King and Emperor

Chapter Twenty

Slowly the siege of Septimania tightened, becoming first inevitable, then evident, then acute. The prince of the city, Benjamin ha-Nasi, had refused to believe in it at first, confident that this quarrel forced upon him by mere strangers within his gates could be averted. If not averted, at least deflected, if necessary by the capture of the strangers and their surrender to the enraged Christian Emperor, or else by their forced expulsion, to take their chances with the Greeks and the Greek fire at sea.

He had been undeceived quickly. The Emperor, it became clear, in the grip of holy fury, would make no distinction between the Christian heretics who had hidden the Grail from him, the heathens who had helped them to steal it, and the Jews who had rejected Christ and crucified his Lord. The emissaries Benjamin sent were returned, their heads hurled over the wall one dawn. The rumor spread that they had been forcibly baptized before execution, to give the unbelieving dogs a last chance of salvation, or so the Emperor had said. A message shouted from a distance later that day announced the Emperor's terms: the Grail, first and foremost, the robbers of it led by their one-eyed king, second, and third, the surrender of all the garrison and the officers of the city, barefoot and in their shirts, with ropes round their necks, in token of their absolute submission to the will of God and of his viceroy.

But they had no Grail. Without it, the mercy of the Emperor would be nothing. Sadly, remembering Vespasian and the siege of Masada in their history long before, the Jews of Septimania prepared for desperate resistance. Messengers dropped down ropes or crept out along the seashore, to try to get word to their nominal overlord the Caliph of this Christian insurrection upon the Dar al-Islam, the house of Islam. Too often, shrieks and wailing in the night told that they had been intercepted. The Caliph would come, that was sure, in response to this provocation. How long he would take, how concerned he would be for those of his subjects not of his faith, what tales of treachery he might have been told already: that was another story.

With a better heart, the men of the Northern fleet bent themselves to assisting the defense. As soon as the watch-fires of the enemy began to twinkle in the night on the hills around, Cwicca set his mates to commandeering every scrap of cordage and balk of timber that could be taken from the city's stores or the scores of fishing-boats and larger vessels now lying blockaded in the harbor. With them, he set to making as many catapults as he could find material for or space for along the walls. The English and the Vikings now knew of three types.

First—though last to be used by them on the field of war—the mules, descendants of the Roman onagers, and reintroduced to the world by Erkenbert the deacon and his copy of Vegetius's De re militari. They threw stones, hard and flat, ship-destroyers, wall-breachers. Heavy and cumbersome, hard to make. Of little use against men, like trying to swat flies with a sledgehammer, as Brand remarked.

Second, what they called the twist-shooters. Torsion weapons, like the mules, and with torsion weapons' power, but shooting great darts or javelins, like giant crossbows. They would drive through almost any shield or mantlet, and had a terror effect out of proportion to the losses they caused. Hard to make also, and dangerous to use. No-one could tell for sure when such a weapon was likely to be overwound, and only those who had done it many times could even guess. Overwinding meant a snap, a sudden lash of broken rope and timber, a winder with no hand, no arm, or his ribs stove in. The English freed-slaves who had first been recruited to man them, years before, had learnt to put spring steel reinforcements on the wooden bow-arms, to save their own lives. There was no spring steel available in Septimania. But then, as Cwicca remarked under the cover of a language the inhabitants of Septimania could not follow, it ain't us that's going to wind them, is it? As long as they do more damage to the other bastards than they do to our lot, that's all right.

Third, the elementary and primitive weapons that Shef himself had invented personally, the pull-throwers as his men called them. Mere traction weapons, worked by a gang pulling in unison at one end of a beam, while the other end, the long arm, whipped up and whirled round a sling, to release its rock at the critical moment. Cheap to make, easy to build, capable of being worked by anyone with a minimum of instruction. Easy to aim for line, almost impossible to gauge for range. Throwing their stones up in the air and relying on gravity for their force, not the power of twisted rope. Used best against formed bodies of troops, who could not avoid them. Cwicca's gangs turned out dozens of them, sent them to every place they could think of along the walls, along with unlimited supplies of missiles dug out of the stony ground. After a while their operation was turned over to the women of the city, who could heave as well as men, and free men for the heavier work of close combat.

After the first few lunges by the Emperor's men, mere demonstrations or explorations—though each left its trail of casualties lying dead or broken on the stony ground—it became clear that the lie of the land would impose its own pattern on the fighting.

Like many towns along the coast, Septimania had sprung from a settlement along a cala, or creek-mouth, where a river ran down between high bluffs to the sea. The city had grown up on both hills and on the steep sides of the cala between, but as it had grown more and more populous the original single bridge across had multiplied, been made and remade in stone, so that in some stretches the river had become almost completely hidden. But in any case, in this, the growing heat of mid-summer, the river-bed was as good as dry. Where it ran was blocked now by a heavy iron grid or portcullis, lowered to the stony bed beneath.

Nevertheless the river-bed was a weak point, where men could enter under the walls, rather than over them. Brand, touring the defenses with Malachi, captain of the prince's guard, had said nothing when they reached it but told Cwicca to bring up his best twist-shooters and dig them in behind the iron grid.

Round the whole half-circuit towards the land ran the stone walls, beautifully made, fervently maintained and tended as Shef had seen. Assault on those was bound to be costly. At each end, where the walls met the sea, the road ran, the road along the coast that carried trade, and that carried it through the town where the traders must perforce pay toll. The gates at either end were as strong as could be made, of studded oak, with towers to protect them and cover the approaches with arrow-shot. Yet they too were a weak point.

And then the harbor itself. On the tideless Mediterranean there was no foreshore, and walls could be extended right down to the beach. Yet the sea was shallow. Anyone could wade or even paddle along it. As long as attackers faced nothing but wall, as forbidding as the landward one, no harm could be done. Yet as the sea-walls came into the harbor, there had to be a place of junction. To both the north and south of the harbor there ran long stone jetties, or moles, or staithes as the English and Norse called them, the northern one a good hundred yards long, the southern one half that length. They protected the mouth of the cala from the fierce sudden storms of the Inland Sea, had been built over the years as trade had increased and the size of the ships with it. Each jetty was six feet above the surface of the water—easy to reach from the deck of a ship, as they were intended to be. Their defense caused Brand anxious concern. They're long, they're low, if we were to defend them with swords and spears we'd need five, six hundred men, he estimated. And they'd all have to be better than the opposition as well, he added.

“Yeah,” Cwicca replied, “so we don't defend them with swords and spears, nor axes neither. They're long, they're low, there's no cover on them or coming up to them. Crossbows for short range and mules for long. Shoot the shit out of them.”

“At night?” Brand asked, pulling his beard. He and Malachi fell into careful consultation, counting their numbers and trying to allocate the men and women they had as best they could.

The final problem was the sea. The harbor mouth, a hundred feet across from jetty to jetty, was guarded from ship-borne entry by a boom of tree-trunks connected by massive bronze chains and rings. A galley sweeping in would smash its bow, tear its bottom out. Nevertheless, what men had made, men could unmake. No obstacle, as any veteran would know, seriously impedes assault unless it is backed by men and weapons, men with an advantage over the attacker. Brand carefully positioned the seven two-masters of the Wayman fleet where they could not be reached by flying stones from the raft offshore, but where they could bring their mules to bear on the sea approaches. Any ship or boat which tried to bring men to the attack would be sunk immediately. In theory. If everything went well. If no-one got distracted. If the other side didn't think of something clever too.

Brand had tried hard to think of something clever on his side, staring—from cover—at the raft offshore and the patrolling shapes of the fire-vessels usually further out. But nothing, came to mind. He had considered unshipping the metal plates carried as ballast in all the ships, armoring the Fafnisbane or the Hagena like a second Fearnought and sending her out to battle the armored raft. But even armor would not protect against the fire of the Greeks: Beowulf, for whom the Grendelsbane was named, took an iron shield to protect himself against the dragon but then, as Brand pointed out when the story was told him, Beowulf didn't have a wooden hull. An armored catapult ship could of course sink a fire-galley from a distance, if the wind was right, but not do that and fight an equally armored and much less sinkable floating fort at the same time. We might have to try it one day, Brand concluded to himself, but only if the situation on land turns really nasty. A spear in the heart was one thing, being burnt alive like Sumarrfugl was another. The Greeks' brief demonstrations against small trading craft trying their luck rubbed the point home.

“It's all very tricky,” Brand concluded in a bass rumble to his cousin Styrr, his skippers, and the priests of the Way gathered in informal conclave. “But you never know how tricky it looks for the other side as well. What we've got to do is not make any mistakes until, maybe, they've had a sickener or two. After all, they have to think of something or go away. We just have to sit here.”

“Till something turns up,” said Hagbarth skeptically.

“Yes.”

“Like what?”

“Maybe the Caliph will arrive with a hundred thousand men. Maybe someone will bring him the damned ladder, whatever it is. Maybe the gods will intervene on our side.”

Chill disapproval met the last remark. “I'll tell you one thing,” Brand said in an effort to seem more cheerful.

“What's that?”

“He's making it easy for us right now.”

The first moves of the siege might indeed almost have been planned to give the besieged confidence without exposing them to overmuch strain. Some two days after the watch-fires of the advanced cavalry appeared, and the heads of the emissaries were hurled over the wall, the Emperor—if it was he who had ordered it—launched a simple attempted escalade, simultaneously against a stretch of the land wall and a stretch of the wall running down to the beach. At each point a thousand men rose from cover at dawn and ran forward with ladders and grapnels.

They had made too much noise preparing. The defenders were ready and alert. As the ladders reached the top, crutches pushed them away again. The grapnel-ropes were cut. Arrows and catapult stones whirled into the mass of men huddled at the foot of the walls. After a few moments, when it became clear that all was well in hand, Brand dragged an enthusiastic Jewish guardsman away from a ladder he was about to thrust off, kicked aside an English crossbowman anxious to shoot the man climbing it, and stepped back, hunkered down behind the stone battlement, shield raised against the arrows pelting over the wall.

A head appeared, teeth bared in panic and rage, a man swung himself over the parapet, beside himself with the honor of success, desperate to make a lodgement on the walls. Brand measured him, lifted his axe “Battle-troll,” and struck once, splitting helmet and skull. He stepped back, waving to the crossbowman and guardsman. One shot, the other pushed, the ladder fell with its load of heavy-armed men into the growing pile below. Brand looked at the man he had killed, his equipment, his armor, such of his face as the axe had left.

“A Frank,” he muttered. “And a rich one.” He removed the dead man's purse from his belt, and faced down the cross-bowman's automatic glower. “Don't look like that, it all gets divided up in the end, fair shares, that's hermannalög, warriors' law. But I didn't let him up to take his money.”

“What did you let him up for?” asked the surly crossbowman.

“I wanted to see who he was. And who he wasn't. And what he wasn't was one of those German monk bastards, never have a penny on them.”

“What's that mean, then?”

“Means the Emperor isn't really trying. Just seeing if we're a pushover or not.”

Ignoring the cheers of success from Jews and Northerners, guards and citizens alike seeing their enemies fall back in disorder, Brand shouldered his way along the walls, wondering where the real attack might come from.

Down the river-bed, as he had expected. For a day and a half after the failure of the first, almost perfunctory assault, onagers had hurled stones unavailingly against the walls, sometimes skimming over to cause broken tiles and shattered windows in the houses of the city, but bringing no threat to the defenders. Then, as the pace of the bombardment increased, a watcher saw a wall of shields advancing slowly down the dried-up riverbed that ran through the heart of Septimania. Not shields, in fact, but mantlets: heavy wooden frames that took two men to carry, proof against breast-bows, crossbows, even lobbed stones. A mule-stone would shatter one, and the men behind it, but there were no mules on the walls, too hard to train down. The mantlets inched forward, and after a while Brand, called from his command post, could see gangs furiously hurling stones and the rubble of the winter floods out of the center channel. Behind the mantlets, and following down the cleared center line, he could see another armored structure crawling. A wave ordered fire-arrows launched against it. They struck and fizzled on wet bull-hides. The structure crawled nearer.

“You see a thing like that before?” said Malachi to his giant colleague, in the fractured Arabic which was all that he could say and Brand understand.

“Yes.”

“What is it?”

“A ram.” Brand used the Norse word murrbrjotr, wall-breaker, backed with gestures.

“What we do?”

Carefully gauging the path of the approaching object with his eye, Brand ordered a gang to begin cutting away a section of stone from the bridgeway on the opposite side of the attack. They cut it away in one section, taking care not to break the mortar apart. An hour's work with chisels and picks and a mass of stone poised on the edge of the twenty-foot drop to the riverbed below. Thoughtfully, Brand supervised the setting of a massive iron ring into the top of the severed block, had men drag up the biggest iron chain the dockyard could supply. He noosed it, spread the noose wide with a wooden rod on a thin line. There was plenty of time. The mantlets crept closer, the ram followed them, both under a steady rain of rocks from the pull-throwers on the walls. Cheers rose as broken mantlets were withdrawn, from time to time an unwary or unlucky attacker caught stone or arrow, was left broken or bleeding in the channel. None of that made any difference. Behind the iron grid two of Cwicca's catapult gangs slowly trained round the sights of their twist-shooters, now facing the ram and the mantlets through the iron grid at unmissable range. Brand leaned over the rear battlement, careful not to touch the mass of stone swaying on the levers jammed beneath it, waved them into immobility.

Shouts from below, and the mantleteers fell thankfully back and to the sides, still holding their clumsy guards over their heads. Behind the ram, but well back out of shot, Brand could see what looked like heavy-armored infantry assembling for assault. They did look like the German monk-bastards. Maybe the Emperor was taking this move seriously. Pity he couldn't cut off a few of them and make them really pay for this one. But wisest not to take chances.

The ram, under its heavy protective frame, heaved on by a hundred men toiling at its ten massive cartwheels, edged into position. Its iron-shod head drew back, launched itself at the grill. A clang, a wrenching of iron. A hail of arrows suddenly sweeping inches over the top of the battlements, simultaneous double crash of onager stones from an unnoticed position further up the hillside. Brand grimaced, held his shield high, peered quickly and cautiously over. Arrows thudded into his shield, sprang back off the boss. One, hard-driven, broke through and gashed the back of his arm by the elbow-strap. Brand continued to wave his chain-men into position.

Another clang from below, Malachi staring worriedly at the twisting iron grid. Brand stepped back, raised a thumb. Four men in unison tossed the iron noose over. As they did so, the ram struck again. Through the noose.

Brand jerked the thin line, the rod fell away, the noose tightened with shrill iron screaming. Brand nodded once more to the men by the great mass of broken stone. They heaved in unison on the levers jammed into the base, the stone teetered on the edge of the drop into the river-bed below, they heaved again. Slowly at first, then all at once, the five-ton block swayed and disappeared over the edge in a cloud of stone-dust. The chain whirled after it, the noose tightened round the ram's iron head. Cwicca's twist-shooter gangs, poised underneath the bridge itself, only feet from the ram on the other side of the buckled iron grid, saw the ram jerked suddenly into the air by irresistible force, the whole protective structure going with it. Underneath, blinking like moles dragged into the light, or like snails whose shell had suddenly vanished, the haulers and ram-wielders gaped at their enemies, or at their machine now dangling from its iron chain feet above their heads.

“Shoot!” bellowed Brand. “Don't just stand there watching!”

The catapult-captains trained round the inches necessary to shoot through the grid, released their twisted ropes. One of the great darts, to a further bellow of rage from Brand, missed every man cleanly at a range of six feet, flew far on down the valley, buried itself in the ground at the feet of the waiting storming-party. The other, by luck far more than good management, drove its way into a whole file of wheel-pushers, spitting three in a row like larks on a stick, and driving on even to kill the man behind.

The ram-crew, Frankish knights and peasants alike, broke instantly and ran for the rear. Brand, waving forward Jewish bowmen and English crossbows, urged them on to shoot from the battlements, cursed as the arrows missed and the men ran on, swore discontentedly as he counted the bodies left sprawling.

“We turn them back,” said Malachi to him in an attempt to conciliate the giant. “No good, kill men when no need.”

Brand continued swearing in Norse, turned for an interpreter. “Tell him there is need. I don't want to drive them back, I want to sicken them. They have to know that every failure will be paid for in blood. Then they won't be so keen to come on.”

He turned to organize the bringing up of buckets of pitch, to be lobbed out over the wreckage and set on fire with fire-arrows. Vital to leave no cover for a second assault, especially with the grid now buckled and damaged. The wet bull-hides would dry soon in the sun. Meanwhile the wooden frames and wheels were exposed, would burn to ashes once started.

When all was done Skaldfinn, interpreting, spoke to him again. “The captain and I have been talking. He says you know a lot about sieges, and feels more confident of resistance than he did a few days ago.”

Brand looked down below the jutting eyebrow-ridges he had inherited from his marbendill ancestor. “I have fought in the front for thirty years, Skaldfinn, you know that. I have seen a lot of battles, a lot of forts taken and defended. But you know, Skaldfinn, that up in the North there are few stone walls. I saw Hamburg taken and York, I was not there when Paris fought off old Hairy-Breeks. What I know are only the obvious things—ladders and rams. What do we do if they bring up a siege-tower? No good asking me. And they may have many better ideas than that. No, sieges need more brain than brawn. I expect there are brains over there better than mine.”

“He wants to know,” said Skaldfinn after passing the message on, “if all that is true, why we do not see your master here on the walls, the one-eyed king. Is he not the wonder of the world for machines and inventions? So what do I tell him now?”

Brand shrugged massive shoulders. “You know the answer as well as I do, Skaldfinn. So tell him the truth. Tell him our master, whom we need more than ever before, is busy with something else. And you know what that is.”

“I do,” said Skaldfinn with resignation. “He's sitting down by the harbor with his girlfriend, reading a book.”

Trying to read a book would have been nearer the truth. Shef himself was only barely literate. In his childhood he had the alphabet beaten into him by Father Andreas the village priest, more because he could not be parted from the education of his stepsister and half-brother than for any other reason. He could in the end spell out English written in Roman script, with difficulty, a difficulty that had not diminished much by what he had learnt as a king.

The book he had taken from the heretic sect caused him no difficulty as regards script. If Shef had known more, or indeed anything, about such things, he would have recognized it as written in Carolingian majuscule, handsomest of medieval scripts, as easy to read as print—and in itself proof positive that the book he held was a recent copy, no more than fifty or sixty years old. As it was, all that Shef realized was that he could read the handwriting well enough. Unfortunately he could not understand a word of the language it was written in: Latin, as it happened. Not good Latin, as Solomon the Jew saw instantly when the book was passed to him. The Latin of an uneducated person, far worse than the Latin of the Bible translated by Saint Jerome, and indeed, from the odd words scattered through it, the Latin of a native inhabitant of these hills. It had not been written in Latin to begin with, Solomon felt sure. Nor yet Greek or Hebrew. Some language he did not know.

Nevertheless Solomon could understand it well enough. At first he had simply read the book to Shef and the listening Svandis. But as the fascination of the story grew upon him, Shef had halted him, and with his usual fierce energy had organized a translating team. They clustered now, seven of them including auditors, in a shady courtyard close by the harbor. Wine and water stood in earthenware pitchers, wrapped in damp cloth to cool them by evaporation. If Shef stood up he could see over the white plastered wall to where the ships of his fleet swung at anchor, controlling their movement with ropes to the shore so as always to present their broadsides to the harbor mouth and the jetties. The catapult crews lay by their machines in the sun, lookouts watching for any sign of movement by the Greek galleys paddling up and down out of range, or from the floating fort which occasionally, and seemingly for practice, sent a rock skimming over the stone moles to splash harmlessly into the harbor. But Shef rarely stood up. His mind was intent on his task. A task, some inner calculator within him said, more vital even than the siege. Or the siege at this stage.

Solomon stood in the courtyard, book in hand. Slowly he translated the Latin he read, phrase by phrase, into the trade-Arabic that most of his hearers could follow. There the message broke into three separate strands. Shef himself translated Solomon's Arabic into the Anglo-Norse language of his fleet and court, to be written down by Thorvin in his own runic alphabet. A Christian priest whom Solomon had produced, and who had been defrocked by his bishop for some unknown crime, simultaneously translated the Arabic into the Latin-derived patois of the hills, which some called Catalan and some Occitan, or the language of Provence, and wrote it down in his own hand. With great difficulty, as he often complained, for whatever one called his native dialect it had never been written down before, and he had to decide continually how to spell each word. “The way to spell it is the way it's said,” rumbled Thorvin, but was ignored by all. Finally, and with far more ease than the others, an apprentice of the learned Moishe translated the Arabic into Hebrew and wrote that down as well, in the complex vowel-less system of his native language. By the five men sat Svandis, listening intently and commenting on the story as it unfolded. In the shade, on a pallet, lay Tolman the kite-boy, still wrapped in bandages and staring out of swollen eyes. In the end one book would have become four, in four different languages, done with different levels of skill.

The master-copy itself was a strange work, whose weird-ness caused Solomon increasingly to raise his eyebrows and pluck at his beard. It began with an introduction of a kind:

These are the words of Jesus ben-Joseph, once dead and now returned to life. Not returned to life in the spirit, as some say, but returned to life in the body. For what is the spirit? There are some who say, the letter killeth but the spirit giveth life. But I say to you, neither does the letter kill nor the spirit give life, but the spirit is life and the life is the body. For who can say that the spirit and the body and the life are three? For who has seen a spirit without a body? Or a body without a life but with a spirit? And so the three are one but the one is not three. I say this, I Jesus ben-Joseph who was dead but am alive…

The narrative went on in a kind of disorganized ramble. But through the ramble, and clearer as the translation team spelled through the many pages, came a sort of an account, and an account that agreed with what Anselm the heretic had told Shef, and—though he hesitated still to tell it to Svandis—with the visions he had had himself of the Crucifixion of Christ.

Whoever told the story declared that he had himself been crucified, nailed to a cross and drunk bitter drink on it, he said again and again. He had been killed and taken down. He had come again to life, and his friends had taken him away, away from the cross and away from his home. Now he lived in a place he did not know, and tried to draw some meaning from all that had happened. The moral that he drew seemed to be a kind of bitter resentment. Again and again he would refer to something or other he had said in a former life, and would deny it, call it folly, take it back. Sometimes he would answer what seemed to have been his own rhetorical questions.

Once I said, “Who among you, if a father and his child asked him for bread, would give the child a stone?” So I asked in my folly, and did not know that many a father has only stone to give, and many have bread but yet give only stones. So it was with my father, when I called out to him…

Solomon hesitated here as he translated, for he recognized the phrase he was translating. Domne, domne, quare me tradidisti? it read in the barbarous Latin of the book. But in Aramaic it would have been Eloi, eloi, lama sabachthani, as it is given still in the Gospel of Mark. Solomon made no remark on the corroboration, but translated on, his voice as even as he could make it.

It seemed though that the teller of the story had turned against all fathers, or at least fathers in heaven. He insisted that there was such a father. But he insisted also that such a father could not possibly be good. If he were good, why was the world as it was, full of pain and fear and disease and suffering? If all these were the result of the sin of Adam and of Eve, as the narrator knew was argued, was this not a case again of the fathers and mothers sinning, and the punishment being visited on the children? What kind of parents would so condemn their children to slavery and to death? That slavery and death were what must be escaped, said the heretics' book. But the way to escape it was not by paying a price, nor a ransom, for the slavemaster-father would take no price for release. Rather it was to release oneself. And the key to that release was to believe in no afterlife, or not one under the control of the God of this world, princeps huius mundi, as the narrator continually called him. It was to live your life in such a way as to gain most pleasure from it, for pleasure was the gift of the true God beyond this world, and the foe of the devil-God who ruled the world, the betraying Father. It was to bring no more slaves into the world for that Father to rule and tyrannize over, but to control one's spirit and one's seed.

“What do you make of all this?” said Shef to Solomon as they paused to allow pens to be resharpened and throats to be moistened.

Solomon plucked at his beard, one eye on Elazar, the pupil and spy of Moishe, who blamed Solomon still for unleashing the Christians' fury on their city.

“It is badly told. That makes it the more interesting.”

“Why so?”

“I have read my own holy books, the Torah of the Jews. I have read the Christian gospels also. And I have read the Koran of the followers of Mohammed. All are different. All tell us things their authors perhaps did not mean to.”

Shef said nothing, let Solomon get round to the unspoken question.

“The Koran is said to be the word of God put into the mouth of Mohammed. It seems to me to be the work of a great poet, and a man of inspiration. Nevertheless it tells us nothing that might not be known by—say, a well-traveled merchant of Arabia, who longed above all for religious zeal and an end to the hair-splitting of the Greeks.”

“It is the work of a man, not a God, you mean,” said Svandis, with a triumphant look at Shef.

“The gospels?” Shef prompted.

Solomon smiled. “They are, to say the least, confused. Even the Christians have noticed that they contradict each other in detail, and adduce this as proof that they must be true: either true in some spiritual sense about which, in the end, there can be no argument for there is no proof, or true as different accounts of the same event may still all be true. It is clear to me that all were written many years after the story they claim to tell, and by men who knew the holy books of the Jews in great detail. You cannot tell what happened from what the writers wanted to have happened. And yet…” He paused, with a glance at Elazar.

“And yet I have to say that they contain a kind of truth, if a human truth. All seem to tell the story of an uncomfortable man, a preacher who would not say what they asked him to. He would not condemn adultery. He would not allow divorce. He told people to pay their taxes. He liked Gentiles, even Romans. His hearers were trying to twist what he said even as he was saying it. It is an odd story, and odd stories are the likelier to be true.”

“You have said nothing about your own holy books,” remarked Shef again. Solomon looked at Elazar again. They were talking in the Anglo-Norse of the foreigners, which Elazar surely could not follow. Yet he was suspicious, ears ready for anything he might understand. He would have to put this carefully.

Solomon bowed respectfully. “The holy books of my faith are the word of God, and I say nothing against that. Yet it is an odd thing that sometimes God uses two words. For instance in the account of our forefather Adam and his wife Eve”—he used, as far as he could, the English pronunciations of the names—“the name of God is sometimes one thing and sometimes another. It is as if—as if, I say—there were a writer who said, so to speak, metod for God, as you sometimes do, and another who preferred to say dryhten. As if the two words testified to two writers with different versions of one story.”

“What would that mean?” said Thorvin.

Solomon shrugged politely. “It is a difficult text.”

“You said that all these holy books contain things their authors did not mean to say,” Shef pressed on, “and I understand what you mean. Now what does this one, this one that we have here, tell us that its author did not mean to say?”

“In my opinion,” said Solomon, “this is the work of someone who has been through great pain and grief and so cannot think of anything else. You have perhaps met men like that.”

Shef thought of his former follower, the gelded berserk Cuthred, and nodded.

“You cannot expect such men to tell a clear story. They are mad, and the author of this text was in a sense mad. But it may be that he was mad because he saw clearly.”

“I will tell you something about him,” said Svandis with sudden definiteness, “and it is something those fools in the hills got wrong. Like Thierry, who kidnapped me but did not rape me.”

Eyes turned towards her. To his surprise Shef saw the beginnings of a blush spreading across Svandis's tanned face. She looked uneasily at Tolman, plunged on.

“When men lie with women—in the North anyway, I have heard that these Arabs are wiser—they think of nothing but spilling their seed deep inside her. But there is another way…”

Shef gaped incredulously, wondering what she meant. And how she knew.

“To go on till almost the end, and then to—well, withdraw. Spill the seed outside the womb. It is as good for the woman, better if the act lasts longer. As good for the man too. It makes no children, no more hungry mouths. It is a pity more men cannot practice it. But of course it would mean they had to think of the woman, which no man ever does when he is intent on his pleasure alone!

“But anyway, that is what this book is talking about. The man who wrote it must have known something. But Thierry and Anselm and Richier, they think it means that you must leave women alone, live like a monk! And yet all the time the book tells us to take pleasure in the world. If you cannot take pleasure from women—or from men either—then what pleasure is there? Men are such fools.”

Shef was pleased to notice, sourly, that Thorvin and Solomon seemed as puzzled as himself. “So the book is a manual for pleasure in marriage,” he remarked. “And we were thinking it was a lost gospel.”

“Why can it not be both?” snapped Svandis.