These brave few walked amid the ruins of the old brochs; the human Christians of Donnelaith looked on them with cold eyes and fear, and sighed with relief when they took their final leave of the valley.
Over the months that followed, some Taltos came who had accepted Christ and wanted to become priests. We welcomed them.
All over northern Britain, the quiet time for my people had ended.
The race of the Picts was fast disappearing. Those who knew the Ogham script wrote terrible curses on me, or they carved into walls and stones their newfound Christian beliefs with fervor.
An exposed Taltos might save himself by becoming a priest or a monk, a transformation which not only appeased the populace but greatly exhilarated it. Villages wanted a Taltos priest; Christians of other tribes begged for a celibate Taltos to come and say the special Mass for them. But any Taltos who did not play this game, who did not renounce his pagan ways, who did not claim the protection of God, was fair game for anyone.
Meantime, in a great ceremony, some five of us, and four who had come later, accepted Holy Orders. Two female Taltos who had come into the glen became nuns in our community, and dedicated themselves to caring for the weak and the sick. I was made Father Abbot of the monks of Donnelaith, with authority over the glen and even the surrounding communities.
Our fame grew.
There were times when we had to barricade ourselves in our new monastery to escape the pilgrims who came "to see what a Taltos was" and to lay hands on us. Word got around that we could "cure" and "work miracles."
Day after day, I was urged by my flock to go to the sacred spring, and bless the pilgrims there who had come to drink the holy water.
Janet's broch had been torn down. The stones from her home, and what metal could be melted down from her plate and few bracelets and rings, were put into the building of the new church. And a cross was erected at the holy stream, inscribed with Latin words to celebrate the burning of Janet and the subsequent miracle.
I could barely look at this. Is this charity? Is this love? But it was more than plain that for the enemies of Christ, justice could be as bitter as God chose to make it.
But was all this God's plan?
My people destroyed, our remnants turned into sacred animals? I pleaded with our monks from Iona to discourage all those beliefs! "We are not a magical priesthood!" I declared. "These people are on the verge of declaring that we have magical powers!"
But to my utter horror the monks said that it was God's will.
"Don't you see, Ashlar?" said Ninian. "This is why God preserved your people, for this special priesthood."
But all that I had envisioned had been laid waste. The Taltos had not been redeemed, they had not discovered a way to live on the earth at peace with men.
The church began to grow in fame, the Christian community became enormous. And I feared the whims of those who worshiped us.
At last I set aside each day an hour or two when my door was locked and no one might speak to me. And in the privacy of my cell, I began a great illustrated book, using all the skill I had acquired from my teacher on Iona.
Done in the style of the Four Gospels, it was to be, complete with golden letters on every page, and tiny pictures to illustrate it, the story of my people.
My book.
It was the book which Stuart Gordon found in the crypts of the Talamasca.
For Father Columba, I wrote every word, lavishing on it my greatest gift for verse, for song, for prayer, as I described the lost land, our wanderings to the southern plain, the building of our great Stonehenge. In Latin, I told all I knew of our struggles in the world of men, of how we'd suffered and learned to survive, and how at last my tribe and clan had come to this--five priests amid a sea of humans, worshiped for powers we did not possess, exiles without a name, a nation, or a god of our own, struggling to beg salvation from the god of a people who feared us.
"Read my words here, Father," I wrote, "you who would not listen to them when I tried to speak them. See them here inscribed in the language of Jerome, of Augustine, of Pope Gregory. And know that I tell the truth and long to enter God's church as what I truly am. For how else will I ever enter the Kingdom of Heaven?"
Finally my task was complete.
I sat back, staring at the cover to which I myself had affixed the jewels, at the binding which I myself had fashioned from silk, at letters which I myself had written.
At once I sent for Father Ninian, and laid the book before him. I sat very still as Ninian examined the work.
I was too proud of what I'd done, too certain now that somehow our history would find some redeeming context in the vast libraries of church doctrine and history. "Whatever else happens," I thought, "I have told the truth. I have told how it was, and what Janet chose to die for."
Nothing could have prepared me for the expression on Ninian's face when he closed the volume.
For a long moment he said nothing, and then he began to laugh and laugh.
"Ashlar," he said, "have you lost your mind, that you would expect me to take this to Father Columba!"
I was stunned. In a small voice I said, "I've given it all my effort."
"Ashlar," he said, "this is the finest book of its kind I've ever beheld; the illustrations are perfectly executed, the text written in flawless Latin, replete with a hundred touching phrases. It is inconceivable that a man could have created this thing in less than three to four years, in the solitude of the scriptorium at Iona, and to think that you have done it here within the space of a year is nothing short of miraculous."
"Yes?"
"But the contents, Ashlar! This is blasphemy. In the Latin of Scripture, and in the style of an Altar Book, you have written mad pagan verses and tales full of lust and monstrousness! Ashlar, this is the proper form for Gospels of the Lord, and psalters! Whatever possessed you to write your frivolous stories of magic in this manner?"
"So that Father Columba would see these words and realize they were true!" I declared.
But I had already seen his point. My defense meant nothing.
Then, seeing me so crushed, he sat back and folded his hands and looked at me.
"From the first day I came into your house," he said, "I knew your simplicity and your goodness. Only you could have made such a foolish blunder. Put it aside; put your entire history aside once and for all! Devote your extraordinary talent to the proper subjects."
For a day and a night I thought on it.
Wrapping my book carefully, I gave it again to Ninian.
"I am your abbot here at Donnelaith," I said, "by solemn appointment. Well, this is the last order I shall ever give you. Take this book to Father Columba as I've told you. And tell him for me that I have chosen to go away on a pilgrimage. I don't know how long I will be gone, or where. As you can see from this book, my life has already spanned many lifetimes. I may never lay eyes on him again, or on you, but I must go. I must see the world. And whether I shall ever return to this place or to Our Lord, only He knows."
Ninian tried to protest. But I was adamant. He knew that he had to make a journey home to Iona soon anyway, and so he gave in to me, warning me that I did not have Columba's permission to go away, but realizing that I did not care about this.
At last he set out with the book, and a strong guard of some five human beings.
I never saw that book again until Stuart Gordon laid it out on the table in his tower at Somerset.
Whether it ever reached Iona I don't know.
My suspicion is that it did, and it may have remained at Iona for many years, until all those who knew what it was, or knew who'd written it or why it was there, were long gone.
I was never to know whether Father Columba read it or not. The very night after Ninian went on his way, I resolved to leave Donnelaith forever.
I called the Taltos priests together into the church and bade them lock the doors. The humans could think what they liked, and indeed this did make them naturally restless and suspi