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The Planes of Existence
00:42 Jun 25 2006
Times Read: 7,062

Planes of Copnsciousness according to Alice Bailey

"Kosmic Physical" Planes of Existence according to Alice Bailey

Many esoteric teachings propound the idea of a series of worlds or hypostases as cosmic ontological gradations in the Great Chain of Being, arranged metaphorically in an "upper and lower" manner.



The idea of a vertical world-axis, a cosmic mountain or tree or pole, is in fact a common archetype, and the theosophical planes are just one particular version or interpretation of that. Another is the Tantric theme of chakras, which are asosciated with an ascending series of states of consciousness, culminating in the Absolute Reality located either at or above the Crown. From this perspective then, the Cosmos can be divided "vertically" into a number of worlds or states or gradations of being.



From the 19th onwards, the term "Planes" has been used by Theosophy, and from there off-shoot esoteric systems (such as Alice Bailey) and the New Age movement, as well as Eastern teachings that have some Western influence (e.g. , Sri Aurobindo and Sant Mat) to describe these gradations. The originator of this popular occult term is H.P. Blavatsky, who in The Secret Doctrine and elsewhere taught a complex cosmology consisting of Planes and subplanes. However the original source of the term is the late Neoplatonist Proclus, who refers to to platos, "breadth", which was the a term direct equivalent of the Theosophical use. e.g. en to psuchiko platei [Dodds, cited in Poortman, Hylic Pluralism, vol II, p.54].



Whilst Blavatsky, Aurobindo, and other teachers sometimes use the term "Plane" to refer even to transcendent divine-absolute realities (e.g. Blavatsky's "Kosmic Planes", the upper three of which represent the ineffable Absolute, and Sri Aurobindo's Upper Hemisphere (parardha) with the three planes of Sachchidananda and a fourth representing the Supermind or Absolute in Manifestation) I would prefer to restrict its use to the "vertical" series of prakritis, and "vertical" subdivisions thereof. The gradations of Absolute and Godhead are instead designated as hypostases



The "Vertical" Cosmological Spirit-Matter Gradation



We thus find established in contemporary esoteric teachings the concept of reality as made up of a number of Planes of Existence, arranged in a vertical sequence. This has even enetered everyday langauge - e.g. "the astral plane".



Sri Aurobindo, whose metaphysical and spiritual insights and roadmaps of conscioousness have inspired a lot of my own understanding, refers to this as a vertical or ascending scale of consciousness. However, despite the widespread use of this metaphor, I am reluctant to give too much emphasis to the word "vertical" here. The reason is that the experience of a vertically arranged hierarchy of planes may very well simply be a side-effect of the organisation of the human physical and etheric body. A quadrapedal animal for example has chakras arranged horizontally, and so would experience these planes as horizontally organised. Hence my use of inverted commas when referring to this.



Provisionally, I have retained the term "planes" to describe these gradations, for no other reason than that it is familar to people coming from a western-esoteric or New Age background. An alternative term might be "prakritis", which refers to the fact that this scale of realities is actually a scale of gradations of prakriti, from the most "sattvic" and spiritual to the most "tamasic" and material. Gurdjieff's scale of "hydrogens" in the "ray of creation" is another version of the same thing. Other terms used are "worlds", lokas, etc. The term Octaves - another Gurdjieffian term, adapted from Gurdjieff's incorporation of the musical scale in his ray of creation - is also useful, as it refers to the fact that at each hypostasis, each plane of existence, there is a full complement of subplanes (Theosophy) or resonances, which fractally repeat the whole.



As to be expected, the number of gradations differs according to which esoteric system one consults. In Kabbalah there are four (or in the Lurianic school five) major worlds, whilst Theosophical and, following them, New Age, cosmologies speak of seven "planes of existence"; each of these in turn often subdivided into further planes and hypostases. I originally referred to these ontological divisions or worlds as "Ontocosms" (Being-Universes), but there's enough new jargon as it is. So i decided to stick with the well known Theosophical and New Age term "plane", supplementing it with "world" or "uinverse". Various schemas give four, seven, or ten worlds. I have used here an seven-fold division, which integrates Theon's Tradition, Theosophy and Western Esotericism, Sri Aurobindo's cosmology, and the I Ching trigrams which provide a mathematical arrangement whereby each plane can be associated with a hexagram. But really, there is no reason why this should be preferred to any other option.



And all of this says nothing of the subdivisions, of which there are a great many. In Kabbalah each of the four (or five) worlds is divided into ten sefirot, making 40 or 50 altogether. Madame Blavatsky, the founder of Theosophy, went one better with seven "kosmic" planes, each divided into 7 further planes (the lowest kosmic plane being made up of seven "prakritic" planes), each of which is divided into seven conventional planes, each of which in turn is made up of seven subplanes. That gives 74 subplanes, or 2,401 altogether, although only the last few series of planes (and occasionally subplanes) are really described at all.



Very similar is the Tradition of Max and Alma Theon, with four worlds (this seems to be based on Kabbalah) of which the lowest or Material World is made up of eight "states"., although only the lower four are really described and considered (the higher four presumably pertaining to transcendent states). Each of these lower four (the higher four not being considered here) is made of four degrees, and each of these in turn consists of four subdegrees, which presumably were in turn sub-divided. According to Mirra this was an excellent descriptive tool, and one could, by working on an undeveloped sub-sub-part of the being eventually break through and access occult or spiritual experiences [I forget the refernce, it may have been one of the early volumes of the Agenda]



The "vertical" series of prakriti as Planes of Existence and Planes of Consciousness should not be confused with the ""Concentric" "inner-outer" (or depth-surface, figure-ground, subliminal-conscious) sequence. Both refer to gradations of prakriti, but they are distinct axiis of being, although they are invariably confused by those traditions that recognise only a single parameter. Self and Non-self is another parameter that is confused - in fact there are a gradation of Selves, just as there is a gradation of Planes, just as there is a gradation of "layers" of subconsciousness ("inner") and of planes or worlds ("vertical"). One reason esotericisma nd occultism has trouble arriving at a consistent Map of Reality of any complexity beyond the basic "perennial philosophy" is because these different parameters keep getting confused (the Theosphical diagram at the upper left of this page is a typical example of this reduction to a single parameter). And this is to say nothing of spiritual states like nirvana and liberation which are usually placed at the top of the hierarchy or holarchy (e.g. Da Free John, Ken Wilber), but as Sri Aurobindo explains is actually a sort of side-movement.



Understanding and Comparing the Planes of Existence



In tabulating different esoteric cosmic teachings, there is always a danger of putting things in a simplistic and procrustean straightjacket (this in fact is one of the shortcomings of indeed any grand synthesis - e.g. Hegel and his triads, Blavatsky and her seven planes, rounds, etc, or Wilber with his linear levels and 4 quadrants). The correspondences given here should therefore not be taken in any way as dogmatic or conclusive. I am not trying to build a fixed and rigid system; indeed any such attempt is doomed to failure.



That said, it seems that there are two main types of "maps" that esoteric cosmologists tend to use. Both have the Absolute at one pole, and matter at the other, it is the way the intermediate levels are described that differs.



The first approach maps the levels or hypostases in terms of realities that can be understood in psychological terms. In the middle (more or less) is (the rational or verbal) mind; above that are levels of higher intuition and superconsciousness, while below one finds the layers representing the irrational psyche and the life-force or vitality. Perhaps the earliest example of this arrangement is are the five self levels of the Taittiriya Upanishad, with the series "food" (body), prana (vitality), manas (mind), vijnana (gnosis), and ananda (bliss, representing Brahman, the Absolute). This had a big influence on later Vedanta, although the interpretations of, say, Shankara and Sri Aurobindo, are light years apart regarding this.



A very similar series is found in the classical West in Middle Platonism, the Corpus Hermetica (matter - vital spirit (pneuma) - psyche - divine mind (nous)), and Neoplatonism (matter (hyle) - irrational, rational, and noetic psyche - nous - Absolute). One might say that the psyche is the same as the manas, and the nous as the vijnana (or the noetic psyche as the Shankaran vijnana kosha).



These two streams met in the Theosophy of Blavatsky and the integral philosophy of Sri Aurobindo



The second approach understands the hypostases in terms of abstract (to us in the physical consciousness) visionary realities that have no easy everyday correspondences, and hence are hard to equate with each other, since we don't really know (unless we have had the same visionary experiences) what the authors are talking about. Also, it often happens (because of this) that successive writers in the same tradition (e.g. Gnostic, Sufi, Kabbalistic) use the same jargon to designate what certainly seem to be quite different realities.



Here then we have a series of visionary angelological or divine worlds or universes, each higher of which emanates the one below it, until we are left with the objective physical as the most "dense" reality, the congealing of consciousness (the Tantrics use the example of milk that forms curd (ref Arthur Avalon/John Woodroffe ref xxxx)), Light becoming form (Suhrawardi, Luria, etc)



Esoteric cosmologists of the visionary sort may assert that these worlds, universes, or pleromas (nice term suggested by Corbin (ref xxxx), adopted from Gnosticism) can be recognised by the particular colours (Theon) or light and sounds (Sabda Surat Yoga / Sant Mat), or magical beings (Hermetic Kabbalah - e.g. Golden Dawn) native to each. Perhaps such an experiential phenomenological approach can lay the foundation for a truely universal and empircal esoteric science.



Fortunately it is possible to combine these two approaches, and to see the levels or bands of the former as referring to the microcosmic equivalent of the pleromas or universes of the latter (indeed such equivalence plays an important part in Lurianic Kabbalah (e.g. Jacob's Ladder and the ascent of the Soul) and is specifically mentioned by Mirra Alfassa/The Mother (ref xxxx) and in post-Blavatsky theosophical diagrams of C.W. Leadbeater and Alice Bailey (example of the latter at the top of this page), as well as the psychological terminology Theon (who was Mirra's teacher in occultism) used for the lower four cosmic levels.



This gives (Theon, Leadbeater, Mirra, New Age) the equivalence of the emotional or desire nature (called the Nervous by Theon and the Vital by Mirra) with the "Astral Plane", and therefore the rational psyche or mind with the next universe up, and the life force principle or prana with an "Etheric plane" that is lies between the physical and the Astral (re this latter see Steiner - Occult Science and elsewhere - and the Leadbeater and Bailey cosmic diagrams). In this was one can equate the visionary universe with specific psychological strata (in addition to phenomena native to that universe)



However, things are not that simple. The Kabbalists, and following them Theon and Blavatsky (and from her the whole Theosophical and ex-Theosophical (Steiner, Bailey) tradition), understand reality as in a sense "fractal", in that each plane or universe or division of reality itself contains a full complement of planes, and so on. (Gurdjieff also said the same thing, according to Ouspensky (In Search of the Miraculous), he provbably also got it from Blavatsky ). So, the implication is (and this is especially evident in Theon's diagram and Blavatsky's concept of "kosmic planes"), much more so than in the later theosophical and post-theosophical diagrams) that the psychological attributes may correspond to lower recursions rather than the original larger universes in themselves.



Thus, it is easier to understand those sub-planes or bands that are "closer to" the objective physical, and make up our ordinary surface being (what Sri Aurobindo calls the Outer Being), then it is to understand the larger and more visionary, pure supraphysical realities. This should be taken into consideration when drawing up any tabulation or map of universes or pleromas or levels opr worlds of occult consciosunses and super-cosnciosunses.



Tabulation of Planes of Existence



The following represents a suggested overview of the primary universes or self-manifest modes of the Supreme that constitute the "vertical" or prakritic planes axis of the Cosmos. This is however only one dimension, and these gradations or hypostases should also be considered in terms of the "concentric" levels of being. To collapse the spectrum of being to a single ontocline or paraneter is misleading.



In defining these levels or gradations I have borrowed from Neoplatonism, Gnosticism, Tantra, Sufism, Kabbalah, the Theons, and especially from Sri Aurobindoan concepts. If I rely upon the latter a lot, it is only because in his Life Divine and Letters on Yoga he presents such a clear and comprehensive overview of the spectrum of realities. Even so it is important to remeber that Sri Aurobindo was concerned to lay out a practical path and technique to divinization, and for this reason the states of consciousness in his yoga of ascent refer to states actualised in the physical body and physical mind, and the metaphysical planes and hypostases (which are actual states or dimensions of existence in themselves, as distinct universes) were often more described less thoroughly. Certainly he does not shy away from referring to these, and in fact is one of the very few Indian teachers who does (perhaps due to his incorporating Theosophical and Theonist ideas), but he does not distinguish between these states when actualised in the physical consciousness, and the states as they exist as autonomous supra-physical hypostases. However there is a distinction, if only in terms of "octaves" or "resonances", and Sri Aurobindo's descriptions (as phenomenological exemplars or "type specimens" of consciousness so to speak) is primarily concerning the phsyical embodiment, integration, and union, of these higher states.



These successive universes or "kosmic planes" (as listed above in the left-most column) can be described in more detail as follows:



Divine plane Divine or Cosmic Consciousness: The first stage of this metaphysically vertical parameter, the Divine Universe, the upper World of Atzilut, the plane of Active or Free Intelligence or Logos or Overmind Intuition, includes the Divine Worlds, Cosmic Gods and Godheads; intermediate between the Infinite Noetic Godhead (Logos) and the Manifest Temporal Cosmos. Neither eternal, infinite or transcendent, or finite and dualistic, this important Plane stands between the two. Here is where the One Light of the Logos or Transcendent Nous becomes a prism of many radiances, archetypes, gods, sefirot, lights... These in turn supervise the creation below. In Kabbalah this is best described as the World of Atzilut (Divine Emanation), although Sri Aurobindo uses the term Overmind, and Theon Free Intelligence. Moving up from lower finite existence, this plane or universe is experienced as a place of profound and subtle cosmic and esoteric mysteries and gnosis hinting at the Unfolding of the Logos [c.f. Gnosticism, Lurianic Kabbalah, etc], in which there is no distinction between oneself and the cosmos [Sri Aurobindo]. This iuniverse constitutes the union (in the conentric parameter) of the Causal and Supracausal (the more "outer" hypostases have alreday been subsumed),



Enlightened Spiritual plane Enlightened Spiritual Mind and Gnosis: The next Universe down from the Divine Pole of existence is the region of pure Enlightened mind, a series of Spiritual Worlds of emanated hierarchies. These are the spiritual hierarchies that emanate from and are the expression and aspects of the Divine world, the ideational Gods and archetypal or divine-Angelic hierarchies. There is no Outer or "Gross" Being equivalent to this hypostasis, only Inner-Subtle, causal, and beyond (in the sense of even more "innermost"). In Kabbalah this is the Archangelic Universe, or the World of Beriah (Creation). According to Sant Mat and to Theon there are several universes here, pure spiritual ontocosms beyond the abstract mental plane. This is equivalent to Sri Aurobindo's Higher Mind level (which he locates above the "void region" above the head). Moving up from lower finite existence, this ontocosm, to which corresponds in part the Sahasrara or Crown chakra above the head, confers the option of Liberation from rebirth, should one choose that. Sri Aurobindo refers to three levels or gradations of spiritual mind - from lower to higher this is the Higher Mind, Illumined Mind, and Intuitive Mind (the latter intermediate between Mind and Overmind (Divine or Cosmic Consciousness). Moving up from lower finite existence, these universes are experienced as a great Enlightenment, and humans who have attained this state are seen as great saints, avatars and buddhas.



Spiritual Mental plane Spiritual Mind or Pure Intellect: The next Universe down, the Plane of Pure Mind or pure intellect, is the region of pure Creative Ideas. This includes the archetypal or Higher Angelic hierarchies from which originate the gnostic idea-forms that filter down into the angelic ideational planes. The hierarchies of this Universe still have a greater demiurgic or Creative power than the Affective hierarchies below them. These are the spiritual hierarchies that emanate from and are the expression and aspects of the Enlightened Mind worlds, including spiritual archetypes which filter down and eventually manifest in the Physical universe. In Kabbalah this is the Angelic Universe, or the World of Beriah (Creation) of Kabbalah, as well as perhaps the upper part of the world of Yetzirah (Formation) (although these worlds can equally be identified with the Inner-Subtle being). It includes the highest faculties normally active in even the developed individual, and the higher unconscious in part, as well as many regions beyond normal human consciousness. The Ajna chakra (and one might also assume the Nirvana or "lower" crown chakra) is associated here (i.e. due to the fractal nature of reality, this universe corresponds to the ajna etc (just as other universe correspond to their chakras - the spiritual-gnostic to the crown, the "Physical" or Form universe to the muladhara), but the chakras still (in my understanding pertain to the subtle or inner Form universe). It includes the highest faculties normally active in even the developed individual, and the higher unconscious in part. Sri Aurobindo refers to this as the lowest of the four levels or gradations of mind - the pure Thinking Mind, or simply Mind or Mental plane. This is in its own realm pure and unsullied by ignorance; it is only the Mind mixed with the lower levels that leads to delusion and doubt, and the limitations of the outer or "gross" surface consciousness.



Pure Affective Plane Universe of Affectivity: (Pure Psychic Universe(s)). The psychic or affective reality, is, like all the planes or universes, a vast region, with many subdivisions. Most often it is divided into two. The higher levels are heaven regiosn of pure spiritual emotion or Affectivity, can be called the Angelic Universe, being in part equivalent to the Kabbalistic Yetzirah and spiritualist celestial realms, and a region of pure Love and Compassion. It includes the Spiritual and Spiritual-Psychic World; the highest faculties normally active in a person; the higher unconscious in part. This is the lowest of the spiritual heaven realms or "pure universes", and is represented by the Anahata or Heart chakra, wherein dwells the Higher Self (hence Max Theon identifies this region with the Soul degree). The lower subdivisions correspond to various psychic and occult planes of existence. Many of the higher psychic experiences, revelations, religious experiences, and so on, come from here. This is a region of great desires and passions, and a snare for the gullible and unwary, who mistake the half-luminous denizens of this Plane for an ascended master or superme deity. In western esotericism such as Theosophy and Hermeticism, this is or includes the Astral plane. Theon uses the term Nervo or Nervous. The Psychic and Imaginal also provide the blueprints for the Physical universe.



Physical Plane Universe of Material Form: (Gross and Subtle Physical) The most manifest universe, the plane of Form or Matter, can also be divided into one or more upper or more subtle spiritual and a lower or dense subdivision. These are referred to in Adya Theosophical, Anthroposophical, and some New Age thought as the Etheric and the Physical. The Etheric region represents the interface between the Psychic (and more subtle realities) and the Physical proper. It also includes many refined and subtle states of existence that have little relation to our world, or only irrupt into the known universe occasionally, as UFOs and other anomalous (Fortean) phenomena. In even more subtle dimensions of the physical one finds the physical Astral region, and beyond that Steiner's Spiritual Heirarchies. In the subtle physical also there is what in esoteric Islam is widely called the Imaginal Realm, the Barzakh or the Intermediate World, in which "bodies are spiritualitised and spirits corporalised". In western esotericism such as Theosophy and Hermeticism, this is or includes the Astral plane. Theon uses the term Nervo or Nervous (perhaps equivalent to "etheric" - nadis etc?). The Etheric and Imaginal also provide the blueprints for the Physical universe. Below this of course is the dense physical plane is the material universe, the lower part of the World of Asiyah, which includes physical consciousness, the mundane mind, higher states of consciousness, and also the very restricted state of consciousness in inanimate matter going all the way down to the inconscience of "formless" matter (only formless when expreinced subjectively) or hyle; source of physical laws, and theatre for the soul's evolution, crucible of self-transformation, and the working out of the Divine Plan.



These four (or seven or eight or nine or however many) Universes or Planes can also be classified into a group of lower ones, corresponding to the Eastern (Hindu, Jain, and Buddhist) idea of samsara or embodied transmigratory existence, and a group of higher planes of divine consciousness, which can be referred to as the Higher Spiritual worlds. Note that these higher worlds are not the same as Nirvana or Moksha, although if you attain this state you are certainly in the condition described as self-realised or enlightened. But Nirvana is release from all existence - higher and lower, enlightened and ignorant. Nirvana, Moksha, or Mukti (Liberation) is a state of non-being, a return to the Supreme (or rather, a realisation that you always were the Supreme). But in realising that you lose your embodied existence. You are no longer a part of the evolution of the cosmos to the state of Divinization (or Supramentalisation, in Sri Aurobindo's term). Ultimately it is a matter of choice whether one seeks Nirvana or Supramentalisation (by choice I mean the choice of one's Higher Self, not of the ego or finite personality)



So there are the three Samsaric Worlds or Planes - Gross and Subtle Matter (Form), Affective, and pure Mind or Spiritual-Ideational (or five or six according to Buddhism (see wheel of rebirth), but they do not use an equivalent classification to the one used here), and four Higher Spiritual worlds, which are noetic. It might be that in some traditions of Sant Mat / Radhasoami cosmology there are referred to as saguna (with form - the lower three) and nirguna (formless, the higher two), although I tend now to think that Sant Mat, like Gnosticism, pertains primarily to the "concentric" dimension of consciousness.



The dividing line between Samsaric and Noetic might correspond to what Sri Aurobindo calls the "void region" above the head; this in other words is the Shunya or Clear Light of Tibetan Buddhism. Below it, you are caught in samasara and karma, above it you have fully integrated gnosis, although there is still the karma from past actions, and the evolutionary impetus of the Higher Self.



Further, these planes and subplanes can in turn be grouped into further categories, as follows:



* Divine Manifestation and Revelation:

o The Divine

o Enlightenment-Intuition

* Higher Spiritual Awakening:

o Illumination

o Higher Mind Intuition

* Creative and Spiritual Awareness and Spiritual-Psychic existence

o Spiritual Mind or Pure Intellect

o Higher Affective/Psychic/Heaven (Spiritual Emotion or Pure Affectivity)

* Material and Lower Psychic Expression:

o Lower Affective/"Lower Astral"

o Higher Physical (Etheric, Imaginal, Astral-Physical, etc)

o Lower or Dense Physical

o Hylic / Inconscient



So far we have discussed grouping the planes into larger categories. But each of these worlds can also be divided into further subworlds. There are in addition other parameters as well as the ontological series of worlds. All of which contributes to a foundation or framework for a unified Esoteric Science



And just as the Universes of Physical, Astral, Affective, Ideational, etc exist as the Macrocosm, the cosmic or objective reality as a whole, so they also have their correlates in the Microcosm, the individual evolving entity (whether human, animal, plant, or whatever). So we have a psychology of three primary grades of consciousness, which constitute the individualisation of the entity in that particular Universe; an Occult Psychology in other words. In Kabbalistic terminology these can be referred to as the nefesh (in Kabbalah the psychological faculties of the World of Asiyah (the Physical and Imaginal), and one of several terms for the "soul"), the ruah (the psychospiritual faculties corresponding to Yetzirah, the Psychic World), and the neshamah (the soul-principle of Beriah, the Ideational World), although - because of the confusion between the various parameters of being in many esoteric traditions - these terms can equally (or even more persuiasively) also be applied to the "concentric" axis of consciousness.

Metaphysic reality map
00:39 Jun 25 2006
Times Read: 7,064




The Mandala



It may well be (although this is speculation) that the original polarity or divergence or Coming Into Being (by which the One becomes Many) is in the form of that most universal of glyphs and diagrams, the mandala.



MandalaThe image on the left is a typical Buddhist mandala. We have the four quarters, representing the four primary archetypes, four deities (with the fifth in the center), four elements, four Jungian ego-functions, four worlds, four colours, whatever. And you have a series of layers, leading to and focussing on the center.



When meditating upon the mandala, the consciousness is guided through the various layers or rings from the periphery representing the outer consciousness to the center representing the Buddha Mind at the core of one's being (shown by whatever deity the mandala addresses or embodies, in Buddhism all deities are aspects of the void (shunya) or Absolute Reality)



Mandalic "Maps" of Consciousness/Reality/Existence

Wheel of Life - click for description

Wheel of Life - photo by Henryart 2005 - Creative Commons Attribution ShareAlike 2.0 License



In addition to being a meditation tool and cosmographic diagram, a mandala can also incorporate a dynamic explanation of the nature of existence. Such for example is the Buddhist Wheel of Life (left), which illustrates not only the causes of rebirth and the six realms (states of existence) into which a sentient being can incarnate, but also the doctrine of Dependent Origination .

Periodic Co-ordinate System



A more recent (but less widely known) example of diagram that portrays the dynamic causes and factors of existence is the Co-action Compass or Periodic Co-ordinate System developed by Edward Haskell and his associates, which shows the interactions between any two entities or elements of the same entity.



The Co-action Compass is a universally applicable cybernetic feedback diagram that forms the basis of the Unified Science paradigm, and which shows the interactions between any two entities or elements of the same entity, and incorporates the twin themes of karma and evolution.





Note (10 Dec 05) - some of the metaphysical hypotheses currently presented here will be comprehensively revised. Currently I am writing a book on my Integral Paradigm (tentatively called "Towards an Integral Cosmology"); and will also be revising some of the pages here. For one thing, I no longer accept the "Quadontological" Mandala diagram as an overall metaphysical diagram





Wilber's AQAL system



Ken Wilber's AQAL (all quadrants all levels) diagram is the most recent attempt (apart from the present work) to encapsulate the various levels of existence, consciousness, involution and evolution in a single diagramatic form. Here we see both subjective and objective, individual and collective, holistic relationships, and stages of evolution of both matter and consciousness, in a depth of detail never before gathered into a single system of thought. Wilber's ambitious effort has been very popular in the consciousness movement, forming the basis of the "Integral Paradigm." Although flawed due to shortcomings in his methodology, an over-rigid intellectualising, lack of understanding of both his scientific (e.g. evolution) and his esoteric (e.g. Sri Aurobindo) sources, modernist and postmodernist physicalist aversion to metaphysics, and over-reliance on nondualism, it is still worthy of consideration, and in fact is the most complex map of reality prior to the present work. In fact it is his efforts have inspired me to create my own "integral theory of everything", which is the present thesis.



My own Integral Mandalas, or diagrams, shown here, are, as mentioned, inspired by Ken Wilber's AQAL diagram. Like Wilber, I have endevoured to summarise integral metaphysics in a series of basic diagrams or cartographies of consciousness and being (here is a comparison between our respective diagrams). It is important to remember that these diagrams should not be taken literally, they are metapohors to describe an understanding of reality that is itself only a work in progress. As soon as things are grabbed and frozen by the mind they lose their original zen-like quality, and one confuses the finger pointing at the moon for the moon itself.



Originally, trying to work from the "bottom up" in terms of the smallest number of possible parameters that could describe every possible state of consciosuness, I came up with a single diagram, which I called Quadontology. This presents a Fourfold Reality or A Metaphysical "Map" of Consciousness/Reality in terms of four hierarchies or ontoclines (axii or gradiants of being). In figuring these out, I have come up with several different variants. The current version is:



* Levels of Enlightenment

* Levels of Consciousness as Emanation

* The "Concentric" cosmology

* The "Vertical" cosmology



This is actually the third in the series. As I played around with these ideas I came up with different theories and interpretations. The first (since rejected) is :



* Levels of Selfhood - From True Self / "I" to Non-Self / "This" / Phenomena (and vice versa) - representing the Monadology (or pluratity and unity) of Selves.

* The "Vertical" Physical-Spiritual Axis - From Transcendent Spiritual Mind down to Physical Matter (and vice-versa) - representing the Hierarchy (Great Chain of Being) of Octaves of Existence.

* The "Inner-Outer" or "Concentric" Axis - From Innermost (subjective) to Outermost (most external) Being - representing the Psychological Polarity of Being.

* The Universal-Individual-Atomistic Axis - From Universal Whole to "Atomistic" "Point" (and vice versa) - representing the Holarchic arrangement of Systems.



Which can be shown in a mandalic diagram:

Integral Metaphysics diagram - click for description

diagram by M.Alan Kazlev, Creative Commons Attribution License 2005



Having given the above much thought and contemplation over a period of many months, and gotten a whole stream and succession of inspirations from the higher (supra-rational) planes or states of existence (specifically what Sri Aurobindo calls the Higher Mental), each contending with others as possibilities, and each with some authenticity, I finally decided on a new mandala. This retains the "vertical hierarchy" (Physical-Spiritual Axis), which is here redefined according to the Theonian and Aurobindonian "type descriptions", scraps the Universal-Atomistic Axis as quantitative rather than an ontocline with one pole in the Godhead, reinterprets the "Inner-Outer" Axis in terms of Theonian, Yogeshwarandian (Science of Soul, etc), and Sant Mat conceptions, and replaces Levels of Selfhood with two axii of Consciousness or Realisation.



We now have two parameters or axii of Consciousness, and two of phenomenal reality and states or planes of existence:



* Levels of Insight of Consciousness - From Normal Consciousness to Nondual Enlightenment (and vice versa) - representing consciousness in terms of the way of Insight or path to Enlightenment.

* Levels of Focus of Consciousness - From Vrittis or turnings of everyday consciousness to Transcendent Liberation - representing the levels of focus of consciousness.

* The "Inner-Outer" or "Concentric" Series - From Outermost (most gross) to Innermost/meta-causal (and vice-versa) - representing the gross-subtle-causal series of worlds and states.

* The "Vertical" Physical-Noetic Series of Worlds - From Physical Matter to Transcendent Spiritual Mind (and vice-versa) - representing the Hierarchy (Great Chain of Being) of Octaves of Existence.



Which can be shown again in a mandalic diagram:

Integral Metaphysics diagram - click for description



However, this implies a duality of consciousness and worlds, or technique and reality, which is misleading, because there is only one reality, which goes through many transformations. Hence a third diagram, similar to the above, but replacing the "focus" axii with a Kashmir Shaivite style emanation or congealing of consciousness to matter (Stan Grof's test subjects also reported something very similar). This also incorporates a "top down" model based on Sri Aurobindo's vision of the Absolute Reality - or rather, the Manifets Absolute - as four four-fold, consisting of Sat, Chit-Tapas, Ananda, and Supermind, which constitute a sequence from Unmanifest to progressively more Manifest (but still infinite and perfect).

Integral Metaphysics diagram - click for description



This version has gone through a number of minor revisions.



Originally the Sant Mat and Theon cosmology were identified the "Inner and Outer worlds" Concentric parameter.



But then on 27 Nov 05 I had the inspiration that these pertain to the Emanational (Levels of Consciousness as Emanation) ontocline. This had previously been defined solely by Kashmir Shaivism, and the fact that only one esoteric system went there had always made me feel the formulation was incomplete). In the new arrangement, Barbara Brennan's four levels of Inwardness in her book Light Emerging refer to the Concentric parameter, along with Theon's subdivisions of the Physical State (which I had previously included as subdivisions of the physical).



This new arrangement allows a unification of Sant Mat and Kashmir Shaivite cosmologies, and hopefully that the Integral Metaphysics system is becoming more authentic with each insight and development.



* "Epistemic" Levels of Insight of Consciousness - From Normal Consciousness to Nondual Enlightenment (and vice versa) - representing consciousness in terms of Insight or Enlightenment, the relative equivalent of Sat (pure Being), which is here full Enlightenment. There is a radical epistemological (subjective realistaion), but not an ontological (objective nature) change with each level.

* "Emanational" Levels of Consciousness as Emanation - From Limited Consciousness to Cosmic Shiva-Shakti - representing the levels of limitation or unlimitation of consciousness, representing the gross-subtle-causal series of worlds and states. This is the relative equivalent of Chit-Tapas (Consciousness and Will; equivalent perhaps to Shiva and Shakti), which is here the most universal level. There is both an epistemological and an ontological change with each level.

* The "Concentric" levels of Psyche and Soul - From Outer or Surface consciousness to the Innermost Soul. This is the relative equivalent of Ananda (Delight/Bliss/Love), which is here the innermost level. There is mainly an ontological change with each level.

* The "Vertical" Physical-Noetic Series of Worlds - From Physical Matter to Transcendent Spiritual Mind (and vice-versa) - representing the Hierarchy (Great Chain of Being) of Octaves or Planes of Existence. This is the relative equivalent of Supermind (Noetic Absolute - Truth Consciousness), which is here the highest level. There is a radical ontological change with each level.





Integral Metaphysics diagram - click for description



This version comes from an idea I had on 11 Dec 2005. This was after working on my book on Integral Cosmology, and my feeling now that Sant Mat pertains to a series of density planes, like Theon's eight states, and the Theosophical planes (although the similarities with Gnosticism indicates there may still be some overlap with the Emanational parameter). The association with Sri Aurobindo's four transcendent hypostases is no longer of such relevance. Both the Epistemic and Emanational axii are no longer included, the latter replaced by the series Gross-Subtle-Causal-Supracausal. The Density Planes are distinguished from the Vertical Parameter. The four quadrants are also identified with four states of transformation and evolution. These can also be matched with Wilber's four quadrants (albeit not to exactly, but it is interesting)



This gives:



* Divisions of Consciousness - includes the series Gross-Subtle-Causal-Supracausal. - Corresponds to Spiritualisation, to Spirit, to Fire (or Light of Consciousness), and to Wilber's "Lower Right" quadrant (as the organising principle behind the world - note that in Wilber's diagram these are only referring to evolutionary stages (based on Jantsch) of the Gross Reality)

* The "Concentric" levels of Soul - From Outer or Surface consciousness to the Innermost Soul. Corresponds to Psychicisation, to Soul, to Water/Chalice (Agape, Pathotism), and to Wilber's "Lower Left" quadrant (through empathy one relates to others, hence the Social Worldspace)

* The Density Series of Planes or Worlds - From Physical Matter to Higher Spiritual Planes. Corresponds to Evolution, to Body, to Earth/Pentacle (Form), and to Wilber's "Upper Right" quadrant

* The "Vertical" Spectrum of Conscoiousness - From Inconscient to Superconscient - Corresponds to Ascent, to Consciousness, to Air, and to Wilber's "Upper Left" quadrant



It is important of course not to interpret these representations too literally; otherwise it all becomes a dogma. However, using the above diagrams as metaphors, they can be a glyph for the exploration of consciousness and reality, a map of reality, with correspondences.



And rather than say that one diagram is correct and the others incorrect, I would say that each of them incorporates a useful perspective. To assert that one has a single explanation, and that is the truth, is to become stuck in fundamentalism and literalism. This is what has happened in so many esoteric traditions, ancient and modern - they have become just so many fundamentalisms.



Update - the above has been revised and replaced by a newer insight.



The problem of Cartesian dualism



Cartesian dualism, the philosophy that mind/soul/consciousness/spirit and body/matter constitute an irreducable dichotomy, has characterised much of the ontology and metaphysics of western philosophy since the 17th century - both in its influence on those who support it and on those who oppose it. In fact it goes back before Descartes hismelf, all the way to Pythagoras, who spoke of the transmigration of souls (an idea he may have gotten from Brahmanism). From Pythagoras, dusalism was adopted by Plato, and from Plato it made its way - always modified but still with the same basic dichotomy, to Gnosticism and Christianity (especially Catholicism, literalist Christianity (e.g. Protestantism) denies the concept of a soul apart from the body), and thence to Descartes



Whilst philosophers like Spinoza and Liebnitz came up with creative attempts around the mind-body dualism, many of Descartes's later successors simply dropped the concept of spirit or mind altogether, and hence philosophical materialism and naive physicalism was born. With the rise of logical positivism and analytical p[hilsoophy, the fall of metaphysics, and the inability of rational-objectivist thought to solve the mind-body conundrum, Cartesian dualism fell totally out of favour in mainstream academia.



Early in the 20th century Teilhard de Chardin's evolutionary philosophy, and more recently Ken Wilber's Integral Philosophy, attempt a resolution of the original Cartesian (Mind-Body) dualism by replacing mind and matter with a single holistic reality that has a mind and matter or interior and exterior aspect (in Ken Wilber's Four Quadrant map, in which the left half of the diagram pertains to "interiors" or subjectivity, the right half to "exteriors" or objectivity (consisting of objects / "it" (Upper) and systems / "its" (Lower) quadrants).



The four axiis and Cartesian dualismThe quadontological approach to Cartesian dualism is rather different. This is shown on the left.



Quadontology argues that there is not a simple duality but rather four distinct polarities or gradations (ontoclines) of being, each with a "yin" (matter" so to speak) and a "yang") ("spirit" polarity. In Cartesian dualism the "Yang" polarity of three of the parameters are confused and jumbled together. This constitutes the mind or spirit member of the duality. However as far as everyday physical mundane reality goes, the "Yin" polarity of these three parameters do indeed merge, in what is usually considered "physical reality". This constitutes the "matter" or "body" element. There is also no "duality" between the two polarities of each ontological axis, simply a sequence or gradation.





The Absolute Reality as the Center



Like the center of the mandala which unites the four quarters, the Absolute can be said to constitute a fifth or unifying principle behind and at the heart of the other four. As Ken Wilber says about Spirit, it is both the highest member of the hierarchy and the underlying reality of the entire hierarchy {ABHOE p. xxx, etc]. But this is not entirely correct, because it is not only the highest member of each hierarchical spectrum, but also the lowest. I would follow Tantra and Taoism in saying that it is what preceds the original polarisation of each ontocline into purusha and prakriti, yin and yang. It is neither yin nor yang, higher or lower, self or non-self, but equally beyond both alone.

Parameters of Reality

Unmanifest Absolute

shunya,

tathata,

paratpara



Reality in Itself

beyond Absolute and Phenomena



is the Ultimate Reality of

is the Ultimate Reality of

is the Ultimate Reality of



Pleroma

(The Manifest Absolute)

The One

Absolute Unity

becomes

The Many within One:

These aspects within and of Unity, expressing absolute Harmony and Perfection



Kosmos

Aspects that are polarised (yin-yang) and dualistic.

These constitute the dimensions of Kosmic and phenomenal, dualistic, involtionary-evolutionary existence



EnlightenmentAvidya



Shiva-ShaktiLimited Self



InnerOuter



NousMatter



IndividualUniversal



Perhaps each of these sequences begins from a different aspect of the Absolute. Or maybe from the same aspect expressed in different ways. Whilst still within the Absolute, all these dimension/parameters are unitary. Within the Absolute Reality things are simple (Absolute Unity, Inifite, timeless spaceless consciousness, etc). But when they are projected down into and as finite or relative existence, distinction appears, and separation, and complexity. It seems to be a common esoteric teaching (and one that makes a lot of sense) that the purpose of the ever-unfolding Kosmos, of phenomenal existence, is for the infinite possibilities within the Absolute Itself to be allowed individual expression.

The numerology of the Godhead



Pythagoras and his followers adopted a numerological cosmology, according to which the monad was the first thing that came into existence. The monad gave rise to the dyad, which in turn gave rise to numbers, and thence points, lines, surfaces, four elements, and finally the cosmos. A similar cosmology is found in the Tao te Ching, where we find that the Tao begat one, the one begat two, the two three, and the three the "ten thousand things". And in Kabbalah, beginning with and especicially in the Sefer Yetzirah, numerological speculations are central to elucidating the nature of the Divine reality.



Here I use this sort of numerology progression in a purely allegorical or symbolic way to refer to the hypostases of the Absolute. It should not be taken as a dogmatic fact, but rather can be used as a metaphor (or if not suitable for that, discarded).



The Zero/Infinite prior to the One is symbolic of the Unmanifest ineffable, inconceivable Transcendent Absolute.



The One is that same Absolute in which the two aspects (which are actually one) of Shiva and Shakti, I and This, Absolute Consciousness and Power of the Absolute Consciousness, are in a state of absolute unity and identity (incidentally, Plotinus uses the term The One to designate the Absolute)



The Two in this context symbolises that Unitary Absolute in which the two aspects of Shiva and Shakti are polarised (but still in a state of absolute unity) and manifest as the divine hypostases of infinite Being, Consciousness-Power, and Bliss/Delight (the Manifest Absolute).



The Three here refers metaphorically to that same Polarised but Unitary Absolute iwhich is now actively manifest (hence a third element, tending towards Creation) as the Noetic Absolute.



And the Four designates manifest reality, the Kosmos, and its four aspects as expressed in the four-fold ontology

Metaphysic of Space
00:32 Jun 25 2006
Times Read: 7,066






When Thomas Young (1773-1829) showed that light created interference patterns and so could only consist of waves, and when James Clerk Maxwell (1831-1879) generalized this into the theory of electromagnetic radiation, both assumed the ontological principle that, since a wave was the deformation of a medium, there would have to be a medium for light or electromagnetic radiation. That was called the "luminiferous" (light bearing) "ether" (aither, Aristotle's fifth element, of which the heavens consisted). Since the speed of a traveling wave is measured in the inertial frame of reference of its medium, this implies that the velocity of light occurs relative to the velocity of the ether. Ideas about the "ether wind" and how the velocity of the earth through the ether could be measured by measuring the velocity of light in different directions (which was the Michelson-Morley experiment) could then be inferred from this theory.



There were, however, logical problems with the idea of the ether. Electromagnetic waves are transverse or shear waves, not like the longitudinal or pressure waves of sound. Transverse waves only exist in a solid medium. There are no transverse waves in air or water; but they do exist in the earth itself. Indeed, the basic bit of evidence that the core of the earth is molten comes from the fact that transverse (S, shear or secondary) waves from earthquakes do not pass through it, while pressure (P, or primary) waves do. It also happens that the velocity of a transverse wave through its solid medium is proportional to the rigidity of the medium -- the more rigid, the faster. Since light is extremely fast, the ether must be extremely rigid. So notice: How can there be an "ether wind," and how can the earth "move through the ether," when the ether actually must be both solid and extremely rigid -- indeed, the most rigid thing, since light is, even to Maxwell, just about the fastest thing? This circumstance is not noticed when people continue to refer to the ether as some kind of gas, or, with at least a recognition that it would have to be a solid, as something like "jello" (as in Richard Wolfson's video physics lectures [The Teaching Company, 1996]). Jello is not very rigid (to say the least).



Now, it turned out (from the Michelson-Morley experiment) that the velocity of light in a vacuum was the same however it was measured, which made it look like any inertial reference frame was at rest with respect to the ether. The velocity of the earth, or anything else, could not be measured relative to the ether. (And the earth could not simply be carrying a patch of ether along with it, since the phenomenon of the aberration of starlight shows that the earth intercepts starlight at an angle, which would not happen if light were passing through the earth's fixed path of ether.) Albert Einstein then made it the basic postulate of Special Relativity that the velocity of light, which was implied by Maxwell's equations, would be the same in any inertial frame of reference, just as all the consequences of Newton's equations were the same in any inertial frame of reference. "Galilean Relativity," which abolished the absolute velocity of rest, is thus following by Einstein's Relativity, which posits the absolute velocity of light. We could forget about the ether.



Yes, we could forget about ether when it came to providing a frame of reference for motion, but there was still the original consideration that "since a wave was the deformation of a medium, there would have to be a medium for light or electromagnetic radiation." Now, when we consider that it would be impossible for the earth to move through a solid, rigid medium, we could say that this of itself made the ether metaphysically untenable. However, Louis de Broglie later proposed that matter behaves like waves also: particles create the same interference effects as light, and in quantum mechanics particles can "mix" in ways that can only be explained by summing or subtracting their wave functions. Then, in Paul Dirac's theory of the particle, it turns out that particles, as particles, only have location, not extension. What fills space are fields; and fields are, well, a good question.



But, if particles are themselves waves, then they also require a medium. The earth would then not be moving through the ether, it would be, like light, a deformation of the ether. If, that is, a wave is a deformation of a medium. Now, according to Einstein's approach, fields are curvatures in the space-time continuum. That makes space-time sound, not just substantial, but malleable; and all this makes it sound as though the only thing that fills space is space itself, which is the substantial substratum of all matter and energy. This would not be a disagreeable thought to Descartes, to Spinoza, or to Parmenides. What space would then be was thus originally answered by Parmenides: Being itself.



Parmenides did not necessarily identify Being with space himself, but he did think of Being as extended, and his denial of the existence of nothingness, which could mean empty space or the vacuum, became a dominant consideration in the history of philosophy. When either Empedocles or Descartes denied the vacuum, they were following Parmenides. However, where Empedocles had filled space with four elements, Descartes gave matter just one attribute, extension. This unified matter more like Democritus than like Empedocles. Ironically, the modern conception of matter, which in a sense begins with the atomic theory of John Dalton (1766-1844), modified Democritus in the direction of Empedocles, positing discrete and independent atoms in space, but with the provision that these atoms are of different elements -- not the four (or five) classical elements, but the substances experimentally separated by both alchemists and modern chemists.



The empty space of Democritus and the absolute space of Newton seemed vindicated by 19th century physics. When Einstein allowed the theory of ether to be dropped, however, this was interpreted by many who were aware of the philosophical debates between Newtonians and Leibniz as a refutation of independent Newtonian space altogether. Leibniz's theory of space, however, hardly seems suitable to modern physics. Leibniz denied the existence of space because he denied the existence of matter and even of real extension. All that existed for Leibniz were the "monads," which were essentially little atoms of consciousness. This does not sound like anything that Einstein, or his interpreters, would have had in mind.



What the philosophical interpreters may have had in mind, really, was not Leibniz, but Hume -- not a different metaphysic of space but simply skepticism, that space has no independent reality because it is subjectively "constructed" (which is not what Hume said himself, but is how Hume has tended to be read in the 20th century). Not even Kant's theory, that space is a subjective but fixed condition of perception, was seriously entertained. On the other hand, as has been noted, Einstein's view of space-time could just as easily be taken to imply that space is substantial in a fashion closer to Parmenides or Descartes. Again, this direction seems to have been largely shunned in philosophical intepretation, which was driven by skeptical presuppositions.



An interpretation of Relativity, however, let alone an entire philosophy of science, founded upon skepticism, always ran the risk of the slide down the logical slope. If space is subjectively constructed, and perhaps arbitrarily so, then so can all of science be. The skeptical tendency of 20th century philosophy then logically led to deconstruction and all the ways in which all of science can be dismissed as an artifact of quasi-Marxist "power" relationships. This has not helped, to say the least, in understanding the nature of space. But if neither Leibniz nor Hume are the answer to Einstein, then the whole matter must be reconsidered in a way that was really never done in the 20th century.

Richard Feynman's Quantum Mechanics
00:31 Jun 25 2006
Times Read: 7,067

In Richard Feynman's lectures on Quantum Electrodynamics (QED, The Strange Theory of Light and Matter, Princeton University Press, 1985) we get a certain picture of the behavior of sub-atomic particles and its analysis in quantum mechanics. While there may be other sources expressing Feynman's views, these lectures were delivered in 1983, just five years before his death, and so I take them as representative of his mature thought. While Feynman's theory is sometimes described as an alternative to other attempts to work out the metaphysics of quantum mechanics, I do not think that it is complete or consistent enough to qualify for that description -- though it is definitely a distinct mathematical approach. Nevertheless, it illustrates the approach of a great physicist, one who admittedly was very impatient with philosophical issues and who got a charge out of how odd it all was:



I'm rather delighted that we must resort to such peculiar rules and strange reasoning in order to understand Nature, and I enjoy telling people about it. [p.78]



Of course, Feynman admits that we don't "understand Nature." On the page before the quote given he frankly says, "...the way we have to describe Nature is generally incomprehensible to us" [p.77]. And at the very beginning he warns the reader/auditor of his presentation, "You're not going to be able to understand it" [p.9]. We can easily say about this that we understand some things and don't understand others, which is the normal situation in science. With Feynman, however, we get the picture that the stuff we don't understand he has stopped trying to understand:



I have pointed out these things because the more you see how strangely Nature behaves, the harder it is to make a model that explains how even the simplest phenomena actually work. So theoretical physics has given up on that. [p.82, boldface added]



Is it normal in science for someone to say that a major branch of science, even the queen of the sciences, has "given up on" a major scientific question? When theory and research reach a dead end, certainly, nothing more can be done for the time being, which can certainly be the case with quantum mechanics; but Feynman seems unusually complacent about this. If you reach a dead end, there may be nothing more to do, but you are ready to leap back at it with the slightest hint of a new approach. As a "curious character," Feynman is someone we would expect to be ever ready and eager for that hint.



The truth, I think, is that Feynman seems relatively complacent about this because it involves more of a philosophical issue, more of a metaphysical problem, than he is comfortable with or interested in. He likes what he does, and what he does is physics. You don't need the metaphysics to do the physics, and so Feynman does not feel much loss. And, being a bit of an iconoclast, he delights in the strangeness of it all. On the other hand, Feynman is not some kind of positivist or non-cognitivist. If we don't understand how Nature works, this is not because science is some kind of autistic, masturbatory exercise -- something that we just make up, something that is a mere human convention. If our theories about Nature are strange, it is because Nature is strange. Feynman was also pleased, to be sure, with quantum electrodynamics because of its predictive success (cf. the discussion of the observed and calculated magnetic moment of the electron, pp.6-7), which is what really distinguishes him from the "theorists" who don't believe that there is any real evidence for any scientific theory, except the forms of social control that impose theories on the mystified and oppressed (betraying the Marxist origin of this kind of stuff).



What is the most striking in Feynman's version of quantum mechanics is his impatience with the wave-particle duality:



For many years after Newton, partial reflection by two surfaces was happily explained by a theory of waves, but when experiments were made with very weak light hitting photomultipliers, the wave theory collapsed: as the light got dimmer and dimmer, the photomultipliers kept making full-sized clicks -- there were just fewer of them. Light behaved as particles. [pp.23-24, boldface added]



This is the key to Feynman's views: he likes particles and is not interested in waves. This puts him more in the metaphysical camp of Einstein and the older realists and out of step with the developments detailed above which try and preserve the determinism of the wave function. He definitely doesn't like duality:



You had to know which experiment you were analyzing in order to tell if light was waves or particles. This state of confusion was called the "wave-particle duality" of light, and it was jokingly said by someone that light was waves on Mondays, Wednesdays, and Fridays; it was particles on Tuesdays, Thursdays, and Saturdays, and on Sundays, we think about it! It is the purpose of these lectures to tell you how this puzzle was finally "resolved." [p.23, note]



The puzzle, however, was not "resolved," which may be why Feynman here carefully puts that word in "scare" quotes. We get a fuller statement here:



...the wave theory cannot explain how the detector makes equally loud clicks as the light gets dimmer. Quantum electrodynamics "resolves" this wave-particle duality by saying that light is made of particles (as Newton originally thought), but the price of this great advancement of science is a retreat by physics to the position of being able to calculate only the probability that a photon will hit a detector, without offering a good model of how it actually happens. [p.37]



It is worse than that, since Feynman himself must say that the light goes everywhere at once, follows all possible paths, which is something a single finite particle can't do, regardless of the probability of where it may be found by a detector (cf. p.46, about diffraction gratings). So the wave-particle duality is not so easily "resolved." Indeed, Feynman himself later describes rather well how the wave-particle duality works:



Nature has got it cooked up so we'll never be able to figure out how She does it: if we put instruments in to find out which way the light goes, we can find out, all right, but the wonderful interference effects disappear. But if we don't have instruments that can tell which way the light goes, the interference effects come back! Very strange, indeed! [p.81]



With this, we don't need the "Monday, Wednesday, and Friday" rule. If we know where the particle is, then clearly it can't be everywhere, and the effects that depend on it being everywhere (interference, diffraction), disappear. If we don't know where the particle is, then all the effects explicable by wave mechanics appear. When the cat is away, the mice will play.



But Feynman also retreats occasionally from his flat "light is made of particles" assertion:



In fact, both objects [i.e. electrons and photons] behave somewhat like waves, and somewhat like particles. In order to save ourselves from inventing new words such as "wavicles," we have chosen to call these objects "particles." [p.85]



So now they aren't really particles, we have just "chosen" to call them that, just to avoid irritating neologisms. This is rather different from the "the wave theory collapsed" stage of the account. But are we really dealing with something like "wavicles"? No, because these things actually don't behave "somewhat like waves, and somewhat like particles" -- they behave entirely like waves in some situations, and entirely like particles in others. And what is the difference? As Feynman understands quite well himself, we get particles with localizing detectors, waves without.



Given his preference for particles, what Feynman does is create a mathematical means of duplicating the effects of wave mechanics. His system is called "summing over histories." The "histories" are all the possible tracks that a particle can take, like a photon reflecting off of a surface. The Classical rule is that light follows the shortest path, and that the angle of incidence is equal to the angle of reflection. Most possible paths violate both these rules. What Feynman does is that each possible path is represented by a vector. The length of the vector can be the square root of the probability of the particle going that way, but for reflections (in Chapter 2), Feynman makes the arrows of "arbitrary standard length" (p.41). What is important is the direction of the arrow, and that is determined by a little "stopwatch," which runs, with the arrow rotating as the hand of the watch, as the particle travels. The direction of the arrow when the watch stops gives us what we need to work with. The vectors of a number of possible paths are then put end to end ("summed"). It turns out that vectors for lengthy and improbable paths point in many different directions and result in little net length when put end to end. When we look at the area representing the least distance and the least time, confirming to the classical rules, the vectors point in more or less the same direction; and when they are put end to end add up to a substantial vector, whose square is the overall probability of the particle taking that path. What we get is therefore more or less the Classical result.



I do not mean that to be a comprehensive explanation, just enough to give us a picture here. Anyone wanting more detail should consult QED itself. The key element is the "stopwatch," which gives us the direction of the vector, which makes it possible that the vectors are going to add up to something or cancel each other out. But this is a very unusual stopwatch. It does not measure time. Feynman says, "the stopwatch hand turns around faster when it times a blue photon compared to a red photon" [p.47]. What is it that is "faster" about blue light than red light? Not the velocity, not the rate of time itself (no Relativistic effect here), just the frequency. The rate of the "stopwatch" is determined by the frequency of the photon. But particles do not have frequencies. Waves do. Feynman's stopwatch corresponds, not to time, like ordinary watches, but to the phase of a wave function. The summing of the vectors reproduces the interference effects of waves.



Thus Feynman is able to smuggle characteristics of waves into a theory that is supposed to be about particles. There seems little pretence here that the "stopwatch" represents anything the particle is actualy doing, as a particle. It is simply a mathematical device that gets us good results, and its very abstraction and dissociation obscures its correspondence to the natural characteristics and behavior of waves. Feynman, again, seems to rather enjoy the peculiarity of it. As he says elsewhere:



...adding arrows for all the ways an event can happen -- there is no need for an uncertainty principle! [p.56]



But the uncertainty principle is not eliminated by the little arrows. Not only does it remain uncertain where particles are when they are behaving like waves, but it remains impossible that they should be any one place in particular to do what they do. Feynman's enthusiasm mistakes a mathematical abstraction for a substantive conclusion -- a precise and excellent example of the Sin of Galileo. But Feynman knows better than this. He knows that successful mathematics in a successful theory does not mean that we understand what is going on. But he gets carried away, and it is always a temptation to explain what is not understood as something that cannot and need not be understood. We see that in the following passage:



I am not going to explain how the photons actually "decide" whether to bounce back to go through; that is not known. (Probably the question has no meaning.) [p.24]



Not only does it have meaning but there is even an answer: the photons both bounce back and go through, just as Schrödinger's Cat is both dead and alive. They can do that as waves. They can't do that as particles (unless we use an indefinite number of particles, even in single particle experiments, as Feynman does). Which is the problem. What the photon must "decide" is where it is going to be when the wave function collapses. This is the crux of quantum indeterminacy, and Feynman simply doesn't want to deal with it.



But it is a problem larger than quantum mechanics. It is a problem of the metaphysics of possibility and probability, which no physicist or metaphysician (or physician) has done a very good job of dealing with. When we have just rolled three or four "boxcars" in a row (i.e. 12 on the dice), how do the dice then "know" that it is time to even out the statistical average by avoiding boxcars for a while in the future? Of course, the dice can't "know" because the earlier rolls of the dice have no physical effect on the later ones. But we have similar situations with sub-atomic particles. How do atoms of Uranium "know" that enough other atoms have decayed to account for the statistical half-life of the isotope, and that they need to wait, perhaps for millennia, to decay? Again, it looks like they can't "know," but the individual events just happen to conform to the statistical average. The standard response of the mathematician to give up at that point (or say that it is a question that "has no meaning") is now troubled by the results of the Einstein-Podolsky-Rosen (EPR) Paradox, discussed above. Distant particles, whose properties have some indeterminate quantum correlation, "know" instantaneously what happens to the other particles, if this implies determinate states. This happens without "hidden variables," i.e. without determinate but unknown properties of the particles. What it means is that the wave function is a physical connection and that its collapse is instantaneous, violating Special Relativity. If we apply this to dice throwing, it could mean that the dice do "know," without any Classical physical connection, what has happened in the past.



Richard Feynman, of course, has no intention, and really no interest, in getting into such territory. His statement that the question of how particles "decide" where to go probably "has no meaning" is an afterthought in which fragments of philosophical theory bob like flotsam in the flood. What it would get Feynman, as a theory, is that Nature is incomprehensible because it cannot be understood, i.e. there is no meaning for understanding to get. If true, this would certainly justify his phlegmatic disinterest -- "theoretical physics has given up on that." But Feynman really expresses it more as a wishful thought, or as a decision, than as a real conclusion. It is a limit that he is willing to accept, because what interests him is the mathematical technique that is productive of the predictive results. That is the real stuff, and the philosophical questions, the metaphysics, are less important -- as, in physics, they actually are less important.



Feynman's quantum mechanics in the end benefits from the abstraction that is possible in scientific theories. Not all questions need to be answered, understood, or even addressed to have a successful theory with dramatic results. It is therefore no disqualification to Feynman's greatness that he didn't resolve the basic philosophical problems of quantum mechanics. Certainly nobody else has. What is of interest is his theory as an example of one direction in which we can go with particles alone, avoiding wave mechanics, even though, in the end, characteristics of wave mechanics (the "stopwatch") must be attached, rather extraneously, to the particles. This is revealing -- namely that the physical waves in fact cannot be dispensed with, as Feynman himself occasionally seems aware, as when he says that his "particles," hitherto the vindication of Newton, are actually "somewhat" like waves.

Kantian Quantum Mechanics
00:30 Jun 25 2006
Times Read: 7,067

The discomfort that I feel is associated with the fact that the observed perfect quantum correlations seem to demand something like the "genetic" hypothesis. For me, it is so reasonable to assume that the photons in those experiments carry with them programs, which have been correlated in advance, telling them how to behave. This is so rational that I think that when Einstein saw that, and the others refused to see it, he was the rational man. The other people, although history has justified them, were burying their heads in the sand. I feel that Einstein's intellectual superiority over Bohr, in this instance, was enormous; a vast gulf between the man who saw clearly what was needed, and the obscurantist. So for me, it is a pity that Einstein's idea doesn't work. The reasonable thing just doesn't work.



John Stewart Bell (1928-1990), author of "Bell's Theorem" (or "Bell's Inequality"), quoted in Quantum Profiles, by Jeremy Bernstein [Princeton University Press, 1991, p. 84]



Classic quantum mechanics seems to exhibit some of the characteristics that Immanuel Kant described about the relation between phenomenal reality in space and time and things-in-themselves.



As interpreted by Roger Penrose, quantum mechanics, first of all, posits a certain metaphysical dualism. In the world as it exists apart from observation, matter and energy consist of waves that are deterministically governed by Schrödinger's Equation. The waves have an undoubted physical reality because of the interference effects that can be observed, and because the three dimensional size of atoms is due to the state of their electrons as three dimensional standing waves -- otherwise there is nothing to "fill the space" of atoms, except particles somehow being everywhere at once, which they can't be because in changing directions to get here and there they would radiate energy. (Fields can be said to fill the space, but this only postpones the problem, since fields in quantum mechanics are exchanges of virtual particles.) On the other hand, the square of the wave function gives a probability distribution for where discrete particles may be found once the wave function is collapsed by an act of observation. The wave function thus contains the sum of all possible states of a system until it is observed. This produces the paradox of Schrödinger's Cat, who is both alive and dead at the same time, in just that proportion as each state is probable.



The act of observation, which collapses the wave function, is conformable to the Kantian act of synthesis, by which phenomenal objects are introduced into consciousness and subjected to the categories of the understanding. Niels Bohr's own Principle of Complementarity was that matter and energy could exhibit wave properties, or particle properties, but never both at the same time. If what Kantian consciousness requires is discrete actual things in space and time, this is exactly what is delivered in quantum mechanics: Bohr stipulated that observers and their equipment would never be subject to quantum mechanical probability effects. Around us, for Bohr, we maintain a little, discrete, actual, Classical universe.



Kant did not view things-in-themselves as containing the sum of all possibilities, and phenomena all actualities; but this duality is conformable to Kant's metaphysics as to none other. As a contribution to the metaphysics of possibility, the quantum mechanical wave function can easily be seen as complementary to Kant's idea of things-in-themselves, where various kinds of things can happen (like free will) that are not comprehensible in terms of phenomenal reality. Kant would just have to allow that characteristics of physical reality can intrude some depth into things-in-themselves, which he would not have considered -- though we can also handle this by positing an intermediate level of reality, between true unconditioned things-in-themselves and true discrete phenomenal objects. The wave function straddles the classic Kantian boundary, sharing some properties with phenomena, others with things-in-themselves.



Thus, where Kant would have considered all of phenomena governed by determinism, we now see the wave function as deterministic, while the collapse of waves into particles is random. Although chance in quantum mechanics has often been argued as allowing for free will, a free cause is still a very different thing from a random cause, which doesn't need mind or self or intention. Moral freedom is thus still left among things-in-themselves.



Kant's idea that space and time do not exist among things-in-themselves has been curiously affirmed by Relativity and quantum mechanics. In Relativity, time simply ceases to pass at the velocity of light: for photons that have travelled to us as part of the Cosmic Background Radiation, time has stood still for most of the history of the universe. On the other hand, quantum mechanics now posits "non-locality," i.e. physical distances, and so the limitation of the velocity of light in Relativity, don't seem to exist. This means that although time may apply to the wave function, space may not. The full empirical reality of space is only found among discrete particles and objects.



This curious result is the consequence of the Einstein-Podolsky-Rosen (EPR) Paradox, which was intended by Einstein as a reductio ad absurdum of quantum mechanics. If, for instance, a positron and an election are both created from an energetic photon, the conservation of angular momentum requires that one be spinning one way, and the other the other. But the complementary spins are equally probable for each particle. Thus, in quantum mechanical terms, the wave functions of each particle divide without a discrete state being determined. The particles might then separate to even cosmological distances, but as soon as the spin of one particle is observed, the other particle must have the opposite spin, which means that the wave function has collapsed across those cosmological distances and caused the other particle to assume a predictable spin. If this occurs instantaneously, it would violate the limitation of the velocity of light in Special Relativity.



This has now been shown to actually occur on the basis of Bell's Theorem (from John Bell, 1928-1990), meaning that Quantum Mechanics does violate Special Relativity by allowing instantaneous interactions across even cosmological distances. However, once observed, processes must still obey Special Relativity and the limitations of spatial distance, creating the kind of duality described by Kant. Bell himself found this result disturbing, but to Kant it would fit in with his own theory that space is only imposed by the representation of phenomenal objects.



Einstein always objected to quantum mechanics because his metaphysical realism recoiled from the idea that observation would create a different kind of reality than what existed independently. At first Heisenberg's Uncertainty Principle could be interpreted as meaning that the act of observation would physically disturb a system in an ordinary and realistic way, but then it soon became evident that strange things were allowed to happen in the wave function that not only could not be observed but could not even be conceived in ordinary and realistic ways. Reality existed in a different way while under observation than it did in itself.



Now, the original philosophical theory which advocated something of the sort, that observation (the synthesis of objects in consciousness) imposes certain forms and rules before things can appear as phenomenal objects, was indeed that of Kant. Einstein and all his contemporaries must have been aware that there was something familiar about the emerging quantum world. The outright anti-realism of Bohr's Copenhagen Interpretation, although the focus of conflict, was only one historical possibility. Kant's empirical realism and transcendental idealism was another. But I have not noticed Kant receiving any kind of notice or credit for a theory that would address some of the paradoxes produced by quantum mechanics, denying the independence of physical reality from the presence of human consciousness. Since nothing is so characteristic of Kantian philosophy than that principle, perhaps it is only a matter of time before philosophers pull their heads out of the "post-modernist" hole in the ground and pay attention. Physicists, of course, don't have to care, unless they hear the call of metaphysics as well as physics.



Since this page was originally posted, one of the most notable responses was from a correspondent who was indignant that the views of David Bohm (1917-1992) and other alternative theories about quantum mechanics were not presented. The purpose of this site, however, is to develop and apply Kantian and Friesian philosophy, and not necessarily to examine every other theory that other people may find important or definitive. Since Kant's was the original philosophical theory in which the observer imposes conditions on the nature of objects, it is arguably an interpretation with historical and conceptual priority. Thus, since it usually is not given much credit for this, it deserves some extra attention, as provided here.



Now, however, some additional comment may be in order, after I was struck by the treatment of recent developments in quantum mechanics in a centennial article in the February 2001 Scientific American, "100 Years of Quantum Mysteries," by Max Tegmark and the historic physicist (e.g. a teacher of Richard Feynman) John Archibald Wheeler (pp.68-75). According to Tegmark and Wheeler, the recent trend is to try and preserve the determinism of the wave function, substituting for discrete particles more localized waves whose interference or interaction has been aborted by "decoherence," in which superpositions of wave functions are "dissipated" by "tiny interactions with the surrounding environment."



This is the complete opposite of an approach like that of Bohm, who, like Einstein, believed that discrete particles with definite locations are always present. That would now be called a "hidden variable" theory, i.e. that the quantities for the location of the particles are there, but are hidden from observation. It is frequently said that the success of Bell's Theorem rules out all hidden variable theories, but Bohm's is an exception to this. The clarification seems to be that local hidden variable theories were ruled out; but Bohm's is a non-local theory. Bohm postulated a new force, the "quantum potential," to account for the wave-like and interference effects between particles. The "quantum potential" itself takes the form of a wave, a "guide wave" or "pilot wave," which directs the motion of the particles. Bohm thus combines wave and particle theory, preserving the realism of particles but accounting for wave effects with the action of the pilot wave. The quantum potential field and pilot waves, however, have unique properties. They act non-locally, so that the wave does transmit the EPR information instantaneously without losing any strength, and the wave is able to guide the motion of particles without any energy being involved. As a good quantum theory, the "quantum potential" field theory also might be expected to postulate the existence of particles that mediate the field, but this does not seem to be part of it -- and it would be awkward, because even virtual particles, which mediate forces in quantum mechanics, observe the limitations of Relativity. Later, Bohm assimilated the quantum potential into a larger theory of the "implicate order," in which a hidden order, unity, and wholeness underlies all reality and accounts for all quantum effects, including the non-locality evident in the result of Bell's Theorem. Science writer Martin Gardner [cf. "David Bohm," in Did Adam and Eve Have Navels? Debunking Pseudoscience, W.W. Norton & Company, 2000] describes this as asserting that the separating particles in the EPR case are actually the same particle in a higher dimension [p.77].



Now, it is a respectable and venerable practice in physics to postulate new forces. For such theories to gain popularity, however, there is a great deal to overcome, not the least of which is just Ockham's Razor. If the main reason to have the "quantum potential" is just to preserve a realism and determinism about particles, then most physicists are not going to get too excited. The "implicate order," on the other hand, is a large dose of metaphysics. Just as that may make the theory more attractive to theosophists, it is going to turn off mainstream physics, which is probably why Bohm's name is not even mentioned in Tegmark and Wheeler's article. The implication there is that the hidden variable theories are finished and that the hope for a deterministic quantum mechanics will be found in dealing with the wave function, eliminating discrete particles altogether.



However, it is evident in the article's own terms that even "decoherence" doesn't help much with the basic quantum mechanical dilemmas about possibility. Thus, although it does not occur in the main text, the insert on page 73 contains the telling admission, "Decoherence does not completely eliminate the need for an interpretation such as many-worlds or Copenhagen." Indeed. This is because even the "dissipation" of superpositions still leaves alternative "classical" probabilities. The alternative possibilities are either going to have to separate into different worlds, or they are going to have to collapse into just one particle. The insert on page 74 extends the decoherence of different worlds to the mental states of the observer, who can be both happy and sad about the fall of a playing card without the happy or the sad person being aware of the other. This does not seem to help much in eliminating the strangeness of quantum mechanics or the vast metaphysical overkill of the "many worlds" interpretation. If the wave function collapses into one particle, or one mental state, however, then this maintains the metaphysical dualism between wave function and particle that both Bohm and the decoherentists want to eliminate.



If dualism survives, and a dose of metaphysics is in order, then Kant still provides a good alternative. Indeed, Kantian things-in-themselves can provide a modest "undivided wholeness" not unlike Bohm's theory, though with no more than is necessary to explain non-locality, as considered above. While Bohm's attraction to metaphysical synthesis led to a long association with Indian theosophical teacher Jiddu Krishnamurti, the appeal of Bohm's theory to many seems largely based on its elimination of consciousness as a factor in the physics. Thus, Martin Gardner [op.cit.], finds Bohm's realism attractive and says, "Human consciousness is not essential, as von Neumann, Eugene Wigner, and others supposed, to collapse the wave functions" [p.79]. This curiously would represent a triumph, the elimination of consciousness from the fundaments of reality, that Indian philosophy, whether formulated by Krishnamurti or any other popular teacher, would not have found congenial. So perhaps Bohm was not attracted enough to Indian ideas. While no physicists, apparently, have paid much attention to Kant.

Armoured Combat Handbook SCA
20:21 Jun 23 2006
Times Read: 7,067

The Kingdom of Ealdormere

Table of Contents

Policies and procedures of the Earl MarshalХs Office 2-13

A: Armour Standards 2

B: Weapon standards 2

C: Ealdormere Authorizations 2-3

D: Minor Authorizations 4

E: Ealdormere Conventions of Combat 4-6

F. Responsibilities of Marshals 7-10

G. Arbitration and Grievance Procedures 10-12

H: Reports 12

I. Siege Weapons 13

J: Scouting 13

The Kingdom of Ealdormere Armoured Combat Handbook 14-24

General Information 14

More on Authorizations 14-16

Running Tournaments, Melees, and Wars at Events 16-18

Marshalling single combat 19-20

Marshalling Melees and Wars 20-21

Construction of Polearms 21

Combat Archery 21-24

Appendix I Р Forms

Domesday Report

Incident Report

Combat Authorization Summary Report

Combat Authorization Tracking form

MarshalХs Roster

MIT Appointment form

SCA Waiver

Minor Waiver

Medical Authorization for Minors



Policies and Procedures of the Earl MarshalХs office

Passed Privy Council 2/19/05

These policies and procedure are not complete without the Society Earl MarshalХs Handbook.

All marshals should have also read the Society Handbook and have it available,

A. Armour Standards

The armour standards of Ealdormere shall be the Society minimum standards.

B: Weapon standards

The weapon standards of Ealdormere shall be the Society minimum standards with the following

added restrictions.

1. Polearms:

1. Polearms in tournament combat are restricted to six (6) feet, except with the agreement

of both combatants and the marshal in charge of the tourney.

2. Split compression style polearms are the only allowed unpadded polearms.

3. Butt spikes are permitted on polearms, but not on any other weapon. Butt spikes are

constructed in the same manner as two handed thrusting tips (i.e. 2У).

2. Spears

1. Spears shall not exceed nine (9) feet in length.

3. Great Swords

1. Great swords shall not exceed six (6) feet in length.

4. Combat Archery

1. Bows are limited to a maximum of 50 lbs (pounds) of pull at 28 inches of draw

length.

2. Crossbows are limited to 840 inch pounds

3. Legal missiles include any tubular missiles, which are passed at Society level.

(See www.combat-archery.com for more information)

4. No thin shafted ammunition is permitted, no exceptions.

C. Ealdormere Authorizations

1. A copy of the Rules of the List and the Combat Conventions of Ealdormere must be

available at any official event at which authorizations may be conducted. Note that

this includes a group practice if an authorization is to be attempted there.

2. All participants who enter the list area must have an authorization card or execute a

temporary waiver before participating at an official event.

2. Two (2) warranted marshals are required to authorize a fighter, a third is preferable,

and, in any case, at least one should be unfamiliar with the fighter authorizing.

3. A marshal cannot authorize someone in a weapons style that they are not authorized

in.

4. No unpracticed novices should be allowed to attempt to authorize.

5. Ealdormere authorization cards shall be valid for a period not to exceed 2 years. At

any point before the expiration date, the fighter must communicate with the Minister

of the list, or a designated deputy. Upon confirmation that their contact and

authorization information is up to date, and that the fighter has fought since the card

was issued, the card may be re-issued for an additional 2 year period, and stamped

with the new expiry date. All undated cards will expire on June 1st, 2005

6. Normally a successful authorization bout for single-handed weapon and shield will

reactivate all the previous authorizations held, but the person may attempt to

reauthorize in another weapons style instead of single-handed weapon and shield if

they prefer

7. Authorizations at practices are allowed with the permission of the Earl Marshal.

8. The opponent of the authorizing fighter should be experienced and known to the

marshals. (This is so the warranting marshals have a standard reference by which to

judge the authorizing fighter.)

9. All fighters, unless excused by the Kingdom Marshal of Armoured Combat for good

and sufficient reason, must authorize first in single-handed weapon and shield

10. A authorization bout shall, at a minimum, consist of:

i. Sparing, calling all blows

ii. More sparing, with the opponent ФpressingХ the candidate.

iii. Candidate on their knees, fighting a standing opponent.

iv. Candidate with a weapon in their off hand with no shield, fighting a fully armed

opponent.

11. The following shall be the authorization categories for Ealdormere;

Single handed weapon and shield (S/SH) - All single-handed swords, axe, mace, or

war hammer and shield.

Great Sword (GS) - All two-handed swords

Dagger (DGR) - All single-handed thrusting weapons, includes thrusting to the face

Polearm (PA) - All two-handed mass weapons.

Spear (SP) - All two-handed thrusting weapons, includes butt spike and thrusting to

the face

Two-weapon (TW) - Any combination of two of the above-mentioned single-handed

weapons (a shield is not a weapon)

Combat Archery (CA) Р Bows and tubular arrows

Siege weapons (SW) Р Catapults, trebuchets, ballistae, etc.

Scouting (SC) Р non-contact participant

D. Minor Authorization

1. Minors (14 to 17) may authorize with these additional requirements;

2. No person below the age of sixteen (16) may be authorized in armoured combat. No

person below the age of fourteen (14) may be authorized in any form of SCA

combat-related activity.

3. No person below the age of 18 may be warranted as a Marshal.

4. Before a minor can begin training the parents or guardians of the minor must witness

SCA Combat, discuss with a witnessing marshal how it relates to the participation of

their child, and execute a ТMinorХs Waiver and Informed Consent to Participate in

SCA Combat-Related ActivitiesУ. The witnessing Marshal must countersign the

waiver.

5. The Earl Marshal, or a designated Deputy must be the one to authorize the minor for

SCA Combat-Related Activities.

6. At any event, including fighting practices, in which the minor is involved in SCA

Combat-Related Activities the minor must either have a parent or guardian present,

or must be in procession of a properly executed ТMedical Authorization Form for

MinorsУ. Said Medical Authorization Form must designate an adult present at the

event as able to authorize medical treatment in the case of an emergency.

E. Ealdormere Conventions of Combat

1. Ealdormere Combat Conventions

1. If a weapon is broken or dropped on the field, a hold should be called and the combat

stopped to let the fighter be rearmed. If a fighter slips, a hold should be called and the

combat stopped until he is recovered. This rule applies only to tournaments

2. When a combatant drops or breaks a weapon, the combat stops, and the blow, which

involved the dropping or breaking is not counted. However, a weapon clearly broken on

the opponent in a well-delivered blow is counted good. Blows started by a fighter before

his opponent drops or breaks a weapon or shouts HOLD are counted as good. The same

principle is applied when a combatant slips or stumbles.

3. The Ealdormere Armour standard is a: Light riveted mail over a gambeson, with boiled

leather arm and leg defenses and an open-faced iron helm with a nasal and a light chain

drape.

4. No fighter may deliberately strike at or below the knee or wrist (these joints being defined

as starting one inch above the bend). Any blows to those areas are not to be counted. No

fighter may deliberately cause an opponent to strike these areas in order to avoid loss of a

limb. Any fighter who does so (for example, lifting a leg) may lose the limb in question.

5. Fighters may not grapple with their opponents, nor may they kick or grasp an opponent or

their opponentХs shield. ТGraspУ is defined as held securely with a closed hand for any

length of time.

6. Face thrusting can only be done to the front of a helm, from cheek to cheek and from

eyebrows to chin. Thrusts to the top, side, or back of the helm shall not be thrown nor

counted. Excessive force in face thrusting is strictly prohibited. An acceptable thrusting

blow to the face shall be a directed touch and shall be substantially lighter than to other

parts of the body. No thrusts or thrusting feints to the throat with any weapon will be

allowed. A blow which unintentionally strikes the throat should be taken as good.

7. Fighters must acknowledge blows according to the standards of Ealdormere despite the

actual armour worn. This includes armour that is ill fitting or tabards and auxiliary

weapons that may entangle legitimate blows. Marshals may require fighters to remove

the offending weapons or clothes and/ or accept the marshalХs decision of the effect of

blows delivered to it.

8. If a weapon is broken on the field, it may only be replaced with a weapon of the same

type, or by a worn auxiliary weapon. If a weapon is deliberately discarded in favor of an

auxiliary weapon during a fight, the fighter is allowed to resume the use of the discarded

weapon if they can retrieve it during the course of the fight. A fighter attempting to

retrieve such a discarded weapon during combat, while still armed, can still be struck if

engaged. Likewise, a fighter using two weapons who drops or discards one is still

engaged. A hold is ONLY called if there is a clear danger caused by the dropped weapon.

9. A weapon may not be braced against a helm or shield to block blows.

10. No one may deliberately strike a person with the ineffective part of any weapon.

11. The interpretations of the Rules of the List and Conventions of Combat may be modified

for special events by obtaining advance written consent from the Earl Marshal. At

ordinary tourneys, the Marshal-in-Charge may with the knowledge and consent of the

other fighters, enact such sanctioned modifications as are desired.

2. Melee Conventions

1. THE USE OF EXCESSIVE FORCE IS PROHIBITED

2. In melees a dropped or broken weapon does not stop combat. The person who has

dropped or broken a weapon may continue to participate only if the loss of the

weapon does not cause that personХs armour to violate armour standards (such as

lack of hand protection).

3. There may be no more than 4 attackers on 1 fighter.

4. An opponent in a melee who is unaware of oneХs presence is not struck. However, it

is the responsibility of the fighter under attack to prevent the fighters legitimately

engaged with him from gaining an advantage in position.

5. Fighters in melee killed or wounded by their teammates must acknowledge these

blows in the normal manner.

6. Dead fighters should die defensively by hiding under their shields or weapons and

then leave the field as soon and as safely as possible at the marshalХs direction. Dead

fighters may neither hand weapons nor shout advice to the living.

7. Holds in melees are not to be used to regroup or make plans. If a melee must be

moved to the center of the field, the same relative positions must be maintained to

preserve the tactical situation.

8. When a fighter loses any required piece of armour in a melee, that fighter is dead

and must leave the field. They may not take part in any further combat that day until

the situation that caused the armour to fail is remedied

9. Combat Archery blow recognition uses the ТUniversal Shot StandardУ: if an arrow

hits you, in a legal target, hits point first, and doesn't deflect off of anything first, and

you notice it, then you should take it as a good blow. Notice can mean you feel it,

see it, hear it, etc. Legal Target areas for Combat Archery shall be the same as for

thrusts.

3. Melee Rules of Engagements

1. If you are in a line engagement where two lines encounter each other face to face, all

fighters in each line are considered engaged with ALL those in the other until the

lines break up. A fighter in this situation may strike and be struck by any opponent

in range. If a breakthrough occurs, the fighters passing and being passed may throw

one shot at the adjacent fighters as they are being passed.

2. After the lines break up, some subset of the first line may maintain its existence as a

line. A line is defined as a formation of mutually defensible fighters. Only fighters

who are in weapons range of each other are mutually defensible. Weapons range is

defined as weapons length with the arm extended. If you join a line after it is

engaged you must get engagement from at least one member of the opposing line

before you are considered engaged with the whole line.

3. Attacking an opponent from the rear who is not aware of your presence is strictly

prohibited. It is both unsafe and unchivalrous. Even if you are in a line engagement,

if it is likely that your opponent is unaware of you behind him, you must seek

engagement before striking him. You gain engagement by the following

circumstances:

i. Eye contact has occurred with your opponent and

ii. The opponent has acknowledged your presence by nodding at you,

making a defensive reaction to you (i.e. going on guard against you,

blocking a light blow, or attempting to withdraw from you), or striking at

you.

4. If an opponent seems to be ignoring your attempts to attract his attention you may

NOT proceed to attack him. He may simply have felt he was bumped by his own

team, did not hear you, or may already be engaged. In such an instance you may

continue your attempts to gain engagement, as well as fouling his weapons or shield

with your weapon or shield. This way, you gain the advantage of being to the rear

without jeopardizing safety.

5. Deliberate refusal to engage an opponent (when you are not currently engaged) is

grounds to be removed from the battle. Deliberately striking from behind is likewise

grounds for removal except in the following cases:

i. When a legally engaged fighter turns away without leaving weapons

range first.

ii. When you are passing, or being passed by an engaged opponent.

6. A fighter who removes himself from weapons range (both his AND his opponentХs)

is disengaged. If his opponents wish to continue the fight they must approach again

and re-engage. The combatant must have retreated far enough from his opponents so

as to turn his back without being hit

7. Combat archers are considered engaged with any fighter if they can shot them in the

front of the body. You do not need eye contact or to even know where the archer is.

F. Responsibilities of Marshals

1. General

1. Warranted marshals are the personal representatives of the Earl Marshal and, ultimately,

the Crown of Ealdormere. An unwarranted marshal has no such authority. Warranted

marshals include the Earl Marshal, Group Marshals, Reserve Marshals, Marshals of the

Field, and Group Marshals In Training.

2. All marshals and MITХs must be paid members of the Society for Creative Anachronism.

3. Out-of-Kingdom Marshals may not authorize fighters to participate in combat in

Ealdormere unless they are approved by the Earl Marshal

2. The Earl Marshal

1. The Earl Marshal is the representative of the Marshallate on the Privy Council. The

Earl Marshal reports to the Society Marshal and is required to attend one Privy

Council meeting per reign. Attendance at all meetings is encouraged.

2. It is the duty and responsibility of the Earl Marshal to represent and present any

concerns of the Kingdom Marshals to the Privy Council, and to convey any

information from the Privy Council to the Kingdom Marshals

3. The Earl Marshal may not initiate or implement any changes except for changes to

armoured combat. The Earl Marshal and the appropriate Kingdom Marshal must be

in agreement on any proposed changes to a martial activity in Ealdormere. This is to

ensure that the Earl Marshal is aware of the change and that the change would not

violate Society laws or safety of the participants. Should the Earl Marshal and the

Kingdom Marshal not agree, the Crown shall be asked to make the final decision,

after presentation of both opinions.

4. The Earl Marshal's ultimate responsibility is to ensure that the administrative duties

of the Marshallate are being met at the Society level. The Earl Marshal must strive

to ensure that any decision to deny a proposed change from a Kingdom Marshal is

based on legal or safety issues, and not on personal opinion. The policies of each

Kingdom Marshal are under their own jurisdiction, and the Earl Marshal should

attempt to allow the Kingdom Marshals as much authority and leeway in their

activity as possible.

5. The Earl Marshal holds the final authority, under the Sovereign and the Society

Marshal, to regulate Society Combat within Ealdormere.

6. The Earl Marshal and the Sovereigns must sign warrants each reign for all other

Armoured Combat marshals in the Kingdom.

7. Decisions of other marshals may be appealed to the Earl Marshal.

8. The Earl Marshal must maintain as far as possible a full complement of marshals at

all levels throughout the Kingdom.

9. The Earl Marshal has the following prerogatives. They are limited by the necessity

of obtaining consent from the Crown of Ealdormere. These decisions must also be

consistent with the decisions of the Society Marshal and the Board of Directors of

the SCA, Inc.

i. To determine the Rules of the Lists and Conventions of Combat of

Ealdormere.

ii. To determine the armour and weapons standards of Ealdormere.

iii. To determine the qualifications necessary for warranting as a marshal.

iv. To nominate suitable persons to fill vacant positions in the marshallate.

v. To grant authorizations in Ealdormere.

vi. To revoke without limit authorizations and warrants and to ban persons from the

lists or to apply other lesser sanctions as he/she sees fit, subject to the review of

the Court of Inquiry and appeal to the Crown.

vii. To be the Marshal-in-Charge of Ealdormerian Crown Tournaments, or to

designate an alternate Marshal-in-Charge.

3. Baronial Marshals:

1. The Baronial Marshal plays an important role as a conduit for information between

the Earl Marshal and the local GMs.

2. The Baronial Marshal should be an experienced marshal who can keep an eye on the

activities of the groups under him and help teach the marshals who report to him.

4. Group Marshals:

1.These officers are Marshals of Cantons, Marches, Shires, and Colleges who have the

responsibility for fostering communication within the local group, and between the local

group and their superiors

2. These officers have the responsibility of training new fighters, or of insuring that a

qualified, experienced individual is found to take over these duties. They supervise all

fighting events hosted by their group and submit all required reports to the appropriate

superior officers.

5. Marshals of the Field (MoF):

1. These individuals are fully warranted marshals who are not responsible for a specific

group, but perform all the field duties of a Marshal.

2. They are required to file both Incident Reports and a Domesday Report.

6. Reserve Marshals (RM):

1. All members of the Chivalry of Ealdormere are warranted as Marshals of the Field

when they accept either the belt or the baldric and are considered RMs as long as

they are paid members of the SCA.

2. They do not submit reports unless they act as Marshal-in-Charge.

7. Marshals in Charge of an event (MIC)

1 The Marshal-in-Charge of an official event must be a fully warranted marshal.

The Marshal-in-Charge must be acceptable to the Group Marshal and the group

Seneschal. The Marshal-in-Charge is the person considered responsible by the Earl

Marshal

2 A MIC must submit a Combat Authorization Summary Report to Minister of the

List and the Earl Marshal for any event in which authorizations took place. They must

also complete Combat Authorization Tracking form.

3. The Marshal-in-Charge of an event may have to discipline an individual. As a

representative of the Crown and the Earl Marshal, the Marshal-in-Charge may remove a

participant from the lists, remove a warranted marshal from the lists, or prohibit the

presence in the lists of other persons who have combat related activities.

4 The Marshal-in-Charge may also suspend a fighterХs authorization card for the

duration of the event. The Marshal-in-Charge in that case must immediately notify the

Earl Marshal. This decision may be appealed to a MarshalХs Court.

8. Group Marshal-in-Training (GMIT):

1. All new marshallate personnel will be Marshals-in-Training for at least the first six

months.

2. The Earl Marshal warrants GMITs as officers of the local group. These warrants are

subject to a six-month probationary period; after that period the warrant extends for

an additional one and one half years by which time they must have completed the

MIT process or they will need to start over.

3. A GMIT must complete the same process as a MIT for advancement to full

warranted status.

4. Group Marshals-in-Training are warranted officers of the marshallate and may supervise

local fighting practices. However, they may not conduct tournaments, nor act as Marshal

in charge of an event.

9. Marshals in Training

1. Marshals in Training are not warranted to authorize fighters to participate in SCA

combat in Ealdormere, although they may perform other duties of warranted Marshals as

is described in detail above.

2. To become a fully warranted marshal, the applicant must go through a period of training

as a MIT

3. All MIT must first contact the EM and request to be made a Marshal-in-Training.

4. The MIT must accomplish the following before the MIT is eligible for full status:

i. In order to become a Marshal-in-Training the applicant must be or have

been an authorized fighter

ii. A MIT must work four (4) events, including inspections, authorizations

and the tourney. It is advised that one of these events be a training

session with the Earl Marshal or a Baronial Marshal. After each training

session the MIT must have his Training Form signed by the Marshal-In-

Charge.

iii. At one of the events the MIT should assist the Marshal-in-Charge of a

major official event in all the duties of a Marshal-in-Charge; including

weapons inspection, marshaling, authorizations, and reporting.

iv. After completing the four events and getting signed off for those events,

the applicant must be recommended by two warranted marshals,

preferably baronial marshals and forward the application to the EM. If

the applicant is acceptable to the Earl Marshal they will then be issued

their warrant.

5 When training a MIT the warranted marshals should:

i. Demonstrate an inspection, and then watch while the MIT performs one.

ii. Stand near the MIT during an authorization; ask them to give comments while

the fighting is going on. Ask them what they are looking for; give hints on what

the person authorizing is doing correctly/incorrectly. Explain what marshals

look for in an authorization, (i.e. some competence, how safe the fighter is, etc.).

iii. Teach basic skills of marshalling tourneys and melees.

10. Marshallate Authority to Halt an Event procedure

In the event of a serious violation of the Rules of the List the Marshal shall use their authority to

stop the fight and/or take such other action as is necessary to correct the situation. If that

authority is questioned, or if they are unable to stop the activity which is in violation, they shall

summon the Marshal-in-Charge who, if they are also unable to stop the violation will use the

following emergency procedure:

They will immediately go to the Sovereign and say, ТYour Majesty, it is my duty to inform you

of a violation of the Rules of the List and to advise you to use Your authority to correct the

situation. If this situation is allowed to continue, the SCA will be forced to withdraw its sanction

from this event (tournament, revel, etc.) and you will be held legally responsible for any

consequences.У

If the authority is unavailable, unable, or unwilling to act, the marshal shall go to the Seneschal

and say, ТMy Lord/Lady Seneschal, it is my duty to inform you of a violation of the Rules of the

List. In the name of the SCA I request that you aid me in correcting this situation, and if the

situation cannot be corrected, I desire you to withdraw the Society sanction from this event.У If

this does not work, the marshal is instructed to summon a herald and require him to make the

following announcement. ТMy Lords and Ladies. I regret to inform you that since the Rules of

the Lists are not being obeyed, this event can no longer be considered an official event of the

Society for Creative Anachronism, Inc., and is officially closed. Any activity taking place on this

field from this time forward is a private affair, for which activity the individuals concerned will

be totally and solely responsible.У If no herald is available to make the announcement, the

marshal shall make it himself. The marshal should then withdraw from the field, taking all SCA

officers. He must immediately report to the Earl Marshal by telephone, followed by a report in

writing with copies to the Marshal of the Society and the B.O.D.

G. Arbitration and Grievance Procedures

The following are not intended to supplant the more traditional and generally informal

mechanisms for handling complaints (e.g.. discussion among the involved parties; peer pressure;

and intervention of the Crown or the Crown's representative). Nor are these procedures intended

to weaken or limit any of those traditional and common sense methods for resolving complaints.

1. Report System

This system provides for the resolution of grievances through the Earl Marshal. It requires the

Earl Marshal to take an active role in the enforcement of the rules and supervision of the

Marshallate.

1. Complaints about a participant related to SCA Combat-related Activities must be

made to the Earl Marshal.

i Complaints may be either written or verbal.

ii If written they must be signed by the complainant.

iii If verbal, the Earl Marshal should make a written record of the gist of

the complaint, and note who made it.

2 .The Earl Marshal shall present the complaint to the individual against whom the

complaint has been filed (the defendant), and discuss it with that individual.

3. The Earl Marshal may make any additional inquiries he/she deems necessary

concerning the complaint, to discover it the complaint has merit.

4. If the Earl Marshal finds that the complaint has merit, the defendant shall be put 'on

report', for a specified period of time (usually three to six months), and shall inform the

defendant of this fact.

5. While the defendant is "on report", no further disciplinary action will be taken unless

additional complaints are received.

6. If the defendant returns to acceptable levels of conduct during the report period, no

further action shall be taken, and the individual shall be given a 'clean slate'.

7. If additional complaints are received and found to have merit, further disciplinary action

(such as the revocation of authorizations) by the Earl Marshal is recommended. This

decision may be appealed to the Crown or the Court of Inquiry.

2. MarshalХs Court

This system provides for the resolution of grievances when the Earl Marshal is unavailable, or if

the Earl Marshal decides such a Court is a better mechanism than the Report System for

resolving the grievance.

1. Complaints about a participant related to SCA Combat-Related Activities must be

made to the Marshal-in-Charge of the event.

i. Complaints may be either written or verbal.

ii If written they must be signed by the complainant.

iii. If verbal, the Marshal-in-Charge should make a written record of the gist of

the complaint, and note who made it.

2. The Marshal-in-Charge shall present the complaint to the individual against whom the

complaint has been filed (the defendant), and discuss it with that individual.

3. The Marshal-in-Charge may make any additional inquiries he/she deems necessary

concerning the complaint, to discover if the complaint has merit.

4. If the Marshal-in-Charge finds that the complaint has merit, the defendant and the

complainant shall be informed that a Marshal's Court will be convened at the event, and

when it will be held.

5. The Marshal-in-Charge shall then make the arrangements to hold the Marshal's Court.

The Court shall be composed of at least:

i. The Marshal-in-Charge, who shall be the Head of the Court. If the Marshal-in-

Charge feels that he/she has a conflict of interest, he/she shall choose another Authorized

Marshal who is currently warranted to be the Head of the Court.

ii. A member of the Chivalry, chosen by the Head of the Court or the Chivalry

present. Should there be no member of the Chivalry present, or if they feel that they all

have a conflict of interest, the Head of the Court shall select an experienced fighter as a

replacement.

iii. An individual chosen by the defendant.

6 The Court shall review the complaint, and may seek additional information from

witnesses or involved parties.

8. The defendant shall be given an opportunity to present his/her side of the story, and

may call witnesses or involved parties to speak on his/her behalf.

9. The Court shall reach a decision regarding the complaint by majority vote of its

members. The Court may decide:

i. To remove the defendant from the List for that Event, and to confiscate the

defendant's Authorization Card.

ii. To remove the defendant from the List for that Event.

iii. To warn the defendant that he/she may face disciplinary action should the

problems which led to the complaint continue.

iv. That there were mitigating circumstances which led to the complaint, and that

disciplinary action is necessary.

v. That the defendant was not guilty of any action which requires disciplinary action.

10. The Head of the Court shall see that a 'Court Report' (with the Authorization Card, if

it has been confiscated) is forwarded to the Earl Marshal, with a copy being given to

the defendant.

11. Appeals of any decisions of the Court by the complainant or the defendant shall be

made to the Crown or the Quarter Court. Any decision of the Court shall remain in

effect until reviewed by the Crown or the Quarter Court.

Court of Inquiry and Kingdom Court of Chivalry

The Court of Inquiry is the principal court of appeals for this system of arbitration. Appeals may

go from a Court of Inquiry to a Court of Chivalry. The Court of Inquiry and the Court of

Chivalry are defined by the Laws of Ealdormere and therefore will not be discussed here.

H. Reports

There shall be the following reports made:

1. Incident Reports. Any time a marshal is witness to an injury, a marshal takes a

disciplinary action, or a marshal believes that the Earl Marshal needs to know about

something, the senior marshal present will make an Incident Report. If the marshals

present do not agree on the events, the marshals who disagree should each write a report.

A separate injury report must be filed for each instance of an injury involving combat.

Preferably, these reports should be copies of reports generated by the presiding

Chirurgeon. However, if that report is not available, the Marshal in Charge is

responsible for describing the nature of the injury and the circumstances under which the

injury occurred. The report should be short and concise.

2. Authorization Forms and Reports. The Ealdormere Combat Authorization summary

Report and Ealdormere Combat Authorization Tracking Form should be completed by

the Marshal-in-Charge of the event and the whole Tracking form given to the fighter

along with their waiver before the end of the tournament. Fighters are responsible to

send the paperwork to the Minister of the Lists to get their authorization cards.

Authorization Reports should be completed on the separate Summary Authorization

Report form and shall include all information required as listed on the form. All

information must be legible. Authorization Reports should be sent to the Minister of the

Lists, who will issue Authorization Cards when both an authorization report and a

completed Combat Waiver have been received.

3. Group MarshalХs Domesday Reports. Each Group Marshal is required to submit a

copy of the Domesday report to the local Seneschal by December 1. The acceptable

Domesday Report will cover the entire yearХs activity. It need not be long, just complete.

This report is sent to the Baronial Marshal, the Earl Marshal [and Minister of the List].

If the group is not part of a barony, the GM must communicate directly to the Earl

Marshal.

I. Siege Weapons

1. The Society Rules govern the over-all conduct, construction and use of Siege Weapons and

defines what Siege Weapons are. They are available online in PDF format here:

http://www.sca.org/officers/marshal/combat/siege/siege_engines_handbook.pdf

2. The Ealdormere Rules concern themselves with Authorizations and inspections guidelines.

3. Definitions:

i. AUTHORIZATION: Every OPERATOR shall be an authorized heavy fighter, and

shall pass a SIEGE WEAPON authorization before operating any Siege Weapon on the

field within the confines of Ealdormere.

ii. OPERATOR: A heavy fighter who has passed a Siege Weapon authorization and

is familiar with the care and operation of his/her chosen Siege Weapon.

ii. CREWMAN: any person assisting the OPERATOR of any Siege Weapon. The

crewman may be either a heavy fighter or a non-contact combatant i.e. a SCOUT.

4. There shall be a separate authorization for siege weapons operators

5. Any marshal who has a siege weapons authorization may assist in authorizing new SW

operators.

6. The OPERATOR shall:

i. Know the Rules for Siege Weapons, as laid out in the SCA Siege Engines

Handbook.

ii. Be familiar with the weapon he/she is going to use on the field.

iii. Know the inspection points of the weapon in question.

iv Be able to aim the weapon.

v. Be able to vary the range as desired.

vi. Have a very firm grasp of the minimum firing distance.

vii. Shall use the weapon in battle taking into account the whereabouts of spectators,

be able to deal with rushes by the enemy and be able to choose and hit targets in battle.

7. The Authorizing Marshals shall take into account all of the above conditions when making

their decision about a candidate's suitability.

8. The inspection procedure for Siege Engines in Ealdormere shall be the same as the procedure

specified in the SCA Siege Engines Handbook.

J: Scouting

1. Scouts are non contact participants and are not to be struck by any

weapon or combat missile

2. Scouts are designated by white diamonds on their helmet and olive

drab tabard

3. A scout may be killed by an enemy getting within 10 ft and verbally

declaring the scout dead. A Scout may not be killed if a friendly

fighter is between the scout and the enemy.

4. Please see the Scout Handbook for more information

The Kingdom Of Ealdormere MarshalХs Handbook

Last updated 2/28/05

General Information

All marshals have three primary tasks.

1. Marshals are responsible for the safety of fighters.

2. Marshals must ensure that the rules are enforced.

3. Marshals should teach those interested in learning to fight.

All marshals may wear marshalХs tabard bearing ТSable, two swords in saltire orУ (two crossed

gold swords on a black field). Group Marshals can have a tabard on which the arms of the group

are displayed in addition to the marshalХs badge. This tabard is WORN ONLY WHEN ON

DUTY.

More on Authorizations

The authorization process is one of the most important safeguards in SCA fighting. Proper

organization and a sense of priorities is the best way to ensure that authorizations get done,

without taking all the fun time.

Concentrate at the beginning of an event on authorizing new fighters and on those from groups

so distant that they have a hard time making it to events. Require authorizing fighters to be

armoured and ready. Have a volunteered group of ready, EXPERIENCED, fighters to use as

their opponents where possible. Other authorizations can be done throughout the day during the

inevitable slow periods.

The new fighter shall have their arms and armour inspected. When authorization bouts are

announced they shall go to the list officer and turn in a signed waiver if they have not done so

already, and complete the authorization form, which will list the fighterХs names (both modern

and SCA). The fighter will then present him/herself armed with a single-handed weapon and

shield to the presiding marshal when called. The marshal will ask the fighter if they have read

and understood the Rules of the List and the Ealdormerian Fighting Conventions. If the fighter

has not read them (which should not happen) they will be given a copy to read, and told to return

when they have done so.

Authorization is by the use of the weapon or technique; for example, a fighter authorized in

polearm may not use it to thrust unless they are authorized in spear (though these two

authorizations may be done at the same time). Whatever the fighter is authorized in, the fighter

is responsible to be competent with the weapon actually used. All chivalry are assumed to be

responsible enough to use only weapons they are competent in, and so are authorized in all

forms.

All out-of-kingdom authorizations are considered valid while visiting Ealdormere. Transfers of

residence must reauthorize for paperwork reasons. This applies to Ealdormerian fighters as well.

Any member of the chivalry transferring residence does not need to reauthorize, and will receive

authorization in all weapon forms. They need to send a copy of their out-of-kingdom

authorization card to the Minister of the Lists for an Ealdormerian authorization card.

If there is only one full marshal at an event, they may NOT authorize new fighters. The fighter is

required to go through a full authorization at another time in the presence of the required number

of marshals.

Authorization Procedure (for ALL weapon forms)

An authorization will follow a set pattern of bouts. The first is a sparring bout. Fighters

acknowledge blows verbally, calling out Тgood to the headУ, Тgood to the legУ, etc., loudly

enough for the observing marshals to hear, but do not act out the blowХs effect. The sparring

bout should demonstrate the full range of the authorizing fighterХs skill in both offense and

defense. A skilled opponent will spend some of the time ТpressingУ the candidate and some of

the time retreating from them to encourage a full display of skills. The sparring bout is to last no

more than five minutes. A candidate who does not have the endurance to fight in a normal

authorization can be failed for this reason alone.

After the first bout, the attending marshals should meet with the opponent to discuss the

performance of the fighter. Each marshal is given a chance to express an opinion on the fighterХs

performance. If it is decided that the fighter would benefit from advice before going on, one of

the marshals may do so at this time.

The first bout in a single-handed weapon and shield (i.e. first) authorization is should contain the

following:

1. The fighter and opponent are fully armed and on their feet.

2. The fighter is on their knees fully armed and the opponent is on their feet fully armed.

3. (Optional) The fighter is on their feet fully armed and the opponent is on their knees fully

armed.

4. The fighter is off-hand single-sword on their feet and the opponent is on their feet fully

armed.

The second is as if for the Crown of Ealdormere. All blows are acted out. Victory in the bout is

not a consideration for authorization. This bout is to demonstrate the candidateХs ability to act

out properly (and safely) the effects of the blows received and given in a manner befitting

combat in the lists.

After the second bout, the marshals meet to decide if the fighter meets the minimum criteria for

authorization. If the fighter does not pass they should be advised of their deficiencies and how to

correct them. Marshals are expected to deliver this advice in a helpful and instructive manner,

which will foster the growth of the individual candidate.

First Authorization (Single-handed Weapon and Shield) Criteria:

1. Has read and is familiar with the Rules of the List and the Conventions of Combat in

Ealdormere and the S.C.A., and exhibits that knowledge on the field.

2. No person below the age of sixteen (16) may be authorized in armoured combat. Any

person under the age of 18 who wishes to participate in armoured combat must follow the

procedures under ФMinors in Armoured CombatХ. The personХs authorization card will be

clearly marked MINOR. Once the person has reached 18 years of age they may request a

new card from the MOL.

3. Must have signed a waiver.

4. Must be using at least a helm, shield and sword that they have used in practice before.

NOTE this does not require ownership, only familiarity.

5. Exhibits safe behavior on the field.

6. Begins in and maintains a proper stance and uses the shield or weapon properly to guard.

7. Delivers blows from a proper range and at a proper strength and sustains an adequate

offense.

8. Reacts correctly to pressure, with the ability to Тfight backУ without becoming confused,

disoriented or losing control.

9. Feels and judges blows correctly, both those received and those given.

FOR ADVANCED WEAPON STYLES ONLY:

Does the fighter show some level of competence, as well as being safe, with the weapon style?

Competence will always be a subjective area, but can include such things as; demonstrated

familiarity with the unique characteristics of the weapon style, and awareness of the tactics for

both offense and defense with the style.

Please Remember:

Authorization is a public statement that the fighter knows the rudiments of combat and that they

do not habitually do anything that constitutes a hazard to themselves or others. Fighters need not

be skilled enough to win fights, only enough to compete safely.

Running Tournaments, Melees, and Wars (at an Event)

Although the Autocrat is the chief person responsible for an event, the Marshal-in-Charge of the

event is still charged with ensuring all armoured combat is done in a safe and organized manner.

The marshal should consult with the autocrat to see that the desired activities can be done safely

at the proposed site. The marshal should consult with all those whose activities will impinge on

the list field: the chirurgeon, the list officer, and the Herald in charge.

The local chirurgeon should make plans to cover any medical emergency. These include; having

a first aid kit at the tourney, finding the nearest hospital and the fastest route to it, knowing the

local emergency phone number and the location of the nearest phone (and change to use the

phone!), and assuring a water supply. It is also wise to know where the nearest toilets are (not as

silly as it sounds). If there is no local chirurgeon, it is the responsibility of the Group Marshal to

work with the autocrat to ensure that all of the preceding things have been accounted for. The

Group Marshal should contact the Kingdom Chirurgeon to see if a nearby chirurgeon is

available.

If any non-S.C.A. martial demonstrations are desired, the permission of the Earl Marshal and

Crown must be obtained in writing. The Marshal-in-Charge should investigate carefully to see

that such demos are to be carried out only by persons competent in the activity.

Setting up the Lists

The size, shape, and condition of the list field affect the safety and enjoyment of the fighters and

the spectators. A readily apparent, safe barrier reinforced by list constables, is the best boundary.

If a list must be set up in the middle of a field or in a large room without such boundaries, great

care must be taken. It is often best to take one end of a room for the list field and use the walls

for three of the boundaries, leaving only one rope barrier between the combatants and the

audience.

If all the spectators are SCA members, (and are accustomed to SCA combat), a single list rope is

permissible. Spectators should be kept about one body length behind the rope.

If the site is one at which many of the spectators might be expected to not be familiar with SCA

combat (such as a demo), then a double list rope is a good idea. The inner rope should be at

about chest height (so that the fighters can see it), and the outer rope should be about three feet

off the ground, (in order to restrain children from running underneath). The distance between the

inner and outer barriers should be about six feet. HOLD is called when the fighters reach the

inner line, while spectators are not permitted closer than the outer line.

Barriers at sites where large melees or wars are to be held depend on the number of fighters, the

size of the audience, and the number of marshals available. A double line is highly desirable, but

in this case the distance should be fifteen feet or greater. The ground should be examined for

holes, soft spots, etc. The setup at large wars can dramatically affects the outcome of a battle

and should be discussed with the leaders of the armies well in advance.

Marshallate Duties at the Event

First Aid

It is not the responsibility of the marshallate to provide medical care for fighting injuries. The

S.C.A., Inc. takes no responsibility for first aid or medical care provided by any of its members.

It is, however, the responsibility of the Marshal-in-Charge of a tourney to know where medical

care can be found, if necessary. The Marshal-in-Charge, the Autocrat, and other event officials

should know where the nearest hospital is and how to contact an ambulance quickly.

Furthermore, the Marshal-in-Charge should work closely with the local representative of the

Ealdormere Chirurgeon Corps. See below for the joint policy on injuries on the list field. If the

group sponsoring the event has no Chirurgeon of its own, the marshal should contact the

Kingdom Chirurgeon to see if a nearby member is available to attend the event.

Marshals should obtain minimum first aid training to aid them in recognizing different types of

injuries, so that they will know what kinds of injuries require more professional treatment.

There are some injuries and conditions, which make it unwise for a fighter to enter or re-enter

combat. These conditions include, but are not limited to:

Being knocked unconscious

Back injuries

Severe sprains

Suspected heatstroke.

However, no one may bar an individual from the lists for medical reasons, unless the fighter

cannot follow the Rules of the Lists and the Conventions for Combat.

Signs of Heat Problems

Marshals should be very aware of the dangers of heat in summer fighting. High temperatures can

cause discomfort or problems for anyone who is attending an event on a hot day. The key to a

happy tournament in hot weather is a combination of taking it easy and elementary preparedness.

Realize that a hot, humid day is a dangerous one; have plenty of liquids available, and watch

active people closely for danger signs.

Ґ Active people should drink plenty of NON-ALCOHOLIC liquids to prevent dehydration.

Ґ Fruit juices and Gatorade (diluted to 50% strength) are very good because they replace

minerals depleted by sweat.

Ґ Salt tablets are unnecessary and sometimes dangerous, avoid them.

Ґ Helms should be kept out of the direct sun when not being worn.

Ґ Sunburn should be avoided too because it can cause dehydration.

Ґ Everyone who must stay in the sun for long periods should wear sun hats or head veils, and

everyone else should take advantage of the shade.

Overheating

The first sign of a potential heat problem is a fighter (or other person) with a very red face. The

person is probably also sweating a lot. Offer water to this person, and encourage them to take a

brief rest to cool off.

Heat Exhaustion

Heat exhaustion is less dangerous than heatstroke but still unpleasant. It is caused by

dehydration and usually comes on slowly. Headache, restlessness, weakness, nausea, vomiting, a

racing pulse, and fainting are all signs of heat exhaustion. Anyone who is in this condition needs

to be encouraged to rest in the shade. Make sure they get water (and cool cloths if available),

and then find a chirurgeon to check on them.

Heatstroke

Heatstroke is particularly dangerous. This is a condition where the body cannot dispose of the

excess heat properly and the bodyХs temperature begins to rise catastrophically. If heatstroke is

not treated immediately the person can die.

Anyone, who is very red and has STOPPED sweating, and/or who becomes dizzy or

unconscious, and/or starts having convulsions, is in a real emergency. The most qualified

medical help available should be summoned immediately. Get this person into shade (or move

shade to him if unconscious) in a legs-up, head-down position, and cool them with wet cloths or

liquids.

Other signs of heatstroke include dizziness, irritability, and disturbed vision (colors, spots, etc.)

The skin is probably hot, flushed, and dry. The pupils may be constricted. Pulse is strong and

pounding, or in severe cases weak and thready. Fighters who are irritable and red may just be

hot. However, if they become dizzy or worse, they are in trouble. GET HELP.

Cold Weather

It should also be recognized that the cold has unique effects on armour, weapons, and fighters as

well and proper precautions are wise.

Combat Injuries

It should always be remembered that when an injury occurs on the field, that the primary concern

is ensuring the injured party receives assistance, and the safety of anyone already on the field.

The Marshals and Chirurgeons will work together to assist the injured and promote the safety

and well being of all parties on the field.

In the event of any suspected injury on the field, the Marshal should halt all fighting in the area

and determine if a Chirurgeon is needed. No Chirurgeon will enter the combat area until

summoned by a Marshal. A Marshal should call for a Chirurgeon if he suspects that a participant

is experiencing more than a momentary distress. It is an extremely serious matter to delay the

application of first aid when it is needed, and Marshals who ignore injuries, may be subject to

revocation of their authorization to supervise combat related activities.

Once on the field, the Chirurgeons will determine if the injury should be treated in place, or if the

injured party can be safely moved from the field and then given attention. No conscious person

will be forced to accept treatment without his consent. Fighting cannot resume until the injured

participant can continue, is removed from the field, or is safely separated from the fighting.

Any problem resulting from lack of cooperation between the Marshals and Chirurgeons will be

reported to their Kingdom superiors. The Kingdom Marshal of Armoured Combat and/or

Kingdom Chirurgeon will be responsible for taking appropriate actions. The SCA channels for

complaint and appeal will be followed in all cases.

Marshalling Single Combat

Sequence of a Fight

When the fighters enter the list, the marshals should take a quick look to ensure that no one has

forgotten any pieces of armour.

The fight will start with the field herald leading the fighters in the salutes (The Crown, the one

that inspires you, and your worthy opponent). The herald will then ask the fighters to pay heed

to the marshal. The marshal asks if they are prepared and then commences the fight with ТLAY

ONУ.

During the fight the marshals should look for any conditions dangerous to the fighter or the

spectators (a slipping fighter, a broken weapon or shield, a dropped weapon, dislodged or broken

armour, etc). In such cases, a ТHOLDУ should be called and the condition corrected. The fight is

continued with the commands, ТEN GARDEСCONTINUE.У

Judging Blows

Judging blows is primarily the responsibility of the fighters. When the blow is not good for

reasons the fighters cannot see (i.e. it was flat or struck with the shaft) the marshal must inform

the combatants. If the fighters ask for an opinion, the marshal should clearly give it as to the

ТcleannessУ of the blow and what was hit, or state that they may not give an opinion (due to

blocked vision, etc.). However, the fighter who wants an opinion on a blow should ask the

opponent involved first. If possible, the struck fighter should make the decision. If they decide

that they were defeated, the fighters should square off, exchange blows and the defeated fighter

should drop over dead.

The effectiveness of blows struck during Society combat is judged by each fighter on the honour

system. It is the policy of the Ealdormere Marshallate that the first consideration in judging the

effectiveness of blows should be cleanness, i.e., whether or not the weapon struck with the

weaponХs effective area without being impeded, glancing, or being partially blocked by the any

shield or weapon. Blows must, of course, be struck with reasonable force, BUT A CLEAN

BLOW SHOULD BE TAKEN UNLESS IT IS INDEED EXCEPTIONALLY LIGHT OR

INHERENTLY INEFFECTIVE. An inherently ineffective blow, for example, is a saber-style

wrist flick, which is very fast but could not penetrate armour.

If an accurate sense of judgment prescribed by the Rules of the List seems to be lacking in a

fight, the Presiding Marshal should recall that he has an informal power to persuade the fighters

to correct intentional or unintentional misconduct. When these informal efforts do not do the job

the marshal has formal powers to enforce the rules through the powers delegated by the Crown.

In extreme cases, the marshal may award victory in a fight, eject a fighter from the lists or

require their reauthorization, or even disassociate the SCA from an event where the Rules of the

List are being ignored.

Marshals have a very limited ability to judge blows received by other fighters, but in some cases

it is obvious that blows are not being acknowledged properly. The following guideline has been

formulated:

If a marshal sees a fighter ignoring an apparently good blow, he should call a hold at a logical

break in the action. The fighters should discuss the problem, with the marshal present to ensure

that the conversation remains pleasant and non-intimidating. If an agreement is reached between

the fighters, the marshal should honour that decision. In the event a decision is not reached, the

marshal shall make a decision and enforce it. If a second such blow is ignored in the opinion of

both the Presiding Marshal and the fighterХs opponent, the Presiding Marshal should take action

to correct the situation immediately. This means either warning the fighter that ignoring a third

such Тapparently goodУ blow will result in his being required to accept it as good; or, in extreme

cases, being required to accept the blows already in question as good.

An apparently good blow is one that originates in such a way as to land unimpeded with

reasonable force. A fighter who consistently ignores a certain type of blow should be closely

questioned, even if such behavior takes place over several fights. Likewise, fighters who seem to

consistently deliver ineffective blows should be questioned.

Under this procedure, if the marshal does not know why the blows are not being counted, they

must find out quickly. A good indication that a fighter expects a blow they delivered to be

accepted is their ТhesitationУ while waiting for the opponent to take the blow. The action to be

taken varies with the situation. First it must be determined if a physical factor such as faulty

offensive technique, impenetrable armour, or weapon degradation is responsible for the situation.

If there is no physical factor, the struck fighter should be questioned about judgment standards

(blow calibration), to see if there is any obvious discrepancy.

If the discussion goes nowhere, or if both fighters are at fault, the fight may be postponed to let

the fighters think about the problem and how they look. As a last resort the fight may be

awarded to one or the other of the contestants, but such an award must be made on strong

grounds with the concurrence of the other marshals.

Any marshal officiating in the lists may point out a problem initially, but thereafter the Presiding

Marshal in that list should handle it. Any action stronger than awarding victory (such as ejecting

a fighter from the list, or asking one to reauthorize) must be taken by the Marshal-in-Charge after

consulting with the other experienced marshals.

Other problems that may require action by the marshal include dangerous offensive techniques.

Any fighter who purposely strikes repeatedly at an illegal target area, who strikes the opponent

with the shield, or is, otherwise not in control of the weapon or shield, should be dealt with in

three steps. (1) Warning at the first offense, (2) Banning of the technique being abused at the

second offense, (3) forfeiting the fight at the third offense.

BEFORE ANY ТON THE FIELDУ ACTIONS ARE TAKEN, THE MARSHALS

THEMSELVES WATCHING THE FIGHTING SHOULD CONFER. UNILATERAL ACTIONS

ARE EXTREME AND GENERALLY RESERVED TO THE ROYALTY OR THE EARL

MARSHAL.

There are two Тmatters of honourУ that, if adhered to by marshals and fighters will ensure both

safety and enjoyment:

1. If thereХs a discrepancy or problem on the field, talk right there and then and straighten it

out. DonХt ever be afraid to call HOLD and tactfully - ТASK THE QUESTIONУ.

2. Give your opponent the benefit of the doubt. This means:

If youХre not sure of the blow that hit youСask.

If youХre not sure of the blow you threwСlet your opponent decide.

Marshalling Melees and Wars

A broken weapon is always cause for a hold if its owner continues to use it. However, a dropped

weapon does not halt the entire battle. Fighters who drop a weapon have to acknowledge blows

that result from a continued attack. Nor are HOLDs called to allow fighters who have lost an

arm to find a gauntlet or vambrace. Any fighter who is not properly armoured to resume combat

safely after losing an arm is considered to have suffered an armour failure. If a fighter loses a

required piece of armour in the course of the melee, they are dead.

When a HOLD is called in a melee, all fighters must drop to one knee, with tips of great weapons

grounded, in position and stay there until the problem is resolved. Fighters should be prevented

from giving advice and/or instructions to each other during HOLDs, and reminded not to take

unfair advantage of what is, after all, a safety break

In some cases an ТArea HOLDУ can be called for one restricted part of a large melee, while the

rest continues. This should be done only when:

1. The area needing the HOLD is clearly defined.

2. There is no danger that the fighting will spill over into the Тarea HOLDУ.

3. The hold will not be so long that the outcome of the battle will be affected.

Melees on bridges, in castle gates, or in any restricted space where shoving becomes an

important tactic, are potentially very dangerous situations. It is often difficult for fighters to

distinguish the shoves from the legitimate blows. Tempers can be easily roused as well. The

fight must be well marshaled by as many experienced marshals as possible.

In this situation, or any other melee, if tempers get out of hand, the fight should be stopped until

everyone cools down. Tempers are especially sensitive to situations of excessive rivalry, or high

temperature and humidity.

Charges are limited to three step charges.

Construction of Polearms

SCA rules recognize two kinds of polearms, padded and unpadded.

Padded polearms require 1/2У of give on the striking surface and thus will likely need 2 layers of

standard blue foam.

Here are two ways that you can make a split unpadded polearm that is legal in Ealdormere.

1) Take a piece of rattan tape around it several times, just below where you wish the

head to end. Split the rattan down to this point, or cut it with a saw. Fibertape both sides of the

split, as you would a sword, so that no rattan splinters protrude. Insert one or more spacers to

spread the blade into a leaf shape. Siloflex is recommended, but rattan will also work. Tape the

tip back together securely. Add a thrusting tip. Cover in duct tape, and mark the blade in a

contrasting colour.

2) Cut a piece of rattan as long as you want the haft of your polearm to be, plus an

additional 6 to 8 inches. Cut an additional piece of rattan the length that you want your striking

surface to be. Split or saw the short piece in half. Fibertape each short piece, as you would a

sword, so that no rattan splinters protrude. Tape the two short pieces to the end of your haft,

overlapping 6 to 8 inches, you may wish to flatten the edges of the haft where the head will be

attached. Insert one or more spacers to spread the head into a leaf shape. Siloflex is

recommended, but rattan will also work. Tape the tip back together securely. Add a thrusting

tip. Cover in duct tape, and mark the blade in a contrasting colour.

Combat Archery and Missile Weapons

Bows are limited to a maximum of 50 lbs (pounds) of pull at 28 inches of draw length.

Crossbows are limited to 840 inch pounds

Legal missiles include any tubular missiles, which are passed at Society level.

(See www.combat-archery.com for more information)

No thin shafted ammunition is permitted, no exceptions

Currently, legal arrows and bolts include:

Siloflex shafts with tennis balls

Siloflex shafts with rubber stopper and foam

Siloflex shafts with Baldur blunts

Golf tubes with tennis balls

Golf tubes with foam thrusting tips

Golf tubes with Baldur blunts

Note that tennis balls and rubber stoppers must be tied on, as well as taped.

Golf tubes must have their butt end reinforced by a film canister, soda bottle cap, or Siloflex plug.

Combat Archery blow recognition uses the ТUniversal Shot StandardУ: if an arrow hits you, in a legal target,

hits point first, and doesn't deflect off of anything first, and you notice it, then you should take it as a good

blow. Notice can mean you feel it, see it, hear it, etc. Legal Target areas for Combat Archery shall be the

same as for thrusts.

There is NO minimum distance at which a combat archer shooting a bow or crossbow may release their

arrow or bolt. Arrows must be completely airborne before they strike their target. The archer should try

and reserve shooting at point blank range for when a fighter is charging them.

Fighters attacking an archer have the responsibility not to strike the bow, crossbow, or half-gauntleted hand

of the archer. (Note: Fighters intentionally striking the bow, crossbow, or half-gauntleted hand of a combat

archer may end up having their authorization card revoked or their fighting privileges suspended.)

Any tubular arrow may be gleaned and re-inspected upon the field by the archer and then reused. Archers

are responsible for the condition of the arrows that they shoot, including those that they gleaned off the field

and re-shot.

Archers are responsible for where their arrows land, and that any spectators or other non-combatants are not

endangered.

Archers may not use or hold a rattan weapon while holding a bow or crossbow. A backup rattan weapon

may not be used until the bow has been discarded safely. This can mean laying the bow on the ground,

although it is understood that this leaves the bow vulnerable to potential damage. Additionally they need to

change his/her Archer's Gauntlet for a combat-legal gauntlet, or place his/her hand in an approved basked

hilt. "Approved basket hilt" means that it was inspected and approved by a warranted marshal during

inspection, with the Archer's Gauntlet placed inside the basket hilt for use

Combat archers are considered engaged with any fighter if they can shot them in the front of the body. You

do not need eye contact or to even know where the archer is.

Eye protection is required for Marshals, Heralds and other non-combatants on the field during a combat

archery or other type of missile battle. This eye protection may be safety glasses, goggles, or other

appropriate type of eye protection

Guidelines for General Use of Combat Archery

The Marshal-in-Charge shall be responsible for establishing a safe area for spectators and non-combatants.

The Marshal-in-Charge shall warn all spectators of the danger of missile weapons prior to the start of

combat. The Marshal-in-Charge shall attempt to minimize the risk to all spectators, participants, and

bystanders as much as possible given the constraints of the site.

The Marshal-in-Charge is to see that a readily identifiable boundary for the combat shall be established.

The establishment and size of a safe buffer zone is the responsibility of the Marshal-in-charge. The M.I.C.

is encouraged to consult with the combat archers in attendance for their input. Minimally this buffer zone

should be roughly 10 yards.

Individuals may not shoot at each other out of armor.

Authorizations

Any warranted heavy weapons marshal who is authorized as a combat archer is qualified to take part in a

combat archery authorization process. There is no such thing as a combat archery marshal; there are heavy

weapons marshals that are authorized in combat archery.

Authorization for combat archery is a three-part process. The first step is to test the person authorizingХs

basic knowledge and understanding of the rules for combat archery. They should include but not be limited

to: rules of engagement between an archer and another archer, rules of engagement between an archer and a

fighter, general equipment rules, rules of effects in combat, general guidelines, and conduct of archers and

fighters. This information should be taken from the current copy of the Ealdormere Knight Marshal's

Handbook.

The authorizee must be in full legal armor per the current Ealdormere standards for the authorization.

The next step is to test the accuracy of the authorizee. The authorizee/s should be taken to an open area and

will shoot at another combat archer, who will be shooting back. This other archer may be either another

authorizee or an authorized combat archer. A single qualified marshal is all that is needed to observe the

accuracy of the authorizee shooting at the other archer. This should be done at different distances, varying

from 10 to 30 yards. The authorizee should be observed shooting approximately 24 arrows; less if it is

decided the authorizee is showing a high degree of accuracy, more if needed to make a determination. In

any event, they should not exceed 36 arrows shot. The Marshal/s should also observe the safety and

reaction of the authorizee to being shot at by the other archer. The authorization should be stopped at this

point if it is decided by the authorizing marshal/s that the authorizee is unsafe or has little or no degree of

accuracy and proficiency shooting combat archery. For example, if the other archer does not have to ever

move to get out of the way of the authorizeeХs arrows or is not hit, then there should be some doubt as to the

ability of the authorizee.

Due to the unique nature of this weapon style, the final part of the authorization must take place in melee

combat. For this purpose melee combat is defined as having four or more fighters on each side, not

counting those authorizing or qualifying marshals. If the number of fighters in the melee is small, the

fighters should call out the blows (rattan, arrows and bolts) but continue fighting to prolong the fight to

better observe the authorizee.

A marshal who is authorized in combat archery shall accompany the authorizee into melee combat. The

authorizing marshal may:

Ґ be in full armor and fighting next to the authorizee

Ґ be in full armor and shooting combat archery next to the authorizee

Ґ be in a marshal's tabard and carrying a marshal's staff and close to the authorizee

A second qualified marshal observes from outside the melee. The authorization Marshals need to observe

attacks on properly engaged targets, no wild shots that would endanger spectators, and proper behavior if

approached and pressed by an opposing fighter. If conditions permit, the outside marshal as well as the

authorizee-accompanying marshal may observe two or more simultaneous authorization attempts.

Full-Contact Combat Archers shall be authorized to participate by the marshallate, following established

marshallate procedures. During this authorization all Combat Archers must show:

1. That they are familiar with:

a) the Rules of the List.

b) the SCA Missile Combat Rules

c) the conventions of combat regarding Missile Combat in Ealdormere

2. That they can recognize and accept a killing blow.

3. That they are safe to themselves and their opponents.

4. That they can keep their bow/crossbow out of the way during combat.

5. An awareness for spectator safety.

Other Missile Weapons

General:

Hand thrown missiles may include, but are not limited to: javelins, axes, throwing knives, rocks, etc.

Since we have gone to Society minimum armour requirements there is no longer a restriction on full hand

protection to throw a javelin etc. This may not be true at Pennsic.

No rigid materials like rattan shall be used for axe, mace, and other shafts.

All hand thrown projectiles shall be constructed entirely with approved materials.

Tape, foam, rubber hose, and leather are approved materials for making thrown weapons.

ТPork chopУ thrown axes are made of tape, foam, rubber hose, and/or leather.

Hand thrown weapons shall not be constructed so as to flail or entangle, nor shall they be so large or heavy

as to be hazardous when used.

Siege rocks can be made of foam or foam loosely packed in a cloth bag. Siege rocks shall only be dropped,

not thrown.

Javelins:

Javelins may be constructed from lengths of 1.25-inch outer diameter schedule Golf Tube or Siloflex.

The use of Silo-flex, ASTM number D-2239, with a wall thickness of 1/8 inch and a 1 inch inside diameter,

is also permitted or any approved equivalent.

PVC javelins are currently in the process of being phased out at the Society level.

Darts are a short version of javelins and follow the same construction standards.

Striking tips shall be constructed according to tourney weapon thrusting tip standards.

The butt end of the shaft must be covered to present a flat and solid surface.

Frameas (Thrust and Throw Javelins)

Shafts shall be constructed of two layers of 160-PSI Siloflex.

The outer layer shall be 1-inch inner diameter Siloflex and the inner layer shall be 0.75 inch Inner diameter

Siloflex.

There is no taping required along the length of the shaft.

The material markings on the shaft shall be left uncovered.

A 1-inch Schedule 40 PVC pipe cap should cover the both ends of the shafts and be fastened securely in

place by tape and /or glue. Please note that marshals may ask to remove the cap from the butt end to inspect

the javelin and assure proper 2-layer construction.

Thrusting tips shall be used on one end only. Each tip shall have a minimum diameter of 2 inch and exhibit

progressive give, without contacting the rigid tip underneath.

Overall length of the shaft shall not exceed 5 feet. The thrusting tip shall not be included in this length.

Full Hand protection is not required to these weapons, but it is required to thrust with them.

Appendix I Р Forms

(Revised 12/04)

EALDORMERE GROUP MARSHALХS REPORT

Domesday Reports are due December 1.

Group Name: Full Status Incipient

Mundane Location:

Group Marshal: Street Address: Telephone:

( ) -

Modern Name: City, Postal Code: Warrant Status:

Warranted GMIT

Ґ Full Status and Incipient Groups are only required to file their Domesday Report.

Ґ Reports must be sent to the Baronial Marshal (if applicable) and the Earl Marshal.

Fighting Practices:

___We are not currently holding regular fighting practices.

___We have regular fighting practices. ___weekly+ ___twice a month ___monthly

Comments:

The Group Hosted The Following Events Since The Last Report:

Event: On:

Comments:

Event: On:

Comments:

Event: On:

Comments:

Event: On:

Comments:

EALDORMERE MARSHALХS INCIDENT REPORT

(PLEASE WRITE LEGIBLY)

REPORTING MARSHAL:

(MKA)

PHONE NUMBER: ( ) DATE OF INCIDENT

LOCATION OF INCIDENT

MARSHALS PRESENT: (Please include SCA and Mundane names)

MARSHAL IN CHARGE:

OTHER MARSHALS:

WHAT HAPPENED?: (Use more paper if necessary. Include names (SCA & mundane) and addresses if possible.)

RECOMMENDATIONS:

Signature of Reporting Marshal and Date

Page ___of___

EALDORMERE COMBAT AUTHORIZATION SUMMARY REPORT

EVENT DATE GROUP

MARSHAL IN CHARGE MODERN NAME TELEPHONE

STREET ADDRESS CITY POSTAL CODE

SCA NAME STYLE(S)

ATTEMPTED

RESULTS: PASS / FAIL

(PLEASE COMMENT)

MODERN NAME

STREET ADDRESS

CITY PROV. POSTAL CODE

TELEPHONE AUTHORIZING MARSHAL

SCA NAME STYLE(S)

ATTEMPTED

RESULTS: PASS / FAIL

(PLEASE COMMENT)

MODERN NAME

STREET ADDRESS

CITY PROV. POSTAL CODE

TELEPHONE AUTHORIZING MARSHAL

SCA NAME STYLE(S)

ATTEMPTED

RESULTS: PASS / FAIL

(PLEASE COMMENT)

MODERN NAME

STREET ADDRESS

CITY PROV. POSTAL CODE

TELEPHONE AUTHORIZING MARSHAL

SCA NAME STYLE(S)

ATTEMPTED

RESULTS: PASS / FAIL

(PLEASE COMMENT)

MODERN NAME

STREET ADDRESS

CITY PROV. POSTAL CODE

TELEPHONE AUTHORIZING MARSHAL

The Combat Authorization Summary must be sent to the MoL.

Page ___of___

EALDORMERE COMBAT AUTHORIZATION TRACKING FORM

FIGHTERХS COPY

First time authorizations: Keep this form as your 45 day Temporary Authorization Card

SCA NAME DATE

MODERN NAME EVENT

STREET ADDRESS

LIST MANAGEMENT USE ONLY

SUCCESSFUL

AUTHORIZATIONS

(INITIAL ALL THAT APPLY)

CITY PROV. POSTAL CODE S/SH GS TW DGR

TELEPHONE PA SP CA

STYLE(S)

ATTEMPTED

AUTHORIZATION

PARTNER(S)

LIST MANAGEMENT USE ONLY

RESULTS: PASSED / FAILED

1ST AUTHORIZING MARSHAL (SCA & MODERN NAME) 2ND AUTHORIZING MARSHAL (SCA & MODERN NAME)

-----------------------------------Ґ------------------------------------------------------------------------------------------------------

EALDORMERE COMBAT AUTHORIZATION TRACKING FORM

MINISTER OF THE LISTS COPY

Send this form with your completed waiver and a SASE to the MOL

SCA NAME DATE

MODERN NAME EVENT

STREET ADDRESS

LIST MANAGKMACENT USE ONLY

SUCCESSFUL

AUTHORIZATIONS

(INITIAL ALL THAT APPLY)

CITY PROV. POSTAL CODE S/SH GS TW DGR

TELEPHONE PA SP CA

STYLE(S)

ATTEMPTED

AUTHORIZATION

PARTNER(S)

LIST MANAGKMACENT USE ONLY

RESULTS: PASSED / FAILED

1ST AUTHORIZING MARSHAL (SCA & MODERN NAME) 2ND AUTHORIZING MARSHAL (SCA & MODERN NAME)

EALDORMERE MARSHALSХ ROSTER

EVENT DATE

GROUP MARSHAL IN CHARGE

SCA Name Marshal Status

WARRANTED CONSTABLE

MIT CIT

WARRANTED CONSTABLE

MIT CIT

WARRANTED CONSTABLE

MIT CIT

WARRANTED CONSTABLE

MIT CIT

WARRANTED CONSTABLE

MIT CIT

WARRANTED CONSTABLE

MIT CIT

WARRANTED CONSTABLE

MIT CIT

WARRANTED CONSTABLE

MIT CIT

WARRANTED CONSTABLE

MIT CIT

WARRANTED CONSTABLE

MIT CIT

WARRANTED CONSTABLE

MIT CIT

WARRANTED CONSTABLE

MIT CIT

WARRANTED CONSTABLE

MIT CIT

Page ___of___

EALDORMERE MARSHALLATE ФIN TRAININGХ APPOINTMENT

E it known to all by these presents that ____________________________________ (legal name) of

_________________________________________________________ (street address, city, postal code, phone),

known in the Society for Creative Anachronism, Inc. as

___________________________________________________ is hereby appointed as a Marshal in Training

of_______________________________________ (Group Name / Field) until fully warranted or removed.

The duties of a Marshal in Training (MIT) are identical to those of any fully warranted Marshal except that they may not

authorize fighters to participate in SCA Combat. They also may not act as Marshal in Charge of fighting activities at an official

event other than a local fighting practice. MITs shall become fully warranted upon fulfillment of all requirements of the office as

defined by the Earl Marshal, under the Marshal of the Society for Creative Anachronism, Inc., including the requirements

described below.

This appointment takes effect on the _____ day of ______________, ________ and supercedes any existing or previous

Appointment or Warrant for this Office.

Signed:________________________________________________________________________

Date:_________________________

MARSHALLING LOG

General Field Marshalling (Four events are required)

EVENT

SUPERVISING MARSHALХS

SIGNATURE

DATE

Marshals Recommending Advancement

MARSHALХS SCA NAME

& MODERN INITIALS

SIGNATURES DATE

Earl Marshal

B

Society for Creative Anachronism, Inc.

CONSENT TO PARTICIPATE AND RELEASE LIABILITY

I, the undersigned, do hereby state that I wish to participate in activities sponsored by the

international organization known as the Society for Creative Anachronism, Inc., a California not-forprofit

corporation (hereafter "SCA").

The SCA has rules, which govern and may restrict the activities in which I can participate. These

rules include, but are not limited to: Corpora, the By-laws, the various kingdom laws and the Rules

for combat related activities.

The SCA makes no representations or claims as to the condition or safety of the land, structures or

surroundings, whether or not owned, leased, operated or maintained by the SCA.

I understand that all activities are VOLUNTARY and that I do not have to participate unless I choose

to do so. I understand that these activities are potentially dangerous or harmful to my person or

property, and that by participating voluntarily accept and assume the risk of injury to myself or

damage to my property.

I understand that the SCA does NOT provide any insurance coverage for my person or my property.

I acknowledge that I am responsible for my safety and my own health care needs, and for the

protection of my property. In exchange for allowing me to participate in these SCA activities and

events, I agree to release from liability, agree to indemnify, and hold harmless the SCA, and any

SCA agent, officer or SCA employee acting within the scope of their duties, for any injury to my

person or damage to my property.

This Release shall be binding upon myself, successors in interest, and/or any person(s) suing on my

behalf.

I have read the statements in this document. I agree with its terms and have voluntarily signed it. I

understand that this document is complete unto itself and that any oral promises or representations

made to me concerning this document

and/or its terms are not binding upon the SCA, its officers, agents and/or employees.

I UNDERSTAND THAT THIS IS A LEGAL DOCUMENT. I HAVE READ AND UNDERSTOOD THIS

RELEASE AND I UNDERSTAND ALL ITS TERMS. I EXECUTE IT VOLUNTARILY AND WITH

FULL KNOWLEDGE OF ITS MEANING AND SIGNIFICANCE.

Legal Name (Print)____________________________________________

Legal Name (Sign)____________________________________________

Date_____________________________________________________

The Society for Creative Anachronism, Inc.

MEDICAL AUTHORIZATION FOR MINORS

(required for all minors participating without their parent or guardian present)

I, _____________________________________, the parent or legal guardian of

_____________________________________, a minor, do hereby authorize any one or more of

__________________________, _________________________, ___________________ as agents for myself in my

absence or incapacitation to consent to any x-ray examination and anesthetic, medical or surgical diagnosis or treatment

and medical care which is deemed advisable by and is to be rendered under the general or special supervision of any

physician or surgeon licensed under the provisions of the Medical Practice Act on the medical staff of any hospital

whether or not such diagnosis or treatment is rendered at the office of said physician or at said hospital.

It is understood that this authorization is given in advance of any specific diagnosis, treatment or hospital care being

required but is given to provide authority and power on the part of the aforesaid agents to give specific consent to any

and all such diagnosis, treatment or hospital care which aforementioned physician in the exercise of his or her best

judgment may deem advisable.

I hereby authorize any hospital, which has provided treatment to the above-named minor to surrender physical custody

of such minor to the above-named agents upon the completion of treatment.

The authorizations shall remain effective until _________________, 20__, unless sooner revoked in writing delivered

to said agents;

Parent or Legal Guardian Signature: __________________________________________

Date: _______________

Please note any specific health plan or insurance information such as membership or policy numbers on the back of this

form.

Copies of this form, duly executed, should be in the possession of the named minor; at least one adult named in the

document and present at the event; and the parent or guardian executing the Medical Authorization.

The SCA requires minor participants (i.e. those having to have waivers) whose parents or legal guardians are not

present at the event to have a valid Medical Authorization form and to be accompanied at any event to be accompanied

by one or more of the persons named on the form. The SCA recommends use of the Medical Authorization for all

minor attendees whose parent or legal guardians are present.

Society for Creative Anachronism, Inc.

MINOR'S CONSENT TO PARTICIPATE AND HOLD HARMLESS AGREEMENT

(Print Minor's Legal Name)____________________________________ (hereafter referred to as "the minor") does hereby state that the minor

wishes to participate in activities sponsored by the international organisation known as the Society for Creative Anachronism, Inc., a California

not - for - profit corporation (hereafter "SCA").

The SCA has rules, which govern and may restrict the activities in which the minor can participate. These rules include, but are not limited to:

Corpora, the By - laws, the various Kingdom laws and the Rules for combat related activities.

The SCA makes no representations or claims as to the condition or safety of the land, structures or surroundings, whether or not owned, leased,

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The minor's parent (s) or guardian (s) understand that all activities are VOLUNTARY and that the minor does not have to participate. It is

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representations made to them concerning this document and/or its terms are not binding upon the SCA, its officers, agents and/or employees.

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conditions apply to said minor and to myself. I further understand that said minor cannot participate under ANY circumstances in armoured

martial arts, any combat - related activities, combat - archery, or fencing without parental consent where such participation is allowed by

Kingdom law. The minor will not be able to participate in any SCA activities without entering into this agreement. This document is binding on

myself, the said minor, and any person suing on behalf of said minor.

Minor's Name (PRINT):_____________________________________________________________

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Humaniteies desire
03:43 Jun 21 2006
Times Read: 7,079

"sacrifce by tatu) Can you help me, hold me, your hands across me softly. you caress me softly. Calm my fears and sooth me ,move your hand accross me.Take my worries from meI will sacrifice all I have in life to clear my conscoius.

Test
04:28 Jun 20 2006
Times Read: 7,082

Your Birthdate: October 10

Independent and dominant, you tend to be the alpha dog in most situations. You're very confident, and hardly anything ever shakes you. Mundane tasks tend to drain you - you prefer to be making great plans. You are quite original. When people don't "get" you, it bothers you a lot. Your strength: Your ability to gain respect Your weakness: Caring too much what others think Your power color: Orange-red Your power symbol: Letter X Your power month: October

THE SECRET DOCTRINES OF THE ASSASSINS
22:15 Jun 19 2006
Times Read: 7,083

ORIGINS OF THE NIZARI ISMA'ILIS

(1) The Schism in Islam

(2) Old Man of the Mountains

(3) Fate of the Isma'ilis



THE SECRET DOCTRINES OF THE ASSASSINS

(1)Schools of Thought

(2) Haqa'iq - The Esoteric Truths

(3) The Nine Degrees

(4) The Occult Tradition



Origins of the Nizari Isma'ilis



(1) The Schism in Islam



"...in the year the Christian calendar calls AD 632, a schism even greater than the Reformation was to produce engulfed Islam. Its two great forces, the Sunnis and the Shi'ites, became irrevocably divided. The Shi'ites insisted that the leadership of Islam should have remained in the Prophet's family and, upon his death, they had pledged their support to Mohammed's cousin, Ali, who became Caliph or successor to the Prophet."

- Gordon Thomas, Journey into Madness



"...Legend has it that Mohammed's son-in-law Sidina 'Ali, the ideal warrior, once became so caught up in the frenzy of killing that he began to kill his own people after finishing off the enemy. His frenzy had to be cooled down before he could stop."

- An Encyclopedia of Archetypal Symbolism



"Ali was murdered in AD 661. But, in the Shi'ite theology, Ali and his descendants were Imams - divinely guided leaders and mediators between God and Man, Christ-like figures on earth. There were twelve Imams before the last disappeared in AD 940. It is a fundamental Shi'ite belief that he is hiding in one of the vast Arabian deserts, awaiting the right moment to re-emerge and establish a purified Islamic government of justice...The Imam, on his return, would launch a jihad, a holy war, more violent than any before fought over the centuries by his Shi'ite disciples."

- Gordon Thomas, Journey into Madness



"One of the most successful secret societies which the Shi'as founded was centered around the Abode of Learning in Cairo, which was the training-ground for fanatics who were conditioned by the most cunning methods to believe in a special divine mission. In order to do this, the original democratic Islamic ideas had to be overcome by skilled teachers, acting under the orders of the Caliph of the Fatimites, who ruled Egypt at that time."

- Arkon Daraul, Secret Societies



"The fundamental doctrine of the Shi'a is based upon the ta'lim, or authorized teaching. The imam was responsible for this teaching, from which no deviation at all was possible. This is the basis of the authority of the Shi'ite imams, and informs their role as descendants of Ali..." "The essential division between Shi'a and Sunni is based upon the dispute between the mutually exclusive notions that authority may be explained by ta'lim or that it may be explained by means of reason and analogy."

- Edward Burman, The Assassins - Holy Killers of Islam



"Much of the well-known mystical symbolism of Sufism, often best known through the Rubaiyat of Omar Khayyam, was taken over by the Isma'ilis. They joined Sufism and Shiism in a peculiar and unique blend, often appearing as a particular group of Sufis with their own Shaykh....It would not..be surprising if the use of hashish and other drugs for achieving mystical ecstasy was also carried over from the Sufis."

- Edward Burman, The Assassins - Holy Killers of Islam



(2) Old Man of the Mountains



In 1074 "the Armenian general Badr al-Jamali traveled with his army from Syria to Cairo and took effective control. From that moment, the power of the caliph was extremely limited and the real ruler of the state was the commander-in-chief of the army. the last caliphs were little more than figureheads."



"On the death of the Caliph al-Mustansir in 1094, the new commander opposed the Caliph's own designation of his son Nizar as caliph and placed Nizar's brother al-Musta'li on the throne... The Isma'ilis in the East [Persia] refused to acknowledge al-Musta'li and broke off relations with the dynasty in Cairo."



"The dissenting group proclaimed their allegiance to the by-passed Caliph Nizar, and it is for this reason that members of the sect which became known to history as The Assassins were first known as the Nizari Isma'ilis."

- Edward Burman, The Assassins - Holy Killers of Islam



"'Assasseen' in Arabic signifies 'guardians', and some commentators have considered this to be the true origin of the word: 'guardians of the secrets'."

- Arkon Daraul, Secret Societies



"Hasan-i Sabbah was a revolutionary of genius who devised and put into practice the 'new' preaching or da'wa of the Nizari Isma'ilis, which was to replace the 'old' da'wa of the Fatimid Isma'ilis at Cairo... It is likely that he was born around 1060 in Qom, one-hundred-and-fifty kilometers south of modern Tehran."



"He had a fine mind, an excellent knowledge of theology, and evidently possessed the phenomenal strength of will necessary to pursue his ideal for so many years... We can imagine him converting the people of Daylam just as he had himself been converted, by patiently digging away at a potential proselyte's religious doubts until they were strong enough to admit the possibility of an alternative."



"Hasan-i Sabbah had managed through careful theological argument and relentless logic applied to the Shi'a doctrines, to create a powerful sectarian sense of community based on the traditional secrecy and conspiratorial nature of Isma'ilism."



"The Alborz Mountains, which rise to a maximum height of over six-thousand meters in the volcanic Mount Damavand, constitute a natural barrier between the Caspian and the vast gently tilting plateau which constitutes Central Iran. Although not distant as the crow field from Tehran, this mountainous area has always been and still is remote. It was presumably for this reason that many shi-ite sects and fleeing Isma'ilis and other Moslem heretics had... for many centuries taken refuge in the mountain kingdom of ancient Daylam."



Within a high mountain valley stands "the castle of Alamut, the fortress retreat of Hasan-i Sabbah, which became almost legendary after the supposed 1273 visit of Marco Polo and his description of the 'Old Man of the mountains' and the 'Ashishin'..."

- Edward Burman, The Assassins - Holy Killers of Islam



"The Old Man kept at his court such boys of twelve years old as seemed to him destined to become courageous men. When the Old Man sent them into the garden in groups of four, ten or twenty, he gave them hashish to drink. They slept for three days, then they were carried sleeping into the garden where he had them awakened."



"When these young men woke, and found themselves in the garden with all these marvelous things, they truly believed themselves to be in paradise. And these damsels were always with them in songs and great entertainments; they; received everything they asked for, so that they would never have left that garden of their own will."



"And when the Old Man wished to kill someone, he would take him and say: 'Go and do this thing. I do this because I want to make you return to paradise'. And the assassins go and perform the deed willingly."

- Marco Polo - on his visit to Alamut in 1273



"That Hasan-i Sabbah and other early Assassin Masters had gardens seems likely since the garden is such an important part of Persian noble life and of mysticism. The water channels and meticulous care to ensure regular water supplies at Assassin castles echo the care which Persian and Arab villages and country houses today give to the presence of running water. So the legend of the garden in which Assassins were taken probably has its origins in fact."



"Many scholars have argued, and demonstrated convincingly, that the attribution of the epithet 'hashish eaters' or 'hashish takers' is a misnomer derived from enemies the Isma'ilis and was never used by Moslem chroniclers or sources. It was therefore used in a pejorative sense of 'enemies' or 'disreputable people'. This sense of the term survived into modern times with the common Egyptian usage of the term Hashasheen in the 1930s to mean simply 'noisy or riotous'. It is unlikely that the austere Hasan-i Sabbah indulged personally in drug taking."



"There is no mention of that drug [hashish] in connection with the Persian Assassins - especially in the library of Alamut ('the secret archives')."



"Once established in a secure and permanent base, Hasan sent da'is [missionaries] out from Alamut in all directions, At the same time he pursued a policy of territorial expansion, taking castles either by means of propaganda or by force, and building others... Life at Alamut, and we may suppose in the other fortresses at this time, was characterized by extreme asceticism and severity."



"Political assassination was not unknown in Islam before Hasan-i Sabbah. Earlier sects had used murder as a political technique, and there is evidence that Mohammed himself disposed of his enemies by suggesting that they did not deserve to live - and hoping that faithful followers would take the hint. There had even been an extremist Shi'ite group known as the 'stranglers' after their preferred method of assassination."



The word assassin "definitely entered the literary vocabulary when it was used by Dante." In The Divine Comedy: Hell, Book XIX, "Dante describes himself as 'like a friar who is confessing the wicked assassin':



'Io stava come il frate che confessa

Lo perfido assassin...'



"Here the strongest possible noun is required since the criminal being confessed is being buried alive head down, thus denoting a sin of particular horror. The connection of assassin with wickedness reinforces the clarity and precision with which Dante used the word, and it was in this sense that 'assassin' then passed into other European languages."

- Edward Burman, The Assassins - Holy Killers of Islam



(3) Fate of the Isma'ilis



"After the destruction of Alamut by Hulegu in 1256, many members of the Nizari Isma'ili sect are thought to have fled to Afghanistan, the Himalayas and above all Sind... Several of them had traveled to India as early as the eleventh century, but the founder of the branch of the sect known as the Bohras was probably a certain Abdullah who traveled from the Yemen and arrived in Cambay in about 1067. He traveled and teached extensively in the province of Gujerat, where still today the Bohras are a powerful and secretive presence."



"The other major branch of the Isma'ilis in the East today are known as the Khojas, who are particularly strong in what was once the Punjab but is now part of Pakistan. Their tradition relates that a missionary known as Nu(r) Satagut, which means literally 'teacher of true light', was the first to arrive in India. He is thought to have traveled to north-western India some time between 1160 and 1242. It was the Khoja sect which descended directly from the Nizari Isma'ilis or Assassins, and on whose support the Aga Khan's leadership of the Isma'ilis today is based."



"The present Aga Khan, correctly known as Prince Karim El Husseni, Aga Khan IV, is recognized as the forty-ninth hereditary imam of the Isma'ilis and claims direct descent from the Prophet Mohammed. He is recognized as head of the world-wide Isma'ili sect, today estimated at between four and twenty million in number. His income from voluntary contributions was estimated by Mihir Bose [The Agha Khans] in 1985 to be seventy-five million pounds a year."



"The theology and politics of the revolutionary of genius Hasan-i Sabbah can in fact be seen as the first original creation - both religious and political - of a specifically Persian ethos after the conquest of the country of the Arabs and consequent conversion to Islam. In this wider sense the thought and doctrines of the inventor of the 'Assassins' may be said to have an enduring influence in the religious and political life of the Middle East. This legacy is shared both the Aga Khans and by contemporary revolutionary groups in Lebanon and Persia."

- Edward Burman, The Assassins - Holy Killers of Islam



The Secret Doctrines of the Assassins



(1) Schools of Thought



"The real problem of the Isma'ilis in general, and the Nizari Isma'ilis or Assassins in particular, is that they were always considered heretical and persecuted by official Islam, except for the period in which Isma'ilism was the official religion under the Fatimid caliphs of Egypt. The consequence of this is that no comprehensive formula of the Assassins' creed was ever generally recognized. Their doctrines were maintained in secrecy by the Assassins themselves, while their enemies were content to dismiss them as heretical without studying or reporting them."

- Edward Burman, The Assassins - Holy Killers of Islam



Hasan-i Sabbah "prevented ordinary persons from delving into knowledge; and likewise the elite from investigating former books, except those who knew the circumstances of each book and the rank of the authors in every field. With his partisans, in theology he did not go beyond saying, our god is the god of Mohammed."

- Shaharastani



"Islam is not a messianic religion and has no room for a saviour-messiah. Nevertheless, there gradually developed--probably under Christian influence--the notion of an eschatological restorer of the faith, identified as a descendant of the Prophet or as the returning 'Isa (i.e., Jesus). He is usually referred to as the mahdi; i.e., the '[divinely] guided one'. After the appearance of 'Isa, the last judgment will begin: the good will enter paradise; the evil will fall into hell. Heaven and hell possess various goals and steps of recompense for good and evil. The time before the end is viewed pessimistically: God himself will abandon the godless world. Ka'bah (the great pilgrimage sanctuary of the Muslim world) will vanish, the copies of the Qur'an will become empty paper, and its words will disappear from memory. Then the end will draw near."

- Encyclopaedia Britannica



"In the Koran Jesus is mentioned no less than thirty-five times, under a number of impressive appellations - including 'Messenger of God' and 'Messiah'. At no point, however, is he regarded as anything other than a mortal prophet, a forerunner of Mohammed and a spokesman for the single supreme God. And like Basilides and Mani, the Koran maintains that Jesus did not die on the cross, 'they did not kill him, nor did they crucify him, but they thought that did.' The Koran itself does not elaborate on this ambiguous statement, but Islamic commentators do. According to most of them, there was a substitute - generally, though not always, supposed to have been Simon of Cyrene. Certain Muslim writers speak of Jesus hiding in a niche of a wall and watching the Crucifixion of a surrogate as is described in the Nag Hammadi Scrolls."

- Baigent, Leigh & Lincoln, The Holy Blood and the Holy Grail



The doctrine of rebirth, or more correctly transmigration was "widely accepted in Persia, and evolved in the particular Moslem form of belief in the Mahdi, the 'one guided by God to the truth'. The Isma'ili version of these ideas consisted of two schools of thought: first, a belief in Ismail himself as immortal, and consequently that he is the Mahdi; second, some believed that Mohammed, son of Ismail, was the Mahdi who would not die until he had conquered the world."



"The Druzes accept reincarnation as one of the chief distinguishing principles of their religion: their founder and apostle Hakim is held to have possessed the soul of the twelfth imam, and it is from this fact that his authority derives. Druzes, about whom we have more information than the Assassins and whose doctrines are usually almost identical, believe that all human souls were created together and that their number is fixed... Souls progress though a series of transmigrations to a higher degree of excellence."

- Edward Burman, The Assassins - Holy Killers of Islam



(2) Haqa'iq - The Esoteric Truths



"The religious revolution of man was considered to have taken place in seven years under seven Messenger Prophets, the first six of whom were Adam, Noah, Abraham, Moses, Jesus and Mohammed. Each of these messengers revealed a religious law in esoteric form, which was readily interpreted even by the uninitiated: this is the zahir or external aspect. But each of these messages also contained an inner, esoteric truth which required interpretation by the small number of initiates capable of receiving them: this the batin, or esoteric truth."



"The esoteric truths themselves, haqa'iq, were explained by a successor of each of the Messenger Prophets known as the wasi (Legates) or by the sami (Silent One) whose task was to explain the batin of the Scriptures and Law. Each Legate was in turn followed by a series of seven imams, the seventh of whom became the next messenger Prophet in the series. The last era would be marked by the Mahdi, who would make the inner doctrine public and inaugurate an era of pure spiritual knowledge."



"Isma'ili theology was thus revelationary in character. The haqa'iq transcended human reason and ultimately derived from gnostic doctrines, considering the principles of spiritual and physical worlds in Neoplatonic terms. The Gnostics held that the physical world had been created by an inferior deity, the Yahweh of the Old Testament, who was allowed a certain lassitude until God decided to send His son to inhabit the body of Jesus and free the world from false teachings. Certain Gnostic notions passed into Islam when Mohammed adopted the gnostic idea that the body which was crucified was only a phantom which the Jews and Romans could not harm."

- Edward Burman, The Assassins - Holy Killers of Islam



"The heart of the Isma'ili haqa'iq, which consists in their denial of rationalism and forms the basis of their 'heresy', lies in the denial that God is the first cause. For them, the first cause is the Order or Word of God, which became united with the Universal Intellect. Hence the idea of the Order is at the heart of their esoteric doctrines, and achieves their synthesis of Neoplatonic philosophy and Islam."



"The power of Hasan-i Sabbah himself, and the fanatical devotion of the fida'i, ultimately derived from this categorical insistence on the transcendental nature of God. Such an absolute God, and absolute imam, demands absolute faith and obedience."



Group A: descended from Ali and Nizar

1 Imam



Group B: fully initiated

2 Da'i 'd-Du'at (Chief Da'i)

3 Du'i 'l-Kabir (Superior Da'i)

4 Du'i (ordinary Da'i)



Group C: partly initiated

5 Rafiq (comrade)



Group D: uninitiated

6 Lasiq (adherent)

7 Fida'i (self-sacrificer, the destroying angels)



"Although the details of the stages of initiation... derive from a historian writing around 1332 about the Druzes... the major difference is that the degrees have... been increased from seven to nine, perhaps to agree with the nine celestial spheres."

- Edward Burman, The Assassins - Holy Killers of Islam



(3) The Nine Degrees



"Members were enrolled, on the understanding that they were to receive hidden power and timeless wisdom which would enable them to become as important in life as some of the teachers."



"Students had to pass through nine degrees of initiation."



First Degree



"In the first, the teachers threw their pupils into a state of doubt about all conventional ideas, religious and political. They used false analogy and every other device of argument to make the aspirant believe that what he had been taught by his previous mentors was prejudiced and capable of being challenged. The effect of this, according to the Arab historian, Makrizi, was to cause him to lean upon the personality of the teachers, as the only possible source of the proper interpretation of facts. At the same time, the teachers hinted continually that formal knowledge was merely the cloak for hidden, inner and powerful truth, whose secret would be imparted when the youth was ready to receive it. This 'confusion technique' was carried out until the student reached the stage where he was prepared to swear a vow of blind allegiance to one or other of his teachers."



Second Degree



"The neophyte is taught to believe that God's approval cannot be won by observing the prescriptions of Islam, unless the inner Doctrine, of which they are mere symbols, be received from the Imam to whom its guardianship has been entrusted."



Third Degree



"The neophyte is instructed as to the nature and number of the Imams, and is taught to recognize the significance in the spiritual and material worlds of the number Seven which they also represent. He is thus definitely detached from the Imamiyya of the Sect of the Twelve, and is taught to regard the last six of their imams as persons devoid of spiritual knowledge and unworthy of reverence."



Fourth Degree



"The neophyte is now taught the doctrine of the Seven Prophetic Periods, of the nature of the Natiq, the Sus or Asas and the remaining six Samits ('Silent' imams) who succeed the latter, and of the abrogation by each Natiq of the religion of his predecessor. This teaching involves the admission (which definitely places the proselyte outside the pale of Islam) that Mohammed was not the last of the Prophets, and that the Qur'an is not God's final revelation to man. With Mohammed b. Isma'ili, the Seventh and Last Natiq, the Qu'im ('He who ariseth'), the Sahibu 'i-Amr ('Master of the Matter'), an end is put to the 'Sciences of the Ancients' (Ulumu 'l-awwalin), and the Esoteric (Batini) Doctrine, the Science of Allegorical Interpretation (Ta'wil), is inaugurated."



Fifth Degree



"Here the proselyte is further instructed in the Science of Numbers and in the application of the ta'wil, so that he discards many of the traditions, learns to speak contemptuously of the state of Religion, pays less and less heed to the letter of Scripture, and looks forward to the abolition of all outward observances of Islam. He is also taught the significance of the number Twelve, and the recognition of the twelve Hujjas or 'Proofs', who primarily conduct the propaganda of each Imam. These are typified in man's body by the twelve dorsal vertebrae, while the seven cervical vertebrae represent the Seven Prophets and the Seven Imams of each."



Sixth Degree



"Here the proselyte is taught the allegorical meaning of the rites and obligations of Islam, such as prayer, alms, pilgrimage, fasting, and the like, and is then persuaded that their outward observance is a matter of no importance, and may be abandoned, since they were only instituted by wise and philosophical lawgivers as a check to restrain the vulgar and unenlightened herd."



Seventh Degree



"To this and the following degrees only the leading da'is, who fully comprehend the real nature and aim of their doctrine, were initiated. At this point is introduced the dualistic doctrine of the Pre-existent and the Subsequent, which is destined ultimately to undermine the proselyte's belief in the Doctrine of the Divine Unity."



Eight Degree



"Here the doctrine last mentioned is developed and applied, and the proselyte is taught that above the Pre-existent and the Subsequent is a Being who has neither name, nor attribute, of whom nothing can be predicted, and to whom no worship can be rendered. This Nameless Being seems to represent the Zerwan Akanana ('Boundless Time') of the Zoroastrian system, but...some confusion exists here, and different teachings were current amongst the Isma'ilis, which, however, agreed in this, that, to quote Nuwayri's expression, 'those who adopted them could no longer be reckoned otherwise than amongst the Dualists and Materialists'. The proselyte is also taught that a Prophet is known as such not by miracles, but by his ability to construct and impose in a kind of system at once political, social, religious, and philosophical...He is further taught to understand allegorically the end of the world, the Resurrection, Future Rewards and Punishments, and other eschatological doctrines."

- Arkon Daraul, Secret Societies



Ninth Degree



"In this, the last degree of initiation, every vestige of dogmatic religion has been practically cast aside, and the initiate is become a philosopher pure and simple, free to adopt such system or admixture as may be most to his taste."

- Edward Granville Brown, in St Bart's Hospital Journal (March 1897)



"The seventh degree brought revelation of the Great secret: that all humanity and all creation were one and every single thing was a part of the whole, which included the creative and destructive power. But, as an Isma'ili, the individual could make use of the power which was ready to be awakened within him, and overcome those who knew nothing of the immense potential of the rest of humanity. This power came through the aid of the mysterious power called the Lord of the Time."



"To qualify for the eighth degree, the aspirant had to believe that all religion, philosophy and the like were fraudulent. All that mattered was the individual, who could attain fulfillment only through servitude to the greatest developed power - the Imam. The ninth and last degree brought the revelation of the secret that there was no such thing as belief: all that mattered was action. And the only possessor of the reasons for carrying out any action was the chief of the sect."

- Arkon Daraul, Secret Societies



The basis of these steps of graded knowledge was derived from the "Brethren of Sincerity".



(4) The Occult Tradition



"Khadhulu is the Arabic word meaning 'abandoner' or 'forsaker'... Khadhulu is a type of spiritual force that powers the practices of Tafrid and Tajrid. These are exercises that are used to transcend (abandon) normal cultural programming. The idea is that by transcending (abandoning) Dogma and fixed beliefs a person can see reality as it is. Khadhulu is stimulated by the Nafs (breath or soul). The stimulated 'abandoner' then causes the Hal or spiritual state. Khadhulu appears in the Quran (25:29)... The verse translates as 'Mankind, Shaitan is al khadhulu'. They have explained two orthodox interpretations of this verse to me the first is that Shaitan will abandon man. The other is that Shaitan causes men to forsake Islam and its culture. You'll note that this second interpretation is fairly consistent with the spiritual meaning the ancient Muqarribun give Khadhulu . (Obviously an orthodox Muslim would think Muqarribun practices Sinful.) This verse in the Quran is important because it links the 'abandoner' Khadhulu with Shaitan the Old Dragon, Lord of the Abyss."

- Parker Ryan, The Necronomicon and Ancient Arab Magick



"At least part of the veneration of Sinan was based on his well-attested powers of telepathy and clairvoyance, such as the cases reported by Abu Firas of him answering questions thought outside his window. Hasan-i Sabbah himself was renowned in his own day as an alchemist. That the Assassins engaged in what would now be described as occult practices seems therefore to be beyond doubt. The 'sciences' of alchemy and astrology were then part of philosophical studies."

- Edward Burman, The Assassins - Holy Killers of Islam



"From the Isma'ilis the Crusaders borrowed the conception which led to the formation of all the secret societies, religious and secular, of Europe. The institutions of Templars and Hospitallers; the Society of Jesus, founded by Ignatius Loyola, composed by a body of men whose devotion to their cause can hardly be surpassed in our time; the ferocious Dominicans. the milder Franciscans - may all be traced either to Cairo or to Alamut. The Knights Templar especially, with their system of grand masters, grand priors and religious devotees, and their degrees of initiation, bear the strongest analogy to the Eastern Isma'ilis."

- S. Ameer Ali

Bardic book
10:21 Jun 19 2006
Times Read: 7,084

War songbook



Toni’s Poem



Darkness falls on us

Watching in the dark is demons galore

Just to watch what will happen next

When you glare as the days go by just to pass the time



Refrain

Violet skies turn a Prussian blue and fall into a darkness lullaby



To be a bounty to be the hunted and not the hunter

To think its all I’ve got left

So give it the best shot and watch



Refrain



To sing a song of death

O know it creeps up on you and

There’s nothing I’m gonna do

‘Cause I’m not afraid of you

Death comes and passes by

As the world comes to an end

I’m gonna sit back and watch it all go by



Refrain



Edit sung to “John Riley”

There in the dark are demons watching

Just to see what I will do

They’re passing time as and they steal it from me

While violet skies turn Prussian blue

To be the prey and not a hunter

I think it’s all that I know true

I’ll do my best, but always wonder

When last I’ll see skies Prussian blue

My song of death has crept upon me

And there is naught that I can do

Death walks alone but passes by me

The violet skies turn Prussian blue

At last they’ve come that mark has found me

And not once my life to rue

I’ll sit and watch as it all is ending

And my violet skies turn Prussian blue

























































Enchanted AEthelmearc Written by Anjuli Mcdonald of clanranald of the Isle of Skye

Ah, Sylvan lands, bewitching lands.

Green in the highland mist she stands

And greets the world with outstretched hands—

Enchanted AEthelmearc

Her fairy voice like Yuletide bells

Her bold enthralling story tells

Breathes o’er her hills in mystic spells

Enchanted AEthelmearc

Refrain

Fain would I seek—and vainly seek—

Thy like on any star

None can truthfully name thy peer

No tongue thy image mar

From Drachenwald to Ansteor’

To thy sweet voice I hark

And in thy silken woodlands bide

Eternity and none may chide

They envy us those souls denied

Enchanted AEthelmearc



Though gentle maid let none suppose

She will not rise to full oppose

All who would stand chivalry’s foes

Enchanted AEthelmearc

Her comely hand can grip the spear

Her claymore numbs the heart with fear

Defends the weak protects the poor

Enchanted AEthelmearc



And somehow sing her bards more sweet

Her dancers flit with lighter feet

Her drums their rhythm surer beat

Enchanted AEthelmearc

Her arts unmatched, her peerless skills

All jealous condemnation thrills

The envious rival helpless thrills

Enchanted AEthelmearc



My heart bereft weeps like a child

When far from home in countries wild

I hear my lads voice breathe mild

Enchanted AEthelmearc

She calls me back in misty dreams

So distant yet so near she seems

And in my soul forever gleams

Enchanted AEthelmearc



And when this weary dance should pall

And close my eyes for once and all

Then rest me where my heart shall call

Enchanted AEthelmearc

And I shall soar above that land

And watch my brethren merry band

In that sweet forest ever stand

Enchanted AEthelmearc



Hadrada’s Bane Written by hrothgar thorgrimmson

Hadrada cries for war away on Angland’s shores

To claim his right upon the throne

Some greedy Saxon thane thinks to call himself a king

And make the anglish crown his own

Great Odin breathes the wind that fills the dragons wing

We fly above the icy waves

The fearless men go Viking once again

To find our fortunes or our graves

To war to war, we’re sailing off to war

We fight for glory gold and king

The Dane-law calls proclaiming our just cause

The skalds in praise of glory sing

The Saxon Earls await to send us to our fate

Hadrada wades into the fray

The Saxons run in fear cut down by sword and spear

The Norse claim victory this day

Chorus 1 repeat

Across Northumberland they surrender to our bands

And agree to meet at Stamford Bridge

With treaties to be signed, they do sudden change their minds

For their king comes riding o’er the ridge

To arms to arms go call out the alarm

Form ranks make you ready sword and spear

King hadradas might brings us courage to the fight

We’ll drive our foemen from the field

For peace we were prepared they have caught us unaware

Half our army back upon the shore

With cries of treachery we meet their cavalry

Our shield wall splinters under horse

Reform, reform heed the mighty battle horn

Form ranks make you ready sword and shield

Stand tall and strong and heed your victory song

We’ll drive our foemen from the field

Outnumbered 4 to 1 yet we shall yield to none

Our fury doth quench the Saxon rage

But as their army stalls… Our great king hadrada falls

And with him falls the Viking age

We taste defeat yet we shall not retreat

We’ll die together with our king

O go and tell the glory of our tale

Write songs for Viking sons to sing

O go and tell the glory of our tale

Of how the Viking warriors lived

And how they fought and died

Our shield brothers by our side

With Hadrada at the Stamford bridge























































Banners of Scarlet (THL Gwendolyn the Graceful)

Chorus:

Scarlet, fight for the banners of

Scarlet, fight 'til the fields, they run

Scarlet with blood from the foe.

Heed to the Drum! To battle we go.



Our King calls: Fight with him proudly!

Our King calls! Rally your forces:

Our King calls. We'll stand by our Crown;

For Æthelmearc march, do not let him down.



Shieldwall: wide as a mile the

Shieldwall. Shoulder to shoulder the

Shieldwall. The moment is near.

Let loose your war cry; don't show them your fear.



Longbow: Agincourt's prowess, the

Longbow. Nock and draw strongly your

Longbow, then loose and let fly!

Take the first rank before they draw nigh.



Spearpoints! Dress the line. Hold up your

Spearpoints. Lift them up! Steady your

Spearpoints, a gleaming display

To pierce through the shieldwall and into the fray.



Honor comes before victory.

Honor: let no one question your

Honor. Remember, my friend:

'Tis Æthelmearc's honor you bear in the end.



Argent: white the escarbuncle

Argent: knight's belt of fealty and

Argent as blades of bright steel

That shall not be sheathed until the foe yields.



Nightfall. We've fought from dawn until

Nightfall. Sit by the fires of

Nightfall: in drink and in song,

Honor the fallen. Remember them long.



Final Chorus:

Scarlet, follow the banners of

Scarlet, follow the white and the

Scarlet, in peace or in war,

We'll stand with our Kingdom forevermore.

Take pride in your Kingdom forevermore.





Ar Fa La La La

There's lilt in this song I sing, there's laughter and love

There's song of the sea so blue and heaven above

Of reason there's none, no, and why should there be for why

As long as there fire in the blood and a light in the eye

Ar fa la low ha row ere fa la la le

Ar far la low ha row ere fal la la le

Ar far la low ha row ere fal la la le

Fa le fa low ha row ere fal la la le



The heather's ablaze with moon, the myrtle so sweet

There's a song in the air, the road a song at our feet

So step it along as light as a bird on the wing

And while we are stepping we' join our voices and sing

Ar fal la low, etc.



And whether the blood be high, lowland or no

and whether the skin be black or white as the snow

Of kith and of kin we are one be it right be it wrong

As long as our voices join the chorus of song

Ar fal la low, etc.







BANKS OF THE LEE



When two lovers meet down beside the green bower

When two lovers meet down beneath the green tree

When Mary, fond Mary, declared to her lover

"You have stolen my poor heart from the Banks of the Lee"

Chorus:

I loved her very dearly, most true and sincerely

There was no one in this wide world I loved more than she

Every bush, every bower, every wild Irish flower

Reminds me of my Mary, by the banks of the Lee.



"Don't stay out late, love, on the moorlands, my Mary

Don't stay out late, love, on the moorlands from me"

How little was our notion when we parted by the ocean

That we'd be forever parted from the Banks of the Lee

Chorus

I will pluck her some roses, some blooming Irish roses

I will pluck her some roses, the fairest that ever grew

And I'll leave them on the grave of my own true lovely Mary

In that cold and silent churchyard where she sleeps 'neath the dew

Chorus

Guitar chords: Dm//Am/C

Dm/Am/C/Dm

Dm//C/Am

Bflat/C/Am/Dm

(same for chorus and verses)



Belt of White

From: "M. Wendy Hennequin"

(for Allyn min Tianga)

1. I went to pray St. Stephen's Eve, 5. He lunged at me with heavy blow;

And found the squires and Eleanor. And struck my lady Ellen's shield.

A heavy burden did us grieve. His blood was crimson on the snow,

We knelt upon the icy floor. And we were victors on the field.

Tomorrow would we go to war, Tomorrow would a story yield

Six squires and Lady Eleanor, Of my stout sword and Ellen's shield

We untried seven and no more. And all the glory of the field,

So spake the holy friars: But now, just funeral fires

(Refrain)

Take up the chain of golden light,

And take the spurs and belt of white.

You go to battle as a knight.

No longer are you squires.

2. Our lord had gone to Christmas court,

And Christmas eve, while all did sleep,

The outlaws who call battle sport

Unto the castle close did creep.

The flaming shafts came seven deep.

They killed the knights--no time to weep--

And none were left to hold the keep,

But Ellen and six squires.

3. The promises of early death

Were seven outlaw champions.

We vowed to fight them till last breath,

And thus the battle was begun.

Our squires perished one by one.

(Oh, once we thought that war was fun!)

But six outlaws had their living done,

Their blood on snowy briars.

4. The leader like a viper stung.

I lost my shield, and Nell her sword.

We came together as when young,

Ere Ellen her long dresses wore.

It was again as 'twas before:

She was my shield, and I her sword.

We thus defended land and lord

Against our foe's desires.









BIRDS OF PREY

March, the mud is caking around our trousies

Front-eyes front and watch the colour casins drip

Front the faces of the women in the houses

Ain't the kink of things to take aboard the ship



Cheer we'll never march to victory

Cheer We'll never live to hear the cannon roar

The Large birds of Prey

They will cary us away

And you'll never see your soldiers any more



Wheel oh keep you touch we're going around a corner

Time mark time and let the men behind us close

Lord The transposts full and half our lot not on her

Cheer oh cheer, we're gong off to wher no one knows



March the devil's none so black as he is painted

Cheer we'll have some fun before we're put away

Halt and her out a woman's gone and fainted

Cheer get on God help the married men today



Hoi come up you hungry beggars, to yer sorrow

(Hear them say they want their tea and want it quick)

You won't have no mind for slingers not tomorrow

No, you'll put the tween decks stove out being sick



Halt the married kit has all to go before us

Course it's blocked the bloomin gangway up again

Cheer of cheer the Horse guards watching tender o'er us

Keeping us since eight this mornin in the rain.



Struck in heavy marching order sopped and wringing

Sick before our time to watch her leave and fall

Here's your happy home at last and stop your singing

Halt fall in along the troop deck silence all



Cheer for we'll never live to see no bloomin victory

Cheer and we'll never live to hear the cannon roar

(one cheer more)

The jackal and the kite

have an 'ealthy apetite

And you'll never see your soldiers anymore

The eagle and the crow

They are waiting ever so

And you'll never see your soldiers anymore

Yes, the Large birds of prey

They will carry us away

And you'll never see your soldiers anymore



















































Come out you BLACK AND TANS

I was born on a Dublin street where the Royal drums do beat

And the loving English feet walked all over us,

And every single night when me father'd come home tight

He'd invite the neighbors out with this chorus:



chorus:

Oh, come out you black and tans,

Come out and fight me like a man

Show your wife how you won medals down in Flanders

Tell them how the IRA

Made you run like hell away,

From the green and lovely lanes in Killashandra.



Come tell us how you slew

Those brave Arabs two by two

Like the Zulus they had spears and bows and arrows,

How you bravely slew each one

With your sixteen pounder gun

And you frightened them poor natives to their marrow.



Come let me hear you tell

How you slammed the great Pernell,

When you fought them well and truly persecuted,

Where are the smears and jeers

That you bravely let us hear

When our heroes of sixteen were executed.



The day is coming fast

And it might be here at last,

When each yeoman will be cast aside before us,

And if there be a need

Sure my kids will sing, "Godspeed!"

With a verse or two of Steven Beehan's chorus.



BOTANY BAY

Farewell to your bricks and mortar,

Farewell to your dirty lies.

Farewell to your gangways and your gang planks,

And to hell with your overtime.

For the good ship Ragamuffin is lying at the Quay,

For to take poor Pat with a shovel on his back

To the shores of Botany Bay.

Well I'm on my way down to the quay where the ship at anchor lays

To command a gang of navys that I was told to engage

I stopped in for to drink awhile before I go away.

For an eight hour trip on an emigrant ship to the shores of Botany Bay.

Well the boss came up this morning, and he said to me "you know

If you didn't get those navys out I'm afraid you'll have to go"

So I asked him for my wages and demanded all my pay

And I told him straight, I'm gonna emigrate to the shores of Botany Bay.

And when I reach Australia I'll go and search for gold.

There's plenty there for a'digging, or so I have been told.

Or else I'll go back to my trade and a hundred bricks I'll lay

Because I live for an eight hour shift on the shores of Botany Bay.





CATALAN VENGANCE

Chorus:

My six gold rings were dearly bought.

My comrades blood for the plate I own.

Our front rank spear met the French Knights' charge

Of a hundred men I returned alone.

1) We were Spanish troops in Sicilian ships 7)"Free pass and ransom,"the duke he cried,

And the king of the Greeks had sent to hire But we know the worth of a French knight's word

Our thousand spears to scour the Turks So we cut his throat and stripped his arms,

From his Eastern Realm with sword and fire. And left his flesh for the dogs and birds.

We drove the Turks to the Iron Gates, I crawled on out to the shaky ground

But the faith of a prince keeps not the day. As the crow dipped low on stiffened wing,

We were bandits now said the king of the Greeks Where a young squire moaned with his face-plate gone,

So he hanged our captain and stole our pay. Cut his right hand off for it's golden ring.

2)The crusader kings of the East we told 8) Rich gifts they brought, these Frankish knights,

Of our own hard fight and the Greek king's shame Who called us bastard Spanish curs.

But the German laugh and the Frankish sneer We had arms and mail and a duke's own helm,

Said a rabble of spear was but fair game Two bushels brim with silver spurs.

From the wine-dark sea we marched on west My comrades lie in the white Greek soil,

'Til we came to the Duke of Athens' land. But they do not rest in the earth alone,

His herald said "Wear chains or die." Five hundred knights and a Frankish duke

By Kephisses River we're forced to stand' Share a pool of mud for a marking stone.

Chorus:

3) We made our camp on a grassy hill

In the midst of a league of marshy ground

That a light armed man might cross with care

Where an armored horse must soon sink down

Our hundred best at the marshes edge,

Six hundred hid in the reeds behind,

While a thousand horse of the Duke's own troop

Rode along the stream to surround our line.

4) An arrows flight from our waiting spears

The knights formed ranks with a joyous sound.

Now the first wave comes at a walk, now trot

Five hundred ride for the killing ground.

At a hundred yards we see their blades

But the horses' hooves are what you fear,

Five hundred tons of steel and flesh

And you bar their path with an eight-foot spear.

Chorus:

5) At fifty yards their lances dip

We grip our pikes in gauntlet hand,

As a steel-shod thunder drowns our cries

And the ground shakes so we can hardly stand.

They smashed our line and trampled all,

Who stood to fight, who turned to flee,

And plunged in over the marsh's edge

In the red soaked mud to the horses' knee

6) The knights looked up and saw our troops

Still standing on the further shore.

"Form up!" called the duke in knee-deep mud,

"We'll smash these dogs with one charge more."

They sank in mud to the riders' thighs,

"Push on!" the duke of Athens said.

So we hurled out darts and fired our bows,

Five hundred trapped and the rest are fled.





















OLD DUN COW

Some friends of mine in a public house

were playing dominoes one night

when into the room the firemen came

his face all chalky white

What's up said brown, have you seen a ghost

Have you seen my Aunt Maurya

Well Aunt Maurya be buggered said he

The bleedin' pub's on fire

Oh well said Brown, what a bit of luck everyone follow me

It's down to the cellar if the fire's not there

then we'll have a grand old spree

so we all went down after good old Brown

And the booze we could not miss

And we hadn't been there ten minutes or more

'til we were quite like this

CHORUS

And there was Brown, all upside down Lappin' up whiskey on the floor

BOOZE BOOZE the firemen cried as they came knocking at the door

Well, don't let 'em in 'til it's all mopped up Somebody shouted MacIntyire...

And we all got blue eyed paralytic drunk When the old Dun cow caught fire.

Then Smith went over to the port wine tub

gave it just a few hard knocks

and started taking off his pantaloons

likewise his shoes and socks

Oh no said brown, that ain't allowed

You can't do that thing here

don't go washing your trousers in the port wine tub

When we've got some Guiness beer

CHORUS

And then we heard a mighty crash

half the bloody roof caved in

we were drowned in the firemen's hoses

'til we were almost... sober

so we got some tacks and some old wet socks

and we tacked ourselves inside

and we sat there getting bleary eyed drunk

while tho old Dun cow got fried



HEALTH TO THE COMPANY

Kind friends and companions, come join me in rhyme

Come lift up your voices in chorus with mine

Let us drink and be merry, all grief to refrain

For we may and might never all meet here again

Chorus:

Here's a health to the company and one to my lass

Let us drink and be merry all out of one glass

Let us drink and be merry, all grief to refrain

For we may and might never all meet here again

Here's a health to the dear lass that I love so well

Her style and her beauty, sure none can excel

There's a smile upon her countenance as she sits on my knee

Sure there's no one in this wide world as happy as we













































Our ship lies at harbor, she's ready to dock I hope she's safe landed without any shock

If ever we should meet again by land or by sea I will always remember your kindness to me

Knight’s leap



Now the foeman are burning the gate, men of mine,And the water is spent and gone?

Then bring me a cup of the red Ahr-wine,I'll never drink but this one.



And bring me harness. and saddle my horse,And lead him 'round the door;

He must take such a leap tonight, perforce,As a horse never took before.

Chorus:

I have fought my fight, I’ve lived my life,I have drunk my share of wine:

From Trieste to Cologne 'twas never a knight Led a merrier life that mine!



Well I've lived in the saddle for twoscore years. And if I must die on a tree

This old saddlebow that bore me of yore Is the only timber for me.



Now to show to Bishop, to Burger. to Priest How the Altenahr hawk can die,

If they smoke the old falcon out of his nest He’ll take to his wings and fly!

(Chorus)

So harnessed himself in the pale moonlightAnd he mounted his horse at the door,

Then he drank a cup of the red Ahr-wine As a man never drank before.



Then he spurred his old warhorse. held him tight,And leaped him over the wall

Out over the cliff, out into the night Three hundred feet of fall!

(Chorus)

He was found next morning in the glen below With not one bone left whole:

Say a mass or a prayer good travelers all for such a bold rider’s soul!

(Chorus)



Strike The Bell Second Mate

Down on the quarter deck and walking about,

There is the second mate so steady and so stout;

What he is a-thinkin' of he doesn't know himself

And we wish that he would hurry up and strike, strike the bell.



Chorus:

Strike the bell second mate, let us go below;

Look ya well to windward you can see it's gonna blow;

Look at the glass, you can see it has fell,

Oh we wish that you would hurry up and strike, strike the bell.



Down on the main deck and workin' at the pumps,

There is the starboard watch a-longing for their bunks;

Look out to windward, and see a great swell,

And we wish that you would hurry up and strike, strike the bell



Aft at the wheelhouse old Anderson stands,

Graspin' at the helm with his frostbitten hands,

Lookin' at the compass through the course is clear as hell

And he's wishin' that the second mate would strike, strike the bell.



Forward on the forecastle head and keepin' sharp lookout,

Yonder Johnson standin', a-longin' fer to shout,

Lights' a-burnin' bright sir and everything is well,

And he's wishin' that the second mate would strike, strike the bell.



Aft on the quarter deck our gallant captain stands,

Starin' out to sea with a spyglass in his hand,

What he is a-thinkin' of we know very well,

He's thinkin' more of shortenin' sail than strikin' the bell.









Dragon Gold

By: Morgan Wolfsinger, Julitta’s version



When winters Days are dark and cold. Folk sit around the fire and tell the tales they heard when they were young. They’ll tell of strange enchanted pools, and maidens fair, and fey, and towers stark where mystery has clung. Their tales then turn to sorcery, the fairy host’s great ride, and each and every deed of hero’s bold, but when the embers hiss and gleam. The Eldest will arise and always tells the tale of dragon gold.



Dragon gold! Tempting thru the ages.

Dragon gold! Crawling in men’s Dreams.

Dragon gold! Making fools of sages.

And never as it seems is dragon gold.



In a castle’s sheltered ways, a knight meets with his love and tells her the he must a questing go. He’ll take his favorite squire along, & ride his bravest steed, with lance and sword he’ll bring the Great One low. For he’s heard tales of emeralds there all set in twisted wire, more treasure then the kings own coffers hold! So bidding farewell to his love , and calling to his squire he sets out on the trail of dragon gold.



Dragon gold! Tempting thru the ages.

Dragon gold! Calling in men’s minds.

Dragon gold! Making fools of sages.

And never as it seems is dragon gold.



On the barren mountain heights the knight and squire ride. A see at last a glimpse of what they’ve sought. Revealed by the suns own light, tho hidden in the Earth, a mound of gems and gold most finely wrought! A sudden blow then sweeps them down, a gust from mighty wings, and turning, they a deadly sight behold-- and as they stare, the gleaming hoard itself, turns pale and grey Before the light of LIVING Dragon gold!



Dragon gold! Tempting thru the ages.

Dragon gold! Crawling in men’s dreams.

Dragon gold! Making fools of sages.

And never as it seems is dragon gold.



In a castle leagues away, a lady sits alone, and weeps for him who never will return. For on the distant mountainside, a fresh black scar is seen, where late the might dragonflame did burn. And on its hidden treasure there, the Great One takes its rest, and waits for those who’ve heard what tales are told. For tho the years grow long and deep, and kingdoms pass away, there still will come those seeking Dragon gold!



Dragon gold! Tempting thru the ages.

Dragon gold! Calling in men’s minds.

Dragon gold! Making fools of sages.

And never as it seems is dragonsgold!

And never as it seems is dragonsgold….



Pennsic shower song



Chorus

Oh the showers in Valhalla, they are warm, they are warm

No they don’t pour cold water on your head

And the lines for all the showers, they are short, they are short

But to enter Odin’s halls you must be dead



When I first arrived for landgrab, just 500 at the war

And the nice warm water ran without a care

But now 10,000 have gathered and the water’s gotten cold

So unless you bathe at 3am beware



Chorus



Well I Live right down in Pittsburg so I’m told to bathe at home

People say day-trippin’s easy as can be

But you have to take a shower just from walking back to camp

When you’re parked way out in row 253



Chorus



Now I know I’m not a fighter so I’m going straight to hell

‘Cause I’ll never die with glory or with fame

But when we’re all here at Pennsic, be you fighter, herald, bard

All the cries of “GOD IT’S FREEZING!” sound the same



Chorus



Oh the showers here at Pennsic, they are cold, they are cold

Keeping warm’s the toughest fight you’ll have at war…

And the lines for all the showers, they are long they are long

But you know we’ll all be back next year for more.



Chorus



Killkelly

Kilkelly, Ireland, 18 and 60, my dear and loving son John

Your good friend the schoolmaster

Pat McNamara's so good as to write these words down.

Your brothers have all gone to find work in England,

the house is so empty and sad

The crop of potatoes is sorely infected, a third to a half of them bad.

And your sister Brigid and Patrick O'Donnell

are going to be married in June.

Your mother says not to work on the railroad

and be sure to come on home soon.

Kilkelly, Ireland, 18 and 70, dear and loving son John

Hello to your Mrs and to your 4 children,

may they grow healthy and strong.

Michael has got in a wee bit of trouble,

I guess that he never will learn.

Because of the dampness there's no turf to speak of

and now we have nothing to burn.

And Brigid is happy, you named a child for her

and now she's got six of her own.

You say you found work, but you don't say

what kind or when you will be coming home.

Kilkelly, Ireland, 18 and 80, dear Michael and John, my sons

I'm sorry to give you the very sad news

that your dear old mother has gone.

We buried her down at the church in Kilkelly,

your brothers and Brigid were there.

You don't have to worry, she died very quickly,

remember her in your prayers.

And it's so good to hear that Michael's returning,

with money he's sure to buy land

For the crop has been poor and the people

are selling at any price that they can.

Kilkelly, Ireland, 18 and 90, my dear and loving son John

I guess that I must be close on to eighty,

it's thirty years since you're gone.

Because of all of the money you send me,

I'm still living out on my own.

Michael has built himself a fine house

and Brigid's daughters have grown.

Thank you for sending your family picture,

they're lovely young women and men.

You say that you might even come for a visit,

what joy to see you again.

Kilkelly, Ireland, 18 and 92, my dear brother John

I'm sorry that I didn't write sooner to tell you that father passed on.

He was living with Brigid, she says he was cheerful

and healthy right down to the end.

Ah, you should have seen him play with

the grandchildren of Pat McNamara, your friend.

And we buried him alongside of mother,

down at the Kilkelly churchyard.

He was a strong and a feisty old man, considering his life was so hard.

And it's funny the way he kept talking about you,

he called for you in the end.

Oh, why don't you think about coming to visit,

we'd all love to see you again.



































The North Wall Lord Karl von Koln



Think of me love while* I fight far away

Would I were with you forever to stay

From battlement high I look down and I pray

That God will be with me as I fight this day



Chorus

I fight not for honor, I fight not for crown

I fight not for hatred for hatred abounds

I fight not for glory for we may not win

I fight that I might live to see you again



For many long under siege have we fought

And many long nights though it seems all for naught

Heartsick for want of you dreams have I wrought

With the scent of your hair being my only thought



Chorus



We loose many arrows we pour molten lead

While sickness and famine account for our dead

Our men are half-starved and our mote is half-filled

It’s enough to make any strong man lose his will



Chorus



Their men are yet many would ours were the same

I draw my last arrow and give it your name

I point the fair shaft at a foeman most fell

And with a kiss and a curse send the bastard to hell



The call has gone out now the north wall is breeched

They pour in like water o’er every and each

The host is upon us the slaughter begins

The floor of our fortress is all red within



Chorus changed last time only

I fight not for honor I fight not for crown

I fight not for hatred for hatred abounds

I fight not for glory for we will not win

I fight but I’ll not live to see you again.



*Whilst—preference to the singer

œ



























































UNTITLED From: "Sean Garrison"



Lords, Knights and Barons, Bannerets and Bachelors, Squires

and all noble men pay attention now. Bishops and Abbots, all men of religion,

Heralds and Minstrels and all good companions Gentlemen of all nations

listen now to this true account for I did see these things with mine own eyes.



In the Marches of the Midrealm low and near the Great River

there came the mighty host of Seth, King by right of conquest

who held the throne of great Meridies and to the field of Karl's Son

did he pitch tent to haggle with his royal cousin.



This King of worth and Knightly grace who Seth did plan to stand against-

Bardolph, quick of lance and axe who was the heir of mighty Edmund

he came with many men to stand against his cousin fair

for bringing gallant troops into his Southern lands.



On the first night these Princes came to rest upon the dampened field

a Company of gallant men did erect a barrier strong

along the sally port and gate among them a maid of worth

strong of arm and clad in steel she did intend to do some feat as well.



This Company, blessed and true did take a martyr as patron

Olaf, who was true of heart and who kept all Commandments

this holy Saint did look down upon this grand Company of steel

and called on God to take note of this Passage of Arms.



The Captain, bold and clad in proof Murdoch called, a Scotsman strong

in service of this King Seth did come forward with his tiny host

and said to them "Let us see who among the field outside

does not sleep or take wine but shall leave his tent to joust with us".



Beyond and in the field did many men who held Manor

stand in the fog with lance or axe in hand brought forth by the call of arms

among their number Squire and Lord with pages and ladies standing fast

to see some feats of arms of peace declared by this same Murdoch, captain.



This King Seth did hear of this Knightly exercise

and his own heir and consort fair Prince Tar Radu did he send forward

who with his Nordic Princess called Broinnfhionn, and they

did come to watch and bestow Largesse upon the most gallant comer.



Brennus, a squire of worth did say to Murdoch whose gate this was

"Noble comrade, Scot of worth let me go forward to cross a spear

and I shall bring some good deed back. Come, open up and I shall go

to duel a bit with this gentleman called William, all clad in sable coat."



And thus did it go on a while where many deeds of great repute

were done with grace and Knightly style with axe and sword of two-hand size

and some with shield strapped in hard there were many jousts of many kinds

and some over the barriers did strike in tradition of the knights at siege.



But all above the rest did rise a heathen, in Istanbul born

and this good gentle soul very strong in limb and long in wind

did show the King beyond that gate that God did make a stout pillar wide

the Turk did raise a lion's cub and send him there to prove his worth.



This Turkish squire was captured thus in Germany, by a good-bred Knight

who did take him as his own son since this boy did have no family

and to the Midrealm they did settle where this young man proved a loyal vassal

while praying daily to Mohammed for he would not take the Cross.



Ustad was his name called and in Salade did he fight

with arms in style of Wallachia The Dreaded he was known by all

who had seen him with the lance or sword good was he taught by Sir Lothair

and he held a mace of steel like those that the Serbian knights do wield.



"Good heathen lad," the Captain called "you prove that foreign soil

can grow a Knight as sure as mine! Come buckle on your buckler wide

and grab that saber you cradle there- let us see you run with shield,

in the way that DuGuesclin did the day he fought his uncle!"



And this Turk, a Midrealm squire did stand against a dozen foes

until his arms did barely rise and yet he brought his saber down

and up again against the helms avoiding shields and striking home

while the Royals stood in awe amazed and said "How can this be?"



The constable did watch amazed as other comers came to play

Nigel, squire to a Golden knight did take his spear in hand

amazement did he spread about like a streak of thunderbolt

with fire at it's dagger-end he did push against the breastplates.



The Company did send all there who stood beyond the castle gate

out to the comers in the fog who dared to dance for Prince and King

they bowed to Princess, and ladies there while crashing into walls of steel

and all above the rest did shine that Pagan star in chivalric sky.



"Stop and hold your weapons still", did good King Seth proclaim in wit

"bring this Turkish squire to me and let me see his noble face!"

this the comers did in haste and pushed him forth to kneel in peace

the heathen squire who served Bardolph was praised and set upon his feet.



Let every King and every Duke have Heralds cry this name aloud

in Court and Field and tilting yard saying "Ustad was the best that day!!"

the Company who took the name of Olaf, Saint did open wide

a place where only one could fit and this Dreaded Squire did fight the best.



















Ce fut en mai

Au douz tens gai Tot belement

Que la saisons est bele, Et doucement

Main me levai, Chascuns d'aus me ravoie.

Joer m'alai Et dient tant

Lez une fontenele. Que Dieus briement

En un vergier M'envoit de celi joie

Clos d'aiglentier Por qui je sent

Oi une viele; Paine et torment

La vi dancier Et je lor en rendoie

Un chevalier Merci molt grant

Et une damoisele. Et en plorant

A Dé les comandoie.

Cors orent gent

Et avenant

Et molt très bien dançoient;

En acolant

Et en baisant

Molt biau se deduisoient.

Au chief du tor,

En un destor,

Doi et doi s'en aloient;

Le jeu d'amor

Desus la flor

A lor plaisir faisoient.



J'alai avant.

Molt redoutant

Que mus d'aus ne me voie,

Maz et pensant

Et desirrant

D'avoir ausi grant joie.

Lors vi lever

Un de lor per

De si loing com j'estoie

Por apeler

Et demander

Qui sui ni que queroie.



J'alai vers aus,

Dis lor mes maus,

Que une dame amoie,

A cui loiaus

Sanz estre faus

Tot mon vivant seroie,

Por cui plus trai

Peine et esmai

Que dire ne porroie.

Et bien le sai,

Que je morrai,

S'ele ne mi ravoie.







FIELDS OF ATHENRY

By a lonely prison wall, I heard a young girl calling

"Michael, they have taken you away,

For you stole Trevelyan's corn,

So the young might see the morn.

Now a prison ship lies waiting in the bay."



Chorus:

Low lie the fields of Athenry

Where once we watched the small free birds fly

Our love was on the wing

We had dreams and songs to sing

It's so lonely round the fields of Athenry.



By a lonely prison wall, I heard a young man calling

"Nothing matters, Mary, when you're free

Against the famine and the crown,

I rebelled, they cut me down.

Now you must raise our child with dignity."



By a lonely harbor wall, she watched the last star fall

As the prison ship sailed out against the sky

For she lived to hope and pray for her love in Botany Bay

It's so lonely round the fields of Athenry.



Words as they appeared on an 1888 Broadsheet :



By a lonely prison wall

I heard a sweet voice calling,

'Oh Danny, they have taken you away.

for you stole Travelian's corn,

that your babes might see the dawn,

now a prison ship lies waiting in the bay.'



chorus

Fair lie the fields of Athenry

where we stood to watch the small freebirds fly.

Our love grew with the spring,

we had dreams and songs to sing

as we wandered through the fields of Athenry.



I heard a young man calling

'nothing matters, Jenny, when your'e free

'gainst the famine and the crown,

I rebelled, they ran me down,

now you must raise our children without me.'



On the windswept harbour wall,

she watched the last star rising

as the prison ship sailed out accross the sky

But she will watch and hope and pray,

for her love in Botany bay

whilst she is lonely in the fields of Athenry



Fiftieth annual pennsic war



I arrived late at night in my trusty air car

Called dragons that fly here at pennsic they are

I parked and dismounted my hovering steed

And was met with a hideous site indeed

Me thinks some SCAdian scientist thought

A real troll at troll booth would mean quite a lot

So with the aide of some strange DNA,

‘Twas a foul smelling creature that I had to pay

gone away is my mundane life,

my mundane job and my mundane strife

to experience this and so much more

at the fiftieth annual pennsic war



I pitched my pavilion and fought that night

With my anti-grav mattress by candlelight

I woke the next morning and set out with a song

The line at the nuclear was long

I dressed in garb then off was I bound

For the largest tract of merchanting ground

I found a merchant who had a sale

On dent proof helms and titanium maile

completed to here



Great Court was filled with pageantry

But I’m afraid it was lost on me

And those brats selling papers they drive me mad

They and the heralds are getting quite bad

With voice amplifiers up to their mouths

They bark to the north and they bark to the south

And they bark to the west and they bark to the east

‘til we wanted to kill them and cook them for feast

I do not miss holographic TV

Or those video pagers that beep at me

I’m experiencing this and so much more

At the fiftieth annual pennsic war



X

X

I armored up and set out for fun

And the thrusting tip was set for stun

At night the parties are rampant as hell

And meade and campfires are all that you smell

Drink nothing that smokes or throws off sparks

Or burns with fire or glows in the dark

the very next morn it was time to leave,

but I can tell stories no one will believe

I’ve experienced this and so much more

At the fiftieth annual pennsic war









CAN’T REMEMBER NAME

By the storm-torn shoreline a woman is standing

The spray strung like jewels in her hair

And the sea tore the rocks near the desolate landing

as though it had known she stood there.

Chorus:

For she had come down to condemn that wild ocean

for the murderous loss of her man,

His boat sailed out on Wednesday morning

And it's feared she’s gone down with all hands.

Oh and white were the wave-caps

And wild was their parting

So fierce is the warring of love,

But she prayed to the gods

Both of men and of sailors

Not to cast their cruel nets o'er her love.

There's a school on the hill

Where the songs of dead fathers

Are led toward tempests and gales,

Where their God-given wings

Are clipped close to their bodies,

And their eyes are bound-'round with ships' sails.

What force leads a man

To a life filled with danger

High on seas or a mile underground?

It's when need is his master

And poverty's no stranger,

And there's no other work to be found.



Children (of AEthelmearc) Go Where I Send Thee.

Words by Boudicea Ravenhair and Kateryne of Bakestondone

The tune is a traditional spiritual song

Children go where I send thee.

How will you send me?

I’m gonna send you one by one.

One for the dream of honor

Found in a suit of armor

Fighting on the field at Pennsic

Held, held, here in AEthelmearc.

Children go where I send thee.

How will you send me?

I’m gonna send you two by two.

Two for the arts and science.

Three for the acts of service.

Four for the reigning monarchs.

Five for the heirs apparent.

Six for the children, joyful.

Seven for the fencers, deadly.

Eight for security, up too late.

Nine for the archers, shoot so fine.

Ten for the staff and the Coopers.

Eleven for the midnight madness.

Twelve to pass the dream along.



Kateryne of Bakestondone and Boudicea Ravenhair

"Service is Love Made Visible"



































UNTITLED

To oar, to oar, the helmsman did cry

We're close to the shore and the tide's running high

There's gold in this place and we're willing to try

And the gods would favor the bold

These Irish will flee as we come from the sea

Aye the Norsemen are sailing for gold

The Norsemen are sailing for gold



To arms, to arms, the helmsman did say

They've chosen to meet us in battle today

They cannot withstand us, they'll soon run away

And the gods would favor the brave

So let fly the spear, there'll be slaughter here

Aye the Norse have come over the waves

The Norse have come over the waves



Stand firm, stand firm, the helmsman did shout

Though many have fallen our hearts are still stout

Should we retreat it would end in a rout

And the gods would favor the strong

So here we shall stand to the very last man

Aye the Norse will remember our song

The Norse will remember our song



Rise up, rise up, the Valkyries cry

Odin appointed this day you would die

Mount up on our horses, to Valhalla we fly

And the gods still honor the brave

Outnumbered you stood as a true hero would

True Norsemen go such to their graves

Norsemen go such to their graves





HOLY GROUND

Fare thee well my lovely Dinah

A thousand times adieu

For we're going away from the Holy Ground

And the girls that we all love

We will sail the salt seas over

And we'll return for sure

To see again the girls we love

And the Holy Ground once more

(Fine girl you are!)



Chorus

You're the girl I do adore

And still I live in hope to see

The Holy Ground once more

(Fine girl you are!)



And now the storm is ragin'

And we are far from shore

And this good old ship is tossing about

And the riggin is all tore

And the secret of my mind love,

To the girl I do adore

And still I live in hopes to see

the Holy Ground once more.

(Fine girl you are!)



Chorus



And now the storm is over

And we are safe and well

We will go into a public house

And we will drink our fill

We will drink strong ales and porter

And make the rafters roar

And when our money is all spent

We'll go to sea once more

(Fine girl you are!)

A HUNDRED YEARS AGO



Chorus





Chorus variants:



First-------Oho, yes, oho!

Oh, yes, oh!

Oh, aye, oh!



Second--A hundred years ago.

'Tis time for us to go.

Oh, time for us to go.



This shanty has two main tunes, both equal favorites at halyards. The first I had from an English sailor, the

second I learnt in the States. It was sung mainly at t'gallant halyards.







Oh, a hundred years on the Eastern Shore

Oh, yes, oh!

A hundred years on the Eastern Shore

A hundred years ago!



Ol' Bully John from Baltimore

I knew him well, that son-of-a-whore



Ol' Bully John was the boy for me

A bully on shore and a bucko at sea



Ol' Bully John I knew him well

But now he'd dead and gone to hell.



Oh were you ever in Liverpool?

In Liverpool, that Yankee school



Oh a hundred years is a very long time

Oh a hundred years is a very long time



Ce fut en mai



IT WAS IN May, when skies are gay

And green the plains and mountains,

At break of day I rose to play

Beside a little fountain.



In garden close where shone the rose

I heard a fiddle played, then

A handsome knight that charmed my sight,

Was dancing with a maiden.



Both fair of face, they turned with grace

To tread their May-time measure.

The flowering place, their close embrace:

Their kisses brought them pleasure.



But shortly they had slipped away

To stroll among the bowers.

To ease their heart, each played his part

In love's games on the flowers.



I crept ahead, all chill with dread,

Lest someone there should see me.

Bemused and sad because I had

No joy in love to please me.



Then one of those I'd seen there rose

And from afar off speaking,

He questioned me, who I might be,

And what I came there seeking.



I stepped their way to sadly say

How long I'd loved a lady,

Who all my days my heart obeys,

Full faithfully and steady.



Though still I bore a grief so sore

In losing one so lovely,

That surely I would come to die

Unless she deigned to love me.



With wisdom rare, with tactful air

They counseled and relieved me.

They said their prayer was God might spare

Some joy in love that grieved me.



Where all my gain was loss and pain

So I in turn extended

My thanks sincere, with many a tear,

And them to God commended.







korobushka

"Oj, polna, polna korobushka,

Est' i sittsie i parcha.

Pozhalej, moya zaznobushka,

Molodetskovo plecha!

Vyjdi, vyjdi v rozh' vysokuyu!

Tam do nochki pogozhu,

A zavizhu chernoskuyu -

Vse tovary razlozhu.

Tseny sam platil nemalye.

Ne torgujcya, ne skupis'.

Podstavlyaj-ka guby alye,

Blezhe k molodtsu sadis'!"

Vot e pala noch' tumannaya,

Zhdet udalyj molodets.

Chu, idet - prishla zhelannaya,

Prodaet tovar kupets.

Katya berezhno torgustsya,

Vse boitsya peredat'.

Paren' s devitsej tseluetsya,

Prosit tsenu nabavlyat'...

Znaet tol'ko noch' glubokaya,

Kak poladali oni.

Raspryamis' ty, rozh' vysokaya,

Taynu svyayu sokhrany!



Leis a lurighan

On the ocean O-he, waves in motion, Oho

Not but clouds could we see o'er the blue sea below

Island looming O-he, in the gloaming, Oho

Our ship's compass set we, and our lights we did show.

Chorus:

Leis a lurighan O-he, leis a lurighan Oho,

in the grey dark of evening, o'er the waves let us go.

Repeat



Aros passing O-he, was harassing, Oho,

The proud billow to see, high as mastheads to flow

Captain hollers, O-he, to his fellows, Oho,

Those whom courage would flee, let them go down below,

Chorus

In the tempest, O-he, waves were crashing, Oho,

And the cry of the sea as the cold wind did blow.

Captain hollers, O-he, to his fellows, Oho,

Those who won't stand with me, let them go down below.

Chorus.





A MOTHER'S LAMENT By Lady Fiona the Prepared Tune: All around my hat



From now until forever I just won't understand,

how my sweet and darling daughter got so far out of hand.

When my neighbors pint their finger I shrug what can I say?

My sweet and darling daughter has joined the SCA.

Chorus:

And all around her house I find rapiers and broadswords

there's bag-pipe music playing every hour of the day,

and if anyone should ask me has the girl gone crazy?

I shake my head and tell them she's joined the SCA.



I suppose that it is my fault her life was such a bore

I told her get a hobby and try to get out more.

I thought she'd take up painting ceramics or crochet.

But no she had to go out and join the SCA.

Chorus

She's going off the deep end what more proof do I need?

There's Scotsmen in the kitchen they're brewing ale and mead.

I tried to set her up with the chairman of the board,

she said no thanks I'm dating a member of the horde.

Chorus

She says her name is Elspeth from the fourteenth century,

her armor's in the foyer she fights with fiendish glee.

I'm trying hard to figure out just where that I went wrong,

while she's pounding on her dumbek and singing bawdy songs.

Chorus

Now she's fletching with the Welshmen and fencing with the Norse.

She's into eastern dancing, but wait it just gets worse.

She took down her diploma to hang her AOA,

her life's gone topsy turvy since she joined the SCA

Chorus

Now normal folks have one name but SCAdians have two

I have to keep a score card to tell me who is who,

and persona names drive me crazy when I have to write them down.

Can't one of you just pick a name that's spelled like it sounds?

Chorus

When living in the real world she never wears a dress,

but dressing up in court garb, she rivals Good Queen Bess.

In twenty tubs of tupperwear her tons of garb she stores.

From glorious jeweled court garb for that of dockside...well.

Chorus

When daughters take vacations and their moms stay at home,

they like to brag to neighbors how far and wide she'll roam.







All Around my hat Male perspective

Chorus

All around my hat, I will wear the green willow,

And all around my hat, for a twelve-month and a day.

And if anyone should ask me the reason why I'm wearin' it,

It's all for my true love who's far, far, away



Fare thee well cold winter, and fare thee well cold frost.

For nothing I have gained, but my own true love have lost.

So sing and I'll be merry, when occasion I do see-

She's a false deluded lover, let her go, fare well she.

Chorus...

The other day I brought her a fine golden ring:

I asked her to marry, but oh what an awful thing.

I thought that she loved me, 'til she began to laugh

She showed me the door and threw out my hat.

Chorus...

Take a quarter pound of reason, and a half pound of sense,

A small sprig of time, and a pinch of prudence,

Now mix then all together and you and you will plainly see:

She's a false deluded lover, let her go, fare well she.

Chorus...







Female perspective:

Chorus

All around my hat, I will wear the green willow,

And all around my hat, for a twelve-month and a day.

And if anyone should ask me the reason why I'm wearin' it,

It's all for my true love who's far, far, away



Fare thee well cold winter, and fare thee well cold frost.

Oh nothing I have gained, but my own true love have lost.

So sing and I'll be merry, when occasion I do see-

He's a false deluded young man, let him go, fare well he.

Chorus...

Now the other day he brought me a fine diamond ring:

but he thought to deprive me of a far finer thing.

But I being careful, as true lovers ought to be,

He's a false deluded young man, let him go fare well he.

Chorus...

Take a quarter pound of reason, and a half pound of sense,

A small spring of time, and a pinch of prudence,

Now mix then all together and you will plainly see:

He's a false deluded young man, let him go, fare well he.























Flower of Scotland

O Flower of Scotland

When will we see Your like again,

That fought and died for

Your wee bit Hill and Glen

And stood against him

Proud Edward's Army,

And sent him homeward

Tae think again.

The Hills are bare now

And Autumn leaves lie thick and still

O'er land that is lost now

Which those so dearly held

That stood against him

Proud Edward's Army

And sent him homeward

Tae think again.

Those days are past now

And in the past they must remain

But we can still rise now

And be the nation again

That stood against him

Proud Edward's Army

And sent him homeward,

Tae think again.



From: "Sean Garrison" vitus@aye.net (Midrealm comrades, a small poem for you all...)



-Song of the Unbelts-

Like rabid dogs they sweep ever forward.

Look- not one retreats a single step.



For King and Country fair-ever forward.

Strike! Homeward falls the sword and glaive.



The angry hornets rise- ever forward.

The Queen demands a stout attack.



Soldiers forged from worthy steel- ever forward.

On! Honor sits upon your helms.



They bring no captives back- ever forward.

The bucklers marked with worthiness.



The Pale- all gules and true- ever forward.

A trail of blood upon the snow.



They run and chase to strike- ever forward.

The limbs that have no weariness.



Like rabid dogs they sweep- ever forward.

Look-not one retreats a single step.





A Viking Christmas Carol



'Twas the night before Christmas, and all through the hall

Not a creature was stirring, not warrior nor thrall.

And I in my armour, my greaves and my helm,

Was drunker than anyone else in the realm.



staggered upstairs and fell into bed

While four quarts of mead were ablaze in my head.

Then up from below came the sounds of a brawl

So I grabbed up my axe and ran down to the Hall.



I missed the last step and crashed down in a heap

Thinking "Why can't those low-lifes downstairs go to sleep!"

When what to my wondering eyes should appear

But two brawny strangers, wielding mallet and spear.



I said to myself "We'll soon have them beat!"

Then I noticed ten warriors laid out at their feet.

I gave out a yell and leapt into the fray....

I'll always regret my poor choice of that day.



For one laid his hammer to the side of my nose

And up, up, up to the rafters I rose.

Then came a lone frightened voice from the floor

"Those are no mortal warriors--- that's Odin and Thor!"



Then they looked at each other and they said "Battle's done.

Now they know who we are, it no longer is fun."

Then Thor raised his hammer, and his elbow he bent,

And with a loud crash, through the ceiling they went.



I crawled through the Hall and flung open the door,

Not really sure that I'd seen them before.

The snow bathed in starlight, the moon like a glede,

I saw them ride off on an eight-legged steed.



And I heard them exclaim, ere they flew out of sight,

"TO HELA WITH CHRISTMAS, WE JUST LOVE A GOOD FIGHT!!!"



=====

Poetry is hazardous



There once was an AEthelmearc Laurel,

Who started a poetic quarrel.

"I'll cut a fine swath,

Then like Sylvia Plath,

I'll push up the daisies and sorrel."



The Laurel replied, "I don't know,

"While daisies are fine (if I go),

"If that cold ground and hard

"Is a bit like my yard,

"Only crab grass and termites will grow!



Fear and dread, fear and dread

Where this line of humor has led

Clever and whitty

aren't they both quippy

But beware what the article said.



Then there are those who tell stories

Who plant peas with lush morning glories

So if we should die

Our partners will cry

We created our own purgatories



GREEN-EYED DRAGON

Once upon a time lived a Fair Princess

Most beautiful and charming;

Her Father, the King, was a wicked old thing, With manners most alarming.

And always on the front door mat,

A most ferocious Dragon sat,

It made such an awful shrieking noise

So all you little girls and boys...

Beware, take care,



Chorus: “Of the Green-eyed dragon with the 13 tails, He'll feed,

With greed

On little boys, puppy dogs and big fat snails.

Then off to his lair each child he'll drag,

And each of his 13 tails he'll wag

Beware,

Take care “

And creep off on tip toes. And hurry up the stair,

And say your prayers,

And duck your heads, your pretty curly heads,

Beneath the clothes, the clothes, the clothes.



That Dragon he lived for years and years,

But he never grew much thinner.

For lunch, he'd try a Policeman pie, Or a roast M.P. for dinner;

One brave man went 'round with an axe

And tried to collect his income tax

The Dragon he smiled with fiendish glee,

And sadly murmured "R.I.P."...

Beware, take care,



“chorus”

That Dragon went down to the kitchen one day

Where the Fair Princess was baking;

He ate, by mistake, some rich plum cake

Which the Fair Princess was making,

That homemade cake, he could not digest,

He moaned and he groaned, and at last went west -

And now his ghost, with bloodshot eyes

At midnight clanks his chains and cries...

Beware, take care,

“chorus”.

AAAAGH!









The Curse



Remember me in the cold moonlight

Remember me in the morning bright

Remember me when the sun is high

Remember me, remember me, remember me…



Remember me, the one who loved you true

Remember me, whose kiss you never knew

Remember me, the one you turned away

Remember me 3x



Remember me when she’s by your side

Remember me when she is your bride

Remember me when her lips touch yours

3x



… on you this bane I cast

… until you’ve breathed your last

… each time you close your eyes

3x



… when your foe’s in sight

… in your final plight

… as the sword comes down

3x



… by your grave I weep

… a guilty vigil I keep

… For I love you still

3x





















































The Children's Crusade

Words and Music by Stephen and Amanda de Spencer and Myfanwy ferch Tangwystyl

(Steven and Janice Spencer-Priebe and Catherine Faber)

Em D C B

Grey with the dust of the road he came,

Em D Em B

And he told a great story in Jesus' name

G D C B

That the Saracen horde, like lions so wild

Em D C D Em

Would yield like a lamb to the faith of a child



"Jerusalem, captive in Saracen lands Will fall to the purity of children's hands.

So rise up and follow, the faith of a seed Will see God provide us with all that we need."



G D C D

An army of children, without mail or blade,

Em D C D Em

He gathered the start of The Children's Crusade



The fire in his words seemed to burn in my head Turned water to wine and stones into bread

So kissing my mother, I bid her goodbye Left home and my family to follow his cry



1212 was the date, in the year of our Lord He led us away without armor or sword

"And when you have come to Jerusalem Town Just pray," we were told, "And the walls will fall down."



Gaily we marched on in noble parade

And the onlookers cheered for The Children's Crusade



From village to village throughout all of France We raised up an army without shield or lance

When Nicholas spoke, the mothers all cried And a hundred more children would flock to our side



Singing and chanting we sturdily strode But God left no bread by the side of the road

The small ones were weary and cried for a rest But Nicholas said this was only a test



A test of our faith, to see if we strayed

Were we worthy to go on The Children's Crusade



The days passed in fire, the nights came like ice Nicholas said we were paying a price

Of faithlessness bred in the bones of our youth And we all believed that he told us the truth



From out of the hills streamed our stumbling horde And down to the Mediterranean shore

And Nicholas raised his staff o'er the sea But no prophet's miracle were we to see



Now hungry and weary and truly afraid

I turned and abandoned The Children's Crusade



I stumbled back westward, I traveled alone I worked for my bread as I walked to my home

But always I listened, wherever I fell Until the news reached me in Aix La Chapelle



How children crusaders took passage as slaves Or were shipwrecked and martyred in unhallowed graves

So now I return with the grimmest tale known Evil has reaped where young lives have been sown



An army of children whose faith was betrayed

Weep for the soldiers of The Children's Crusade







scarborough Fair



Are you going to Scarborough Fair?

Parsley, sage, rosemary and thyme

Remember me to one who lives there

For once she was a true love of mine



Have her make me a cambric shirt

Parsley, sage, rosemary and thyme

Without no seam nor fine needle work

And then she'll be a true love of mine



Tell her to weave it in a sycamore wood lane

Parsley, sage, rosemary and thyme

And gather it all with a basket of flowers

And then she'll be a true love of mine



Have her wash it in yonder dry well

Parsley, sage, rosemary and thyme

where water ne'er sprung nor drop of rain fell

And then she'll be a true love of mine



Have her find me an acre of land

Parsley, sage, rosemary and thyme

Between the sea foam and over the sand

And then she'll be a true love of mine



Plow the land with the horn of a lamb

Parsley, sage, rosemary and thyme

Then sow some seeds from north of the dam

And then she'll be a true love of mine



Tell her to reap it with a sickle of leather

Parsley, sage, rosemary and thyme

And gather it all in a bunch of heather

And then she'll be a true love of mine



If she tells me she can't, I'll reply

Parsley, sage, rosemary and thyme

Let me know that at least she will try

And then she'll be a true love of mine



Love imposes impossible tasks

Parsley, sage, rosemary and thyme

Though not more than any heart asks

And I must know she's a true love of mine



Dear, when thou has finished thy task

Parsley, sage, rosemary and thyme

Come to me, my hand for to ask

For thou then art a true love of mine













Ballad of the Midrealm

KvK



Hear ye of the Midrealm It is the dragon’s land

Our warriors are hearty And steadfast do they stand

Our people great in spirit together do we band

To revel in our fortune and keep the fire fanned



Oh you can hear the dragon roar

When swords and shields clash at war

And in the voices that go before

Listen close to me

For every king and knight and squire

For every barony and shire

With a dragon to inspire

The Midrealm is the land of Fire



Our shields are the scales of the dragon great and strong

Our swords and spears his teeth and his claws both sharp and long

And with these mighty weapons our blows fall down like rain

And he who stands to face us he would stand in vain



But with our spirit we do mend

We take our foe and make him friend

And good tidings do we send

To those about our realm

Come with us and you will see

Come and join the revelry

In this land of chivalry

We the Midrealm welcome thee



Now the fighting’s over all fighters proved their worth

Let food bedeck the board light a fire in the hearth

We’ll sing of tourneys past when knights did sally forth

And all did come to fight be they poor or noble birth



Let all from near and far pay heed

Have you hunger have you need

Join the feast and drink the mead

And listen one last time

Of all the lands in legends told

Of all the lands with fighters bold

Of all the lands with cheer and mirth

The Midrealm is the best on earth





















Pennsic 205

Tune of : Ghost Riders in the Sky



The dragon stood ten meters high,

Its scales as strong as steel,

Its teeth were long as gladii,

Its breath could make you reel,

But I'd no time for playing games,

I cut it down to size,

Its drumsticks will be barbecued,

At Pennsic Two-Oh-Five.



CHORUS :

Yippiee yi yo, Yippiee yi yay,

Sing the fighters of S-s-s C-e-e A-a-a.



One hundred twenty viking lords,

And scores of other sorts,

Were gathering up their shields and swords,

And walking towards the ports,

We loaded up our dragon ship,

Then warped through hyperdrive,

So we could get to good old Earth,

For Pennsic Two-Oh-Five.



CHORUS



My armor's made of ten point steel,

My sword is boron true,

But it's still wrapped in duct tape,

Like they did in A.S. II,

One hundred million warriors,

All trying to survive,

The rain and mud and heat and flies,

Of Pennsic Two-Oh-Five.



CHORUS



On Saturday we armored up,

And then we formed up ranks,

Our army stretched from West Virginia,

To Lake Erie's banks,

But though we were outnumbered,

We'd fight to stay alive,

For Glory and for Honor,

At Pennsic Two-Oh-Five.



CHORUS



And when the battle's over,

We'll go off to the stars,

And back unto our mundane lives,

And dream of future wars,

One hundred million warriors,

Can't wait to pick up sticks,

And practice for the Grand Melee,

At Pennsic Two-Oh-Six.



Black Leather Band

Words and Music by : Sir Alric Bowbreaker of the High March



In a far corner of the East Kingdom,

A place that they call Cooper's Lake,

The East and the Mid come together,

The thirst of their weapons to slake.

Each year the all the fighters go hither,

The best to be found in the land.

And some of the come from the Rhydderich Hael,

And they call them the Black Leather Band.



CHORUS:

Her eyes, they glittered like rivets,

She had a long spear in her hand,

And her name it was Morgan Elandris,

Commanding the Black Leather Band.



When I went to fight in the Pennsic,

A trebuchet strapped to my car,

I met with a 6 foot 2 elf maid,

Applying her trade, which was war.

Her spear slipped around past my shield,

And I fell before their advance.

They've the biggest damn feet in the known world,

Those clods in the Black Leather Band.



CHORUS



The marshals at last gaffed my body,

Just so that the roadway was clear,

And I joined up with some of my comrades,

Who also had felt a long spear.

We wanted to know who had killed us,

We asked, "Who's this bloodthirsty clan?"

And they said, "We're the House of Elandris,

And they call the Black Leather Band."



CHORUS



So come all ye jolly young heroes,

I'll have you take warning by me:

If you're facing a solid black shield wall,

Your best bet right then is to flee.

For they'll pound you like herbs in a mortar,

Till you are not able to stand,

And the damned woman just stands there smiling,

So the hell with her Black Leather Band.





A dragon’s tale

Andrew MR



We all know the stories and hold them most dear, Of maidens and dragons and knights without peer,

Of swordplay and magic and causes most just, Of stouthearted nobles who love without lust.



But dear lords and ladies, I must now confess, When I tell a story, I strive for success,

And tales of great love that is left unrequited, Will leave this poor bard from your hearth uninvited.



So my tale has a maiden of beauty divine, A huge flying lizard with scales down his spine,

A knight of great prowess, a cause that is just, Some magic and swordplay, and a touch of lust.



On a destrier gray, the steed of a knight, ( Which a non-horseman's eyes would always call white, )

Rode a figure in armor, tall noble and strong, ( If you think, "Here's our hero," I'll tell you, you're wrong. )



The rider's our heroine, bold, brave, and true, A warrior maiden with blood that is blue,

And filled with great virtue, and out on a quest, To find a great dragon and put it to rest.



There was a great wizard by name of McTrew, Who gave her a sword and a shield that glowed blue;

He told of a dragon in Kingdom of Gyre, And said that this worm would soon fill her desire.



And so she rode off for to slay this great drake, But soon she discovered, in armor, she'd bake,

And so she stripped down by the side of a pool, And jumped in the water to try to get cool.



At the edge of the pond, behind a waterfall, Two beady eyes watched as she revealed her all,

From the side of a great toothy mouth, spittle flowed, In the depth of that great dragon's chest, fire glowed.



At the side of the pool then, the bushes were rent, And out stepped a warrior known as Sir Pent,

Who saw here a chance for to try out his lance, Not the one on his horse, but the one in his pants.



He doffed off his armor and revealed his tool, Our maiden then screamed and swam deep in the pool,

He dove in the water intent on her rape, Our maid screamed in horror, was there no escape?



When from waterfall came a steaming express, A dragon to rescue our maid in distress,

Up out from the water, a drake, wings displayed, Who placed himself there twixt the knight and the maid.



A blast from his throat of draconian fire, Made evil Sir Pent to forget his desire,

And swam back to the bank where his black armor lay, His lusts to be sated on some other day.



But when he had fastened his last belt and clasp, And mounted his horse, he gave out a gasp,

For there on a white destrier was a knight, With a glowing blue sword bared and ready to fight.



He lowered his lance and spurred on his steed, And flipped down his visor, intent on his deed;

Off glowing blue shield, his point it did glance, A blue sword swept down and severed his lance.



He drew out a new weapon, a great mace and chain, And turned at his foe, intent to cause pain,

As his weapon spun round, it glowed evil red, And both knew that one of them soon would lie dead.



An hour or more they clanged and they bashed, And then, one more time, together they crashed,

When Pent saw a chance for a foul evil deed, And with a great blow, he slew her fine steed.



Now the maid is on foot, while Pent is on horse For she was the knight who had faced him, of course ),

She stepped back from the carcess, and tears filled the eyes, That glared out in hatred at one she despised.





When out from the woods came the same scaly shape,

What scant minutes before had once saved her from rape,

And with a great swipe of his tail at Sir Pent,

From his horse to the ground was that foul knight soon rent.



As that black knight arose and his steed it ran off, The dragon spoke out in a voice harsh and gruff,

"Now I will stand back for to let you two fight, But twice has this drake saved this maid from this knight."



On foot they now fought, blue sword and red mace, A maiden of virtue, a knight of disgrace,

While off on the sidelines a dragon did sit, Watching the two as they blocked or they hit.



By heat were they weakened, but still the two fought, Until, by the side of the pond she was caught,

And as she stepped back she slipped off the edge, And she tumbled down off that steep earthen ledge.



Pent cried out in victory, and jumped down to gain, His death dealing blow causing ultimate pain,

But as he jumped down, she raised up her sword, And up through his crotch, was that great villian gored.



His blood stained the waters, his body lie still, The maiden looked down at this man, her first kill,

She took off her helm and she let down her hair, Looked up at the dragon and cried in dispair.



"Oh, dragon I came to this land thee to slay, Yet, twice did you save me on this single day,"

"Fair maid woulds't thou slay me; what harm have I done? I eat nought but fishes; I have hurt no one."



"I swore on my oath that a dragon I'd slay, Yet, I cannot harm him who saved me this day,

Oh, woe is me, for my vow I can't keep, I must return home to face my penance deep."



But as she rode back, word spread of her deed, For she rode on the back of a great winged steed,

With a tear in her eye she was met by McTrew, And handed, hilt first, back the sword that glowed blue.



"I fear my lord wizard, I've failed in my quest, The Dragon of Gyre is here as my guest,

I could never slay this one that I call friend, To the day that I die, his life I'll defend."



McTrew said, "Nay maiden, you have done quite well, This great scaly lizard is under a spell,

As for slaying a dragon, a worm or a drake, Would any deny that Sir Pent was a snake?"



McTrew cried out words that made maiden ears wince,

And there, where the dragon was, now stood a prince;

She shrieked in surprise as behind bush he hid,

For a drake needs no clothing, this handsome prince did.



Ignoring his nakedness, she kissed him there,

And ran her soft fingers through his fine hair,

The young man just stood there and shivered and prayed,

That a knight would come by to save dragon from maid!

















Cheer Alternate words



March. The Tuchuks aren't as bad as Pavel told you.

Cheer. The Middle King won't piddle you away.

March. They've said that there'd be allies right beside you.

Cheer. They promised us that they won't run away.



Chorus

Cheer. We'll never live to victory.

Cheer. We'll never live to hear the cannon's roar.

The gold bird of prey, it will carry us away,

And we'll never see our homeland anymore.



March. 'cause Calon never musters till the horn blow.

Cheer. Cause Drix would never wake us 'fore mid-day.

March. We won't stand in the sun, our helmets baking.

Cheer. They promised us we'll start on time today.



Chorus



March. At Pennsic we have only perfect weather.

Cheer. The Serengeti's filled with shady trees.

March. This year we won't be crammed in close together.

Cheer. They told we'll have all the room we please.



Chorus



March. They swear they're serving only bottled water.

Cheer. There's really no such thing as Pennsic Plague.

March. The King says he won't lead you into slaughter.

Cheer. They promised us they'll call no holds today.



Final Chorus

Cheer. We'll never live to victory.

Cheer. We'll never live to hear the cannon's roar.

The gold bird of prey, it will carry us away,

And we'll never see our homeland anymore.



Or the Tiger of the East we will make a bloody feast,

And we'll never see our homeland anymore. (slow)



[Estrella alternate ending:]

Or the Cruel Aten Sun it will kill us every one,

And we'll never see our homeland anymore. (slow)





Witch of the Westmereland



Pale was the wounded knight Who bore the rowan shield

Loud and cruel were the raven's cries As they feasted on the field.



Saying, "Black water, cold and wierd, Will never clean your wound.

There's none but the witch of the Westmereland Can make thee healin' soon."



So turn, turn your stallion's head Till his red mane flies in the wind.

And the rider of the moon goes by And the bright star falls behind.



And queer was the paling moon When shadow passed him by.

Below the hill with the brightest stars When he heard the owl that cried.



Saying, "Why do you ride this way? And where for pray ye here."

"I seek the witch of the Westmereland Who dweels by the winding mere."



It's weary here by the owl's water And teh misty breakard way.

Till thru the crack of the Quirkstone Pass The winding water lay.



He said, "Lay down me brindled hound. And rest me good grey hawk.

And leave my steed may graze thy fill For I must dismount and walk."



"And come when you hear my horn And answer swift because

For I fear the sun will rise this morn You will serve me best of all."



And it's down to the water's brim. He's born the rowan shield

And the golden rod he has cast in To see what the lake might yield.



And wet she rose from the lake. And fast and sleek went she -

One half the form of a maiden fair With a jet black mare's body.



And loud long a trail he blew Till his steed was by his side.

Overhead teh rgey hawk flew And swiftly he did ride.



Saying, "Horse as well m' hound look out Fetch me the jet black mare.

Stoop and strike me good grey hawk And bring me the maiden fair."



She said, "Pray sheath thy silvery sword. Lay down thy rowan shield.

For I see by the briny blood that flows You've been wounded in the field."



And she stood in a gown of velvet blue Bound 'round with a silver chain.

And she's kissed his pale lips once and twice And three times round again.



She's bound his wound with the golden rod. And fast in her arms he lay.

And he has risen hale and soon With the sun high in the day.



She said, "Ride with your brindled hounds at heel. And your good grey hawk at hand.

There's none that can harm the knight Who's laid with the witch of the Westmereland."



Peasant Knight

A young boy high on the battlements stood as he swept up the cold greystones

And he gazed with delight at the lists, where the banners flew

Where the knights in bright armour were jousting there on their steeds of dapple & roan

And the archers drew up their longbows made of yew.



Oh I have the heart of a warrior !

And although I am low-born, I hope one day I'll be sworn

To be a knight, so I can fight to serve my lord.



The years passed by, and the steward's son grew into a comely youth

He was strong of arm, and as fair as a summer sky

But the o'er -proud knight took no notice of him, save occasional sharp reproof

Yet undaunted were his dreams of glory high.



Oh I have the heart of a worrior !

And although I be base-born, still I hope one day I'm sworn

To be a knight, and pledge my might to king and lord



The knight was summoned by his Majesty to war in a distant land

On crusade, where honor and glory could be won.

He journeyed forth on his battle steed, with his greatsword at his hand

In his retinue of men, was the steward's son



Oh I have the heart of a warrior !

And full glad am I this morn, at his side, for I have sworn

To serve my knight, so he may fight for his liege lord



The battle fierce around them raged, and the press of men was hard;

The knight grew faint of heart, and fain would flee.

But as he turned his steed, he found the path away was barred,

And he fell from top his horse most cowardly.



For he had not the heart of a warrior,

And although he was high-born, yet that day he had forsworn

To be a knight, denied his vow to King and lord



The steward's son leaped into the fray, ar-med only with his knife

And defiant stood 'tween his master and his foes.

"Oh God above, unto you I pray, to protect my noble's life,

And to give me strength to withstand these many blows."



But I have the heart of a warrior !

And no matter I'm base born, for on this day have I sworn

To play the knight, and I must fight to save my lord.



The King rode out at the break of day, and his heart was full of woe,

For His comrades dead, 'tho a victory great was won.

He found the knight unharmed, within a circle of slain foes

And cradled in his arms, was the steward's son.



"Oh he has the heart of a warrior !

And although he is base born, yet this day I'd have him sworn

To be a knight, for he would die to save his lord."



The King dubbed him upon the field, "Arise, Sir Knight" said he

But the lad could not obey the King's command

And with his dying breath he gave his oath of fealty

And he held the sword with the last touch of his hand



For he had the heart of a warrior !

But for men of women born, comes the day the soul has sworn

To take to flight, and dwell in sight of Heaven's lord.



They bore him aloft upon their shields with the knight's sword by his side

And they buried him with the honours due his life.

And evermore did the humbled knight, in a golden burnished sheath

Carry on his belt that old and rusted knife.



May you have the heart of a warrior !

And no matter how you're born, for on this day you have sworn

To be a knight, with honour bright for King and lord

For today you are reborn as a knight, and you have worn

the golden chain, the belt of white, and silver sword.

Worms of the Earth (Harry Potter Version)



(Well) We are the worms of the earth,

Against the lions of pride

All of our days we are told that our ways

Are too cunning, but we’re justified.

Those Gryffindors think they’re so noble and kind

But we find them naïve and plain wrong.

They’ve beat us before,

But we’ll win in the end,

And you’ll see we were right all along.



My father’s blood it was pure,

As was his father’s before him.

Of Salazar’s lineage we’re sure,

With such prowess they couldn’t ignore him.

So I learned thirty hexes before I was ten,

At Hogwarts the Sorting Hat knew me, for when

It was placed on my brow it spoke the name, and then

And in Slytherin house I found home. Where (Chorus)



As a student, of course, I excelled,

Be it Transfiguration or charms.

I learned every potion and spell,

Winning points for my house with no qualms.

And so what if my methods seem cut-throat or sly?

Just get out of my way if you’re not on my side,

Or else get a strong dose of Slytherin pride,

And you’ll learn what crossing me means. For (Chorus)



It’s not that we’re naturally mean:

We’ve respect for the hardworking type,

Or minds that are brilliant and keen,

And whose houses don’t grumble or gripe.

But just let us Slytherins win the House Cup

Or Inter-house Quidditch — it’s not all that tough,

And they stand up against us and shout “That’s enough!”

And those Gryffindors cry, “It’s not fair!” (No chorus)



But what they don’t know that we do,

Is that life never is about fairness,

The brave and the cunning are few,

But many the foolish and careless.

So you Gryffs who report we all cheat — it’s not true,

You just don’t like to think that we’re better than you,

And we know one day soon we shall all get our due,

And we’ll see who’s ahead of the game.



For we are the worms of the earth,

Against those lions of pride,

All of our days we are told that our ways

Are too cunning, but we’re justified.

Those Gryffindors think they’re so noble and kind,

But we find them naïve and plain wrong.

They’ve beat us before,

But we’ll just come back stronger,

And you’ll see we were right all along.

Mary Mac lyrics



Well, there's a little girl and her name is Mary Mac.

Make no mistake, she's the on e I'm gonna track

A lot of other fellows, they'd be getting off their back

But I'm thinking that they'd have to get up early



Chorus

Mary Mac's father's makin' Mary Mac marry me

My father's making me marry Mary Mac

And I'm gonna marry Mary for my Mary to take care of me

We'll all be making merry when I marry when I marry Mary Mac

A rum dum deedle dum deedle dum day



now, this little lass she's got a lot of class

she's got a lot of brass and her father thinks me gassed

I'd be a silly ass for to let the matter pass

For her father thinks she suits me rather fairly



Chorus



Now, Mary and her mother go an awful lot together

In fact you hardly ever see one without the other

People often wonder if it's Mary or her mother

Or both of them together that I'm courting



Chorus



Well, the wedding's on a Wednesday and everything's arranged

Soon her name will change to mine unless her mind be changed

I'm making the arrangements and damned near deranged

for marriage is an awful undertaking



Chorus



Well, it's sure to be a grand affair or grander than a fair

There's going to be a coach and pair for every pair that's there

We'll dine upon the finest and I'm sure to get my share

If I don't then, I'll be very much mistaken.



Chorus







Blue Grover

Sung to the tune of "Wild Rover"

Lyricist unknown



I've been a blue Grover (Hi everybody!)

And I was a Muppet on public TV.

But now we've been cancelled, the ratings were poor,

And I have been sold to the used fabric store.



Chorus:

And it's no, nay, never,

(clap four times)

No, nay, never no more,

There will be no Blue Grover,

No never, no more



Well Louis and Maria got married last year,

And Big Bird decided to migrate I fear,

Plus old Mister Hooper, poor fellow, he's dead,

And Ernie and Bert now sleep in the same bed



Chorus:

And it's no, nay, never,

(Where are Bert's birds?)

David's running the store,

There will be no Blue Grover,

No never, no more



Oscar Grouch found Mount Trashmore out in Idaho,

And Kermit the Frog somehow got his own show.

This place is outdated, new kids are no good,

Perhaps I should sign on with Fred's Neighborhood?



Chorus:

And it's no, nay, never,

(Uno, dos, tres)

We'll learn Spanish no more,

There will be no Blue Grover,

No never, no more



Well I'm looking disheveled, I have no more fur,

Since most of it patched up the Cookie Monster.

Frank Oz (my creator) met Lucas one night,

And my voice was passed on to a green Jedi Knight.



Chorus:

And it's no, nay, never,

(Luke, use the Force)

We'll be in Star Wars 4,

There will be no Blue Grover,

No never, no more



IF I WAS A BLACKBIRD

I am a young maiden, my story is sad

For once I was carefree and in love with a lad

He courted me sweetly by night and by day

But now he has left me and gone far away



Chorus:

Oh if I was a blackbird, could whistle and sing

I'd follow the vessel my true love sails in

And in the top rigging I would there build my nest

And I'd flutter my wings o'er his broad golden chest



He sailed o'er the ocean, his fortune to seek

I missed his caresses and his kiss on my cheek

He returned and I told him my love was still warm

He turned away lightly and great was his scorn



He offered to take me to Donnybrook Fair

To buy me fine ribbons, tie them up in my hair

He offered to marry and to stay by my side

But then in the morning he sailed with the tide



My parents they chide me, and will not agree

Saying that me and my true love married should never be

Ah but let them deprive me, or let them do what they will

While there's breath in my body, he's the one that I love still



Shadow Stalker

It was just a week to sovvan and the nights were turning chill

And the battle turned to stalemate double bluff and feint and drill

When a Shadow drifted northward, just a shadow nothing more

No one noticed that the shadows grew all darker than before

No one noticed while the shadows seemed to creep into the heart

But from then the fight for freedom seemed a fools quest form the start

All the hopes that they had cherished seem unreasoned and Naiive

Nothing worth he strength to pray for or to strive for or believe

And the shadows stole the sunlight from the brightest autumn day

As they sang a song of bleakness that touched every heart that heard

As they whispered words of hopelessness all courage fled away

And they wove a smothering blanket over all that lived and stirred

Herald vanyel came upon them then he sensed a subtle wrong

And there was some magic working deeply hidden yes, but strong

And it moved and worked in secret like a poison in the vein

Like a poison meant to weaken this was magic meant to drain

Herald Vanyel saw the shadows and they turned their wiles on him

For one moment even he began to feel his spirit dim

But he saw their secret evil and he swore e’er he was done

He would stalk and slay these shadows and destroy them one by one

Herald vanyel shadow stalker hunted shadows to their doom

The turned all their powers upon them, turned away from other men

And although they strove to take him he unwove their web of gloom

So the shadows fled his anger their creator sought again

Herald vanyel faced the singer who had sung them into life

And she sang to him of grief and loss that cut him like a knife

And she sang to him of self-hate as she wove a net of pain

With her songs of woe and hopelessness bent to be vanyels bane

So then what is there to strive for was the song she sang to him

And the shadow came upon his heart the world grew grey and dim

But the singer of the shadows did not know the foe she fought

Nor how dear he held his duty nor by what pain power was bought

Herald Vanyel looked upon her and he saw through her disguise

And she strove then to seduce him into death or madness sweet

Herald vanyel looked within him and he saw her songs were lies

And he gathered up his magic then her powers to defeat

Herald Vanyel raised his golden voice and he sang of life and light

Of the first cry of a baby of the silver stars at night

Herald Vanyel sang of wisdom sang of courage sang of love

Of the earth’s sweet soil beneath him of the vaulting sky above

Sang of healing sang of growing sang of joy and hopes and dreams

And the singer of the shadows felt the death of all her schemes

It was then she tried to flee him but his song and magic spell

Struck her down and held her pinioned and she faltered and she fell

Then the singer of the shadows saw her shadows shatter there

Saw her lies unmade before her saw her darkness turn to day

And how empty and how petty was the spirit then laid bare

Like her shadows then she shattered and in silence passed away





INTERLUDE

Q: You are in a war point battle at Pennsic. Your king approaches, points out another fighter and tells you to kill the man. He is clearly a Midrealm soldier [i.e., he's on your side, and one of the king's subjects]. What do you do?

Well, that depends... If it's _certain_ fellow midrealmers....

(with apologies to Gilbert & Sullivan ;-)

MCKENNA with CHORUS OF MEN



As some day it may happen that a victim must be found, I've got a little list--I've got a little list Of society offenders who might well be underground, And who never would be missed--who never would be missed! There's the pestilential nuisances who dress like Conan--

All people dressing Japanese or think they're Britano-Roman--

All Rhinos who have long pole arms and floor you with 'em flat--

All persons who in shaking hands, shake hands with you like _that_--

And all third persons who on spoiling tete-a-tetes insist--

They'd none of 'em be missed--they'd none of 'em be missed!



CHORUS. He's got 'em on the list--he's got 'em on the list; And they'll none of 'em be missed--they'll none of 'em be missed.



There's the dumbek serenader, and the others of his race, And the pseudo-arabist--I've got him on the list!

And the people who eat cloved fruit and puff it in your face, They never would be missed--they never would be missed! Then the idiot who praises, with enthusiastic tone, All centuries but mine, and every country but my own; And the lady from the provinces, who dresses like a guy, And who "doesn't think she fences, but would rather like to try"; And that singular anomaly, the lady catapultist-- I don't think she'd be missed--I'm sure she'd not he missed!



CHORUS. He's got her on the list--he's got her on the list; And I don't think she'll be missed--I'm sure she'll not be missed! And that blazoning, canting nuisance, who just now is rather rife, The Heraldical humorist--I've got him on the list! All funny fellows, comic men, and clowns of SCAdian life-- They'd none of 'em be missed--they'd none of 'em be missed. And tryannic BoDsmen of uncompromising kind, Such as--What d'ye call him--Thing'em-bob, and likewise--Never-mind,

And 'St--'st--'st--and What's-his-name, and also You-know-who-- The task of filling up the blanks I'd rather leave to you. But it really doesn't matter whom you put upon the list, For they'd none of 'em be missed--they'd none of 'em be missed!



CHORUS. You may put 'em on the list--you may put 'em on the list; And they'll none of 'em be missed--they'll none of ‘em be missed!



































Tale of Red belts

Long ago, in the glorious reign of Albert Von Dreckenveldt and his beloved queen Selene of the Sky, who did save the realm of the Middle from the vile state of corruption and infamy inflicted during the tenure (I will not call it a reign, for it endeth in shameful abdication) of his predecessor, Michael, there arose a desire amongst certain esquires to better serve and protect the fair Ladies of the Midrealm. These esquires felt under a burden, as Michael had been one of their number until such time as the power and rarified air of ascending to so lofty a position had turned his head away from duty, and they felt shamed by his actions. They believed that the formerly noble position of esquire to a knight, with its duties to serve and learn from such a Peer, had been debased and brought down to be such as worth only scorn. This was felt most pressingly by those squires who had been brothers to Michael before his ascent to the throne. There were 3 such brothers-squires with Michael who were still active within the Midrealm - Kenneqrae Gilchrest, later knight and Baron, Michele de Belgie, later founding Baron Nordskogen, and one Brusten de Bearsul, who does hope to someday be found worthy. Many others squires, many of whom would go on to great glory as members of the peerage orders, Barons, and even some few who would reign as King, likewise felt shamed and degraded by the actions of Michael, but none felt it as keenly as those who had served the same noble Knights as Michael. Knights, plural, for Michael was originally esquired to

Sir Merowald de Sylveaston, yet would leave Merowald's service to esquire to Polidore, when Polidore was raised to the status of knight from the ranks of Merowald's squires. The Squires looked long and hard for projects and duties they might perform, quests they might accomplish, services they might render for the glory of the Midrealm and the exculpation of the stigma they felt they bore in consequence of Michael. Every issue of the Pale produced in Albert & Selene's reign was collated, stapled, and labeled by squires, working with and for the wondrous Kingdom Chronicler, the Beauteous Lady Catherine of Brittany, she who is today known as Mistress Catherine Aimée Le Moyne, OP. Events were Autocrated, arms were blazoned, all manner of good and worthy deeds were done by the squires of the Midrealm. The efforts of the squires were noted by those good Monarchs Albert and Selene, who devoted their reign to healing the wounds inflicted upon the Midrealm and Society by their uncouth predecessor. At Pennsic 5, the last Pennsic war ever to be held upon the soil of the Midrealm, the honor of guarding the Midrealm Banner was given to those brother-squires of Michael previously mentioned. The Honor of carrying the banner was given to that noble Garth the Bastard, squire to Count Sir Rolac, who had carried the banner in every Pennsic war to that time. Joining the Banner guard was one other squire, Aldric Northmark, who was to be surprised with the accolade of Knighthood at the final court of that Pennsic. The guard was commanded by Count Sir Merowald, fittingly so for otherwise he would have been denied the comfort of his squires, and been unable to train them in their duties should they error in their ways. At Pennsic 5 a thing most strange and wondrous was noticed amongst the forces of our gallant allies from Meridies. Numerous of their fighters wore belts of red, with the arms not of the bearer tooled upon the ends, but the arms of great and noble knights. When asked about this, it was discovered to be the custom of certain nights of Meridies to give to their esquires

belts of red so marked, so that the esquires could be identified easily, and put to such tasks as might be required of them. It was known to autocrats, marshals, and all the populace that if they had a task that needed doing, be it washing of dishes or sweeping floors, carrying burdens or loading wagons, they could but ask any wearing such a red belt and he would perform such task to the best of his ability. should his ability not be equal to the task, they had but to mention it to the knight whose belt he wore,and he would be shown the way to improve his ability next time, sometimes most forcefully. Praise and honor could also be given to the knight who was most successful in teaching his squires courtesy and chivalry as well. This custom seemed a most good thing to the Midrealm squires, and they talked about it much amongst themselves. As it happens to all good things eventually, the reign of Albert and Selene ended, and their successors, Dagan du Darregonne and Catherine of Meirionnydd were crowned King and Queen of the Midrealm. At their Coronation, 3 esquires approached the court, and humbly begged audience. It was the same 3 squires, Kenneqrae Gilchrest, Michele de Belgie, and Brusten de Bearsul who had most sharply felt the

dishonor caused by he who abdicated. They did beg the boon of being allowed to wear a symbol of their service, that those in need in the Midrealm might recognize them and know they would not be turned down if they asked for succor. The symbol requested was that already in use within Meridies, the red belt emblazoned with the arms of their Peer. King Dagan took council with his knights and great officers, and did decree that he would allow the Squires to wear such a token, but that to be a squires belt it MUST have the arms of the knight plainly visible on the end of the belt. Anyone could wear red belts - they were in no way to be considered restricted only to esquires, and any esquire who was wearing such a belt would be required to perform such meanial tasks asked of them by those in authority or need. Further, as many squires present had desired the same symbol and token, but only the 3 squires of Slyveaston had come forth and risked the displeasure of the Crown by asking, the squires belts of Slyveaston would be edged in gold for to bespoke the prowess, valour, and integrity that house had shown in the troubled times before, and in facing a Crown to ask for what they felt was right and good. Dagan in his goodness and honour further deceed that squires would henceforth be allowed to wear spurs of silver, provides that said squires did assure that their knight possessed spurs of gold, as it is only fitting that the knight be equipped finer than his servant. However, when certain unrully and improper squires made so bold as to request to be allowed to wear chains of silver in token of their fealty to their knights, as the knights wear chains of gold in token of their fealty to crown and kingdom, such request was denied as is fitting. The Crown did forbid any squire from wearing a plain chain of any color, as it would not be a right and proper thing for them to so mimic their betters. This great and wise decree has, unfortunately, been forgotten in these lesser days, but no Crown of the Middle has ever seen fit to publicly modify The decrees on red belts, silver spurs, or chains made more than 50 reigns past. While I did cease to be a squire upon the field at Pennsic VII, I should like to think I am still ready to serve where and how I may to this day. Unfortunately, I no longer have the prowess to serve as a banner guard, and can no longer fetch and carry as well as I could in my youth, but old age allows me to teach a little of our forgotten history, at so I hope. I remain,

in service to Crown, kingdom, and society,

` Brusten de Bearsul, OL, OP, etc. Beside the fire with drafty chillI dream of walking up Horde HillTo call upon my many friends



To return to Pennsic War again

The dancing, laughter, distant drums The torchlight, hooka with coconut rum The teasing, talking, and yes, some tears These are the memories over the years For those of you who live the dream Remember while the snow is clean

New friendship bonds, new lessons learned Are ours again when the seasons turn Beside the fire with drafty chillI dream of walking up Horde Hill

To call upon my many friends To return to Pennsic War again 'Till we live the dream again together, Lady Rowan



The Orange and The Green (words and music traditional)

Oh, it is the biggest mix-up that you have ever seen.

My father, he was Orange and me mother, she was green.

My father was an Ulster man, proud Protestant was he.

My mother was a Catholic girl, from county Cork was she.

They were married in two churches, lived happily enough

, Until the day that I was born and things got rather tough.

Baptized by Father Riley, I was rushed away by car,

To be made a little Orangeman, my father's shining star.

I was christened "David Anthony," but still, inspite of that,

To me father, I was William, while my mother called me Pat.

With Mother every Sunday, to Mass I'd proudly stroll.

Then after that, the Orange lodge would try to save my soul.

For both sides tried to claim me, but i was smart

because I'd play the flute or play the harp, depending where I was.

Now when I'd sing those rebel songs, much to me mother's joy,

Me father would jump up and say, "Look here would you me boy.

That's quite enough of that lot", he'd then toss me a coin

And he'd have me sing the Orange Flute or the Heros of The Boyne

One day me Ma's relations came round to visit me.

Just as my father's kinfolk were all sitting down to tea.

We tried to smooth things over, but they all began to fight.

And me, being strictly neutral, I bashed everyone in sight.

My parents never could agree about my type of school.

My learning was all done at home, that's why I'm such a fool.

They've both passed on, God rest 'em, but left me caught between

That awful color problem of the Orange and the Green.







Jedi Drinking Song (words and music John Ryan)

I had one pint of beer, and one shot of scotch, I had one bottle of wine, and bourbon on the rocks

I had one lassie on me right, another on the left, I looked that puppet in the eye and said give me the test

A long time ago, in a pub far away, I sat on a barstool, just drinking away,

I couldn't hold it down, I guess I had too much I felt a tremor in the force and then I lost my lunch

I woke up in a desert land, feeling hot and sick, I saw a bearded man, he looked like some kind of hick,

He slowly waved his hand, and my pain was gone He said let's go see Yoda, and I'll teach you this song.

So we got on a starship, and flew off into space He said his name was Obi-Wan and there is no time to waste,

I have to get you trained before it is too late, He said drink this bottle of whisky, and don't give in to hate.

My training went on, and I'd drank most of the bar We stopped for supplies on the nearest Death Star

I learned to control my fear, and hold my alcohol Soon I was able to stand even when Obi-Wan would fall.

[Star Wars theme song]

I sat down beside him and looked him in the eye He broke the silence, said you judge me by my size

Obi-Wan said careful, for Yoda is the best I said ok shorty, bring on the test

Well I could tell you how it ended, I could tell you some lies Let's just say, on that night the force was on his side

I got all riled up, and they threw me in jail I said I don't believe it, Yoda said that's why I failed

Babylon 5

It's been... five years since we went online Laurel Takashima's gone, but Susan's so fine

Five years since the Vorlon came, Someone tried to kill him, Sinclair didn't take the blame

Twelve years since we held the line Twenty-four hours missing outta Jeff's mind

Yesterday, it went off TV But it'll still be okay 'cause we got the story

Oh my God, how it enthralled me, with Garibaldi, He's getting balder every season

He got attacked, his buddy Jack, he went and shot him in the back

To keep on track the planned assassination/treason Hot like Ivanova and Talia

We're gonna Draal ya And then we'll kick a little Zathras

Al Bester's in the Psi Corps We got a mind war

Ironheart's the mower and you're the grass Lennier and Vir will share a beer

And watch Adira disappear

Without her, Londo's Morden likely bound for darkness

So it begins And then Delenn will spin Triluminary

Thin and glowing spider webs and step into the Chrysalis

G'Kar is helpless, then he's hostile, then a holy man Trying' hard not to smile in front of Sheridan

I'm the kinda guy who laughs at the Shadow horde Can't understand, then you're not a three-edged sword

I have a tendency to do my thinking with my hands I have a history of taking off my gloves

It's been... five years since Third Age began John met Delenn

but Anna would be back again Five years since we net Neroon

He ended up a hero, started out a major loon Three years since the Shadow War

Nastier than any aliens we'd seen before Yesterday, all the Narns were freed

But there is still something Keeping hold on Centauri Medieval Marcus

the Rescue Ranger Lorien shows up, and things get stranger

Watching out the window of a White Star, it came from Minbar

And then we'll steal Babylon Four Sinclair's fork would be a Valen Tine, he travels through time

And Ba-Bear-Lon Five is too cute Lyta comes back

and she's eyein' a guy named Byron And Reebo in a Zooty Zoot Suit

Gonna meet the violence with defiance and Alliance 'Cause the Giants left the playground with a lot of blood and sorrow

Gonna get a room on Z'Ha'Dum The ship'll zoom and then go

Boom-Shubba-Lubba 'Cause there's always one tomorrow

How can I help it if I think they're driving Johnny mad? All the time used to smile, now he's Dave's dad

I'm the kinda guy who'd rather walkabout than run Can't understand why they killed their own son

I have a tendency to shorten everybody's hair I have a history of lopping off heads

It's been five years since "The Gathering Beginning, middle, end, Joe wrapped up the whole thing

5 years since we’ve saw this show How good it was gonna get, there was no way to know.

Three years since we really knew, We voted Joe a Hugo, then we gave him Number Two

Yesterday, it went off TV But we have still got Crusade, so we ain't too sorry

Joe, I've seen Crusade -- you're gonna be sorry Bring me the head of Londo Mollari