THE KINGS OF HAVNOR.
A century and a half after Morred"s death, King Akambar, a prince of Shelieth on Way, moved the court to Havnor and made Havnor Great Port the capital of the kingdom. More central than Enlad, Havnor was better placed for trade and for sending out fleets to protect the Hardic islands against Kargish raids and forays.
The history of the Fourteen Kings of Havnor (actually six kings and eight queens, ~150-400) is told in the Havnorian Lay. Tracing descent both through the male and the female lines, and intermarrying with various n.o.ble houses of the Archipelago, the royal house embraced five princ.i.p.alities: the House of Enlad, the oldest, tracing direct descent from Morred and Serriadh; the Houses of Shelieth, Ea, and Havnor; and lastly the House of Ilien. Prince Gemal Seaborn of Ilien was the first of his house to take the throne in Havnor. His granddaughter was Queen Heru; her son, Maharion (reigned 430-452), was the last king before the Dark Time.
The Years of the Kings of Havnor were a period of prosperity, discovery, and strength, but in the last century of the period, a.s.saults from the Kargs in the east and the dragons in the west became frequent and fierce.
Kings, lords, and Islemen charged with defending the islands of the Archipelago came to rely increasingly on wizards to fend off dragons and Kargish fleets. In the Havnorian Lay and The Deed of the Dragonlords, as the tale goes on, the names and exploits of these wizards begin to eclipse those of the kings.
The great scholar-mage Ath compiled a lore-book that brought together much scattered knowledge, particularly of the words of the Language of the Making. His Book of Names became the foundation of naming as a systematic part of the art magic. Ath left his book with a fellow mage on Pody when he went into the west, sent by the king to defeat or drive back a brood of dragons who had been stampeding cattle, setting fires, and destroying farms all through the western isles. Somewhere west of Ensmer, Ath confronted the great dragon Orm. Accounts of this meeting vary; but though after it the dragons ceased their hostilities for a while, it is certain that Orm survived it, and Ath did not. His book, lost for centuries, is now in the Isolate Tower on Roke.
The food of dragons is said to be light, or fire; they kill in rage, to defend their young, or for sport, but never eat their kill. Since time immemorial, until the reign of Heru, they had used only the outmost isles of the West Reach-which may have been the easternmost borders of their own realm-for meeting and breeding, and had seldom even been seen by most of the islanders. Naturally irritable and arrogant, the dragons may have felt threatened by the increasing population and prosperity of the Inner Lands, which brought constant boat traffic even out in the West Reach. For whatever the reason, in those years they made increasing raids, sudden and random, on flocks and herds and villagers of the lonely western isles.
A tale of the Vedurnan or Division, known in Hur-at-Hur, says: Men chose the yoke, dragons the wing.
Men to own, dragons no thing.
That is, human beings chose to have possessions and dragons chose not to. But, as there are ascetics among humans, some dragons are greedy for shining things, gold, jewels; one was Yevaud, who sometimes came among people in human form, and who made the rich Isle of Pendor into a dragon nursery, until driven back into the west by Ged. But the marauding dragons of the Lay and the songs seem to have been moved not so much by greed as by anger, a sense of having been cheated, betrayed.
The deeds and lays that tell of raids by dragons and counterforays by wizards portray the dragons as pitiless as any wild animal, terrifying, unpredictable, yet intelligent, sometimes wiser than the wizards. Though they speak the True Speech, they are endlessly devious. Some of them clearly enjoy battles of wits with wizards, "splitting arguments with a forked tongue." Like human beings, all but the greatest of them conceal their true names. In the lay Hasa"s Voyage, the dragons appear as formidable but feeling beings, whose anger at the invading human fleet is justified by their love of their own desolate domain. They address the hero: Sail home to the houses of the sunrise, Hasa.
Leave to our wings the long winds of the west, leave us the air-sea, the unknown, the utmost...
MAHARION AND ERRETH-AKBE.
Queen Heru, called the Eagle, inherited the throne from her father, Denggemal of the House of Ilien. Her consort Aiman was of the House of Morred. When she had ruled thirty years she gave the crown to their son Maharion.
Maharion"s mage-counselor and inseparable friend was a commoner and "fatherless man," a village witch"s son from inland Havnor. The most beloved hero of the Archipelago, his story is told in The Deed of Erreth-Akbe, which bards sing at the Long Dance of midsummer.
Erreth-Akbe"s gifts in magic became apparent when he was still a boy. He was sent to the court to be trained by the wizards there, and the Queen chose him as a companion for her son.
Maharion and Erreth-Akbe became "hearts brothers." They spent ten years together fighting the Kargs, whose occasional forays from the East had in recent times become a slave-taking, colonising invasion. Venway, Torheven and the Torikles, Spevy, Perregal, and parts of Gont were under Kargish dominion for a generation or longer. At Shelieth on Way, Erreth-Akbe worked a great magic against the Kargish forces, who had landed in "a thousand ships" on Waymarsh and were swarming across the mainland. Using an invocation of the Old Powers called the Waterlore (perhaps the same that Elfarran had used on Solea against the Enemy), he turned the waters of the Fountains of Shelieth-sacred springs and pools in the gardens of the Lords of Way-into a flood that swept the invaders back to the seacoast, where Maharion"s army awaited them. No ship of the fleet returned to Karego-At.
Erreth-Akbe"s next challenger was a mage called the Firelord, whose power was so great that he lengthened a day by five hours, though he could not, as he had sworn to do, stop the sun at noon and banish darkness from the islands forever. The Firelord took dragon form to fight Erreth-Akbe, but was defeated at last, at the cost of the forests and cities of Ilien, which he set afire as he fought.
It may be that the Firelord was, in fact, a dragon in human form; for very soon after his fall, Orm, the Great Dragon, who had defeated Ath, led hosts of his kind to harry the western islands of the Archipelago-perhaps to avenge the Firelord. These fiery flights caused great terror, and hundreds of boats carried people fleeing from Paln and Semel to the Inner Islands; but the dragons were not doing as much damage as the Kargs, and Maharion judged the urgent danger lay in the east. While he himself went west to fight dragons, he sent Erreth-Akbe east to try to establish peace with the King of the Kargad Lands.
Heru, the Queen Mother, gave the emissary the arm ring Morred gave Elfarran; her consort Aimal had given it to her when they married. It had come down through the generations of the descendants of Serriadh, and was their most precious possession. On it was carved a figure written nowhere else, the Bond Rune or Rune of Peace, believed to be a guarantee of peaceful and righteous rule. "Let the Kargish king wear Morred"s ring," the Queen Mother said. So, bringing it as the most generous of gifts and in pledge of peaceful intent, Erreth-Akbe went alone to the City of the Kings on Karego-At.
There he was well received by King Th.o.r.eg, 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 G.o.ds. Th.o.r.eg"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 Th.o.r.eg" 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 pa.s.sed through her descendants for over five hundred years to the last heirs of Th.o.r.eg, 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, Ea, 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 pa.s.sed 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 sh.o.r.es 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 princ.i.p.ally 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 n.o.bles, 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 t.i.tle. 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 G.o.dkings. 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, inst.i.tutional religions of the Twin G.o.ds and the G.o.dking.
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-G.o.d religion began to spread across the islands, a development of the worship of the Twin G.o.ds 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 G.o.ds 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 Th.o.r.eg 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 G.o.ds 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 Th.o.r.eg 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.
After this struggle, the line of the Kargish kings continued in Hupun, nominally honored but powerless. The Four Lands were governed from Awabath. The high priests of the Twin G.o.ds became Priestkings, In the year 840 of the Archipelagan count, one of the two Priest-kings poisoned the other and declared himself to be the incarnation of the Sky Father, the G.o.dking, to be worshiped in the flesh. Worship of the Twin G.o.ds continued, as did the popular worship of the Old Powers; but religious and secular power was henceforth in the hands of the G.o.dking, chosen (often with more or less concealed violence) and deified by the priests of Awabath. The Four Lands were declared to be the Empire of the Sky and the G.o.dkings official t.i.tle was All-Emperor.
The last heirs of the House of Hupun were a boy and girl, Ensar and Anthil. Wishing to end the line of the Kargish kings but unwilling to risk sacrilege by shedding royal blood, the G.o.dking ordered these children to be stranded on a desert island. Among her clothes and toys the princess Anthil had the half of the broken Ring brought by Erreth-Akbe, which had descended to her from Th.o.r.eg"s daughter. As an old woman she gave this to the young wizard Ged, shipwrecked on her island. Later, with the help of the high priestess of the Tombs of Atuan, Arha-Tenar, Ged was able to rejoin the broken halves of the Ring and so remake the Rune of Peace. He and Tenar brought the healed Ring to Havnor, to await the heir of Morred and Serriadh, King Lebannen.
Magic Among the Hardic-speaking people of the Archipelago, the ability to do magic is an inborn talent, like the gift for music, though far rarer. Most people lack it entirely. In a few people, perhaps one in a hundred, it is a latent, cultivable talent. In a very few people it is manifest without training.
The gift for magic is empowered mainly by the use of the True Speech, the Language of the Making, in which the name of a thing is the thing.
This speech, innate to dragons, can be learned by human beings. Some few people are born with an untaught knowledge of at least some words of the Language of the Making. The teaching of it is the heart of the teaching of magic.
The true name of a person is a word in the True Speech. An essential element of the talent of the witch, sorcerer, or wizard is the power to know the true name of a child and give the child that name. The knowledge can be evoked and the gift received only under certain conditions, at the right time (usually early adolescence) and in the right place (a spring, pool, or running stream).
Since the name of the person is the person, in the most literal and absolute sense, anyone who knows it has real power, power of life and death, over the person. Often a true name is never known to anybody but the giver and to the owner, who both keep it secret all their life. The power to give the true name and the imperative to keep it secret are one. True names have been betrayed, but never by the name giver.
Some people of great innate and trained power are able to find out the true name of another, or even to have it come to them unsought. Since such knowledge can be betrayed or misused, it is immensely dangerous. Ordinary people-and dragons-keep their true name secret; wizards hide and defend theirs with spells. Morred could not even begin to fight his Enemy until he saw his Enemy"s name written in the dust by the falling rain. Ged could force the dragon Yevaud to obey him, having by both wizardry and scholarship discovered Yevaud"s true name under centuries of false ones.
Magic was a wild talent before the time of Morred, who as both king and mage established intellectual and moral discipline for the art magic, gathering wizards to work together at the court for the general good and to study the ethical bases and constraints of their practice.
This harmony generally prevailed through the reign of Maharion. In the Dark Time, with no control over wizardly powers and widespread misuse of them, magic came into general disrepute.
THE SCHOOL ON ROKE.
The school was founded in about 650, as described above. The Nine Masters or master-teachers of Roke were originally: Windkey, master of the spells controlling weather Hand, master of all illusions Herbal, master of the arts of healing Changer, master of the spells that transform matter and bodies Summoner, master of the spells that call the spirits of the living and the dead Namer, master of the knowledge of the True Speech Patterner, dweller in the Immanent Grove, master of meaning and intent Finder, master of the spells of finding, binding, and returning Doorkeeper, master of the entering and leaving of the Great House
The first Archmage, Halkel, abolished the t.i.tle of Finder, replacing it with Chanter. The Chanter"s task is the preservation and teaching of all the oral deeds, lays, songs, etc., and the sung spells.
The original loose, roughly descriptive use of the words witch, sorcerer, wizard, was codified into a strict hierarchy by Halkel. Under his rules: Witchery was restricted to women. All magic practiced by women was called "base craft," even when it included practices otherwise called "high arts," such as healing, chanting, changing, etc. Witches were to learn only from one another or from sorcerers. They were forbidden to enter Roke School, and Halkel discouraged wizards from teaching women anything at all. He specifically forbade the teaching of any word of the True Speech to women, and though this proscription was widely ignored, it led in the long run to a profound, long-lasting loss of knowledge and power among the women who practiced magic.
Sorcery was practiced by men-its only real distinction from witchery. Sorcerers trained one another, and had some knowledge of the True Speech. Sorcery included both base crafts as defined by Halkel (finding, mending, dowsing, animal healing, etc.) and some high arts (human healing, chanting, weatherworking). A student who showed a gift for sorcery and was sent to Roke for training would first study the high arts of sorcery, and if successful in them might pursue his training in the art magic, especially in naming, summoning, and patterning, and so become a wizard.
A wizard, as Halkel defined the term, was a man who received his staff from a teacher, himself a wizard, who had taken special responsibility for his training. It was usually the Archmage who gave a student his staff and made him wizard. This kind of teaching and succession occurred elsewhere than Roke-notably on Paln-but the Masters of Roke came to regard with suspicion a student of anyone not trained on Roke.
Mage remained an essentially undefined term: a wizard of great power.
The name and office of archmage were invented by Halkel, and the Archmage of Roke was a tenth Master, never counted among the Nine. A vital ethical and intellectual force, the archmage also exerted considerable political power. On the whole this power was used benevolently. Maintaining Roke as a strong centralising, normalising, pacific element in Archipelagan society, the archmages sent out sorcerers and wizards trained to understand the ethical practice of magic and to protect communities from drought, plague, invaders, dragons, and the unscrupulous use of their art.
Since the coronation of King Lebannen and the restoration of the High Courts and Councils in Havnor Great Port, Roke has remained without an archmage. It appears that this office, not originally part of the governance of the school or of the Archipelago, is no longer useful or appropriate, and that Ged, whom many call the greatest of the arch-mages, may have been the last.
CELIBACY AND WIZARDRY.
Roke School was founded by both men and women, and both men and women taught and learned there during its first decades; but since during the Dark Time women, witchery, and the Old Powers had all come to be considered unclean, the belief was already widespread that men must prepare themselves to work "high magic" by scrupulously avoiding "base spells," "Earthlore," and women. A man unwilling to put himself under the iron control of a spell of chast.i.ty could never practice the high arts. He could be no more than a common sorcerer. Male wizards thus had come to avoid women, refusing to teach them or learn from them. Witches, who almost universally went on working magic without giving up their s.e.xuality, were described by celibate men as temptresses, unclean, defiling, essentially wicked.
When in 730 the first Archmage of Roke, Halkel of Way, excluded women from the school, among his Nine Masters only the Patterner and the Doorkeeper protested; they were overruled. For more than three centuries, no woman taught or studied at the school on Roke. During those centuries, wizardry was an honored art, conferring status and power, while witchery was an unclean and ignorant superst.i.tion, practiced by women, paid for by peasants.
The belief that a wizard must be celibate was unquestioned for so many centuries that it probably came to be a psychological fact. Without this bias of conviction, however, it appears that the connection between magic and s.e.xuality may depend on the man, the magic, and the circ.u.mstances. There is no doubt that so great a mage as Morred was a husband and father.
For a half millennium or longer, men ambitious to work the great spells of magery bound themselves to absolute chast.i.ty, enforced by self-cast spells. At the school on Roke, the students lived under this spell of chast.i.ty from the time they entered the Great House and, if they became wizards, for the rest of their lives.
Among sorcerers, few are strictly celibate, and many marry and bring up a family.
Women who work magic may practice periods of celibacy as well as fasting and other disciplines believed to purify and concentrate power; but most witches lead active s.e.xual lives, having more freedom than most village women and less need to fear abuse. Many pledge "witch-troth" with another witch or an ordinary woman. They do not often marry men, and if they do, they are likely to choose a sorcerer.