The Ill-Born Prince

 I've got a new fantasy novel!  It's called "The Ill-Born Prince" (that's ILL-BORN, not three-times born or anything like that).  It's about a prince who has discovered he's actually not the son of the king but rather of the queen and the Royal Wizard, and he ends up off studying at the wizards' school.  (I was originally thinking of calling it The Bastard Prince but decided that would be too shocking.)

 

For those keeping score at home, it's number 4 in the "Starlight Raven" series.  That series is also known as the "Yurt, the Next Generation" series.  Here's the cover, and here's the link on Amazon.  So far it's an ebook, but a paperback version is coming soon.

Like all the books in the Starlight Raven series, it's narrated by Antonia, daughter of the Master of the wizards' school, and the first young woman ever accepted to study there.  The male wizards are still not totally convinced that a woman magic-worker might not be some kind of dangerous witch, so Antonia has plenty of issues to deal with, not least her relationship to Walther, the ill-born prince.

I've tried to write it so people could enjoy the book without having read any of the others in the series, but you may pick up a few continuing sub-plots from earlier if you have.

Here's the beginning to whet your appetite.

PART ONE - Magical Problems

“Every spell in this book has an error in it,” the teacher told us.  “Something is left out, or steps are transposed, or the words in the Hidden Language are wrong.”
Our class of wizardry students looked at each other, startled, then again at the books on our desks.  This was not some ancient grimoire of half-understood magic scribbled down by an imperfectly trained magician whose wits were already going.  These were freshly printed, clean volumes, each copy identical, that we had just been told would be the fundamental text for our final two years at the wizards’ school.
There was a confused murmur while students tried leafing through the book, looking unsuccessfully for any clues.  Then Walther raised his hand and said, “Excuse me, sir, but why were the errors allowed to remain?  Or,” he hesitated a second, pushing a shock of black hair away from his forehead, “were they deliberate?”
The teacher smiled.  He was one of the older teachers; in the last few years a number of new, younger wizards had joined the school faculty, but he was still teaching.  Like all the older wizards, he always seemed to have a soft spot for Walther.
“Excellent question,” he said.  “And yes, it was deliberate.”  He scanned the room.  “Can any of you think why that should be the case?”
After a moment of uneasy silence, Chlodomer put up his hand.  “It’s an exercise for us.  If we can’t find the errors, it shows we aren’t as good at wizardry as we think we are.”
The teacher nodded, lips pursed.  No one on the faculty had ever had a soft spot for Chlodomer.  Even though he was no longer the awkward, easily startled young man he had been when first entering the school six years ago, even though he had become one of the best students in the technical wizardry division, he had never gotten the respect from the teachers he probably deserved.
For that matter, many of the older teachers were still reluctant to respect me either: the first girl the school had ever taken.
“It’s more than an exercise for you, though of course it could be that as well,” the teacher answered Chlodomer.
“This isn’t the way magic is supposed to work,” one of the students objected.  “This isn’t the way anything works.”
“Indeed,” said the teacher crisply.  “Since you have such a good idea of how everything works, this book will present no challenge for you,” which caused the student to slump back in his chair.
I was distracted, looking out the classroom window toward the school courtyard.  There, among the fountains and the rainbows, lay a crimson flying carpet, twitching as though eager to be off.  Two men were busily loading parcels onto it: a swarthy, enormously fat eastern mage, and with him the white-bearded Master of the wizards’ school.
I wished they were not going.
The teacher interrupted my thoughts.  “Miss Antonia, you usually are full of theories.  What do you think?”
I dragged my attention back to the room and tried not to appear irritated at his patronizing tone. “You’re keeping the most powerful spells from us.  Or if not from us, from the senior students, then from the more junior students.  You don’t want anyone using this magic unless and until you decide we’re worthy to have the missing parts of the spell revealed.”
Now the teacher looked surprised, even, I thought, a little guilty.  “Well, there may be something in that.  After all, it could be dangerous for some of the younger students to read and try to master a spell for which they were not ready.”
Another one of the students spoke up.  “What happens if we try the spell just as it’s written?  What is the danger, exactly?”  He and another young man bumped elbows and grinned at each other.  “Does something, well, inappropriate happen?  Does a winged gorgos appear?  Does the whole school collapse?”
“Not at all,” the teacher said reprovingly.  “If you tried one of these spells as written, it would have no effect.  Other than,” he added darkly, “perhaps blowing up in your face.  As would happen if a junior student tried to alter the spells unwisely.  These are errors that need to be considered carefully.”

© C. Dale Brittain 2024

Vultures and buzzards

Europe doesn't have all the kinds of vultures and condors found in the New World, no turkey vultures or black vultures, no California condors or Andean condors.  But medieval people certainly had birds, as I have discussed previously, and that included vultures and buzzards (buzzards and vultures are actually different  kinds of birds, but the names are often used interchangeably).

The European buzzard (pictured above), although now rare, may still be seen in the Pyrenees.  It, like the turkey vulture of the Americas, soars high on air currents looking for dead things to eat.  This is of course a useful function.  Dead animals lying around help nobody.  Different birds and animals have developed a readiness to eat dead things at different stages of decay.

For example, when scientists were trying to live-trap California condors for captive breeding, they would put out a dead goat, then hide in the bushes for four days.  First the ravens would come, then the turkey vultures, then the golden eagles, and finally the condors.  Time to spring the trap!

European buzzards are especially fond of the marrow inside bones.  This is hard to get out when you've only got claws and a beak to work with.  They will thus carry bones high in the air and drop them on a rocky surface, so that they split open, allowing access to the tasty marrow.

The vultures of the Mediterranean, also carrion eaters, were considered a suitable subject for theological speculation, as of course were all aspects of the physical world.  It was widely believed (falsely) that female vultures were able to produce eggs and raise chicks without the intervention of male vultures.  For some early Church Fathers, therefore, the Virgin Birth of Christ was preceded by the virgin birth of vultures, "proving" that such an event was entirely possible and need not be dismissed as imaginary.

Even more so, "Christ as vulture" was, for these theologians, an indication that God had planned out the natural world to give humans a foretaste and understanding of important religious issues.  Just as vultures took care of the dead, Christ came to raise the dead.  It all made sense.  God was thinking of us ahead of time, providing a handy metaphor in the animal kingdom to help us understand the heavenly Kingdom.

Noah Neiber of the University of Iowa is studying vultures as theological beings.

Okay, some early medieval theology is weird.  (Noah knows this.)

© C. Dale Brittain 2024

For more on animals in medieval thought, see my ebook, Positively Medieval:  Life and Society in the Middle Ages.  Also available in paperback.

 

Fantasy heroines

 The fantasy genre is full of women.  And no, I don't mean men fantasizing about some top-heavy lass pressing her unclad body against theirs.  I mean that the fantasy genre, most commonly a vaguely medieval setting with magic and (usually) wizards and dragons, has lots of active heroines.  This is especially true of YA (young adult) fantasy.

We've come a long way since covers showed sword-wielding maidens dressed in chain mail bikinis.  But some of that ethos is still there.  Fantasy heroines are tough.  Especially the YA ones, where everyone's a teenager.

Even though the setting is sort-of-medieval, fantasy heroines tend to live in a society that is not at all patriarchal.  Women can and do everything the men do, and no one thinks anything of it.  Women in these stories may be knights, bishops, ruling queens, shopkeepers, wizards, mayors, and the like.  Although real medieval women were much more active than scholars once thought, there is no question that medieval men were given precedence, and that the careers of knight and priest were closed to women.

YA heroines are inevitably smart, skilled, sassy, strong, and ready to save the day.  They do not menstruate.  They are not wracked by self-doubt.  They do not carry themselves cautiously around men, trying to avoid any situation that might result in sexual assault.  They do not get all embarrassed around a boy they like, nor do they feel they should agree to the sexual urges of the boy they like.  As role models, they have much to offer teenage girls, as the heroines do not assume there are things they just cannot do, and they do not routinely defer to men.

One of the chief ways in which these heroines differ from medieval women is that they are handy with a sword.  Medieval women did not wield swords (okay, a few may have, and certainly there are examples of women leading knights into battle, most notably Joan of Arc but sword-fighting was just not an option).  Sword-fighting requires both upper-body strength and lots of training.  Even the unusual medieval woman with more upper-body strength than most men would not have been offered the training.  Even in the much more egalitarian modern period, women do not play major league baseball, for the same combination of reasons.

Interestingly, male characters in YA fantasy are much more likely to be wracked by self-doubt than are the female ones.  They wonder if they will have the strength or skill to do what needs to be done, they feel the weight of the expectations put on them, and they are cautious around girls if thoughts of sex enter their minds at all, which it does surprisingly rarely.  And no wonder.  If they tried an unwelcome move on a fantasy heroine, they know for a fact she'd run them through with her sword.

Recently I've realized that my own YA fantasy heroines do not conform to the modern norm.  Antonia, heroine of my "Starlight Raven" series, is certainly smart and capable, but she lives in a patriarchal society, where it is considered shocking that a girl would want to become a wizard.  She has plenty of self-doubts as well as unease around attractive young men.  Sure, she gets to save the day, but without the sassiness or ready confidence of many a fantasy heroine.

Am I being more realistic about what teenage girls are like?  Kind of hard to talk about "realism" in a story that has magic and dragons.  Is she more like what I was like as a teenager?  Probably.  It's interesting that the strongest, sassiest, quickest-with-a-sword fantasy heroines are most freuently written by men.

© C. Dale Brittain 2024

More Medieval Spain

As I earlier posted, medieval Spain is much less studied than the rest of medieval Europe.  Part of the issue is the language barrier.  One really has to know both the medieval and the modern versions of Spanish, Portuguese, Catalan, and Arabic, as well as Latin.  But a number of younger scholars, most notably Americans, have started studying this fascinating territory.

 

The Iberian peninsula, although its own separate world, was closely tied to the rest of Europe through the Christian rulers who tried for over six centuries to make it their own.  A lot of these Christian kings were in origin French, especially Burgundian.  In addition, Christian Europe did a great deal of trading with Spain, as its ports along its eastern side could take goods into the Mediterranean, where they could be easily transported.  Spanish horses and leather were considered especially valuable.

But there were distinct differences, such as that for most of the Middle Ages the Christians (and even some of the Muslims) used the Era dating, where the years were always 38 more than "anno Domini," so that while it was 1100 in France it was 1138 in Spain.  No one knows how this started.  There was talk at the time of it having something to do with Julius Caesar.

Today I want to expand on some of what I discussed earlier, concentrating especially on what's called the ta'ifa, a term which might be translated as "city state," a small, powerful principality.  Medieval Spain was full of them.  Indeed, there were at least three periods in medieval Spanish history when ta'ifas multiplied, at the expense of those rulers trying to establish large, centralized territories. Political historians tend to focus on those rulers with the most territory, but most politics then (as now) was local, and the ta'ifas filled the vacuum when the centralizers weakened.

Although one can see medieval Spain's history as permeated with conflicts between Christians and Muslims, it's more complicated, because Muslims also fought Muslims and Christians fought Christians.  Political alliances did not always follow religion.  As well as the various Christians trying to conquer their way south from the Pyrenees, there were Christians who had been there since the heyday of the Roman Empire.  As well as Muslims who recognized the rulership of the local caliphs, there were also powerful lords from North Africa who thought that they ought to be in charge, and the local Muslims did not always agree.  The rulers of the ta'ifas were right in the middle of all this.

(If you look at the map, you can see how close southern Spain is to North Africa, and not only at the Straits of Gibraltar.  Spain was influenced as much by North Africa as by the rest of Europe.)

One of the last of the individual principalities to hold out against the governmental centralization that both Christian and Muslim rulers were trying to impose was headed by the dynasty of  Banu Hud.  They had held power as emirs in the northern part of the Iberian peninsula. but they lost their position in the early twelfth century. Far from giving up, they went on to establish a new center, a ta'ifa, in south-eastern Iberia.

But it was not enough to conquer, or even to make alliances with others who could help them.  They also had to project an air of legitimacy, so that they would be accepted by the people they ruled.  They ruled for over a century, even though there is serious doubt whether this dynasty actually was a series of fathers and sons or a succession of men who attached themselves to the line.

They were able to rule their ta'ifa for as long as they did because they were accepted, and the thirteenth-century members of the dynasty were considered native sons.  This legitimacy was created through a combination of success as warriors (against both Christians and Muslims) and grandiose building projects, minting of coins, establishing laws, wearing clothing copied from the caliphs, and corresponding with the rulers of Baghdad as equals.

A fascinating history of this dynasty has recently been published by Anthony H. Minnema, The Last Ta'ifa:  The Banu Hud and the Struggle for Political Legitimacy in al-Andalus (Cornell University Press, 2024).

© C. Dale Brittain 2024

Nicene Creed

 The "Nicene Creed" is trending today, so I thought I'd blog about it, given its importance for medieval Christianity.

The word creed means something that one believes, coming from the Latin "credo," meaning "I believe."  The first words of the Nicene Creed are "I believe," so that makes sense, even though the Creed was originally written in Greek.  The whole creed is a list of things a Christian believes.  Although I've seen some discussions where people on-line are saying, "I don't need a creed! I have the Bible!" they are fundamentally misunderstanding it.  The Nicene Creed is the short version of what you need to believe in order to call yourself a Christian.

The Nicene Creed is named that because it came out of the 325 Council of Nicaea.  By the early fourth century the main wave of persecution of Christians was over, but that just meant that Christians were free to disagree with each other.  There had been a lot of debate and discussion in the first three centuries of Christianity about exactly what were the fundamental tenets of Christianity, especially what was the nature of the Trinity.  All the different people with different views naturally declared that everyone else was a heretic.

For example, was Jesus just a man, divinely-inspired but not divine himself?  Was he in fact God who just put on a facade of looking human in order to fool people?  Had he started as straight human but become divine at some point, either before or after the Crucifixion?  The Gospels had him calling himself both "son of Man" and "son of God" and even saying "I and the Father are one," so that didn't help.  And where did the Holy Spirit fit into this?  If you've got Father, Son, and Holy Spirit, does that mean three Gods?  Since the Christian Bible didn't settle on (more or less) the form it has now for another century or two, and was itself a topic of heated discussion, that wasn't going to help.

The emperor Constantine, who had recently decided to become a Christian, believed this arguing was unseemly.  (He was not baptized yet, but Christian women in his family were persuasive, as was a burning cross he saw in the sky over a battle field, which would certainly have gotten my attention.)  Roman emperors had always been the heads of Roman state paganism, so he found it appropriate to call a council to decide.  The council was presided over by the emperor, but he didn't make the decisions, rather encouraging all the assembled bishops, from all over the Empire, to resolve their differences and vote.

What they came up with is essentially the Nicene Creed of today, though some editing was done at the 381 Council of Constantinople, and the precise wording depends on the translation used.  It defined the Trinity as one God in three persons and Jesus as both wholly divine and wholly human.  There.  No multiple gods, no Jesus as just an ordinary human, no Jesus as a divine being in disguise as a human.  It was a compromise to which the majority of the attending bishops agreed.

Of course it didn't stop those people who left the Council convinced that all those bishops were heretics, or those who heard about the Council and disagreed with what they heard or thought they heard.  Heresies concerning the humanity of Jesus and the nature of the Trinity swirled around the Mediterranean for three more centuries, until the rise of Islam essentially ended them.

But mainstream Christianity had settled on a basic definition, supported by all the bishops of the major cities of the Empire.  It began, "I believe in one God, the Father almighty, maker of heaven and earth."  So far it could also be a statement of basic Judaism.  But then it immediately adds, "And in one Lord Jesus Christ, the only-begotten son of God ... co-substantial with the Father."  There's the just-one-substance, more-than-one-person part.

The Creed continues to give a brief summary of Jesus coming to earth to save everyone, being crucified and rising again, ascending to Heaven from which He will come again to judge us all.  Then finally the Creed gets to the Holy Spirit, who always gets overlooked, "And in the Holy Spirit ... who proceeds from the Father."

Somewhere between the sixth and ninth century western (Latin) Christendom added what's known as "filioque" clause to "from the Father."  The term means, "and the son," so the Holy Spirit was said to proceed both from the Father and from the Son.  Greek orthodoxy declared this was a total heresy.  Eastern and Western versions of Christianity have still not resolved this one, twelve hundred years later.

The 381 Council of Constantinople added a final wrap-up to the Nicene Creed, adopted as part of it, saying that one believed in "one holy, catholic, and apostolic church" and in "one baptism for the remission of sins."  Here the stress was on the idea of a universal church, all Christians being one body (the word catholic means universal, though it's been adopted by one version of Latin Christendom as meaning specifically them).  Stress was also put on the church's origins with Jesus's apostles, not just some people somewhere having some ideas.  Christianity (like Judaism) has always emphasized historical continuity.

The wording seems to suggest that you only get one chance to wipe out sins with baptism, so for a while people would wait until they were dying to be baptized, once they were pretty sure they weren't going to sin any more.  Constantine himself was baptized on his death bed.  However, in another century or so infant baptism came in, as wiping away Original Sin, so that infants and children wouldn't go straight to Hell if they died.  This requires bonus actions to wipe away subsequent sins.  Original Sin assumes everyone since Adam and Eve is born already laden with sin, but Nicaea didn't worry about that, and that's a different story.

Today the Nicene Creed is taught to all Catholics and is sort-of part of the doctrine of most western Protestant churches (not the Unitarians obviously).  The Southern Baptists are currently trying to decide about it, worried over the word "catholic," and feeling that the purpose of baptism isn't stated correctly.  (Some have even questioned whether modern Catholics are even really Christians.  I'm not getting into that discussion.)

As a medieval historian, I'm always sort of bemused by how many modern Christians in the West don't realize that you can't jump straight from the first century to the twentieth or twenty-first.  All versions of western Christendom are the products of medieval Christianity, even if there were conscious efforts to reject big parts of it.

© C. Dale Brittain 2024

For more on medieval Christianity, see my new ebook, Positively Medieval: Life and Society in the Middle Ages.  Also available in paperback.

Oath Helpers

 People in the Middle Ages totally believed in the rule of law.  They were not always sure what the law was, and often they seemed to be making it up as they went along, but they believed at least as much as do modern people in doing things in a lawful manner.  Even though modern laws in the West grew directly out of medieval legal practice, there are plenty of differences.

One of the best examples of this is oath helpers.  Most discussions of guilt and innocence, of who did what to whom, turned as they did today on witness testimony and physical evidence.  But how to tell if someone was actually telling the truth?

As I have discussed previously, someone's truthfulness might be tested by ordeal, that is that they would swear to something and grasp a red-hot iron as proof of their veracity.  If the burn healed up as it should, they were indeed telling the truth.  Understandably, most people would prefer to be proven to be truthful by less extreme means.  Indeed, more people threatened to undertake trial by ordeal than actually went through with it.  (In some ways it was a bluff, saying "I'm so certain I'm innocent that I'll accept a horrible burn to prove it," forcing the other side to start to doubt their accusations.)

An alternate method was to gather oath helpers.  These fidejussores as they were known in medieval Latin would swear to the truthfulness of someone else's oath.  They were not witnesses, as they need not have any insights into what had happened, and they were not even character witnesses, as they were not expected to say (for example) that the accused was an affectionate husband and father who wouldn't hurt a fly.  Instead they swore oaths that someone else's oath was true.

So someone accused of (say) murder would swear on holy relics that they had never touched the victim.  Everyone would watch to see if he started frothing at the mouth and falling down.  If he didn't, he would provide oath helpers who would similarly swear.  Six or twelve men (or some different number, it wasn't absolute) would swear that this oath was true.  If any of them gasped and choked and fell down while trying to swear falsely, guilt would be pretty well established (pending of course further discussion, medieval judgments always required a big discussion).

But even if the accused managed to get all his oath helpers to swear to his own oath's veracity, he was not necessarily found "not guilty."  Part of any trial was "what everyone knew."  If the accused was, in everyone's mind, clearly the murderer (in this example), then they'd keep going.  They might require an ordeal, with further oaths from the fidejussores.  They might have a combat or dunk the accused in water.  Best of all, they might find that the knife stuck in the victim's throat was the accused's own distinctive knife.

When someone ultimately found guilty was to be punished,  all his oath helpers were also punished.  In the stories they were sometimes hung, although that was probably an extremely rare outcome.  But being an oath helper was a serious business, as the fidejussor knew that if the person whose oath he was helping actually was guilty, he himself would be punished, by the court or by God.

(In the "Court Scar" series I've written with my husband, we include several examples of legal judgments that carry the plot along, based on real medieval events.)

© C. Dale Brittain 2024

For more on medieval law, see my new ebook, Positively Medieval: Life and Society in the Middle Ages.  Also available in paperback.

Manuscript Fragments

 A lot of medieval manuscripts survive only in fragments.  There is indeed a whole field within medieval studies, fragmentology, dedicated to finding and studying such fragments.  Some of the fragments are due to medieval and early modern monks (and nuns) reusing old parchment, some to modern antiquities dealers cutting up medieval manuscripts and selling them piece-meal.  And that doesn't even include the damage parchment often suffered from floods, fire, and nibbling by rats or mice.

Parchment was valuable, regardless of what was written on it.  Hence if a book or charter became outdated for some reason, there was a strong incentive to reuse the parchment.  A confirmation from king or pope would of course be kept, but the records of donations by petty landowners to a monastery, or the final settling of a quarrel involving people now dead, would have little intrinsic value once the recording charter was copied into a cartulary.  Similarly, if the liturgy had changed, old liturgical books would become useless.

The old parchment would especially be used in book binding.  It would be cut into the appropriate shape and used especially as a backing for the boards of the cover or to shape the curve of the spine.  The bookbinders would make no effort to erase what was written on the parchment.  Scholars studying such fragments are always on the lookout for them in old bindings, though taking them out for closer examination is difficult if one does not want to mess up the book of which they are now a part.

Recently endoscopic cameras have been used to peek inside the gap between the outside of a bound book's spine and the inner part, where the individual gatherings of pages are sewn together.  (Take an old hardcover book off your shelf and open it, and you'll see what I mean.  Most modern books just glue the pages in, but older ones still sewed the so-called signatures as medieval bookbinders did.)  Yes, this endoscopic camera, a tiny camera at the end of a flexible coil, is like what they use to give you a colonoscopy.

As well as monks themselves cutting up medieval manuscripts they considered useless, we have modern collectors providing a market for pieces of manuscripts considered lovely.  There was a nineteenth-century craze for cutting out the illuminated initials from manuscripts and pasting them into scrapbooks.

More recently, art and antiquities dealers have recognized that a lot of people find the Middle Ages interesting and would be delighted to own a small part of it.  A cut-up manuscript, sold page by page, yields a lot more revenue than selling a complete manuscript.  Undecorated manuscripts may end up in a library, but religious manuscripts with interesting initials and colors are often cut up.

This is a page from a missal (a liturgical manuscript) I myself own.  It's late medieval, probably from France or possibly Italy.  It was given to my father many years ago, by one of his students, and there is no record of how it got to the (long ago closed) gift shop in upstate New York where it was purchased.  Although I am now one of those owning such a fragment, I would never go out and buy one.  The argument for doing so is too similar to, "But the snow leopard was already long dead when I bought the coat made from its fur."

One of the most famous missals to be cut up and sold as individual pages is the one from late medieval Beauvais (France).  Lisa Fagin Davis, executive director of the Medieval Academy of America, is leading a project to try to find all the leaves (some are in libraries, some in private hands, some at universities) and create a "virtual" complete missal, images of all the pages in the right order.  They really are lovely, more highly decorated than my missal page (which is not part of the Beauvais missal, I checked).

© C. Dale Brittain 2024

For more on medieval manuscripts, see my new ebook, Positively Medieval: Life and Society in the Middle Ages.  Also available in paperback.