espanyos were far more developed culturally than the northern tribes of Okan, A’o, and (certainly) Foshinden. Residents of Espanyo cities and towns had access to more and better material goods, food, and community support, although they were subject to the same Ice Age winters and waves of disease that afflicted their Hengliss rivals. An Espanyo city was part of a province ruled by an alacaldo, a warlord who likely obtained his power through inheritance and kept it by force. Cities and towns were governed by badróns, who were the alacaldo’s appointees, and by often bloated bureaucracies of underlings. Like a Hengliss kubna, an alacaldo commanded a train of influential local leaders who were expected to muster their followers into armies for the skirmishes and outright warfare that filled the summer months. These leaders united under a single regional brezidiente, who in some provinces was elected by the alacaldos and in others took power by main force (Bedro do Gindinor, Espanyo Military Origanization).

Ethnically, the Espanyos were related to the surrounding Mezgoan tribes, and of course it is from the unification of those two groups, during the early part of the present historical era, that our own people springs. They were similar in appearance to modern Methgoans, although possibly not as homogeneous: round-headed, often compact in build, with attractive dark hair and eyes—altogether rather handsome stock (Conelle-Dawen do Zan Varezgo, “Ethnology”). A sophisticated trade system, a tendency to form powerful centralized governments, and, late in the inter-historical period, an impetus to build and import elaborate gunpowder-driven weapons gave the Espanyo a cultural advantage over the Hengliss. After the Okan-A’oan alliance dissolved, it was only a matter of time before the inevitable occupation of all Western Methgoa. If the legendary Holiár do Cortazín had not appeared, a similar warlord would have taken his place in this process (B do G, 539-699).

Lek Doe

 Situated in vaguely claimed territory on the eastern slopes of the Sehrra Orendal (in Hengliss, the Serra Muns), Lek Doe was universally regarded as a neutral city-state. By long-standing custom, hostilities ceased the moment opposing parties reached the town limits. This tradition allowed the town, located on the shores of a deep clear-water lake, to develop into the largest trading center west of the Sehrra Máderes and north of Ghitta Rado (then called Guitat Gorado). Because neither Socalia, on the western side of the Orendals, nor Vada, mostly desert wasteland, exercised much influence on the eastern slope, Lek Doe existed as an independent sovereignty. It was governed by an elected official called a seeyo, who appointed a seefo and a five-person council called the boda’ drectahs.

Populated by trade and mercantile workers from all over Socalia, Galifone, Vada, and Mezgo and visited (at least through the spring, summer, and fall) by a constant stream of merchants and freighters, Lek Doe enjoyed an affluent and cosmopolitan culture. Recent archaeological excavations have shown that the region has been occupied since early Mercan times. The present-day lakeside habitation, Lag Othoa, rests atop a mound of detritus that has been accruing for centuries, and some observers believe its inhabitants daily walk atop the hidden remains of Hapa Cottrite’s Lek Doe (Ezabella do Loncon, “Late Lacunar”).

Hapa Cottrite and His Time

 Hapa Cottrite dwelled in Okan during the time of Brez Lhored Kubna of Grisham Lekvel and Brez Fallon Mayr of Cheyne Wells. Cottrite joined the Hengliss when a band of Okan and A’oan raiders, allied under Brez Lhored, passed through Lek Doe, where Cottrite happened to be at the time. The reign of Brez Lhored took place around 935 B.P.E.; his successor, Brez Fallon, is believed to have survived to 915 B.P.E. and perhaps as late as 910 B.P.E.

During this period, the latter third of the Great Lacuna, the Okan as well as everyone else on earth were locked in the ice age that began with the Worldwide Climate Reversal, which set in about 1450 B.P.E. By Cottrite’s time, the Hengliss were highly adapted to the frigid conditions that prevailed throughout their territory. As we have noted, their practice of polygamy is believed to have been one such adaptation. Housing and clothing were designed to protect against cold, and with human numbers perennially depleted following the global population collapse of 2900 B.P.E., reforestation permitted enough fuel to warm most homes even in the northerly latitudes. Cottrite describes Okan architecture in detail, and from his journals we have a picture of thick-walled structures of stone or fired block, huddled together to create as many common walls, unexposed to ice and snow, as possible.

Hapa Cottrite is believed to have come from somewhere in northern Galifone. Although the codex is written in Espanyo, internal evidence suggests he was a native speaker of a Hengliss dialect (for a detailed discussion of these hints, see Robintar do Zepada-Evo, “Languages”). He was not a native of Lek Doe, nor does he seem to have been an ethnic Espanyo; he describes himself as stocky, with pale brown (perhaps gray?) hair and a ruddy complexion (Codex 2.2). He may have guessed the Espanyos would prevail; or possibly he wished not to have the documents read by the Hengliss, about whom he may have felt some ambivalence. Possibly he expected to return to the south, where he may already have cultivated a circle of readers who spoke Espanyo.

Cottrite learned to read and write from his mother, an approved reader and therefore probably a religious votary; Espanyo and Hengliss tradition concurred in recognizing the dangers of the written word and in blaming the spread of uncontrolled literacy for the self-destruction of the vaguely remembered Mercans. Cottrite, ever an iconoclast, showed rather little fear of the written word. Indeed, the “indiscretions” of which Cottrite speaks (Codex 1.1) evidently had something to do with his habit of teaching his acolytes to read and write, both illegal activities. Whatever their nature, it appears that Lek Doe’s seeyo, Babra Puehkenz of Raino, seized an opportunity when she “invited” him to leave her town with the Okan bands. Cottrite indicates the invitation was in fact an order.

Duarto Escodero i Minyos do Portalez en Mosarín, who became Representative of the House of Cham Fos some years after the events depicted in the present volume, was one of the young men and women whom Cottrite taught. A letter attributed to him appears among Cottrite’s papers (Codex 4.2), in which he describes his mentor as patient, learned, and even more widely traveled than the reknowned sojourner, Kaybrel Kubna of Moor Lek. Escodero i Minyos, a fluent writer, makes it clear that exile from Lek Doe did nothing to dissuade Cottrite from spreading the literacy virus. It is known that Cottrite taught Escodero i Minyos; several daughters of the House of Cham Fos (including one who became kubnath); a step-daughter of the House of Moor Lek who later was senior wife to Duarto Escodero y Minyos; a mayreth of Rozebek who became senior wife and mayreth of Cheyne Wells; and possibly Ottavio Ombertín i Boleda do Gansoliz i Corruedo, a Roksando refugee who became one of the most prominent craftsmen in the Okan region. The consequences of these acts resonated through the generations. Rablín do Meghina has argued convincingly that the spread of literacy destabilized the Hengliss cultures, setting the stage for the Uprising of Cham Fos (ca. 895 B.P.E.) and subsequent unrest that made possible the Espanyo occupation of the northern territories (R do M, “Power”).

Cottrite wrote relatively little about himself. Higaso i Dretar has used intuitive extrapolation to deduce that Cottrite probably sprang from a midwestern district of Galifone, and that he had traveled through Galifone, Socalia, Vada, and Mezgo before he arrived at Lek Doe (H i D, “Cottrite’s”). After his initial time at Cham Fos, he spent at least two winters at Moor Lek (Codex 2.6-3.3; 4.1-5.2), and he visited Grisham Lekvel, Oane Lek, Puns, Cheyne Wells, and Miduhm over the course of several summers. Whether his journals break off because he died, because he left the region, or because circumstances forced him to quit writing is unknown. Nor is anything known about what became of Cottrite after the decade he records of his life in Okan. He appears from nowhere, inserts a tiny, scintillating shard of history into the vast darkness of the Great Lacuna, and then fades away.

That small twinkle of light cast a long beam.

—Hano Fontana do Caz Eviatád ne Val Mara i Elarcon Danya
Ghitta Hetachepi dol Sud
2812 P.E.

Works Cited

Aderi do Dridda i Borgomano do Pilíp ne Vada Ghitta, Freder. Geology of Western Methgoa. 2 vols. Ghitta Laia: Institute of Physical Sciences, 2775.

Aerubavelo do Zando Karlor i Horgas lo Carrenez do Elioz, Bendíc. Trade Routes of the Late Inter-Historical Era. Ghitta Laia: Center for High Art Studies, 2776.

Barenes lo Chorradas do Keyte ne Morezes i Ca Filyo Haras, Labano, “Children of the Wind? Oda as Atavar of Ancient Merca.” The Journal of Advanced Disseminative Studies, no. 9 (Summer 2803): 357-389.

———. “The Discovery of the Cottrite Codex.” In Memorial Essays in Honor of Harmodias do Filoza. Edited by Tesa Rablín do Meghina i Abranzala do Ghitta Laia. Seaside: Publications of the Institute of TID Studies, 2795

———. “Hengliss Marriage Customs: Intuitive Evidence of a Survival Mechanism.” Social History, no 97 (Gosto 2795): 467-81.

———, and Tesa Rablín do Meghina i Abranzala do Ghitta Laia. The Period of the Cottrite Culture: An Intuitive-Desseminative Proof. Seaside: Publications of the Institute of TID Studies, 2798.

Bedro do Gindinor i Eberd de Rozanno ne Mendo i do Glara Colinda nel Allio Fornat i Ca Madine ne Corras, Martór. Espanyo Military Organization. Ghitta Laia: Center for High Art Studies, 2801.

Begstár Patrei do Ghitta Deggho i La Ferma Verdi-Montanyas i dol’Anthico Ca Marianha-Setto i Cheve-Roka, Ricco. “Note Regarding the Chronology of the Cottrite Codex,” Letters on Inter-Historical Period Studies no. 48 (Harvest 14 2797): 89-90.

Bek i Binco de Caz Dominadro de Umboldo Comino i Reyal Cizo, Loiz. “Internal Evidence for a Quantitative Measure of the Cottrite Period.” Letters on Inter-Historical Period Studies no 49 (Resurecho 15 2798): 81-86.

Conelle-Dawen do Zan Varezgo i Kristobera Stebón, Nacolin. “Ethnography of Late Lacunar Espanyo Peoples.” Journal of Advanced Disseminative Studies, no. 3 (Winter 2797): 386-429.

Eva do Keranha i Padrigiól ne Ghitta Dov i do Garo i Mardeana, W. “A Linguistic Relic? Odan as a Dialect of English.” Language and Letters Quarterly, no 189 (Winter 2804): 168-195.

Ezabella do Loncon i Trisdo Fondas, Domino. “Late Lacunar Habitation of Lek Doe: An Unbroken Occupation.” In Depth: Archaeological Papers of The High Arts Institute, no 37 (Settendre 2808): 57-78.

Fontana do Caz Eviatád ne Val Mara i Elarcon Danya, Hano, trans. Cottrite Codex: A Definitive Methgoan Edition. Seaside: Institute of TID Studies, 2811.

Gilomu do Robbinya i Oltín do Marzallor ne Vaya Nartán, Dal. “Fraternity or Freak? The Odans as ‘Descendants’ of Extinct Mercans.” Language and Letters Quarterly, no. 190 (Spring 2805): 286-329.

Higaso i Dretar do Ca Miranna i Semmin Forza, Menwal. “Allegory as the Primary Means of Religious Communication in Cottrite Codex 17 and 18.” Ante-Historical Papers, no 21 (Rebirth 15 2799): 258-273.

———. “Cottrite’s Journeys: The Early Life of Hapa Cottrite.” The Journal of Advanced Disseminative Studies, no 4 (Fall 2798): 321-388.

Luco do Sobin i Macamilio do Lag Azul ne Val Hakím, Niccol. “Ethnic Groups among the Ancient Mercan: Documentary Evidence of Two Unique Races.” Social History, no. 107 (Resurecho 2807): 93-121.

Magour do Nilalin i Ramoz do Agazár ne Val Jagrin, Kadi. The Rise and Fall of the Mercan Empire. Seaside: Institute of TID Studies, 2798.

Parrisque do Scottarla i Valtenyo do Habminan en Vrezisgo, Austina. The Art of the Ancient Mercans As Shown by Modern Archaeology. Ghitta Laia: Publications of the Institute of High Art Studies, 2779.

Proceedings of the Central Galifone Regional Court: 7328.446 item 810-3467.2 12 Gosto 2790 P.E. Mendo: A.F. Government Publications, 2792

Rablín do Meghina i Abranzala do Ghitta Laia, Tesa. Cottrite Codex: A Chronological Review. 4 vols. Lower Galifone City: Institute Brezidentiale, 2792.

———. History of the Hengliss Peoples. Seaside: Publications of the Institute of TID Studies, 2796.

———. Interview. In The Journal of Advanced Disseminative Studies, no. 8 (Spring 2802): 14-20.

———. “The Power of the Written Word: The Role of Literacy in the Extinction of the Hengliss Peoples.” The Journal of Advanced Disseminative Studies, no. 1 (Winter 2794), 56-79.

Recchez la Ca Raino i Tammur do Eztavan Gayo, Kala do. Cottrite Codex 2.9: An Application of Intuitive Dissemination to Deductive Historical Reasoning. Seaside: Publications of the Institute of TID Studies, 2798.

———. “Dating Events Contemporary to the Cottrite Codex.” Letters on Inter-Historical Period Studies no. 49 (Snowfall 15 2797): 85-87.

———. “Functions of Ancient Mercan Stadiums: A Religio-Social Explanation.” TID Quarterly, no 12 (Summer 2805): 386-97.

Rennom lo Menhoro do Sudamen Beltrase ne Delzinto i Zkenaya, Howze. “A New Perspective on Cottrite Codex 3.2,” in Memorial Essays in Honor of Harmodias do Filoza. Edited by Rablín do Meghina. Seaside: Publications of the Institute of TID Studies, 2795.

Robintar do Zepada-Evo i Honn Kella do Sod’Arronda, Giyam, “The Languages of Hapa Cottrite.” Language and Letters Quarterly, no. 187 (Fall 2802): 98-143.

Umanas-Balamo i Verduna do Vaya Reya, Ervay. Ante-Historical Agricultural Practices and the Mercan Population Collapse. Ghitta Laia: Publications of the Institute of High Art, 2784.

Vinanha do Riho Adayo Zur i Wahanurin abayo Enriczen, Badero. “Origins of Hengliss Religious Practices.” Annals of Religious Study, no 134. (Newyear 2797): 86-99.

———. “Received Truth among the Ancient Mercans.” In Essays in Ante-Historical Religious Studies. Edited by Ellenna Ardurido do Ghitta Mendo i Ca Oakhím ne Montanyas Veratas. Seaside: Publications of the Institute of TID Studies, 2801.

 

PRESENTING… Another Free Read! Fire-Rider!

Well! Having discovered that the “Free Reads” hobby here at Plain & Simple Press apparently generates sales over at Amazon, I decided to add the current Fire-Rider tome to the serial publications.

As I mentioned yesterday, getting the thing online will be a large project. It has 79 chapters, f’rhevvinsake. About 87 berzillion images are scattered hither and yon, on WordPress, on Facebook,, on Pinterest, and on my hard drive…finding a specific one is a challenge.

Rather than dribble these things out at the rate of one squib a week over a year and a half (will I even live that much longer??), I’ve decided to publish a section a week. Fire-Rider has 18 sections (published at Amazon as short “books”), so if I keep to the schedule (good luck with that!), the whole thing should be online in 18 weeks.

That assumes I get my act that much together and keep it together.

The first four chapters will go online tomorrow, along with a foreword and a parody scholarly article on the life and times of Kaybrel and his cohort (I think it’s pretty deadpan funny…but maybe you have to read and write scholarly papers to realize what it’s poking fun at). Wednesdays and Thursdays are rumored to be the best days to publish blog posts — supposedly readers are bored with their jobs along about then and so tune in to tune out. So I will try to post weekly on Wednesday mornings.

This little project has absorbed the entire day. But if, as I’ve done with the other serialized books, I can get the entire thing scheduled for publication in upcoming days, it will be pretty self-sufficient. Then the only real challenge is to remember to plug each new appearance on Facebook and Twitter…a chore that has been slipping my mind of late.

Really…computer stuff flummoxes me! 😀

At any rate, a start is made. Watch this space: links to the first four chapters, the front matter, and the back matter will go up tomorrow morning. You can find a link to the Fire-Rider saga at the top of any page or post at Plain & Simple Press. Whenever the chapters go live, I’ll insert links in the table of contents in the Fire-Rider page.

C’mon by…it’s SO much better than working.

Ay-Mazing! When you give, maybe you DO get…

I have a friend, Ken Johnson, who is in the business of formatting manuscripts for e-book publication — a service that is eminently useful when you have a complicated book with a lot of illustrations or many levels of heads and subheads. Ken used to say, in the marketing department, that you should go along with Amazon’s constant hustle to cut your prices and even to give your books away for free, because “when you give, you get.”

His theory was that giveaways and ridiculously low prices would ultimately give you a higher return than offering your book “on sale” at a break-even price or at a small profit, because it would pay you back in higher numbers of sales.

In the past I’ve never found that to be true. I’ve done giveaways at Amazon. I’ve priced my books at rates that would never pay for my time and investment — assuming a minimum wage — even if I sold enough of the things to fill a Mac truck. And I’ve put the bookoids in Amazon’s “lending library” scam, one of the biggest rips for authors that ever came along.

Every month Amazon sends a “royalty” notice — though “royalty” is not, strictly speaking, what Amazon emits. Every month the amount ranges from $0.00 to about one or two bucks. Whoop-de-doo.

Well. I figured if I was going to give my writing away, I might as well look at it as a hobby — not as a perennially losing business — and just give it away. From my site, not from Amazon’s. Hence: the freebie downloads for The Complete Writer, Ella’s Story, and If You’d Asked Me.

But now, out of the blue, along comes a check from Amazon in the munificent amount of $18. Be still my heart… And yet…WTF?

Couple, three weeks go by, and next, what should waft into the snail-mailbox but a royalty check from Columbia University Press, which published The Essential Feature. This check is for actual money. Funds. Remember those?

It’s for a moderately respectable amount of money.

The Essential Feature was published in 1990. That’s right: in another century. For several years, it returned decent profits, because it was used in college journalism courses as a textbook. That means if one person — a professor — uses it for a course, 20 or 30 people buy it, because the students are required to buy it.

It hasn’t returned a cent in years. Nor should it: except for the chapters on writing skills, the thing is pretty much out of date.

At the risk of repeating myself…WTF???

Yea verily, what the freaking F?

Took awhile, but eventually a dim light dawned.

Apparently, visitors to P&S Press were reading installments of The Complete Writer and liking it. Not realizing they could buy the whole book directly from me — or possibly not wanting to pay for a PDF but hoping for a Kindle version — they were looking for it at Amazon, where they were finding The Essential Feature. Amazon gouges spectacularly for the book, charging ten dollars more than you would pay if you went direct to the publisher to buy it. So…that would explain a) the startling increase in Amazon payments and b) the unexpected resurgence of royalties from Columbia.

If that’s the case… It suggests that offering parts of a book serially, for free, may lead people to buy that book or related books, if they’re available through retailers.

Well. The Fire-Rider series is all over Amazon.

Since I’ve run out of gas with Ella’s Story (not for lack of ideas but for lack of time and energy to write), why not post bits of Fire-Rider, same as I’ve been doing for three other books?

So…that’s my plan.

Mounting an entire book online and setting up the site to auto-publish a post every few days is a large, time-consuming project. It will take a few days to get this started. But get it started, I shall.

Watch this space!

 

The Business of Freelancing

The Complete Writer
Section VIII: The Writing Life…
Sittin’ by the Dock of the Bay?

This book is a work in progress. A new chapter appears here each week, usually on Fridays. You can buy a copy of the entire book, right now, in PDF format, or, if you like, as a paperback. You also can find links to the chapters that have appeared so far at our special page for The Complete Writer. For details, visit our Books page or send a request through our Contact form.

[43]

The Business of Freelancing

Someone once asked Don Dedera, author of ten books and innumerable magazine and newspaper articles, how he accounted for his success as a freelance writer.

“I attribute it to two things,” Dedera replied. “A working typewriter and a working wife.”

Freelance writing is a tough, unremunerative affair, not one for the frail ego or the free spender. Average incomes range from $4,000 to upwards of $50,000 a year, depending on the survey. An annual take for a freelancer of $25,000 can be considered exceptional. If one’s ambition is to make a living as a writer or editor, one is really better off to get a job on a magazine or in a publishing house. Editors rarely develop much loyalty toward freelance contractors, and publishers try to extract as much work in return for as little pay and commitment as possible. Turnover in the publishing industry is breathtaking. So is the bankruptcy rate; when a magazine is in trouble, the first supplier it will short is the writer. If you have any ideas about freelancing to support yourself while you stay home with the kids after school, live in a Rocky Mountain retreat, and work whatever hours you please, think again.

Given these grim facts, one might sensibly ask why on earth anyone would take up such a dismal occupation.

Three good reasons:

  1. It’s a way to eke out a few pennies and work a small tax break between jobs. Like many “business consultants,” writers who call themselves freelancers often mean they’re unemployed. By freelancing, you can keep your hand in while you look for regular work.
  2. Because it lets newcomers display talents to many potential employers, freelancing can open the back door to jobs in journalism. After selling several stories to an acceptable magazine, you let the editors know you need a job. Then you wait and keep writing for them. Sooner or later, someone leaves and you have the inside track for the vacant position. This is the hard way to get hired, but for many a writer-turned-editor, it has worked.
  3. For all its agony, frustration, and penury, freelancing is just plain fun. It’s one of the few jobs in which you never do the same thing twice and you truly learn something new every day. You meet people you would never encounter otherwise, and you get to ask all sorts of nosy questions. You go places and see things that a desk-bound editor can only dream of while she reads your copy. Established writers decide what they will write about and decline projects that don’t interest them—a choice you don’t have on staff. And yes, you get to pick your hours: any eighteen hours of the day you like.

Building a professional image

Let’s assume, since office rentals are expensive, that you will work from your home. This alone tends to diminish your credibility.

If you are to sell magazine articles—or any other kind of writing—you must go about it in a businesslike way. Editors and other clients are not interested in dealing with amateurs. To persuade potential clients that you are a pro, you must act and appear professional. Among the strategies for accomplishing this:

  • Establish a web site and be sure it looks professional. Services such as WordPress.com and Blogger offer free server space; however, to engineer a professional-looking URL, one that doesn’t end in .wordprss.com, for example), you’ll have to pay something, and you may have endure annoying conditions and ads placed on your site. GoDaddy and BlueHost are among the several web hosts that charge reasonable prices for server space and assert no sovereignty over your site.
  • Hire a professional web designer to establish and lay out your site, even if it’s based on a WordPress template. Once you have a good design and understand how to add to and take away from it, you can change content to keep your facts up to date. But unless you are a trained web designer, you should avoid a DIY job on this important tool.
  • Create a letterhead with matching envelopes and business cards. You can do this in Word and store the results on your computer, or, for not very much money, have quick printers at places like Kinko’s or OfficeMax do the job for you.
  • Establish a presence on LinkedIn, Facebook, and Twitter. Do not, ever, publish frivolous posts or images on these sites! Do not troll, and never engage trolls in arguments or pissing matches. Keep your image friendly but professional on all social media.
  • Join trade organizations. The best writer’s groups for these purposes, in my experience, are the Society for Technical Communication, the Society for Professional Journalists, and the American Society of Journalists and Authors. Business groups are even more useful for those who seek remunerative corporate accounts; joining the local Chamber of Commerce will bring you into contact with many potential clients.

Operating your business

Set aside time every day for writing. Treat the time precisely as though you were in an office. Use it only for work. Friends, relatives and neighbors, who generally regard work as a place, not an activity, will assume you are free to operate at their beck and call. Resist impositions on your work time, at all costs.

Set goals. Once you’ve staked out some time, you need to organize it by setting goals and arranging your time to meet them.

Assignments provide built-in goals. On your calendar, block out the time you’ll need for backgrounding, interviews, and writing. Plan to finish a first draft several days before the real deadline; then schedule a day to let the copy cool and a day or two for revising and polishing.

Remember to build delivery time into your schedule. If your editor or client accepts e-mail delivery, send the attachment a day ahead of the agreed-upon deadline, to account for Murphy’s Law. This will give you time to resend should your editor not receive your message. If you’re shipping hard copy, figure four working days to send first-class mail coast-to-coast.

Meanwhile, you should aim to send out a certain number of queries in any given period. A reasonable goal is to launch four good, solid proposals each month. When matters lapse, it can take about three months to land a new assignment. So the freelance writer must always stay in circulation. While you’re working on an assignment, search out new ideas, devise fresh angles, write up proposals, and keep them in the mail until they sell.

These, then, might be your short-term goals:

  • To meet your deadlines
  • To develop a certain number of ideas each month.
  • To keep several proposals circulating at all times

Long-term goals address what you want to accomplish over, say, a year—or a lifetime. These are issues you must articulate for yourself and perhaps change as you mature. Writers have various motives. The most common probably follow these lines:

  • To get published, anywhere, at any price
  • To make money
  • To break into national publications
  • To write a book
  • To get a full-time job in journalism
  • To quit worrying about money and produce high-quality writing on subjects that matter for people who care

Market yourself. A website, a blog, and a presence on one or more social media sites not only help to build a professional image, they let people know what you have done, what you can do, and what you want to do. Membership in professional groups and business organizations also helps build visibility in your community.

If you want to write magazine and newspaper stories on a freelance basis, you must to learn to pitch your ideas to editors through the use of the query letter: a formal proposal targeting a specific market. This is a skill unto itself: in one to two pages, you need to show an editor a) that you can write for her or his publication; b) that you understand the publication’s audience and purpose; and c) that you have an idea that fits. Probably the finest discussion of this skill appears in chapter 18 of Bruce Garrison’s Professional Feature Writing. Rather than reinvent the wheel, I refer you to his excellent work.

Most of the Writer’s Digest books on freelance writing include passages or chapters on query letter. Surprisingly little advice appears online, but Monica Shaw at Writer’s Residence provides a nice collection of successful examples.[1]

Successful freelancers sell all the time. When your blog hits the top 100 in its niche, when your book hits print, when you win a writing award, send out press releases to all the local and regional media. If you have a specialty, call radio talk shows and offer to speak on matters of current interest. Write short articles for local shoppers and business publications, and be sure your bio tells readers what you do and how to reach you.

Watch good sales agents in action. And read a few how-to manuals on sales technique. You can use much of what you learn in your own marketing efforts. The key is to stay in motion. Never stop hustling. Never allow yourself to become discouraged, never waste time with people who aren’t live prospects, and always make yourself keep trying to sell every day.

Keep good records. You must maintain records of all your transactions for tax purposes. Keep every receipt, every canceled check, and evidence of any financial exchange for at least five years. Large accordion-style folders are cheap and work nicely for this purpose.

Make records of any toll telephone calls. Some magazines will pay these expenses. You can write the rest off your taxes, but only if you can prove you incurred them for business.

For the same reasons, maintain careful records of your automobile mileage. What you can’t get a publisher to pay for, you can write off your taxes.

Keep a copy of every manuscript you submit, as well as contracts and correspondence with editors. Obviously, electronic data must be backed up regularly. It’s a good idea to have an external hard drive for this purpose. However, remember: all hard drives fail sooner or later. So, it’s useful to back everything up twice, once on an external hard drive and once on a flash drive. You may want to look into free or moderately priced server space on the Internet, such as DropBox or Carbonite. Some writers keep hard copy of all important papers, including manuscripts.

It’s wise to keep old copy, research notes, and interview tapes (or digital audio files) indefinitely. Often you can recycle this data, and occasionally some question comes up that can be answered by something you wrote five years before. Consider using inexpensive cardboard file boxes to store hard copy in a closet or garage. These boxes are also convenient for collecting sample magazines and hard-copy writer’s guidelines.

Keep the production line moving. Your business’s “production line” generates work for pay. Keep it moving steadily. If your client doesn’t give you a deadline, set one of your own. And always meet your deadlines, even if it means working all night to do so.

An odd phenomenon afflicts most writers. I call it “work-avoidance maneuvers.” One starts the day with delaying tactics to keep from sitting down to work: brew another pot of coffee, write a personal letter, water the plants. Because I’ve never met a writer who doesn’t do this routinely, I think it serves a psychological purpose. Some projects, for example, seem so huge you must back into them to keep from feeling overwhelmed.

You can indulge the work-avoidance impulse in constructive ways. Try reading the newspaper, studying a potential target magazine, or reviewing and polishing yesterday’s copy.

If your day’s schedule requires you to telephone people you don’t know—always a stressful task—start the morning with the toughest call. This makes the rest of the day feel like skateboarding along the beach.

When you have a hard time beginning a story, skip the lead and start at the nut paragraph or some later point in the piece. You can work out the lead later. If that trick doesn’t work, try writing a first-person narrative, like a letter to a friend or sympathetic editor, describing what you saw and heard as you interviewed people and did your legwork. If you still can’t get a handle on the piece, set it aside and work on some other assignment; the momentum of accomplishing a small project will carry through to the more difficult one.

Use telecommunications professionally. Consider the telephone a business instrument during business hours. Ring tones for your cell phone should be conservative and discreet; not cutesy, loud, or annoying. Voicemail messages must be professional-sounding and give callers the impression that they are calling an office. If you have a predilection for land lines and your family uses the phone heavily, consider installing a separate line in your office (do not tell the phone company that you will be using it for business, to avoid being charged at a higher rate). Better, get a VoIP service that will let you use your desk phones and also provides NoMoRobo, the only effective phone solicitation blocker.

When crafting a voicemail message, women may want to imply that several people work at the establishment; “none of us can come to the phone right now.” It is unwise to advertise that you are at an address alone or that no one is likely to be there for awhile.

Whenever you call people, they’re always “in a meeting.” This means you spend your day leaving word all over town—or all over the country. When someone returns your call, it is to your advantage to sound like a professional, not like a stay-at-home mom or dad with a laptop on the kitchen table waiting for the brownies to bake.

When I began freelancing, I once left word with a top executive at a Fortune 500 electronics firm. He called back, and I answered the phone with my customary housewifely “Hullo?”

A long, eloquent silence ensued. He clearly thought he had the wrong number or something eccentric was going on.

Business people do not want to talk with eccentrics. During business hours, answer the phone as though you were in an office—with your name or with your business’s name. Set up your voicemail to sound businesslike, too. This is an effective way to build credibility.

Accounting. In this area, you must hire expert help. It’s fine—even advisable—to keep your books in Quicken or at an online budgeting site like Mint.com. But while TurboTax works well for many folks’ personal tax returns, a business return is another matter. Have a tax professional, preferably a certified public accountant, prepare your tax return, at least the first time you fill one out as a self-employed writer. People who claim deductions for home offices make tax collectors itch. Because the tax laws are complex and capricious, you should never try to deal with the Internal Revenue Service yourself.

Deposit the money you earn from freelancing in a separate checking account, and pay your business expenses from that account. This much simplifies the task of keeping track of receipts and business expenses, and, by never mixing freelance income with other money, you can help a tax preparer see how much you earn and how much you spend on business costs. Using a separate telephone line only for business calls also simplifies your bookkeeping.

To deduct the costs of running a home office, you must prove you are truly in business—not playing at a hobby. You have to be earning money, and you must make a profit three years out of five.

The Internal Revenue Service requires self-employed workers to establish a permanent, separate place within the home to use exclusively as an office. The space must be demarcated from the rest of the dwelling with room dividers or portable walls; to be safe, however, you should reserve a separate room for this purpose. You must use the space on a regular basis, not on and off, and it must be your principal place of business. If you have an office somewhere else, you can’t deduct a home office used for the same business.

Once you establish yourself as a for-profit enterprise, you may deduct “ordinary and necessary expenses.” These include rent, utilities, supplies, research costs, travel, subscriptions to professional magazines, membership in trade groups, certain conventions and meetings, communications and postage costs, and the like. Depreciate expensive assets, such as a computer, over several years; IRS rules govern the period over which you must spread the deduction of depreciable items. You are permitted to take a one-time deduction for such equipment, but the deduction may not exceed the income you earned in the year of the purchase.

The possibility of a tax audit is the best of all possible reasons to establish a well organized filing system, electronically and in hard copy. Copies of query letters, proposals, contracts, statements, receipts, and manuscripts will serve as evidence that you are trying to make a profit. If you are audited, you will have to produce all your receipts and expense records for the years in which you are challenged. Keep careful, accurate records and store them for at least five years. Among these records, you should include your appointment calendars.

Literary agents

Magazine writers do not need agents, and few agents will try to market magazine articles, because there’s not enough money in it.

Agents are useful in marketing certain kinds of books. Most writers find agents by word of mouth, through recommendations from other writers. Agencies list themselves in Writer’s Market and Literary Marketplace. To choose one blind, pick out several names and start telephoning.

If you should seek an agent, bear this in mind: legitimate literary agents do not charge reading fees. Avoid those who offer to think about marketing your work for a price.

Literary agents offer your work to prospective buyers and negotiate contracts and fees favorable to you. They retain 10 percent of the take as a commission and pass the other 90 percent along to you. Their services are worth this premium because agents usually can obtain higher rates than a writer can negotiate alone. If an agent agrees to represent you, he or she may provide advice and editorial guidance as a service—for free. Most effective agents live in or near New York City, because they depend on person-to-person contact with book editors and publishers, whose offices are concentrated on the East Coast.

Other jobs for freelance writers

If you have the hustle, business has the money. Some people make a good living writing for businesses. They write annual reports; edit in-house newsletters; write press releases, reference and credit reports, company manuals, company histories, brochures, proposals—you name it.

Get this work by word of mouth, advertising, and chutzpah. One method is to print up a professionally polished brochure describing your manifold skills and take it door-to-door, introducing yourself and offering your services. Another is by advertising in business and trade journals. If you have any gift at translating technical language into plain English, advertise yourself in county and state medical, legal, dental, and veterinary journals.

Put out the word to your editors that you’re interested in working for businesses. Magazines often receive calls from people seeking writers for brochures, newsletters, or press releases.

You can also take your brochure to printers, typesetters, graphic artists, and fast-print franchise outlets. These entrepreneurs often have customers who need writers.

Public relations agencies are another source of freelance jobs. When business is good, agencies may have more work than staff members can handle, and they will hire freelancers to write press releases. Writers with magazine credits may be asked to hack out self-interested trade journal articles for clients, at much higher rates than the magazine would pay. Agency fees to freelancers range from $20 to $120 an hour.

Associations and nonprofit organizations also need writers. They may not pay as well as businesses, although some do. They especially need people to write or edit newsletters.

You can write book reviews. You can write blog entries for pay. You can write resumés for job seekers. You can ghost-write memoirs. You can write genealogies. You can do outsourced public information for government agencies. You can handle public relations for schools and libraries.

Everybody needs a writer. All you have to do is see the need and fill it.