Greetings and Happy New Year!
I wanted to let everyone know that my exclusive enrollment period with Amazon has run its course, and my books are available everywhere again…Barnes & Noble, Google Play, Kobo, iTunes, Scribd, Inktera, and of course they’re still at Amazon.
Here are all the links. (They’re listed at my website as well.) iTunes is taking its time approving a couple of them, but they’ll be live soon.
Thank you to everyone who has gone to the trouble and cost to acquire one of my books, and taken the time to read it, and put forth the effort to review! During my recent Amazon Select promo, nearly 21000 copies of The Year-god’s Daughter and The Moon Casts a Spell were downloaded all over the world.
The Year-god’s Daughter (Book One):
The Thinara King (Book Two):
In the Moon of Asterion (Book Three):
The Moon Casts a Spell (Book 3.5 A Novella):
Child of the Erinyes Collection, A Boxed Set of the first three novels:
The Fussy Librarian accepted The Thinara King for their email listings: it will be featured on November 9th, 2013. Thinara is Book Two of The Child of the Erinyes series. It was a research-heavy book, as the one which includes the famed volcanic eruption on Thera, or, as the island is known today, Santorini. Volcanologists have long conjectured that this particular eruption could very well be the most catastrophic of any in our history except for Super Volcanoes.
If The Thinara King sounds like it might be something you’re interested in, I invite you to click on the link in the Fussy Librarian newsletter. This will take you directly to Amazon, or Barnes and Noble, or Kobo, where you can pick it up for $3.99. Buying books through the Fussy Librarian newsletter gives them credit from the retailers, and helps them improve and grow.
Meanwhile, would you like to receive a daily email letting you know about books you’re interested in? The Fussy Librarian is for you. Choose your genre, choose your comfort level as far as sex and violence. You’ll only receive notices of books you want to read! It’s completely free of course. Interested? Follow this link to set up your preferences.
Come on over to N. Gemini Sasson’s blog where I’m talking about the eruption on Thera (or Callisti, as I name it) which occurred in the Bronze Age, and which affected the people of Crete so badly.
After many delays, the second book of The Child of the Erinyes series is out and available, at Barnes & Noble and at Amazon!
From the back cover:
“Goddess Athene’s white-hot rage incinerates Callisti and inflames the seas. Crete is left in ruins.
Chrysaleon of Mycenae inherits the crown of an annihilated world.
As death looms closer, he stumbles upon an ancient prophecy foretelling the rise of the Thinara King. This ruler will possess unimaginable power and upend sacred traditions. Commandeering the title could save his life. But it could also destroy everything he has fought to achieve, and create an easy path for the brother he hates to step in and steal it all.
Will love transform him, or will he betray Aridela and defy the obligation of the labyrinth?
The epic Bronze Age tale continues as Athene tests her champions beyond endurance, beyond rescue, beyond salvation.”
Comments from those who have already dived in:
“Lochlann weaves raw passion and black betrayal into an epic tale of destiny–a master storyteller at the height of her powers.” Sulari Gentill, author of The Rowland Sinclair series and The Hero Trilogy, published by Pantera Press.
At BOOKSQUAWK: “Author Lochlann does a fine job describing the destruction: inescapable waves of blistering heat and choking ash; the endless series of earthquakes and resulting tsunamis. The survivors are soon subjected to even more horror at the hands of a vengeful and opportunistic conqueror from the mainland, whose soldiers overrun the embattled island and pillage what little is left of the once proud and mighty civilization.” Melissa Conway, author of Xenofreak Nation and Selfsame.
Thank you for reading! I welcome and look forward to all comments!
The author of Of Moths and Butterflies, V.R. Christensen, (here is her website) has graciously included me in a Game of Excerpts! (Not unlike A Game of Thrones, I’m sure.) I am chuffed to be tagged in this simple activity called “Lucky 7,” where we authors share seven lines from our current works-in-progress.
The contest rules are:
Click here if you would like to view the trailer for book one, The Year-god’s Daughter, which gives hints of the next two books.
Below, I’m happily tagging seven very special authors who have written books I’ve truly loved reading, and which have left deep impressions upon me.
From Chapter Seven:
Snow fell in a blinding squall, carried first one direction then another by mercurial winds. Bitter cold stung Aridela’s face and almost immediately penetrated her jerkin.
Slinging a bow and quiver of arrows over one shoulder, she scraped snow from the trunk of a cypress, clearing a bare strip all the way around. Barbs of gale-driven ice lashed her eyes and cheeks as she found what she was looking for, evidence of frozen lichen on what should be the north side. She staggered into the blizzard, hoping she’d successfully determined east, and Knossos.
I do your bidding, Athene. I follow your will. Please, please—
The plea died before it formed. Menoetius would never forgive what she had said. There was no use asking.
Snow fell like a cold white ocean from a darkly overcast sky. All sound was muffled. There was no way to be certain she’d chosen the right direction. If only the sun would come out, even for a moment.
Menoetius’s warning returned. What if this reckless escape sent her straight to enemy search parties?
Surely they wouldn’t be looking for her in such a storm.
Don’t you trust me? She fancied a thrum of laughter under Chrysaleon’s words. Don’t you know I will protect you?
She closed her eyes. Show me the way, my love.
But there was only the swish of snow eddying in the wind. Only Menoetius’s face when she called him ugly.
Then she heard it. The crunch of deliberate steps. She opened her eyes and stared into the face of a large wild goat, its long, arched horns almost invisible under a coating of snow. It stood the length of a half-grown fir tree from her, staring back, perhaps trying to understand the sight of a motionless human transforming into a snow-drenched pillar.
Its meat would provide food for a month. But something stopped her even as her half-frozen fingers felt for the bow. Athene. Lady of the wild things.
Losing interest, the ibex turned and lumbered away. Aridela followed, trying to keep a discreet distance.
It came to a steep hill, dotted with mounds of stunted juniper bushes and a few twisted pine trees. The beast climbed effortlessly, crossing beneath a curious rock formation that rose high and curved into an arch, like a doorway. Aridela craned her neck to see the rough crown, half hidden in storm fog. Forced to use her hands as well as her feet, she scrambled then slipped backward, unable to secure footing in the slick snow. Within seconds the animal had disappeared. “Wait,” she cried. “I can’t walk as fast as you,” but wind and a wall of snow stuffed her words back into her throat.
Eventually, she reached the summit. Snow was falling so copiously by now that she couldn’t see past the length of her arm. She stumbled along the ridge, calling, “I’m here. Where are you? Come back.”
Iphiboë materialized before her, arms extended. “Aridela!”
Shock drew Aridela up short. She tried to blink the snow from her lashes, fighting hope and disbelief. “Iphiboë?”
Before she could begin to accept this miracle, the image disintegrated into the dark, solid form of Menoetius. Snow caked his hair and beard. He squinted. His mouth lay tense and severe.
“What are you doing?” Without waiting for an answer, he picked her up like a twig and flung her over one shoulder. “Two more steps and you would have been over the edge. How much would that help your people, you lying dead at the bottom of this gorge?”
Thanks to all who entered my Goodreads giveaway, lovely people who are willing to take a chance on my books.
Kaphtor is merely an ancient name for Crete. It comes to us from Egypt mostly.
In his book Unearthing Atlantis, Charles Pellegrino says on page 88:
“When finally the troops entered Canaan, carrying the Ark before them, war broke out almost immediately between the Hebrews and the people they found there. Among those people were the Philistines, whom the Bible tells us came from Caphtor (Crete.) Can it be that the Philistines (Cretan Minoans?) and the armies of Hebrew slaves, having escaped from (or been chased out of) famine-stricken Egypt, were actually two populations of refugees created, in different ways, by the same volcanic catastrophe? Can it be that the present-day conflict between the Palestinians and the Israelis has as its roots Thera and the origin of the Atlantis legend?”
In Minoans, Life in Bronze Age Crete, by Rodney Castleden says on page 21:
“A tablet found far away at Mari in Mesopotamia mentions a weapon adorned with lapis lazuli and gold and describes it as ‘Caphtorite.’ The Egyptians called Crete ‘Kefti’, ‘Keftiu’ or ‘the land of the Keftiu’, while in the Near East Crete was known as ‘Caphtor’: it is as Caphtor that ancient Crete appears in the Old Testament, ‘Caphtorite’ clearly means Cretan. The similarity of the words ‘Caphtor’, ‘Caphtorite’ and ‘Keftiu’ strongly implies that the Minoans themselves used something like the word ‘Kaftor’ as a name for their homeland.”
on page 37 he says: “There is a tradition that the Philistines originated as Cretans; the Book of Jeremiah (47:4) says, ‘for the Lord will spoil the Philistines, the remnant of the country of Caphtor.’ Caphtor was Crete.”
From The Greek Myths, by Robert Graves:
14: Once the relevance of coition to child-bearing had been officially admitted, man’s religious status gradually improved, and winds or rivers were no longer given credit for impregnating women. The tribal Nymph, it seems, chose an annual lover from her entourage of young men, a king to be sacrificed when the year ended; making him a symbol of fertility, rather than the object of her erotic pleasure. His sprinkled blood served to fructify trees, crops and flocks, and his flesh was torn and eaten raw by the Queen’s fellow-nymphs – priestesses wearing the masks of bitches, mares, or sows. Next, in amendment to this practice, the king died as soon as the power of the sun, with which he was identified, began to decline in the summer; and another young man, his twin, or supposed twin – a convenient ancient Irish term is ‘tanist’ – then became the Queen’s lover, to be duly sacrificed at midwinter and, as a reward, reincarnated in an oracular serpent.
15: The number seven acquired peculiar sanctity, because the king died at the seventh full moon after the shortest day.
18: When the shortness of the king’s reign proved irksome, it was agreed to prolong the thirteen month year to a Great Year of one hundred lunations, in the last of which occurs a near-coincidence of solar and lunar time. But since the fields and crops still needed to be fructified, the king agreed to suffer an annual mock death and yield his sovereignty for one day – the intercalated one, lying outside the sacred sidereal year – to the surrogate boy-king, or interrex, who died at its close, and whose blood was used for the sprinkling ceremony. Now the sacred king either reigned for the entire period of a Great Year, with a tanist as his lieutenant; or the two reigned for alternate years; or the Queen let them divide the queendom into halves and reign concurrently. The king deputized for the Queen at many sacred functions, dressed in her robes, wore false breasts, borrowed her lunar axe as a symbol of power, and even took over from her the magical art of rain making. His ritual death varied greatly in circumstance; he might be torn to pieces by wild women, transfixed with a sting-ray spear, felled with an axe, pricked in the heel with a poisoned arrow, flung over a cliff, burned to death on a pyre, drowned in a pool, or killed in a pre-arranged chariot crash. But die he must. A new stage was reached when animals came to be substituted for boys at the sacrificial altar, and the king refused death after his lengthened reign ended. Dividing the realm into three parts, and awarding one part to each of his successors, he would reign for another term; his excuse being that a closer approximation of solar and lunar time had now been found, namely nineteen years, or 325 lunations. The Great Year had become a Greater Year.
23: The queen-mother of the state, as Ngame’s representative, performs an annual sacred marriage with Odomankoma’s representative: namely her chosen lover whom, at the close of the year, the priests murder, skin, and flay. The same practice seems to have obtained among the Greeks.
38: 6.3: during the king’s sacrifice, designed to fructify the cornfields and orchards, the goddess’s priestesses wore menacing Gorgon masks to frighten away profane visitors. His genitals were thrown into the sea to encourage fish to breed.
52: A hero, as the word indicates, was a sacred king who had been sacrificed to Hera, whose body was safely under the earth, and whose soul had gone to enjoy her paradise at the back of the North Wind. His golden apples were passports to this paradise.
57: Dionysus began as a sacred king whom the goddess ritually killed with a thunderbolt in the 7th month from the winter solstice, and whom her priestesses devoured.
93: the title Hecate (one hundred) apparently refers to the hundred lunar months of the king’s reign, and to the hundredfold harvest. The king’s death by a thunderbolt, or by the teeth of horses, or at the hands of his tanist, was his common fate in primitive Greece.
108: Dryas (oak) was the oak-king, annually killed. The trimming of his extremities served to keep his ghost at bay, and the wanton felling of a sacred oak carried the death penalty.
114: As sacred king, he was struck by a thunderbolt – that is, killed with a double-axe – in an oak grove at the summer solstice, and then dismembered by the Maenads of the bull-cult, like Zagreus; or of the stag-cult, like Actaeon.
115: A sacred king necessarily suffered dismemberment.
126: In pre-Hellenic myth, the goddess chases the sacred king and, although he goes through his seasonal transformations, counters each of them in turn with her own, and devours him at the summer solstice.
138: the twins’ mutual murder recalls the eternal rivalry for the love of the White Goddess between the sacred king and his tanist, who alternately meet death at each other’s hands.
138: the twins’ mutual murder recalls the eternal rivalry for the love of the White Goddess between the sacred king and his tanist, who alternately meet death at each other’s hands. The column, on which the Death-in-Life Goddess perches, marks the height of summer when the sacred king’s reign ends and the tanist’s begins. (At the heliacal rising of two-headed Sirius.)
176: The oak-king met his death in Athene’s honor, and all oak-kings fell beneath the double axe. Their bodies were usually roasted in a bonfire.
204: it was a widespread custom to bury the sacred king’s head at the approaches to a city, and thus protect it against invasion.
205: The Thesmophoria were agricultural orgies celebrated at Athens, in the course of which the severed genitals of the sacred king or his surrogate were carried in a basket; these were replaced in more civilized times by phallus-shaped loaves and live serpents.
209: As an oak-king with mistletoe genitals, representing the thunder-god, he ritually married the rain-making Moon-goddess; and was then scourged, so that his blood and sperm would fructify the earth, beheaded with an axe, emasculated, spread-eagled to a tree, and roasted; after which his kinsmen ate him sacramentally.
211: myth showing how an Aeolian chief invaded Elis, and accepted the consequences of marrying the Pelasgian Moon-goddess Hera’s representative. When his reign ended he was duly sacrificed and awarded a hero shrine at Olympia.
255: Wild Women maddened with hippomanes, either a herb, or the slimy vaginal tissue of a mare in heat, or the black membrane cut from the forehead of a new-born foal closed in on a sacred king by the seashore at the end of his reign. Their skirts were hoisted as in the erotic worship of Egyptian Apis so that when they dismembered him, his spurting blood would quicken their wombs.
267: The sacred king’s death at the onset of a boar – whose curved tusks dedicated it to the moon – is ancient myth. There was a widespread custom of sacrificing a royal prince at the foundation of a city.
268: an icon showing the doomed king, with golden apples in hand, being chased to death by the goddess. A companion icon will have shown Artemis supported by two lions, as on the gate at Mycenae, and on several Mycenaean and Cretan seals.
275: vase picturing the Moon-goddess presenting the apple of immortality to the sacred king. Also another showing a new king about to ride through the streets of his capital after having ritually hacked his predecessor in pieces with an axe. The frequent murders, accidental or intentional, which caused princes to leave home and be purified by foreign kings, whose daughters they then married, are an invention of later mythographers. There is no reason to suppose that Peleus left Aegina, or Ththia, under a cloud; at a time when kingship went by matrilineal succession, candidates for the throne always came from abroad, and the new king was reborn into the royal house after ritually murdering his predecessor. He then changed his name and tribe, which was expected to throw the vengeful ghost of the murdered man off his scent. The old murdered king often became an oracular hero. It was found convenient, in more civilized times, when much the same ritual was used to purify ordinary criminals, to forget that kingship implied murder, and to suggest that Peleus, Telamon, and the rest had been involved in crimes or scandals unconnected with their accession to the throne.
Erich Neumann, in The Origins and History of Consciousness says this:
“The womb of the earth clamors for fertilization, and blood sacrifices and corpses are the food she likes best. This is the terrible aspect, the deadly side of the earth’s character. . . . Everywhere blood plays a leading part in fertility ritual and human sacrifice. The great terrestrial law that there can be no life without death was early understood, and still earlier represented in ritual, to mean that a strengthening of life can only be bought at the cost of sacrificial death” (54)
CLICK HERE for the full list of first place winners in the Chaucer category.
Ash, earthquakes and tsunamis devastate Crete.
The will of the survivors fades as the skies remain dark and frost blackens the crops. Aridela must find a way to revive the spirit of her people along with rebuilding her country’s defenses.
More threats loom on the horizon. Greek kingdoms see a weakened Crete as easy prey.
And now Chrysaleon, he who carries the ancient title of Thinara King, feels the shadow of Death over his shoulder. Will he thwart his fate? No other man ever has.
Click HERE to read a sample at Amazon.
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Photo Mt. Etna: «04Sep2007 Etna from SE Crater» de Jason Bott, Christopher Berger, Pete Garza – Trabajo propio. Disponible bajo la licencia Creative Commons Attribution 3.0 vía Wikimedia Commons – http://commons.wikimedia.org/wiki/File:04Sep2007_Etna_from_SE_Crater.jpg#mediaviewer/Archivo:04Sep2007_Etna_from_SE_Crater.jpg
The island now called Santorini has had many names throughout the centuries. One of the oldest known names, and the one I use, is Callisti. In ancient Greek, it means “The Most Beautiful,” and is alternately spelled Kalliste.
Strongyle, another of Santorini’s ancient names, meant, “The Round One.”
Thera, another name long used for this volcanic island, can be translated as