Tales From Earthsea (36 page)

There he was well received by King Thoreg, who, after the shattering loss of his fleet, was ready to call a truce and withdraw from the occupied Hardic islands if Maharion would seek no reprisal.

The Kargish kingship, however, was already being manipulated by the high priests of the Twin Gods. Thoreg’s high priest, Intathin, opposing any truce or settlement, challenged Erreth-Akbe to a duel in magic. Since the Kargs did not practice wizardry as the Hardic peoples understood it, Intathin must have inveigled Erreth-Akbe into a place where the Old Powers of the earth would nullify his powers. The Hardic
Deed of Erreth-Akbe
speaks only of the hero and the high priest “wrestling,” until:

the weakness of the old darkness
 came into Erreth-Akbe’s limbs,
the silence of the mother darkness into his mind.
Long he lay, forgetful of bright fame and brotherhood,
long, and on his breast lay the rune-ring broken.

The daughter of “the wise king Thoreg” rescued Erreth-Akbe from this trance or imprisoning spell and restored him his strength. He gave her the half of the Ring of Peace that remained to him. (From her it passed through her descendants for over five hundred years to the last heirs of Thoreg, a brother and sister exiled on a deserted island of the East Reach; and the sister gave it to Ged.) Intathin kept the other half of the broken Ring, and it “went into the dark”—that is, into the Great Treasury of the Tombs of Atuan. (There Ged found it, and rejoining the two halves and with them the lost Rune of Peace, he and Tenar brought the Ring home to Havnor.)

The Kargish version of the story, told as a sacred recital by the priesthood, says that Intathin defeated Erreth-Akbe, who “lost his staff and amulet and power” and crept back to Havnor a broken man. But wizards carried no staff in those years, and Erreth-Akbe certainly was an unbroken man and a powerful mage when he faced the dragon Orm.

King Maharion sought peace and never found it. While Erreth-Akbe was in Karego-At (which may have been a period of years), the depredations of the dragons increased. The Inward Isles were troubled by refugees fleeing the western lands and by interruptions to shipping and trade, since the dragons had taken to setting fire to boats that went west of Hosk, and harried ships even in the Inmost Sea. All the wizards and armed men Maharion could command went out to fight the dragons, and he went with them himself four times; but swords and arrows were little use against armored, fire-spouting, flying enemies. Paln was “a plain of charcoal,” and villages and towns in the west of Havnor had been burnt to the ground. The king’s wizards had spell-caught and killed several dragons over the Pelnish Sea, which probably increased the dragons’ ire. Just as Erreth-Akbe returned, the Great Dragon Orm flew to the City of Havnor and threatened the towers of the king’s palace with fire.

Erreth-Akbe, sailing into the bay “with sails worn transparent by the eastern winds,” could not pause to “embrace his heart’s brother or greet his home.” Taking dragon form himself, he flew to battle with Orm over Mount Onn. “Flame and fire in the midnight air” could be seen from the palace in Havnor. They flew north, Erreth-Akbe in pursuit. Over the sea near Taon, Orm turned again and this time wounded the mage so that he had to come down to earth and take his own form. He came, with the dragon now following him, to the Old Island, Éa, the first land Segoy raised from the sea. On that sacred and powerful soil, he and Orm met. Ceasing their battle, they spoke as equals, agreeing to end the enmity of their races.

Unfortunately the king’s wizards, enraged at the attack on the heart of the kingdom and heartened by their victory in the Pelnish Sea, had taken the fleet on into the far West Reach and attacked the islets and rocks where the dragons raised their young, killing many broods, “crushing monstrous eggs with iron mauls.” Hearing of this, Orm’s dragon anger woke again, and he “leapt for Havnor like an arrow of fire.” (Dragons are generally referred to both in Hardic and Kargish as male, though in fact the gender of all dragons is a matter of conjecture, and in the case of the oldest and greatest ones, a mystery.)

Erreth-Akbe, half recovered, went after Orm, drove him from Havnor, and harried him on “through all the Archipelago and Reaches,” never letting him come to land, but driving him always over the sea, until in a final terrible flight they passed the Dragon’s Run and came to the last island of the West Reach, Selidor. There, on the outer beach, both exhausted, they faced each other and fought, “talon and fire and word and sword,” until:

their blood ran mingled, making the sand red.
Their breath ceased. Their bodies by the loud sea
lay entangled. They entered death’s land together.

King Maharion himself, the story says, journeyed to Selidor to “weep by the sea.” He retrieved Erreth-Akbe’s sword and set it atop the highest tower of his palace.

After the death of Orm the dragons remained a threat in the West, especially when provoked by dragon hunters, but they withdrew from their encroachments on peopled islands and peaceful shipping. Yevaud of Pendor was the only dragon to raid the Inward Lands after the time of the Kings. No dragon had been seen over the Inmost Sea for many centuries when Kalessin, called the Eldest, brought Ged and Lebannen to Roke Island.

Maharion died a few years after Erreth-Akbe, having seen no peace established, and much unrest and dissent within his kingdom. It was widely said that since the Ring of Peace was lost there could be no true king of Earthsea. Mortally wounded in battle against the rebel lord Gehis of the Havens, Maharion spoke a prophecy:
“He shall inherit my throne who has crossed the dark land living and come to the far shores of the day.”

The Dark Time, the Hand, and Roke School

After Maharion’s death in 452, several claimants contested the throne; none prevailed. Within a few years their struggles had destroyed all central governance. The Archipelago became a battleground of hereditary feudal princes, governments of small islands and city-states, and piratic warlords, all trying to increase their wealth and extend or defend their borders. Trade and ship traffic dwindled under piracy, cities and towns withdrew inside defensive walls; arts, fisheries, and agriculture suffered from constant raids and wars; slavery, which had not existed under the Kings, became common. Magic was the primary weapon in forays and battles. Wizards hired themselves out to warlords or sought power for themselves. Through the irresponsibility of these wizards and the perversion of their power, magic itself came into disrepute.

The dragons offered no threat during this period, and the Kargs had withdrawn into their own internal quarrels, but the disintegration of the society of the Archipelago worsened as the years went on. Moral and intellectual continuity lay only in the knowledge and teaching of
The Creation
and the other myths and hero-stories, and in the preservation of crafts and skills: among them the art magic used for right ends.

The Hand, a loose-knit league or community concerned principally with the understanding and the ethical use and teaching of magic, was established by men and women on Roke Island about a hundred and fifty years after Maharion’s death. Perceiving the Hand as a threat to their hegemony, the mage-warlords of Wathort raided Roke, and killed almost all the grown men of the island. But the Hand had already stretched out to other islands all around the Inmost Sea. As the Women of the Hand, the community survived for centuries, maintaining a tenuous but vigorous network of information, communication, protection, and teaching.

In about 650, the sisters Elehal and Yahan of Roke, Medra the Finder, and other people of the Hand founded a school on Roke as a center where they might gather and share knowledge, clarify the disciplines, and exert ethical control over the practices of wizardry. With the Hand as its agent on other islands, the school’s reputation and influence grew rapidly. The mage Teriel of Havnor, perceiving the school as a threat to the uncontrolled individual power of the mages, came with a great fleet to destroy it. He was destroyed, and his fleet scattered. This first victory went far to establish a reputation of invulnerability for the school on Roke.

Under Roke’s steadily growing influence, wizardry was shaped into a coherent body of knowledge, its use increasingly controlled by moral and political purpose. Wizards trained at the school went to other islands of the Archipelago to work against warlords, pirates, and feuding nobles, preventing raids and forays, imposing penalties and settlements, enforcing boundaries, and protecting individuals, farms, towns, cities, and shipping, until social order was re-established. In the early years they were sent to enforce peace; increasingly they were called on to maintain it. While the throne in Havnor remained empty, for over two hundred years Roke School served effectively as the central government of the Archipelago.

The power of the Archmage of Roke was in many respects that of a king. Ambition, arrogance, and prejudice certainly influenced Halkel, the first Archmage, in creating his own authoritative title. Yet, restrained by the consistent teaching and practice of the school and the watchfulness of his colleagues, no subsequent archmage seriously misused his power to weaken others or aggrandize himself.

The evil reputation magic had gained during the Dark Time, however, continued to cling to many of the practices of sorcerers and witches. Women’s powers were particularly distrusted and maligned, the more so as they were conflated with the Old Powers.

Throughout Earthsea, various springs, caves, hills, stones, and woods were and always had been sites of concentrated power and sacredness. All were locally feared or venerated; some were known far and wide.

Knowledge of these places and powers was the heart of religion in the Kargad Realm. In the Archipelago, the lore of the Old Powers was still part of the profound, common basis of thought and reverence. On all the islands, the arts mostly practiced by witches, such as midwifery, healing, animal husbandry, dousing, mining and metallurgy, planting and growing spells, love spells, and so on, often invoked or drew upon the Old Powers. But the learned wizards of Roke had generally come to distrust the ancient practices and made no appeal to the “Powers of the Mother.” Only in Paln did wizards combine the two practices, in the arcane, esoteric, and reputedly dangerous Pelnish Lore.

Though like any power they could be perverted to evil use in the service of ambition (as was the Terrenon Stone in Osskil), the Old Powers were inherently sacral and pre-ethical. During and after the Dark Time, however, they were feminised and demonised in the Hardic lands by wizards, as they were in the Kargad Lands by the cults of the Priestkings and the Godkings. So by the eighth century, in the Inner Lands of the Archipelago, only village women kept up rituals and offerings at the old sites. They were despised or abused for doing so. Wizards kept clear of such places. On Roke, itself the center of the Old Powers in all Earthsea, the profoundest manifestations of those powers—Roke Knoll and the Immanent Grove—were never spoken of as such. Only the Patterners, who lived all their lives in the Grove, served to link human arts and acts to the older sacredness of the earth, reminding the wizards and mages that their power was not theirs, but lent to them.

HISTORY OF THE KARGAD LANDS

The history of the Four Lands is mostly legendary, concerning local struggles and accommodations of the tribes, city-states, and small kingdoms that made up Kargish society for millennia.

Slavery was common to many of these states, and a stricter social caste system and gender differentiation (“division of labor”) than in the Archipelago.

Religion was a unifying element even among the most warlike tribes. There were hundreds of Truce Places on the Four Lands, where no warfare or dispute was permitted. Kargish religion was a domestic and community worship of the Old Powers, the chthonic or gaean forces manifest as spirits of place. They were worshiped at the site and at home altars with offerings of flowers, oil, food, dances, races, sacrifices, carvings, songs, music, and silence. Worship was both casual and ritual, private and communal. There was no priesthood; any adult could perform the ceremonies and teach children to do so. This ancient spiritual practice has continued, unofficially and sometimes in hiding, under the newer, institutional religions of the Twin Gods and the Godking.

Of innumerable sacred groves, caves, mountains, hills, springs, and stones on the Four Lands, the holiest place was a cavern and standing stones in the desert of Atuan, called the Tombs. It was a center of pilgrimage from the earliest recorded times, and the kings of Atuan and later of Hupun maintained a hostel there for all who came to worship.

Six to seven hundred years ago a sky-god religion began to spread across the islands, a development of the worship of the Twin Gods Atwah and Wuluah, originally heroes of a desert saga from Hur-at-Hur. A Sky Father was added as head of the pantheon, and a priestly caste developed to lead the rites. Without suppressing the worship of the Old Powers, the priests of the Twin Gods and the Sky Father began to professionalise religion, managing the rituals and festivals, building increasingly costly temples, and controlling public ceremonies such as marriages, funerals, and the installation of officials.

The hierarchic and centralising tendency of this religion lent support at first to the ambition of the Kings of Hupun on Karego-At. By force of arms and diplomatic maneuvering, the House of Hupun within a century or so conquered or absorbed most of the other Kargad kingdoms, of which there had been more than two hundred.

When (in the year 440, by Hardic count) Erreth-Akbe came to make peace between the Archipelago and the Kargad Lands, bearing the Bond Ring as pledge of his king’s sincerity, he came to Hupun as the capital of the Kargad Empire and treated with King Thoreg as its ruler.

But for some decades the kings of Hupun had been in conflict with the high priest and his followers in Awabath, the Holy City, fifty miles from Hupun. The priests of the Twin Gods were in the process of wresting power from the kings and making Awabath not only the religious but the political center of the country. Erreth-Akbe’s visit seems to have coincided with the final shift of power from the kings to the priests. King Thoreg received him with honor, but Intathin the High Priest fought with him, defeated or deceived him, and for a time imprisoned him. The Ring that was to bond the two kingdoms was broken.