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The Nameless Day
Sara Douglass
The first book of The Crucible, an exciting historical fantasy from the author of the popular Axis triology.The Nameless Day is, according to the ancient pagan calendar of Europe, the one day of the year when the world of mankind and the enigmatic world of the spirits touch. Mid-century the forces of evil slide across the divide and invade Europe.The Church sends Thomas Neville, an English nobleman, on a secret mission through the shadowy forests and arcane religious orders of Europe to discover the extent of the danger. But not even Neville, a priest, is prepared when the horror of the Black Death sweeps across Europe.The forces of the Church and God rally against the infiltration of the Devil’s minions. The battle has begun.
The Nameless Day
Sara Douglass
The Crucible: Book One
In memory of my most devoted fan,
MICHAEL GODWIN
10th September 1981 – 16th March 1998
Table of Contents
Cover Page (#ue9645e5a-edf0-58d2-9fb5-7a7cf213cb53)
Title Page (#u8e284c20-3536-517d-b2aa-c7831395043e)
Author’s Note (#u7ee022f9-18ca-5e27-af1f-c1909dab7c88)
Prologue (#u4e4c9977-fdd8-5749-8cd4-699aa92c0265)
ROME (#u3d714bab-96d0-57c9-89f7-404c252a0d9c)
I (#u36c8a7ad-8f5c-54ec-ba55-c99c4fea5e77)
II (#u691f2ba0-172a-5239-bb17-e9935fd5a1d2)
III (#uc6cb4f7e-c63d-538b-9074-c61551dee968)
IV (#ue1d94e9c-806d-5367-82ce-52da20130d54)
V (#u93eafd7d-5bd6-5bab-a76f-364ad65dd8cb)
VI (#uad6cbc8b-26bb-55e8-bb8c-5f526912c3f2)
VII (#u9084d65a-8f61-58b5-9835-1da02bd9895a)
VIII (#u9428ec64-810d-5b1f-bce5-fac724fcc031)
IX (#ua9d6bbda-7818-5543-a0dc-db1e8cb72b2f)
GERMANY (#ub4b977d0-9b7f-53f7-88a3-ce317e92fbaa)
I (#u351aa1fa-e1cd-50e9-aeb6-df172bb888e7)
II (#u1fa43d87-5925-5650-b83b-65ee0027be5d)
III (#u8cc14d8f-cda4-53f5-b672-b32a9e46adac)
IV (#litres_trial_promo)
V (#litres_trial_promo)
VI (#litres_trial_promo)
VII (#litres_trial_promo)
VIII (#litres_trial_promo)
FRANCE (#litres_trial_promo)
I (#litres_trial_promo)
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III (#litres_trial_promo)
IV (#litres_trial_promo)
V (#litres_trial_promo)
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VII (#litres_trial_promo)
VIII (#litres_trial_promo)
IX (#litres_trial_promo)
X (#litres_trial_promo)
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XIII (#litres_trial_promo)
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XV (#litres_trial_promo)
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XVIII (#litres_trial_promo)
XIX (#litres_trial_promo)
XX (#litres_trial_promo)
XXI (#litres_trial_promo)
XXII (#litres_trial_promo)
ENGLAND (#litres_trial_promo)
I (#litres_trial_promo)
II (#litres_trial_promo)
III (#litres_trial_promo)
IV (#litres_trial_promo)
V (#litres_trial_promo)
VI (#litres_trial_promo)
VII (#litres_trial_promo)
VIII (#litres_trial_promo)
IX (#litres_trial_promo)
X (#litres_trial_promo)
XI (#litres_trial_promo)
XII (#litres_trial_promo)
XIII (#litres_trial_promo)
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XV (#litres_trial_promo)
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XVIII (#litres_trial_promo)
XIX (#litres_trial_promo)
XX (#litres_trial_promo)
XXI (#litres_trial_promo)
XXII (#litres_trial_promo)
XXIII (#litres_trial_promo)
XXIV (#litres_trial_promo)
XXV (#litres_trial_promo)
Epilogue (#litres_trial_promo)
Glossary (#litres_trial_promo)
A JIGGE (FOR MARGRETT) (#litres_trial_promo)
A JIGGE (FOR MARGRETT) (MODERNISED VERSION) (#litres_trial_promo)
About the Author (#litres_trial_promo)
Also by Sara Douglass (#litres_trial_promo)
Copyright (#litres_trial_promo)
About the Publisher (#litres_trial_promo)
Author’s Note (#ulink_2870488a-c515-5d17-8614-6273bfd14496)
Time travel is not only theoretically possible, travel into our future has already been achieved (albeit on a tiny scale of a few seconds or minutes). Travel into our past is more problematic. How would interfering with our past affect our present? Some physicists argue that sending someone into the past creates a “parallel universe”—the mere presence of someone in a past time alters that world’s future to such an extent that a different future is necessarily created: a parallel universe (or world) to the one we live in.
The three books of “The Crucible” are set, not in the medieval Europe of our past, but in the medieval Europe of a parallel universe: the insertion of even one fictional character amongst a host of historical characters necessarily creates that parallel world. Thus, while there are many similarities between our past and the world of “The Crucible”, there are also many differences. The entire period of the Hundred Years War, for example, has been compressed so that the Battle of Poitiers is fought at a later date than in our past, and Joan of Arc appears at an earlier date.
Although some dates and “facts” have altered, the spirit of “The Crucible” remains identical to that of our medieval Europe. Something strange happened in the fourteenth century…something very, very odd. The fourteenth century was an age of unprecedented catastrophe for western Europe: widespread famine due to climate change, economic collapse, uncontrollable heresies, social upheaval, endemic war and, to compound the misery, the physical and psychological devastation of the Black Death. In all of recorded history there has never been before or since a period of such utter disaster: one half of Europe’s population died due to the effects of famine, war and the Black Death. As a result, Europeans emerged from the fourteenth century profoundly—and frighteningly—changed. Medieval Europe had been an intensely spiritual society: the salvation of the soul was paramount. Post-fourteenth century Europe abandoned spirituality for secularism, materialism and worldliness. Its peoples embraced technology and science, and developed the most aggressively invasive mentality of world history. Why this profound shift from the internal quest for spiritual salvation to a craving for world domination? Was it just the end result of over a hundred years of catastrophe…or was there another reason?
“The Crucible” presents an explanation couched in a medieval understanding of the world rather than in terms more familiar to our modern sensibilities. Medieval Europe was a world of evil incarnate, a world where demons and angels walked the same fields as men and women; a world where the armies of God and of Satan arrayed themselves for the final battle…we now live in the aftermath of that battle, but are we sure who won?
Sara Douglass
Bendigo, 2000
Prologue (#ulink_aab1a596-a5b2-5cf1-aa77-4efaf809d091)
The Friday within the Octave of All Saints
to the Nameless Day
In the twenty-first year of the reign of Edward III
