Preface
Preface
1.1
Pause your journey and listen to the myths of the land of Naul, from ancient times, when the gods and spirits of the world forged ancient legends.
1.2
I, Ükos the Scribe, received the sacred mandate and privilege from the Beings, Mïrondë, as well as from Ivarinden and Tildo, later well-praised here, to write the book of the beginnings.
1.3
The book that the gods chose for themselves to be written and to give forever a clear order, as all things used to be.
1.4
I will often write only in a concise way, not always worthy of the greatness of heroes and colorful, glorified deities, the way in which it came to my mind, in words and also in writing from others.
1.5
And behold! Scribes's task is always difficult, because only by changing the structure of the sentences does he give reason for the slander to be spread.
1.6
Therefore, I beg you, and I will always ask, for the forgiveness of the great Naul Rulers, they would look at me with mercy if they look at my mistakes.
1.7
I drew from many sources, from clay tablets once buried in black earth, through books bound in old leather, charred, remembering many, to the words of living creatures, into whose eyes even the brave are reluctant to look.
1.8
However, in the first places I must mention the famous sages who tried to put together the fragments of all knowledge.
1.9
It is Anadyoliy from Black Meadow who allowed me to read in "Wisdoms of the Past".
1.10
I took many words from the books: "Records of God's Gifts", "Songs of Heaven", "What I Heard, and as the Truth Accepted", "Tiny Songs" from the famous chronicler Ilanda.
1.11
Important stories were also collected from Mendir, from the book: "Myths of the Yednozem."
1.12
Finally, I added rumors and legends from master Garand Drakoslav, from the books: "Whispers of the Past", "Word of the Dragon" and "What is where on the Naul".
1.13
And to tell the truth, I talked to these sages, and I listened to what each of them was saying and together at once, and at the same time I dropped what sounds contradictory - and also what the taste of personal bias clings to.
1.14
For I am aware that my life is limited and I cannot procrastinate too long in storing all the fragments of knowledge, but rather to make a firm decision at one time and write down everything I know - and not look any further.
1.15
Why else would a holy book be detailed but unfinished, which is not bound in leather plates and passed on for research to those who desire it.
1.16
What good would indecision be here for thinking about the destinies of a world where time does not play a major role?
1.17
Why, then, should we listen to all mere conjectures, about the history of Naul, and not try to finally unite, under the supervision of all the holy deities and great sages, all the words and sentences about what can be called ancient times?
1.18
Then this book was created, and perhaps my disciples, who will develop my research, perhaps they will take the book as a solid stone, as an unbreakable foundation, as a well of knowledge and correct, true and sacred names.
1.19
So first I have to clarify what rules of all the scriptures and words I have decided to use so that the researcher of this book can understand even better.
1.20
First, I decided to number each scripture so that later it would be possible to follow the truth of those sentences, and even as simple, but striking prayers, use all the paragraphs.
1.21
I believe that whole texts or just individual verses have been, and will continue to be, read by bards and magicians at mass gatherings, but especially when invoking deities.
1.22
In these times, too, some passages must have been created, which are due to rhetorical rules and do not fit into the scheme of other myths, yet I decided to keep them so that the truth would prevail over confusion again.
1.23
Furthermore, I am determined to keep to myself and to all around me the obligation that the names used in the Domödi language and in other languages, also used, be truthfully read and not omitted.
1.24
That is why I always choose to use first old words and then only translated words, albeit easier, but lacking the spiritual fullness of ancient times.
1.25
And after all, every educated person knows that not only in words but also in tone, the recitation sounds more delicious, and the word itself, spoken correctly, is similar in its effect to magic.
1.26
Some of these rules may seem silly to you, and only from the beginning. Perhaps you can skip another conversation, but return to it when you become entangled in the web of compound words that await you in the lyrics.
1.27
And thus read the letters and words; and thus put them out of your mouth properly.
1.28
The letters "ä, ë, ö, ü, ï" are long; and by no means dark. It sounds like the words "laugh, dead, door, doom and seem".
1.29
The double letters "ss, cc, zz" are similar to "sh, ch, j" - as in the words "ship, chair" and the French "je t'aime". If they appear at the beginning of a sentence or as a name, they are written "Ss, Cc, Zz", but their pronunciation is the same as if they were lowercase.
1.30
Say the letter "w" as "v", as in the word "very". The exceptions are the words: "Ivarindo", "Vasë", where it is really "v".
1.31
The vowel "y" is pronounced as in the word "yet". So the syllables "di, ti, ni" are always pronounced harshly, as if there were syllables "dyh, tyh, nyh". If "i" is to be pronounced, it is a short verion of "ee", as in word "tip".
1.32
The letter "q" is pronounced as "kw", with "w" pronounced through rounded lips.
1.33
The letter "h" is somwhat shorter and harscher.
1.34
The letters "k, p, t" are pronounced truncated and without the exhalation.
1.35
If you see the letter "c", pronounce it in the usual way as in russian word "tzar" and not as "k".
1.36
If you come across two letters "nn", you must also try to pronounce them twice in a row.
1.37
Names and surnames Ivarinden are not inflected. For example, "Rünor Zelinor" and "without the permission of Rünor Zelinor". Likewise, the names Lepostiriyon, who belong to the Huna family, are not inflected.
This note is addded due to many Slavic languages.
1.38
Words designating the geographical names "Tuwendi, Söl, Wänam, Fös, Rotu and Sï'tuyn" are written with a hyphen and, if followed by a capital letter. For example, "Wänam-Äwani, Fös-Utumnë".
1.39
An apostrophe is always written after the initial syllable of nobility "al" and the following letter after the apostrophe is always capitalized.
1.40
An apostrophe is also often written in long words, in which case it indicates the division of the word into more readable parts - but it also means that you should add an accent to the next syllable instead of the apostrophe. For example, read the word "Sauli" in a different way than "Sa'uli," which does not combine the letters "a" and "u", but pronounce them separately.
1.41
There can be no more than twelve letters between apostrophes, mainly to increase readability - but words so long must not be divided, as this leads to abbreviations and simplification; and this is not permissible for noble names.
1.42
My good reader, if you don't understand something now, don't despair, later, everything will be explained in other parts of the book.
1.43
The words are combined with ideas and intertwine in a strong bond that will make sense to you.
1.44
In time, everyone will see. *
Tüyilndë and false beginnings
A treatise on the Being, on his holy names, and on misinterpretations of creation
2.1
In the beginning there was the Being and various creatures gave it different names, but they never got an understanding of its essence, because it is not possible.
2.2
The Being is still there, for there is nothing else and the Being is everything.
2.3
Whoever understands all the affairs of the Being will become one, and this cannot happen, although everything consists of the Being.
2.4
The existence never arose, it lasts and is eternal, it was here when the worlds were born, it will always be when the worlds fade and disappear completely.
2.5
Until the veil of the eternal Linor'sitorganto, the Unlight, which is created out of nothing, encompasses the whole being of everything around us, to the infinite distances, the Being will last, but different, and yet the same.
2.6
Being is Eternal, Spreadful, Oversightful, Unchangeable, Unique, Infinite, Almighty, Omnipresent, and various others, for that is all we think of, and some will say to themselves: it is Cruel, Devilish, and Sick, Dirty, and Impoverished, but it is true because there the Being is such.
2.7
However, no one can capture even a small piece with his imagination, nor his hand, nor his heart, because such a piece of knowledge decomposes into small.
2.8
And what's too small doesn't serve a purpose.
2.9
So the Domödi language was called Tüyilndë, Makulaykay, Tërifa'sürindë, Al'Maymë, Sülimë and Ay Aoyalan.
2.10
These names are the True ones, that is, Al'Lünami'lakolë.
2.11
And the name of Being is also Dämurnïwo, the Holy Name.
2.12
It is also called Kalkolinë, and that is the Golden name.
2.13
The Being was also called by the names of the Trinity, namely Landi, Galamti and Nazardi, collectively referred to as Al'Fäyi'lakolë.
2.14
The names of the Eternal Heavens of the world are Zalandonë, Liyakonë, Estagonë, Silowindonë and Alkalondë, also known as Wëmindi'yowulnoa'lakolë.
2.15
Finally comes the names of the Eternal Depths of the World, Andromaston, Olominton, Rozmaron, Sofiston and Leprukon, namely Wëmindi'alha'bystorëa'lakolë.
2.16
There is great power in all those groups of names, and one who wants to worship any deity or essence must first learn to feel the power of these glorious words.
2.17
But only by reading all the secret and known books of God would a mortal find part of the truth, but some books are already lost, even in the minds of divines.
2.18
And all labor in knowledge is ultimately subject to the Panta'füsnaton, as will be discussed later.
2.19
So the truth is hidden forever as long as the world lasts. However, it is possible to get much closer to it.
2.20
However, some races of Feofees on Naul have often mistaken the origin of their world, for various reasons.
2.21
Some were drowning in stupidity and never saw, others were barbaric, they were closer to the path of brevity, and it was difficult for them to think.
2.22
Others then rebelled against the truth and drowned themselves in lies, albeit in bright colors and pleasant.
2.23
Some think that at the beginning of the world there was a big egg and from which the world arose, because in it everything was hidden, whether oceans or lands, as well as all animals.
2.24
Others believe that at first there was a great spirit who slept over the open and desolate ocean and uttered the first words of creation when he awoke.
2.25
Others think that in the beginning there was an ancient mother, from whose womb all other beings were born, and the sea came from her blood and the land from her body.
2.26
Others believe that in the beginning there was a word, and that everything in the world was entwined with magic words, and souls are then complex sentences, pronounced by the gods.
2.27
However, we cannot call any of these thoughts blasphemous, for the very denial of the true history of creation sinks these thoughts into the mire of misery, and pushes them into oblivion, into the infinite farness of the true Being.
2.28
May wisdom and true knowledge rule Naul! *
Mïrondë and the beginning of things
The creation of everything, the five parts of the universe and the failure to create the world
3.1
Tüyilndë was enclosed in Uyalmöwi, the Space — although infinite and free — and lived in Linor'sitorganto, which was not yet Darkness, but could not be called Light because it had not yet arisen.
3.2
However, the Time was not yet coming then, Tüyilndë swayed on the waves of Space and asked the Primordial Question, which is unanswered, and so it was forgotten.
3.3
The day will come when the Primordial Question will be asked again, but it will be after the end of all worlds.
3.4
The Being would meditate for ages if there were ages. But that the moment of creation cannot be told, only the Being knows it, and so no one can find it except after the end of all Time.
3.5
And then, in a mighty tremor, when the Light staggered and the Space swelled like the sea in the most terrible winds, The Beings split up into five parts, but the parts were diverse, though they came from one and were unequal, and that was to be the basis of everything.
3.6
Until the end of all days, so be it.
3.7
Mighty was the shuddering that has permeated The Beings and is called Elawïniyan'andiyë.
3.8
But that The Beings actually remained, but in parts, it is said that everything is from The Beings and there is nothing else.
3.9
The two ancient parts were: the First Supreme Infinite, the Second Supreme Infinite, the so-called Ulu and Aldo.
3.10
Ulu was a brave man who kept the world established, and his power was infinite. His was also the strength of a stone, eternal and rigid.
3.11
Aldo was a prolific woman and her beauty had no bounds. Hers was an immense forward movement, a desire to create and produce without reason.
3.12
Their bodies were made up of Änu, the Color, and it was the basis of everything in the world.
3.13
The two together bore the name Mïrondë.
3.14
Even the Colors initially swirled in confusion and flowed into the corners of space.
3.15
Beautiful, though confused, was the waterfall of colors.
3.16
Then each color chose its pilgrimage - blue to heaven and water, green to forest and trees, red to blood and life, brown to earth and mud, black to night and underground, yellow to light and hope.
3.17
The third part was Time, Tëy, which began to flow in one direction, away from the center, and will never return, for his steps are measured and his determination is and will be boundless.
3.18
Tëy is powerful, but he does not rule. So what is his fate?
3.19
He walks on paths, like water along a riverbed, where it is easy to walk, this way he goes fast, where he finds resistance and a narrow path, he walks slowly and always differently.
3.20
All is caught in his silver cloak and wander with him, although all often feel different.
3.21
However, seeing Tëy is an illusion, because Time itself is imperceptible. It eats every particle until everything disintegrates into the colors from which the world was created.
3.22
And behold! Everything ages because everything is younger than Tëy. Only the world itself, as it comes from the most basic color, is ageless. Not even Mïrondë, who are equal to him.
3.23
The fourth part was Nüma'ilton, the Supreme Laws. They are a scripture that sets limits and brings order, they are the walls of the world, a solid skeleton of bones of all principles.
3.24
That is why the world does not fall apart and is bound, like a confusing web of colors and relationships.
3.25
Nüma'ilton is a word that seals and determines the step. It is the force that pushes the waters of being back between the banks of The Beings.
3.26
For the right is not the left, and the light is not darkness.
3.27
Because down is not up and black is not white.
3.28
For the soul is not a stone, and water is not a fire.
3.29
No one can break Nüma'ilton, he must kneel before them and submit, for otherwise he would fall apart and disappear, and neither Tëy nor Mïrondë themselves would find him.
3.30
It is said that Molhon himself is the claw of Nüma'ilton.
3.31
The fifth, last part, was Yoltaen, the Force.
3.32
Ancient and powerful, instrument of the mind, hand of destiny, hammer of wizards, mystical brush in the hands of God, Yoltaen, Alfindeon and Hagrhan.
3.33
It is magic in the eyes of the people, it is God's power in the hands of the priests, it is a blessing and it is a punishment. It is its own Power above all, and it is older than other principles, whether Owolarinë, Ivarinden, or Toturostë.
3.34
The universe was full of Yoltaen, and she, too, was not homogeneous, mingling in currents, blowing from the ends of the center to the brim, raging or standing still and resisting time.
3.35
From the very beginning, it preferred to associate with Änu, and in later times Ulu created the Matter from it.
3.36
However, a large council about the land, the so-called Qinta'qeysaran, is already beginning here.
3.37
Here the mind of Mïrondë decided, according to Nüma'ilton, in the cloak of Tëy, in Uyalmöwi and in Linor'sitorganto, what the world would look like.
3.38
But what is a part is not a whole, as the whole is not wrong, a part is.
3.39
That is why Mïrondë was wrong twice before seeing and finding a way to create the world.
3.40
Such was the First Creation of the World - Utiwäyintë.
3.41
But everyone created their own way and there was confusion.
3.42
The ground mingled with water, mud hanging in the air and covered with dust. The storms raged furiously for a moment, turning the stone into a vortex of felt, only to make the air stand still and everything fall up and down. The light penetrated the darkness and the darkness suffocated him, and there was a disordered movement everywhere that could not give life a solid foundation.
3.43
And life also came into being, and it was not beautiful in appearance, for flesh mingled with stone and water wailed, tears were living rivers, and roots were intertwined in pain with chaos.
3.44
Disenchanted and disappointed, Mïrondë were. Tears streamed down by them like waves on the seas.
3.45
Even the second creation of the world failed and was therefore called Oligugon, although it was to be called Läyintiwäyintë.
3.46
Then Mïrondë became angry with themselves and were unhappy. However, sadness was replaced by anger, which drives forward. And Aldo said:
3.47
"Let us create our children so that we do not make a mistake again, so that we have less to worry about the coming world, so that it will be better. For our children will be most beautiful by merging the two of us, and so we will be in them ourselves and never otherwise. They will think like the two of us together, but at the same time their will will be our will, without change until the end of all days. We will not leave them with tears, but only happiness, joy and the desire to create what we have not been able to do. They will no longer remember what went wrong, but they will always only move forward with a song of hope. The light of tomorrow will guide them like a lantern of their destiny. And that's why I say - so be it!"
3.48
Thus rose Ivarinden - the Creators.
Ivarinden
Twelve Creators, their names and their missions
4.1
And behold! The twelve were Ivarinden, and their names were as the core of their characters, their minds, and their councils in the mysterious corners of the emerging world.
4.2
The will of Ivarinden was the will of Mïrondë, their eyes saw everything, and their desire to create the uncreated was endless. They were invisible with naked eye and had no principle of man or woman, but were similar to the elements they formed from their souls and bodies.
4.3
It is therefore not possible to speak of Ivarinden as a woman and a man, but to call them only things is abhorrently unworthy, that is, they are all called masculine.
4.4
The names of Ivarinden were as follows: Üminden, Ürundirë, Lamindo, Eriyudol, Atalen, Balbro, Mnëndi, Fïrdi, Wuka, Altiyanë, Eliyannë and finally Rünor.
4.5
Aldo named six of them a predicate, which was an important sign.
4.6
In those days, the word was rare and powerful, as it was seldom after, perhaps in the hands and minds of the great wizards of later ages.
4.7
The predicates of the names were the scepters of power and the footsteps of destiny.
4.8
Ürundirë was called Aldutren, but because he loved light and could not create without it, he was also named Yowannë Likostrindë.
4.9
And Ürundirë was most devoted to the councils of Mïrondë and saw very far, despite the mysterious cloak of Tëy.
4.10
Eriyudol was predicated Kintunnë, but the Sprites preferred to call him Olwamiyan because he loved the gloomy song of the waves on the steep cliffs.
4.11
Balbro was powerful in his arms, but his hands were tender, always carefully shaping the color formed in them, and therefore he was given the middle name Seltan, but also Urfan or Ertalten and many others.
4.12
Fïrdi was called Ssërendë because an evil will resided in him from the beginning and he was focused on it. He was also called Gagandoyl, and soon after his arrival Mnëndi gave him the name Hastafog, because Fïrdi constantly spoiled the work of others.
4.13
Altiyanë, called Perunir, loved the color green and mixed it most into his creations to create a beautiful image. He was also nicknamed Edelniyan for his diligence. He was most respected by his daughter Täyirndë, who called him Al'Rïnostrindino.
4.14
Rünor was Zelinor, and he never manifested himself in the construction of the world, as can be seen, but secretly passed on the fates of all, so he was called Ezeliyannë.
4.15
Ulu named six of others, and those names were as many gifts.
4.16
Üminden was called Skagarak, the Builder, but sometimes predicated Waldatrennë, because his mastery of giving shape shape was unmatched.
4.17
Lamindo was called Ewiyindë, but was also named Kalpos or Yamilkandi. He always spread sweet pleasure to all corners of the world, and his laughter was full of gold and precious stones.
4.18
Atalen loved the fresh air and drove it all over the world, and mixed with color, so he got the predicate Nordülon. But because he was the father of heaven, he was also called Yowulnatïr.
4.19
Mnëndi was the greatest master of all Creators and ruled over many miracles, so he was named Ymënen.
4.20
Because Yoltaen was most under his control, and she willingly wrapped herself in his arms, he was also called Anamiyor and Oyorkandi'walëon.
4.21
Wuka was Uto, but people preferred to call him Olwanë. He was also known as Al'Tasirmostin, for from the beginning he liked to send immense lightnings and called on everyone to fight in a challenge.
4.22
Eliyannë thought of life very much and the little things running around the country, and therefore he was nicknamed Sernozen, but also Kilistäwu or Ünomlan.
4.23
And all the Ivarinden had many other names, if they were given names, because in later times they were forgotten and Tildo, together with Vasë, their children, took over the world.
4.24
There was a voice that sounded like a whisper from the beginning, but was now clear and bright, permeating everything like a healing touch, like blissful music and like a shining ray of darkness.
4.25
"Behold! That is Tënë, Sümë, Ülindon, and with these words I reveal what our council is. You understand us, you apprehend. But it will not happen to anyone else, unless there is another Ivarindo, but he is not and never will be, perhaps until at the end of all days. Your names will give the new world meaning and shape. Your breath will blow the destiny of things until the distant times of the future. Color will be the basis of your creation and you will not be mistaken, because what will be created should always have been created. See your dream and fulfill your urge, build the world as it is in your dreams, for these are our dreams, dreams of Mïrondë, but remember that your mind is our mind, and therefore you never create by yourself, but always according to the authorities of Mïrondë, because otherwise it it is not possible. Descend now to where the Foundation is, and where is Naulinnë, the rudiment of the world."
4.26
After that, the voice died down, and Ivarinden descended to Naulinnë to complete the Yastawäyintë with many works and create Naul.
4.27
Their diligence and effort was immense, as they laid stone by stone in the construction of the mountains, weaving currents, waves, and entire seas from the drops. They combed the new air and light with their arms, as well as the darkness and the basic essence of the new world.
4.28
It as if a rose was developing from a small, insignificant bud, to a beautiful flower with various reflections of the moon, and thousands of rays of the sun shattering into the colors of the rainbow, where the veins of the petals are like threads of fate and fiery red as a burning time that heals all with his steps, so for a long time Ivarinden kneaded the shape of the new world with their sight, mind, and magic fingers.
4.29
They hitched Yoltaen in a yoke of power and plowed the furrows of fate with her, according to the Nüma'ilton to make the world as rich as Ulu and Aldo wanted.
4.30
Thus the new world was filled with their bodies, and the bodies of Ivarinden became the diet of Naul. Their souls then the will of the world.
4.31
For everything in the world is fed with the world itself, when the wolf eats the mountain ram, when the hare eats the green grass, when the flower drinks hidden water, when the child drinks the sweet milk of his mother.
4.32
Likewise, young Naul drawed the power of his creators.
4.33
At that time, Mïrondë withered and is not said to have disappeared, because they have transformed into a new world, into Ivarinden, and into the colors, powers, and instincts of all.
4.34
Ivarinden have always remembered that Mïrondë lives in them and that they still look down on the world with their inner vision, but no one can address them anymore.
4.35
Like the later Tildo, Vasë and Alnë, Lepostiriyon, and many others to be discussed, all were born from parts of the ancient Mïrondë, the first creatures of the world.*
Yastawäyintë
The origin of the world, the creation of heaven, seas, mountains and lakes
5.1
Thus began the third creation of the world - Yastawäyintë.
5.2
In the beginning, there was only an unseen ocean and a strange ice floe that could bear nothing but eternity itself, and which was inaccessible and deadly cold, to Ivarinden themself.
5.3
Even Ivarinden were always very afraid of the ice, at least at first. However, Mïrondë foretold the fear, so they created Lomöri, the Land, a vast layer that separated the world from the ice.
5.4
This happened at a time when Ivarinden were present at the beginnings of Naul. Lomöri is not a descendant of Ivarinden, but is the body of Mïrondë himself, and even Balbro could no longer fully change what was given.
5.5
There were nine great worlds on Lomöri, furrowed by mighty valleys, and from which nine continents were later born.
5.6
And they were not the same, for on one there was ice and on the other burning fires, and in the other there were thick and impenetrable mists, or steep and solid rocks.
5.7
And the living forces were yet to come, for their creation was in the hands of Ivarinden.
5.8
The heavens were created by Atalen, and Ivarinden was amazed at his work, but also because it was their first.
5.9
And the heavens were like a great ocean that floats, like a great cloud, whose color was marvelous.
5.10
Although some later claimed that the blue of the shallows of the salt seas was more beautiful, Atalen then created the best blue color, which Alwamayna envied him in later times and tried in vain to make gems just as beautiful.
5.11
Atalen then created the air, from his gentle breath, and filled the world with it.
5.12
His breath was invisible, and he was to stand still and moisten the Feoffees in forme of a light breeze, in later times.
5.13
However, the air escaped back out of the world, for the air was always volatile, and it was not easy to calm even under a firm hand; and never shackle.
5.14
Atalen enveloped the heavens with air and asked Balbro to form a solid earth that would encircle the air and rest in peace. But Balbro replied:
5.15
"I can't form a vault from the mountains, because it wouldn't bear its weight and collapse. The mountains will be as strong as us and may be stronger, but not indefinitely. But if you want to stop the air escaping you, I'll mine out the Lomöri cave and fix it in and there shall be strong chains that shall bind the blue dome to the earth: and thy holy wind shall no more be eaten in the outer world.
5.16
Ürundirë bent one end of the heavens and connected him to the earth in the east, and Atalen did likewise in the west. But Eriyudol arose and said,
5.17
"I don't want to flood the earth with water, but at the same time I want to create big waves, a vast ocean, tides that will whip rocks, as well as gentle ripples that will sway the water foliage. Therefore I will shift the connection between heaven and earth far and fill the rest with water, without a taste and clear, to be the bevarage for everyone. Then I will create the frontier of the world where it will end up and it will be bordered this way - and the water will turn into air - and the air itself will turn into water, so I said and the water will bless our work."
5.18
Thus the sea was formed when Lamindo let the warm waters of the seas flow from his blood and from the flesh of his body, right from the landmass to the far beyond the measurable.
5.19
However, it did not happen exactly as he had anticipated, as Lamindo interrupted Eriyudol in his work. Although disturbed by honey delight, the world in the West is unfinished and not fully closed.
5.20
Where Manta'londo'kindalinë spread, the world is lost indefinitely and gradually thinned until it becomes unfit for life.
5.21
Delight, then, destroys the emerging work, but unknowingly brings other works that would not otherwise come to mind. Then Ivarinden realized that this essence was pleasing to the world, given by Mïrondë.
5.22
And Üminden rejoiced and sculptured an oval saint see, under a vaulted hip of clear crystal, where a thousand candles burning, by all of colors that are.
5.23
He had set it up in the heavens, where only Ivarinden can fly and no one else. He called the place Ivarinda'halnen.
5.24
Üminden then said:
5.25
"This is our palace, our house, where we will look down on the world and create it. It will be like an immense image under our hands, and our minds are brushes that create miracles.”
5.26
Wuka came at a slow pace, carrying a large bellows, where a lot of clay and sand and all the soil creatures, crumbs, and vermins, also with the aftertastes, were stacked.
5.27
He sowed the soil and scattered it with his handfuls, but as he disseminates and walked, the layer of soil was not the same everywhere and was completely missing in some places.
5.28
Wuka also brought vats of water from the sea and poured it into shapes according to his inner feelings, somewhere as complex as a play of drops on a morning cobweb, elsewhere as simple as a circle or an oval.
5.29
Thus lakes were created, which then gave rise to rain, because the toilsomeness with their replation was large.
5.30
The bright blue sky was reflected in the clear waters of the primordial ocean, the air was unrestrained and wild. The young mountains grew under Ivarinden's arms, and Tëy walked slowly and prudently.
5.31
At that time, Iwulin'daluyn'awalenin, the Agreement on the Powers of the Universe, was also created. It says that the power of the Outer World will remain in the Outer World and will not interfere with the fate of Naul.
5.32
The webbings were established, the chains of the world were anchored, the nooks and crannies of the domains were filled, and the firm place for Naul now could not be changed or endangered.
5.33
For the boundaries of the worlds were given, and even then it was seldom told what was happening in the Outer World, which was always strange and incomprehensible.
5.34
And this agreement was first violated by Melëra, the dragons, but it is said that those who were created before this time do not feel bound by the great holy agreement. Among them was Oboht, cursed.
5.35
Hidrandë has always been the greatest protector of Iwulin'daluyn'awalenin.
5.36
However, the Ivarinden are not rulers, and they could not become them - the consequences of this fate of Naul will shape many incoming generations.
5.37
Such was the young world, and many joys and sorrows awaited it. *
Zïyë, Ewëni and Hulnoy
The oldest creatures on earth, the emergence of grasses and other creatures
6.1
And behold! How magnificent was the work of Eriyudol and Lamindo, who created Zïyë, the Ancient Fish, and poured all their art into them.
6.2
Thus, the waters of the sea flooded with new life, and the greatness of these ancient creatures was immense, although the shoals at the same time became brighter with countless tiny colorful fish, and thousands of colors swept through the variegated swarm.
6.3
The fish's eyes saw the light of day for the first time and were astonished.
6.4
And the mountains were still young at that time, with an undeveloped soul, so it is said that perhaps Zïyë are the oldest beings, older than Tildo, older than Lepostiriyon, that can be met in the world.
6.5
Deep in their eyes, ancient secrets, words never uttered, and thoughts not understood by anyone, are reflected.
6.6
For their kingdom was great, from shoals to the depths, calm, without fighting, and very protean.
6.7
However, there are few of Zïyë left from those ancient times, because they were mortal. Gradually their fame and tongue declined until they became quite mute and just stared stiffly into the darkness of the depths of the seas, lost in ages.
6.8
Not much is known about these ancient creatures. They are mysterious and the last of them live at the bottom of the seas, where they guard forgotten treasures in the dim light of strange candles.
6.9
Ilmunayna herself, the Ruler of the Waters, is not a friend of them and their mind is foreign to her. However, he leaves them alone, in their strange dreams and in respect for the ancient.
6.10
Later fish are called Uykoyë and there have always been a large number and variety of their colors in all seas.
6.11
While Zïyë was drifting in the depths, the world of plains and lake shores was motionless and rigid, lifeless.
6.12
That is why Altiyanë spun the carpet, and a thousand of thousands more, each different, green, turquoise, and yellow, gold, and honey, which he collectively called Ewëni, The Grasshood.
6.13
For a long time Altiyanë nourished Ewëni with his body, until they were filled with their own lives and perhaps even souls, but they could not yet speak their own language.
6.14
They were then known as grass, and many later creatures held it in great esteem, for it is a noble creation of ancient times.
6.15
Altiyanë spread these carpets of grass in various places, where beautiful images were created from the colors of innumerable variations.
6.16
And Ivarinden saw it was beautiful.
6.17
Eliyannë rejoiced, obeyed the impulse now awakened in him, and created the first land creatures, simple, but unique in those days.
6.18
They were the Hulnoy, the Wormers, also called the Noble Oldsnakes, who then crawled through the grass, full of joy.
6.19
And they were also motleyed, overvaried, often like works of art, studded with ornaments that were restless and changing.
6.20
At other times their color changed one by one, as the days went by, as their minds spilled over; other times, according to Ewëni, with whom they crawled.
6.21
Some have mastered the art of enchanting and speaking in tongues, but few of them.
6.22
They never had disputes with each other, and the beauty of their relationships was great.
6.23
So little is known about them and it is difficult to find someone to remembers them.
6.24
The Hulnoy family was wiped out in the ensuing wars, and Kakostrofös in particular killed them greatly. Later worms were only a mocking imitation, unworthy of the common name Domödi.
6.25
But Eliyannë did not allow all of his Hulnoy to become extinct and become spoilage of original beauty. He could not change their destiny, for the later Rulers could do it, but he could create something new, according to his instincts.
6.26
Therefore, he chose some of them, most genteel of Hulnoy, and provided them with clear eyes, magnificent armor, and powerful teeth, as well as the power to move quickly, like a sharp gust of wind.
6.27
Thus arose Uloë - Snakes, and were prudent, noble and esteemed.
6.28
They enjoyed great reason and were different from Hulnoy, especially in later times.
6.29
The most charming then wielded power of wings, which from the beginning were more like colorful flowers and butterfly wings.
6.30
Such flying snakes were then called Sahmet.
6.31
The Ivarinden are no more, and little is left of all these ancient creatures, Zïyë, Ewëni, Hulnoy and Sahmet.
6.32
Their kings vanished, if there were any at all, and they did not write books for themselves. Their stories are lost and hard to find, even single lines of knowledge.
6.33
Hulnoya'alayo'lantafolë, the Song of the Good Serpent of Noble, speaks of the beauties of that world, the form and bliss of those Grasses and Snakes, but it is fragmentary and incomplete.*
Breaking of the Archbeauty and Ayamastë
About the beauty of the old world, the coming of the evil great god and the healing of the world
7.1
Before damaging the world, the original Naul used to be magnificent, elaborated in never-ending joy and bright colors, spotless.
7.2
No human, no sprite, or the eyesight of anyone from Melëra, Lükasëli or later Feofees can see the world as it once was. And it is not even possible to imagine it, because it knows no bounds, it is immense, as Ivarinden used to be and they are no longer.
7.3
The beauty of the ancient world can not come back any longer.
7.4
But only poets, with their innumerable words, entangled in master verses, can perhaps recall a glimpse of times long past, sweet and adorable.
7.5
In the fusion of poems with charming music played on a thousand instruments, it is possible, at least for a while, in a trembling mind, to stop and briefly touch on thoughts of unseen things.
7.6
Rünor, usually mysterious and dormant in the work of buildings, then painted thirteen paintings, the most magnificent that have ever been and will be, namely Ulama'wänti 'Aldo'niyennë, the Magnificent Mirrors of the Land of Dreams.
7.7
These are the most amazing works of an artist ever created and many Feofees later tried to find them.
7.8
Rünor Zelinor carved, unfolded, cast, and sculpted them from all the original raw materials he had found, and on the scrolls of crystal, framed with emeralds and truesilver, he created the paintings of everything the young world was.
7.9
The essence of the immaculate beauty of the first Naul, The Archbeauty, which was later lost forever, was enclosed in them.
7.10
Whoever looks at them is absorbed and can never return to the later world, such is their power. Therefore it happened that those who found the scrolls of Ulama'wänti Aldo'niyennë never returned; than perhaps the only one known is Arkasüli.
7.11
But alas! Fïrdi Ssërendë hurried and his footsteps were ruined to the new things.
7.12
He tore the soil with his claw and corrupted the rocks, opened the mountains and opened the abysses.
7.13
He came like a storm and showed how the wind and water, mixed with mud, were supposed to rage, and they liked it.
7.14
However, everything is in the coucils of Mïrondë and cannot be done otherwise.
7.15
Fïrdi wounded the mountains, lava was gushing from their wounds and flooding the valleys, competing with waters, and hot steam forming clouds.
7.16
Storms raged, and Fïrdi released nocuous gases and filled the wells with poison and fever.
7.17
Some of the mountains sided with him, and he gave them the gift of eternal breathing of fire and called them Volcanoes and Firethroats, Gekünrë and Kastafos, and those mountains then walked the earth and destroyed divine works.
7.18
And the biggest of the volcanoes were the corrupt heroes, Zalwotïr Fireworks, Germontutär Angersteps and Puponti Scorchstone.
7.19
But it shouldn't have stayed that way, even if there's no going back.
7.20
Mnëndi took pity over it, and tears of grace and lamentation erupted from him. Many fires were extinguished by them, even fires the stone itself burned in.
7.21
Mnëndi created chambers and fireplaces in which evil fire was bound and could not break out in all his fury.
7.22
He created valves and closed those evil wells and poison ponds, bound noxious gases with his breath and closed them deep underground.
7.23
Yet in later times, these curses returned to the earth, ravaging it and bringing suffering.
7.24
However, he could not hold back the three corrupt heroes, the Gelegahtör, the unholy Vulcans. It is also said that they never fell asleep, and since then, secretly, in fear of Tildo's anger, these Gelegahtör have walked the face of the Eastern Oddland.
7.25
It is also said that not all earthquakes are caused by Kolpodiyon, the Wicked, but they are the ancient powerful vapors and stormy smokes that assert to the surface.
7.26
And so, because of, and thanks to Fïrdi and Mnëndi, good and evil arose on Naul, but evil always came first and destroyed what was given and was new.
7.27
Since then, the best have died first, and what was the best, left very early.
7.28
The Good then healed the wounds and brought back what was useful and beautiful, but often no longer as it used to be.
7.29
The eternal arrival and departure of all things and creatures has been given to all eternity, and this is the First of the foundations of the world, Fïlantayn'mulnë.
7.30
It says that the Evil comes first and the Good after that, to heal the wounds of evildoings.
7.31
Therefore, the Feofees must not despair of misfortune, but must hold the breath of hope, for then the time of remedy and happiness will come.
7.32
Here, also, Ayamastë - the Essential Sleep manifested itself for the first time. Perhaps because, according to the law, Fïlantayn'mulnë would heal what had arisen in the world.
7.33
Ayamastë came as if Yoltaen herself had covered the eyes of the world with her hand, and no one could resist it. For Ayamastë came to everything, and only the End of the World can hold it back, which is part of it.
7.34
And no one, whether Ivarinden, Tildo, Lepostiriyon, or even Fö and Molhon himself, or perhaps Nestömir brave, can overcome him.
7.35
It is said that Ayamastë is the opposite side of Mïrondë's vigilance, and their vigilance created the world.
7.36
And that is indeed the best. There is no better medicine in the world than Ayamastë. Emani love it and they sleep often and happily, and it brings them happiness, although in later times sleep was unnecessarily made a sign of laziness, which should not be.
7.37
It was time when Oluman - the Dream appeared for the first time.
7.38
And no one knows for sure whether dreams are all the same, because Hidrandë was not born to clarify it at the time, and Osqaldin is not the master of dreams.
7.39
It is said that dreams put hope and punishment in souls, elsewhere it is said that it is the breath of the will of Mïrondë and perhaps Ivarinden; elsewhere that the dream itself is of the same essence as the Being, and others speak of the fact that perhaps dreams are the voice of the unheard desires of Naul itself.
7.40
However, for centuries the dream took many forms, the deities sent messages through it, other times the enemies of the world harmed and spread despair through it.
7.41
Each of the tribes then interpreted dreams differently, but no one really captured their essence.
7.42
Maybe the secret will remain hidden forever. *
Fö and Ewälan'nïnustiyo'aldiyannë
About the origin of the solar being and its gift, about the creation of stars
8.1
After Yastawäyintë, and from the beginning, things were given as opposite to Naul, in the world there was Darkness, Tarör and there was Light, Yanwön. But it was not darkness, as is known in younger times, nor was it such light, but they were ancient substances.
8.2
They wrestled together on the islands, on the mountains, on the waves of the seas, in the valleys and plains, in the depths of caves and high above the ground, in wild vortexes.
8.3
Tarör rose high and Yanwön climbed into the holes, but that was not to be the case. And somewhere this struggle was terrifying, but other times it was breathtaking and yet confusing.
8.4
And it is said that this was the first war, given since Mïrondë. Others argue that the wolf also does not fight a mountain goat, although it eats it.
8.5
For such is the world from the beginning, so even light did not fight darkness in war.
8.6
Tu Mnëndi Ymënen said:
8.7
"How should order be when Darkness and Light struggle with each other and their role in the world to come. That is why, Ürundirë, I challenge you to create servants who will lead the Darkness to weak places and fight the light where there is no place for it. ”
8.8
Ürundirë also embarked on a work that was to mark Naul's face in his greatness forever.
8.9
From the largest mountain that stood and is now where it always was, from Wäman, the Great Whitebeard, who was later called Lïn by the dwarves, Ürundirë took out a heart, a large gem, of the purest substance, without a single vein, without a sign of decay.
8.10
It was as big as a rock, like a huge, oval boulder that glitters in the fire, and its beauty was unspeakable.
8.11
Ürundirë gave this heart the name Slöynan.
8.12
And he poured the light into it, in full flow, as if the mighty river Sintor was alone from the light and flowed into the heart like blood that gives life.
8.13
And Slöynan lit up with a great light, until the Creator himself stepped back, and it was to burn forever.
8.14
But the stone, precious and blazing, lay beneath the mountains, and darkness roared in the distance in a wild whirl.
8.15
Eliyannë approached here, and with his hands and mind he formed a very special creature.
8.16
It is said that it was also created from his body and fed with his father.
8.17
He was big, and yet fragile. In his essence, however, great power was dormant.
8.18
Who could ever see him, dazzled by the glare, would saw one eye, one wing and one claw. The creature's name is Fö.
8.19
As Fö saw Slöynan, he rejoiced, and a tear dripped from his eye, which turned into the rarest of gems there had ever been, and is said to become the dragon's heart later.
8.20
Fö grabbed Slöynan's claw and soared to the heights, where the world ends, at the edge of heaven.
8.21
There he swung his wing and began circling Naul forever, and will circle until the end of all days.
8.22
Then the counting of the days of time began, and the time before that was called Arwi'tëyla'ëlëön, while the time divided into days has since been called Ramtëyli.
8.23
Fö carried Slöynan in his talons, radiant and eternal, in which there was much of the soul of Ürundirë.
8.24
He was to show the Light the way and fill it with its endless light. In later times, Fö and Slöynan were collectively called the Sun.
8.25
However, Tarör was reluctant to give in to Yanwön and always rushed impatiently to where Yanwön was absent.
8.26
It was not to be this way, so Ürundirë created two servants, the Lords, who did not come from the later Vasë, and were known as Faygnawayn and Lüyrnawayn, Dawn and Twilight.
8.27
Lüyrnawayn was the one who pushed the Light in front of him and pulled it apart with his arms, like a swimmer pulling water. Then came Darkness and then Night.
8.28
But the Light was powerful, and much work gave Twilight to propel it, so Twilight was slow and Night was coming gradually.
8.29
Faygnawayn had a long cloak, and Darkness clung to it. For a long time it didn't want to leave the place where it had been resting for half a day, so it just didn't like to leave, holding on to his cloak. Then the Light followed.
8.30
Thus the Sun, Twilight, and Dawn came into being, and they persisted as eternal servants of the Creators to the great ends of the world, even when Ivarinden themselves were no longer.
8.31
However, Tarör never let go of the essence of things, again and always adhered to the last moment to all objects and their shapes. For it is the essence of all colors that they also carry Zatïrnimar, the Shadow, which was then named Tarustonto for each object separately.
8.32
And these Tarustonti, as small reminders of the once mighty struggles between Tarör and Yanwön, now follow everyone, be it a Feofee, a tree, or a mountain. Perhaps only the souls do not have such shadows, because their color is of a different nature.
8.33
The message and legacy of Mïrondë's will, namely the sleep of Ayamastë, also falls on Fö. The weary would not be able to bear the sacred light of the world, and Slöynan would perish.
8.34
Every day, Fö lies on Föyë'ayanarnen, the Fö's Bed, which is said to take the form of a boat shaped into a thirteen-pointed star. Perhaps only the hero Dëcen knows if this is really the case.
8.35
Here Fö dreams his Essential Sleep and no one knows if he has dream visions, but the most important thing is that always eager and rested, every morning he accedes his journey, all over Naul.
8.36
Wäla'wë were formed as milestones, like guard stones shining with strange light. They are ancient stars.
8.37
They were the work of all Ivarinden, but they were filled with a magical power that comes from the soul of Mnëndi Ymënen, and seven of them are the very eyes of Mnëndi.
8.38
At night, they marked the paths and magical wells in the heavens, which are already forgotten and are not sought by Tildo.
8.39
There are only one hundred and sixty-one of these original, ancient stars, and this number was then to become a sign for the sons and daughters of the rising deities.
8.40
The creation of the star is called Ewälan'nïnustiyo'aldiyannë, and it is also the name of a song that sings about the lost journey through the ancient sky, when the world was still young and the nights were dark, moonless. *
Nabisar and Fayahün
Creating the abyss of the world, and the tides
9.1
Then Fïrdi, called Gagandoyl, headed for the work of Ivarinden again, like a storm overwhelming the mountains and digging furrows as mighty valleys.
9.2
He liked the translucent shoals on the north of Naul, full of colorful shades and warm waters - and, indeed, they were full of life before they became corrupt.
9.3
For centuries, he drew strength in that juicy place and drained many lives, in order to strike with a powerful blow - and it was such a blow that the whole of Naul shook violently.
9.4
With his claw, Sïrdi dug a large hole in the world, at the bottom of the seas, and let the ocean flow into the Outer World.
9.5
A mighty waterfall formed, and with a stunning roar, the water disappearing into a wasteland and emptiness.
9.6
The nameless creatures of the Outer World, too, swallowed the damp water as a true treasure.
9.7
And Oboht, the most disgusting of them, consumed much of the holy water that was still young at that time, and with it many Zïyë.
9.8
He penetrated the abyss to Naul and hid from Slöynan's scorching light in the underground halls, where he fell asleep, a maw full of treasures from the ancient seas.
9.9
He did not wake up until the Ruler of the Stone began to dig her halls. And later, brothers Tasüri and Garon were those, who destroyed him.
9.10
Then Sïrdi knew that the work was evil and he liked it, and he wished there would never be water again and everyone would perish in the arid wasteland.
9.11
The abyss was then called Nabisar and was always a scar on Naul's face.
9.12
In those places, an extremely icy chill penetrated Naul and first it froze the nearest land it encountered, named the Flowerland, lush and full of beauty.
9.13
It is said that to this day, these beautiful flowers are frozen under the mighty ice of this continent, lifeless, but unshaided by ages that have come.
9.14
Then Eriyudol looked at the damage, wept, and wanted to save his water.
9.15
So he reached into Lomöri and for a long time shaped ripples from it, squeezed the water with a immense might, and boiled the essences of Lomöri to pass through the world like misty vapors.
9.16
And a lot of water flowed, which will never return.
9.17
He then created a huge fish, very strange in shape, the color of the sea, yet not colorful. She drew the strength from the Outer World and drank unnamed tissues that were saturated with Nabisar water.
9.18
He named the fish Fayahün, but the dwarves called it Unduss'khahïm because they feared it and she filled them with unbreakable terror.
9.19
Eriyudol gave the fish a place in the southwest, far from the roads that could lead to it, and let the sea fill it.
9.20
Twice a day, the fish dumped large amounts of water to fill the ocean, so it always remained clean and full, even though there was an abyss in the north.
9.21
As Fayahün spewed water and Nabisar absorbed it again, the sea level rose and fell again. In later times, the tides were said to occur, namely Lomdünë and Windünë.
9.22
Thus came the fresh seas, as they are known so far, with their waves and depths, full of life and also life-taking.
9.23
The seas are ancient and imbued with mysteries and so enchanting to the eye that many feoffees fail and they can no longer live contentedly without it's magic. They will become true sailors and the sea is their only love.
9.24
But the question also arises, where does the great wave of Slomtü that torments the sea come from? The one who sweeps the coast and floods the villages full of life so that they are no longer, and washes them into the sea as punishment from the gods?
9.25
All this is the unfortunate work of a whale named Waldahün and is the sister of ancient Fayahün.
9.26
Waldahün, too, is not like her sister, but rather like the hungry angler fish that boatmen pull out of the dark depths, or perhaps like Molhon himself.
9.27
It is brown in color, but sometimes it only changes that it is unrecognizable and the colors only confuse the others when they disappear in the black-gray abyss of the seas.
9.28
And Waldahün is not as powerful, so magnificent, because no one cares for her and feeds her divine food, as is the case with her happier sister.
9.29
However, she is free to move around the seas and is not carrying the burden of the tide.
9.30
After Fayahün was predestined by the mission, Waldahün waited a long time for her, but it did not come.
9.31
Ivarinden forgot about Waldahün, and she spent a long time on the days of the seas singing sad songs.
9.32
After long ages, Waldahün became bitter, and then she devoured in anger those who dared to disturb her in the depths of the seas.
9.33
Here and there, in bitter moments, she remembers the injustice that afflicted her.
9.34
Great anger possesses her, swirles the mud around the beasts roars in a loud voice, stronger over others, and the fear spreads around her.
9.35
Then, when she cannot directly destroy Tildo and Vasë to make them feel her sorrow, she gets angry at everything around her, even more at the feofees, then in anger she waves her powerful fins and creates a great wave.
9.36
It is smaller at sea and only lonely ships can bother with it, but when it is near the coast, the Slomtü wave rises over the roofs of even the tallest houses and wreaks havoc.
9.37
Then woe to those who are not ready and do not know how to escape from the wave, and woe - this no one knows.
9.38
That is why feofees always build temples of Wyantalinnë along the coast, of the Lady of the Sea Creatures, but they have no idea that the Lady does not care for sister of Fayahün.
9.39
All that remains is to believe in Osqaldin's fate that the event will not happen today, and Waldahün, sad but calmed, will continue to sail the raging sea without rage.*
Lepostiriyon
Houses of Praelementars, according to the elements of the world
10.1
In the great world there were mountains and valleys, sundry rocks and delves, some as high as the heavens, some reaching into the depths where eternal darkness resided.
10.2
On the land there were waters and lakes, like blue ribbons and turquoise eyes on divine face.
10.3
The great seas, too, had long ago been settled, green and blue like the heavens, and raging when they were angry or at rest when they fell asleep.
10.4
A light breeze blew on the incomplete world, but elsewhere the air was turbulent, destroying the land around it.
10.5
However, most of the lands of Naul were desolate, nobody cared for them, and those landscapes were lifeless, sometimes full of raging elements that no one ruled.
10.6
And where the Grasshood, the Noble Oldsnakes, or the Ancient Fishhood did not reach the land, no one sang the songs of Ivarinden, no one walked on the clear ground, no one swam in the seas, no one flew in the air, and no one danced according to old customs.
10.7
And so, in their offices, in the joint assembly, the Ivarinden set themselves the task of creating such creatures that would contain the pure essence, the primordial form, and the idea of each of the elements, of each Ivarinden.
10.8
There were twelve elements, and none had the properties of the other element, but some were closer and others stood against each other.
10.9
Just as fire, Füyn, was against water, Wöyn, so the forces of decay, Goyn, were against the forces of birth, Aoyn. The stone, Qin, stood motionless against the air, Lüyn, like a rigid fate, Noyn, stood against Eoyn, a relentless movement forward.
10.10
At that time, creatures arose, unlike anything, visible and invisible, large and small, many in form but the same in mind.
10.11
Their will was strange and incomprehensible to later creatures, for they are similar to the Ivarinden and their counsils are complex and the Ivarinden are no longer.
10.12
And many call themselves brothers and sisters, but they are not like that, and still others are such brothers and sisters, although they are also connected by other bonds.
10.13
And they are not subordinate to Tildo by nature, but many let themselves be ruled because it is wise.
10.14
Others walk on their own paths, and it is useless to understand them, for they come from ancient times and may have a veiled mind beyond comprehension.
10.15
And also those who do not recognize Tildo and fight against them are devoured by envy or anger over fate, but there are not many of them.
10.16
Not everyone of them can be found, and some may not have survived, but who can say for sure? When they want, even Tildo can't discover them, so it is possible that they are somewhere secret or perhaps forgotten and do not long for the light of the world.
10.17
Their riches are immense, but they themselves do not see them as such, and they value things that are simple and often strange, even misunderstood.
10.18
For what worth is the palace of diamonds for the one who commands the fate of the mountains with his arm; what good is a gold castle to one who flies the heavens so fast that not even the king of the winds can catch up with him?
10.19
Such were the Lepostiriyon Ivarindüyin, or Archelementars of the Creators.
10.20
Näyiwolë Al'Kifaylë, the sons and daughters of Ürundirë, were light and fire.
10.21
Others were Klopindë Al'Opaylkoltë, who were the daughters and sons of Atalen, air and heaven.
10.22
Then came Moralë Al'Hondë, Balbro's sons and daughters, and they were stone and metal.
10.23
There were also Hipostilë Al'Wäsë, the sons and daughters of Mnëndi, who were minds and councils. The greatest of them in mind and deeds was Uwa, called Udo'mnëndon.
10.24
Then there were also Restarë Al'Gugmopë, sons and daughters of Fïrdi, evil and destruction.
10.25
However, Elinwayë Al'Qintë, the sons and daughters of Lamindo, who were love and beauty, hurried immediately. Their bodies, their breath and their works are bedazzling!
10.26
There were also Heqiltë Al'Opoylkë, the sons and daughters of Wuka, who were on the way back and decomposed in the beginning.
10.27
Then came Saylfanë Al'Loynë, sons and daughters of Eriyudol, who were water and ice.
10.28
Others were Qastalë Al'Mistimalë, the sons and daughters of Altiyanë, who were greenery and healing.
10.29
Oyolowinë Al'Püyikë, sons and daughters of Eliyannë, were also born, who were eager to live and move forward.
10.30
Others were Fäyikrunë Al'Erasatuyinë, the sons and daughters of Üminden, who were matter, its property and nature.
10.31
The last to come came Wäsayndë Al'Mäynë, the sons and daughters of Rünor, and they were from destiny, the future and the inevitable.
10.32
Thus innumerable creatures were created, and all together they were called Lepostiriyon Ivarindüyin.
10.33
They were seen when they wanted to be visible, they were infinite in their existence, and when needed, they left their lives and were born again.
10.34
Therefore, they did not know death and did not know birth, but their lives were a mystery to them.
10.35
They walked around Naul, swimming and flying and diving into places that could not be reached.
10.36
They cared for their elements, but had no power in another element.
10.37
They were vulnerable as a small child, when they could be injured by their weakness.
10.38
Elsewhere, however, they were as strong as iron roots on a granite rock, when they fought with their element by their side.
10.39
Thus, their tasks were fixed. Their touches directed the wind, gave the grass healing power, guided light from dark holes, built caves, and taught the gems of the glitter of heaven and Slöynan.
10.40
But they also managed to destroy, sully and let things wither, but such is the rule over the elements.
10.41
However, destroying and spoiling is easy, so greater glory belongs to others.
10.42
In those times, Lepostiriyon also created Almö, Music.
10.43
And it was unheard of, because only noise and individual sounds filled the world.
10.44
Although the Ewëni already knew the songs and also sang Lepostiriyon themselves, there was no one to play a musical instrument.
10.45
Thus, for the first time, the most imaginative of Moralë Al'Hondë began to make sounding instruments out of metal, and their diligence was great, so they soon invented many kinds of whistles, strings, and drums, as well as chimes, to sound the whole of Naul.
10.46
The greatest musician was Aulkay Sün the Allsingers, whose mind was full of harmony in tones. She made immense concerts, in which she engaged in mild and gradual melodies of the river, springs, mountains, and winds.
10.47
Each of her symphonies was longer than the previous one, and her orchestras were ever larger. And it is said that when the days of the world are over, you will hear unheard-of music that will awaken everything that has slept so far. Then, in stiffening of all the instruments of the world, the end will come. *
