Süklon Uwanë
The legend of King of Lepostiriyon Uwa, his adversary Kolpo and the beautiful Mïna
11.1
Few stories remain from those ancient times, but one is well known, namely about the old king of Lepostiriyon.
11.2
It tells of love and betrayal - and the deaths associated with it, for such things have always taken place, whether in ancient times, among deities, as well as among people on earth, in later ages.
11.3
It so happened that under the power of Ivarinden, Uwa, the esteemed son of Mnëndi, was seated on the throne of rule over Lepostiriyon, and his eyes penetrated everything.
11.4
He did not deserve his title by force or noble lineage, but by immense wisdom and sharp judgment, after all, as it should have been among the deities later.
11.5
Uwa knew the hidden secluded places of all minds, even at a simple sight, and the councils of many were just a simple thread in the flow of time, as thousands of them are.
11.6
He lived on the throne of Wanu'tikatil in the nameless mountains that used to be on the site of the present sea Wäman Alkostridos, before the change of the world. And many rushed to his throne for advice and judgment.
11.7
He enjoyed the great gift of understanding among all the houses of Lepostiriyon, whether he listened to those of Heqiltë Al'Opoylkë, the sons of the earth, or those of Näyiwolë Al'Kifaylë who carried fire.
11.8
Thus Uwa sat on the throne of the Unlight, made for him by other Archelementars, to make an exception of Ivarinden's will and to bring part of the web of the Outer World.
11.9
Uwa loved Mina, noble in mind and most understanding to him. She was the most precious gem under heaven for him, and she craddled his heart like none of the things in the world could.
11.10
She was created out of happiness and pleasure, of the Elinwayë Al'Qintë house, love was her form and the peace of her soul blessed everyone around her.
11.11
For a long time, Uwa spent loving moments with her, but the throne of the Unlight continued to burden him with his worries as a ruler.
11.12
Therefore, Uwa fled more and more from the glooms of the governing, from his own destiny, and plunged into Mīna's arms to seek rest and relief.
11.13
For wisdom does not protect against worry and does not make work easier. He who knows too much and thinks too much is sad and unhappy.
11.14
Although Uwa tried to help everyone and earn the title of king without a sword, rather with a reasonable word, he became more and more tired.
11.15
However, none of the kings is loved by all, and there is always someone who thinks differently about the world and does not hesitate to assert himself by force and violence.
11.16
His adversary was Kolpo the Old, Lepostiriyon of the Restarë Al'Gugmopë family, and he ruled his subjects secretly so that Ivarinden would not see it, and then they were astonished.
11.17
His mind was black, and he could see King Uwa's weariness. He also always hated the royal election of Ivarinden, for he was convinced that he was to become the king who would rule over everyone.
11.18
Kolpo the Old was cunning and could hide even great things, let the matters flow differently than Ivarinden fortold, forced the light to sink into caves, like victims to forbidden ones, and killed those who stood up to him.
11.19
He was masterful in controlling others.
11.20
In the days when the legions of Kolpo's minions and trabants were numerous, he decided to take everything from Uwa and make himself king.
11.21
He will then be taking bites from Mīna's sweet well for himself.
11.22
For Kolpo was a force that cemented the ranks of Lepostiriyon, and did so mostly by threats, clenched fists, and the enslavement of the free ones.
11.23
And here came the idea of war, Aharmünë, for war was already known and was also a product of Ivarinden, and was to be part of the world; however, Zïyë, Ewëni and Hulnoy did not fight each other.
11.24
But fates are almost always strange, and the time of great struggles was yet to come.
11.25
Uwa guessed what Kolpo was up to, knowing the councils of many.
11.26
However, he was not ready to fight, and his mind was full of flowers and wise deeds; swords and slender spears were foreign to him.
11.27
Uwa was even more worried, and his longing was like a sharp needle stabbing Mïna.
11.28
That day, Mïna left Uwa, and after some time she appeared before Kolpo and offered her body as a trophy to the new king.
11.29
In Kolpo's bed, however, she waited for his inattention and stabbed him in the chest.
11.30
Kolpo died in that place, unguarded by his minions.
11.31
And then Mïna watched in horror as her soul turned gray and coldness crept into her limbs.
11.32
Because her mind had turned into a cursed tangle of hateful fragments, Mïna had been frightened of herself, and at that unfortunate time she had taken her own life, with the same weapon.
11.33
And a great lake, bloody, spilled around. In later things, a large and beautiful lake Söl-Mistimi arose from it.
11.34
Kolpo's ranks suddenly fell apart, as no one wanted to stay under the idea of an impending war.
11.35
As soon as Uwa learned what had happened, he lamented bitterly, though he also enjoyed the vision of peace. However, Mïna's death began to gnaw unpalatable at his soul.
11.36
And Uwa's heart was unhappy, and it gripped with great pain that persists like sticky bad luck.
11.37
At that time, Uwa left the throne of the Unlight and wandered alone through the wilderness, drowning in tears.
11.38
It was also a long time when Naul was in disarray and many Lepostiriyon fell, entangled in fights or lost without advice and without wise guidance.
11.39
Uwa then created many strange works as he traveled the world, but not all of them were good. Grief over the loss of Mïna and at the same time joy over the defeat of a powerful enemy clung to each of them.
11.40
Whoever would look at Uwa's carved and twisted work would immediately feel those two powerful impressions, as no Feofee by nature could.
11.41
It is said that Uwa has returned and is still on his throne of the Unlight, and with his wise counsel he supports all his subjects.
11.42
The story is once again told in a poetic word, always four-word in a touch, in the song Elëanë'uwaymë.
11.43
Perhaps since the time of Lepostiriyon, the sufferings of relations between all in the world have remained, and perhaps since the time of the ancient Zïyë. *
Elda'lepostiriyo'niya and Huna
About the strangeness of the Archelementars and the noblest of their family
12.1
Whoever asks to understand the mind of Lepostiriyon, so far away from the minds of later creatures, a difficult task awaits him.
12.2
The ancients still remember the strangeness that Lepostiriyon did in their elder councils and in their minds and works.
12.3
And they did so not out of joy, and not out of wisdom, but out of an impulse that transcended from themselfs, which was anchored in the foundations of the world, and also came from the foundations of Naul itself.
12.4
The most famous of such freaks is San'külamin, always inhabited in high, glittering mountains, which are rarely shrouded in fog or clouds, but it is not known where the place is.
12.5
He is the one who recorded the names of all days, from the beginnings of the world, because each day is unique. So he also recorded a unique name for each day, and this will never happen again.
12.6
It is said that when San'külamin will not be able to find a suitable name for the next day, the world will fall apart.
12.7
And the first three days of the world he called Alaloh, Kororo, and Butagas.
12.8
His sister's name is Calmäna, and she did so every night, and each of those nights is written in countless scrolls, unique.
12.9
But the names of the first three nights of the world are hidden, for the night hides much.
12.10
Then Ultamdïr is the one who blabberes nonsensical words and never stops, and with that he goes around the world.
12.11
A multitude of strangers and sages, as well as wonderful wizards, follow him and listen to him. The crowd then longs for a hidden message in those streams of nonsensical speech, but perhaps there is really no wisdom or hidden secret in it.
12.12
Tentomän is Lepostiriyon, who combs the Grasses all over the wide Naul, stalk by stalk and incessantly, until perfect harmony is achieved.
12.13
The comb that is used was broken off by Tentomän from his ribs and is not like any other tool.
12.14
Elsewhere, on the cliffs tormented by strong waves, sits the Türwoma'kün, which is called the Bluebeautyfullness.
12.15
She keeps singing the same song all the time, to each emerging wave separately, and the song lasts the same amount of time as the wave lasts before it shatters.
12.16
No rumble of a storm or the force of waves could overwhelm the piercing song of the sad Türwoma'kün.
12.17
Another Lepostiriyon, Farünsam Umlon, looks at the sun every morning and stares.
12.18
Then he takes the blade in his hand and pierces his heart with a sharp blow, silently and with a strange calmness.
12.19
He catches the leaked blood in a pumpkin and closes it with beeswax, and ties it with a well-grown grass to the top of a tall tree.
12.20
And perhaps the sage would ask why he does so, but this question is foreign to the Archelementals of strange thinking.
12.21
Olomtor'kör is also very special and it is the one that cuts its skin with a stone knife after sunset, always one straight slice.
12.22
He then sews an endless cloak from those pieces, on long nights when the moon shines.
12.23
If there is anyone else who asks "why", then they will not get an answer either.
12.24
Bluntar'wlïm was the one who constantly changed forms that remained unknown because he himself was invisible.
12.25
Pan'plahtar'nür was Lepostiriyon, who was still asleep and also were silencing the surroundings with a sleep, but at full moon he flew like a sleeping bird into the heavens and lay down elsewhere in Naul.
12.26
Such oddities have been among Lepostiriyon since the beginning, which is why they are so difficult to understand.
12.27
At the time of arrival of Lepostiriyon, the first of Naul's great heroes was born, who bears the name Gingass, nicknamed the Old Spirit.
12.28
As usual, he soon became the protector of his breed, especially against the forces of the Outer World.
12.29
The Song of Gingass, Gingassya'folë, then tells of his deeds and also of his great struggle in which he died.
12.30
The second famous hero from Lepostiriyon was then Swilan, and his life was full of strange stories, but the fight was not his destiny.
12.31
The Song of Truth and Ashes, Länwa'yi'kolnisiya'lantafolë, tells of Swilan.
12.32
Although he later forged a magic weapon himself and received the nickname Goldensword from Taliyo, his mastery was more in consultation and creation.
12.33
The most glorious chants, however, are sung about those who are most noble, and they are called Huna'lepostiriyonnë, the Angels of the Archelementars.
12.34
They are the most masterful in their works, but at the same time they can also seem the strangest.
12.35
Because their destiny often has no obvious meaning and in some it has not yet been revealed.
12.36
It is said that the meaning of performance of some of the Lepostiriyon will show up at the end of all days.
12.37
Huna counts for seventy-seven noble beings, whom Ivarinden born along with Naul, and who are among the most magnificent of Naul.
12.38
In those days, Lepostiriyon was not born of a father and a mother, but only of one of them, because the Ivarinden were too far from our worldview and did not make love to each other.
12.39
Even the Huna themselves did not have the distinction so natural for younger times that it could be called a woman or a man, just like the rest of Lepostiriyon.
12.40
However, in our languages, in order to sound louder to us, the names are inclined to motherhood, because indeed some of the Huns became mothers. And those from Huna who did not become mothers are also called female names as an adjective.
12.41
It is a noble task to name their genealogy, for their place on earth is powerful and unshakable.
12.42
Now the Huna no longer enjoy so much fame, perhaps because they appear little, and when they do, few of the Feofee could see them, either with the sight of the eye or the sight of magical powers.
12.43
And behold! It would be a joy to build temples for them, but they don't use them. It would be fun to serve them, but they don't need servants. And truly, it would be masterful to paint them maps of their kingdom, but they do not have kingdoms.
12.44
In fact, their stories are very vague and difficult for Feofees to understand. But perhaps that is why the were demanded lovers to Tildo and Vasë, because they saw things unseen in them.
12.45
From later times comes Yawänë'huna'lepostiriyonniya, a Song of the Angels of the Archelementars.
12.46
Some say that the angels are only from Alwalon, but how else do we call the most magnificent of Lepostiriyon, immortal and by age powerfully associated with the roots of Naul?
12.47
Some of Huna's were fathers and mothers of Vasë when they were seduced or perhaps even themself they seduced Tildo by their ancient original beauty. And many of Huna also born Alnë, and these numbers are huge.
12.48
In later times, the Huna'lepostiriyonnë slept or ruminated like the roots of the mountains, and only a few still intervened with word and with a deed. After the birth of their children, they also handed over the government to them, according to the eldest councils.
12.49
And so it happened, on the contrary, that their daughters and sons no longer remembered their parents, and perhaps what is considered indecent today, was once appropriate.
12.50
Glory unperishable to those who hide in the world around us, to make it more beautiful! *
Oyöli and Arkasüli
Briefly about the Sprites, their origin and especially the story about the first Undying
13.1
This is where the Oyöli were born, who were then collectively called the Sprites, but they deserved many special names in later times.
13.2
It is not clear where they came from for each of their breeds. What is certain, however, is that some came from the disintegration of many of Lepostiriyon, who chose such a fate, for in those times they were the fate of the world and could make such decisions.
13.3
And it is also known that some Oyöli were born in the interior of the mountains, others from the roots drowned in the swamps, and still others bloomed like proud flowers of spellmetals thrown by stormy seas onto lonely beaches.
13.4
However, they are not from Ivarinden and none of them reported to Oyöli as their children.
13.5
The most noble are the Oyaköli, of whom there are few in all Naul and are considered the highest, although they have never chosen a king or other leader among themselves.
13.6
However, among the Oyöli breeds, all Oyaköli are weighed and, if they agree, give wise advice. They are also called Orthodox.
13.7
In later times, they remained largely unaffected by the Essential Sleep, but because their nature was similar to that of Lepostiriyon, they led a rather hidden life, indifferent to the fates of later beings.
13.8
Many breeds of Oyöli on Naul and their enumeration as well as their names, their signs and their language, is written in the book Alankawëna'oyöli'ri'wï'ikon, in the Book of the Sprites of Nobility.
13.9
And the only one is the book on Naul, and no one can copy it, because it is protected by great spells, and Yoltaen herself can't stand it.
13.10
From the beginning and by the essence of their birth, the sprites are masters of the Force, they diligently studied its laws, and Yoltaen was their instrument and friend.
13.11
No one could use Yoltaen as craftly as Oyöli, and it was also their shield and often their sword. Namely, the later breeds despised the Oyöli because of their small stature, but forgot about their size of art in dealing with magical powers.
13.12
However, Melëra overcame them in matters of destruction, rule over preternatural fire, twisting fate and time, and rebellion against the gods.
13.13
The greatest of researchers, sages and wizards of Oyöli is Arkasüli, who is no longer counted among Oyaköli, although he could be a grandmaster.
13.14
He was also called Kaladah and later Umfal'dantostrin.
13.15
His father was perhaps Mnëndi Ymënen himself, and perhaps it was different, but great power clung to him.
13.16
However, it would be a mistake to call him the greatest of wizards, for they later became those of the dragon tribe.
13.17
He is said to have been born with his mouth sewn on, and Huna Kristuwär Hör Diamondsearcher soothed him and untied the stitches of his mouth. She then taught him the seven ancient languages and also the words from Mïrondë.
13.18
At first, Arkasüli enjoyed many of the bliss of the world and tirelessly and eagerly studied all the knowledge that the ancient Naul could offer him.
13.19
However, his mind was untiring and could not be fed.
13.20
He soon contained all the spells and enchantments he could learn from Lepostiriyon, from those he could call sisters and brothers.
13.21
After Yoltaen herself bowed to him, he longed to know the essence of the world that lay before him.
13.22
So he did not reach into the pockets of the Outer World, nor into the closed flasks of ancient creatures, but rather read in the threads of Tëa's cloak and let the essences of destiny drip into the books.
13.23
And behold! This is where his transformation began. For at first he rejected the love of women and kept his strength only for study.
13.24
He refused the pleasure of delicacies and intoxicating drinks, and also in games he did not ruffle his mind and did not harden his body in a man's struggle.
13.25
He refused to look at the colors as deer and falcon stare, and he also refused to listen to the gurgling of the creek as heard by the grass frog and the blackbird.
13.26
He hid his face in the hood from the world so as not to disturb him in contemplation, and at other times he turned his face to Slöynan so that perhaps he would absorb the essence of the ancient.
13.27
Over time, he stopped eating meat and all food before he realized that the strength of his soul was so great that he no longer needed drinks.
13.28
And he also put off sleep, for sleep is a thief of time, and time will never return.
13.29
Then he rubbed Essential Sleep between his fingers and smiled with a bitter smile and a laughing joy. He never slept again and never smiled ever after.
13.30
It is said that Arkasüli walked with his eyes open all over Naul, and three times as many with his eyes closed.
13.31
And he sailed under the sails of strange ships, which he forged himself, then sailed on the ships which he spun, thus encircling the continents which were given to Naul.
13.32
He is also said to have known the ways of the unknown, where the world ends, where the depths are immense, touching the ice, and also where the vault of heaven sinks into the Outer World.
13.33
He is the only one who saw Ulama'wänti Aldo'niyennë and returned.
13.34
Then he embarked on the path of the first of the Sulkaronë, the Undying, as they were later called.
13.35
The one, who is most devoted to his study, the one, who has thrown away all obstacles to the knowledge and revelation of the basic truths of the fields of research, can become Sulkaronë.
13.36
He then refuses to die and opposes the great principle given since Mïrondë, by the very force of will.
13.37
Wasmindiyë'wï'ikon, The Book of Eternity, written by Arkasüli's disciples, speaks of Arkasüli. It deals with his life, described in verse, until he disappeared from the known world.
13.38
Thus Arkasüli, with his word, put to sleep the mighty mountain Uyka'sïr, which lived in the region of Ariyeccti, and was feeding with the radiance of Fö.
13.39
He carried the mountain far into the cold seas without a name, north of the cape of Eastern Oddland, where the ice floes drift like white ships.
13.40
There he laid it on the bottom of the sea and built a gloomy maze of corridors on its top, so that it could continue to search undisturbed, forgotten in time.
13.41
Then he took out the Uyka'sïr's heart and carved out a crystal crown and a crystal gate.
13.42
He gave the crown to Ilmunayna herself, in later affairs, and arranged an undisturbed peace with her until the end of all days - then closed him from the world with a crystal gate.
13.43
Later, a famous hero, Dëcen the Worldstrider once searched for and found him. They talked together year and day, but no one else can find Arkasüli unless Arkasüli wants to be found by himself. *
Owolarinë, Alwalon and Koghayon
About Powers that intertwine with the world and their way of thinking
14.1
Behold! Hope, faithfulness, self-sacrifice, consideration and affability shine brightly into the darkness, clean are the wavelets of soul that lives for a higher goal.
14.2
And woe! By sticky darkness is enveloped the hatred, cruelty, the desire to harm, hopelessness and despair, painful is the soul that longs for torture and humiliation.
14.3
From the beginnings of time come these two great adversaries, these forces. And as the Ivarinden were weaving the new world in Cosmos of Naul, so the Owolarinë, the Powers, mingled with the destinies of ancient roots.
14.4
Some say that Owolarinë were here even before Ivarinden and perhaps even before Yastawäyintë. Perhaps it comes from those bizarre times between Utiwäyintë and the great Yastawäyintë, when Chaos ruled.
14.5
Later, Huna Olgar'hildi Sstür the Forknew declared that these powers were the children of Utiwäyintë himself, and Mïrondë did not know about them, although they suspected them. Perhaps they were to be a model of the light and darkness of the new world; they persisted, though everything else disappeared in a vortex of first creations.
14.6
Similar to others and at other times completely unlike, the Essential Color of these Owolarinë is very special. The Tildo never ruled over them, and even Ivarinden and the Powers never had plans with them.
14.7
But it is so given that everything is in the councils of Mïrondë and cannot be otherwise.
14.8
And also the sages ask what is the purpose of these powers, because they often stood outside the events of the world, but also often draw from Feofees, or benefited them with sweet help.
14.9
However, they seem to have waned over the ages and appear less and less, and their great time was once upon a time.
14.10
And what their fate is, no one knows, although they emerge and plunge back into history, as if they should disappear, and yet they reappear.
14.11
Their seat is nowhere to be found, and if it is, it is only temporary, be it a fortress, a dark deepforest or a silver rock, because in the end there will always be a great battle in which everything ends.
14.12
Fortunately, Fïrdi, even in the later times Sïrdi, both failed to take advantage of the alliance of the evil Powers because they did not listen to him and Sïrdi's efforts came to naught.
14.13
However, it is certain that those of the good Powers sometimes appear and help rather small Feofees, a humble spirits and a happy minds, and ignore the great rulers.
14.14
Kansoruyli Owolarinë, the Two-Evil Powers, are the scourge of the whole world and are associated with great misfortune.
14.15
Zunfon, Chaos, is swirling on its own and there's not much talk about it.
14.16
It is only known that Zunfon's forces raged in creating the world - but no one knows where they hid and whether Chaos has long time ago disappeared.
14.17
The most terrible of the Powers, Koghamaton, in its boundless attempt to degrade life into a mud of rot, walks its own ways and does not ask the gods.
14.18
Those who are from Koghamaton bear the name Koghayon and sometimes are born of the Darkness itself, sometimes recruited from the ranks of Feofees, corrupt and hesitant in their will, deviating from the rules of the Light.
14.19
However, their Essential Color is given at the beginning of time, and the deities have no power over them other than the violent one.
14.20
The Koghayon monsters, also called the Monsters of Darkness, are disgusting creatures full of hatred, fear, and constantly feeling burning pain and the urge to harm others.
14.21
Kanmïluyli Owolarinë, the Double-Beatific Powers, must then come where the abominable shoots of Darkness have sprouted in order to counteract the damage caused thereby.
14.22
Rämin, the Order, stands firmly on his own two feet, walking the world steadfastly and harshly.
14.23
It has no representatives on Naul, but many Feofees are born with its power in their hearts. The desire for justice and the urge to approach it then persists in them.
14.24
The holiest and most beautiful of all the powers, Yantawon, the Light Side, sacrifices itself in all battles to preserve the ideals of Naul.
14.25
So what are those of Yantawon, blissful and ruthless to the Darkness, like? They bear the name of Alwalon, the Angels of Light, and are the holiest and most devoted to the matter.
14.26
Their thinking is misunderstood, and their hearts burn very brightly. And their mission is sacrifice, and it has always been and will be.
14.27
And behold! They do not hesitate to lay down their lives to destroy anyone from Koghayon, and in the measure of the passion they are like them.
14.28
But Yantawon's desire is like the highest pleasure, which blesses body and soul, shakes the voice, illuminates the face and lets tears of pleasure to flow.
14.29
Then, when their bodies merge with the Darkness and engulf it in the glow of fire, they joyfully dissolve to rise elsewhere, without memory and with a new mission.
14.30
Whether they dive their blades into the unholy bodies, or are themselves chopped with dark axes, they always feel the pleasure of a righteous struggle to which they fully indulge.
14.31
Fortunately, there have been few of these strange beings left in recent times, either as the sweet light of the good or as the cursed darkness of the bad.
14.32
Their time was long gone when Naul was still young and Ivarinden were building great works.
14.33
Perhaps we may regret that there are no more such Light Side beings on Naul, but we must certainly thank the great destiny of the world given by Mïrondë that Darkness is already disappearing on Naul, as the memory of a nightmare would disappear. *
Wëmindi'aharmünë
A display of a battle fought by Darkness and Light
15.1
And behold! How magnificent and how terrifying the battles between Kansoruyli Owolarinë and Kanmïluyli Owolarinë must have been!
15.2
How fortunate it is, along with ancient times, these cursed events have also disappeared.
15.3
For the only battle, the great one, was recorded by the Oyöli, who were astonished and wrote about it in the scriptures. Since then, there has been no such great war between the Powers.
15.4
The battle was called Wëmindi'aharmünë and took place in the regions of Oddland, which were not as desolate as they are today.
15.5
And the skirmishes between the Powers gradually grew until both sides fell silent, in great preparation.
15.6
For the power of evil is great, and good must always be less, but it is more patient and self-sacrificing. So given by Mïrondë.
15.7
The great battle approached and the sky darkened, and the rivers and streams boiled. The mud rose and the rocks crumbled. It was very clear everywhere and soon terribly dark.
15.8
The animals, Oyöli and Hulnoy fled, and Lepostiriyon fled, all who feared and let believe, fear filled the world around them, it was everywhere, and it caused the mighty black torrents to flow from it.
15.9
At that time great legions were gathered from all the lands of Naul, and they filled the valleys and were perched on the mountains, and also hovered over the troops. The great power was being built for three hundred years.
15.10
And such are the summoned of Koghamaton, and their names are cursed in Domödi, which is why they are named in Oglör.
15.11
Bärk'ccang, the Hideous Ones, the glued and stitched of those who were already to rot in mass graves, gripped the enemy's ranks with terrible force. And some had large barbed weapons with them, and others spent their venom to poison everything around. Behold, there were seventeen thousand and five hundred of them, and they were terrible.
15.12
Ssakmörn, the Monstrous Unborns, cut from the womb and twisted, crawled across the ground. Their devilish lamentation robbed the soul of courage. Behold, there were three hundred thousand of them, and they were terrible.
15.13
Among the ranks, Gerudon, the Humiliated Wizard, were hiding his monstrous and repugnant head in a hood, a sorcerer endowed with immortality against the sword. Behold, there were nine thousand of them, and they were terrible.
15.14
Bägul, the Shadow of Darkness, sailed over the army, and to whom his shadow fell, he darkened like an extinguished candle. Behold, five hundred of them flew there, and they were terrible.
15.15
Ohmässcc, the Darkener of the Road, crawled around like a slimy snake, sprinkling surroundings with its filth. Herbs and Grasshood withered. Behind him then remained a disgusting path for other summoned. Behold, there were seven thousand and five hundred of them, and they were terrible.
15.16
And Bäg'ssa was running all around, like a hellish orc, making much racket, causing ears aching. Behold, there were more than five hundred thousand, and they were terrible.
15.17
Ssccmäkr, the Dark Fairy, beautiful seemed from far, but disgusting up close, sucking souls and blood ten reaches away, and watching the magical forces around her, reveals everything. Behold, thirty thousand of them flew there, and they were terrible.
15.18
Fäksada, which some called the Cursed Fairy Tale, flew like a butterfly over the meadow. Many magical powers were hidden in their fluttering wings. Behold, seventy thousand of them flew there, and they were terrible.
15.19
Like a relentless boulder, slowly moving forward and threatening to trample everyone in its path, there came Gudämor, the Dark Statue. Behold, fifteen thousand of them treaded heavily there, and were terrible.
15.20
Then came the swift Zazdrüm, the Dark Spider, who stabbed the unfortunates in the head with his proboscis and sucked up the body fluid. Behold, seventy thousand of them ran there, and they were terrible.
15.21
Flüsscc, the Dark Fly, sailed low above the ground like a hideous bat. She unleashed showers of rotting saliva and dusts of stinking mold on her enemies, which quickly sucked in the life force of the unfortunate. Behold, six thousand of them flew there, and they were terrible.
15.22
Ssogör, the Archhidious, the most terrible of the Monsters of Darkness, like a disgusting tree composed of the most heinous remnants of other bodies and a single evil eye in the middle - and whoever looked at it went mad and was overwhelmed with pain. Behold, three hundred of them walked there, and they were terrible.
15.23
The monsters of Darkness crawled across the many fields, valleys, and cliffs, and their filth defiled the world.
15.24
But against them stood the most chosen and brightest army of all the Powers to smite them, and believe, their wrath was righteous.
15.25
And such are the angels of Yantawon. Their names are holy words that burn evil monsters in their eyes and stab them in the hearts.
15.26
Falälos, the Golden Spearmen, in nine lines deep, threatened with their spears and protected themselves with broad shields, stout men without faces, but overgrown with golden beards. They had shining armor, and it burned the dark in their eyes. Behold, there were eighteen thousand of them, and blessed with the power of justice; they burned with righteousness.
15.27
Two-headed fairies of beauty spreading love among the ranks of monsters, and behold, as pleasure caresses the souls of Feofees, so it is an inevitable ruin for Koghayon. Ao'yïwa flowed over the battle, destroying anger in the agony of joy, and their eyes spread purification. Behold, thirty thousand went there, and blessed with the power of justice; they burned with righteousness.
15.28
There also walked the Flaming Angel, Horönös, with a good golden helmet, orange wings and in gleaming boots, wielding a great sword. His armor was also light and nothing penetrated it. Very much his fire rained revenge on the skin of the summoners of Koghamaton. His four arms severely crushed those nearby. Behold, five thousand of them were there, and blessed with the power of justice; they burned with righteousness.
15.29
A tiny sprite flew between them, looking like a handsome girl, Loym'anandulan. But their charm was unbeatable, and with a kiss they distributed it like a blessing. They bear the name Lovlings. Behold, ninety thousand of them flew there, and blessed with the power of justice; they burned with righteousness.
15.30
And the White Snake, Tülifo, crawled on the ground, his eyes shining like the golden ray of the spring sun through the lush green crown of a noble tree. He suffocated the unworthy and gnawed them to the point of destruction, and he was a hundred reaches large. Behold, there were eight hundred of them, and blessed with the power of justice; they burned with righteousness.
15.31
And there was also Erüma, the Silver Beast, who was as fast as the wind and terrible in his anger, slashing its tail in all directions, and fifteen of its paws slayed immensely. Behold, there were a thousand, and three hundred more of them, and blessed with the power of justice; they burned with righteousness.
15.32
Running among them Pümi, a holy hare, with a dazzling, white fur, carrying many spells and the power of Light; his fur could never get dirty. He plunged into unholy bodies, like the shot of a siege machine, and wounded them greatly, to the point of destruction. Behold, there were thirty thousand of them, and blessed with the power of justice; they burned with righteousness.
15.33
Like the translucent, fragile, and emaciated, appeared the Finedelicate, Antüliya, but with her pointing finger she could summon lightning bolts from heaven. Behold, there were two thousand of them, and four hundred more, and blessed with the power of justice; they burned with righteousness.
15.34
Such a battle was immense, and the earth shook, the rivers evaporated, and the ground under the army was saturated with poison. But there was also a lot of grace, relaxation and salvation.
15.35
And Ivarinden turned their eyes away from the place, and were troubled; for they displeased such a householding which they had little control over.
15.36
Then new rocks and new trees grew in that place, and behold, the rocks were like trees, but of different colors, and the trees grew like rocks, mighty, and with little leaves.
15.37
Many symbols and oracular inscriptions were created there to preserve the message and to learn from the wise. Then many sages and scholars also traveled to the place and it was known as Owolarinamë'azalimäynë.
15.38
However, no one won, for the battle between Kansoruyli Owolarinë and Kanmïluyli Owolarinë is eternal and will never end.
15.39
Eternal, however, is the thanks that belong to the Light Side, which does not hesitate to sacrifice for the suppression of Darkness. *
Molowaynë
About Five of Waters, which form rivers and springs, also about the largest river flowing Yednozem
16.1
So it is time to finally talk about Molowaynë, the Five of Waters, which are and will always be on Naul.
16.2
Creatures live in those waters, and they are all different and unlike each other, even though they have a similar basis.
16.3
Many of these creatures are wise, others are evil, and they bow to the end of the world, even though it would the end of themselves. Such is the fate given to the world from Mïrondë.
16.4
These waters have been on Naul since ancient times and were created from Ivarinden. However, not all come from Eriyudol.
16.5
In the beginning, the waters of the sea, called Alwuyinnë, were formed, immeasurable, as it was already noted when Eriyudol created oceans from his body.
16.6
There are indeed many waters that no one could contain and count. Maybe even more than the land they wash.
16.7
To the touch, the Alwuyinnë are soft, warm, sometimes cold as they approach the Icebergs and fall into the abyss to death.
16.8
However, they are twofold in nature and always unpredictable. For they are ancient and whole from the mind of Eriyudol, somewhere eternaly bored by the innumerable years of inactivity of the forgotten depths, but also vigilant before death, which ultimately awaits them in the abyss of Nabisar.
16.9
It seems calm when the pilgrim stops and rests. They are home to many tiny creatures, and in flashes of soft rays they glow with countless colors like full of gems.
16.10
They are the home of Zïyë, but especially of the later Uykoyë.
16.11
But the Alwuyinnë are also tumultuous, destructive and cruel. They destroy the works of Feofees and gods and have no peace until enough of unfortunates perish. Then the strange waters in the gusts of the storm rejoice in the woes of sailors who sink into the terrible depths.
16.12
However, there are countless rivers, lakes and springs on Naul.
16.13
The lakeside waters are called Olnäwäyon and are sublime and calm. They do not know the movement and only slightly let the surface ripple with the wind, and they calm the larger waves.
16.14
They also do not love the salinity and wrath of the sea waters. They do not recognize Ilmunayna, but they do not reject her.
16.15
But how different are the waters flowing down from the mountains! Streams and swift creeks overflow with movement and life, they are like joyful children, eternally in motion and carefree, they whoop and laugh with their sharp voices.
16.16
When a spring of cold water flows from a fissure, which may be insignificant, when water flows from the interiors of the mountains, from their hearts, and recognizes the light of the world, then River Waters are born.
16.17
Their strength is not small, their taste is good and it is enough for many creatures. Fish are abundant in it and the water loves to fall, it flows into the seas, as gets powerful during the way.
16.18
Because they love the oceans and like to visit them and make love to them in peace. They are attracted by the salinity of tears that the oceans have swallowed from the mountains.
16.19
The river waters are called Lawayinnë.
16.20
And perhaps Eriyudol and perhaps Atalen, by their power, made rivers beautiful and sometimes muddy or wild. However, the rivers always lived their own lives and did not succumb to anyone until the Lady of the Rivers was born, whose strange nature they obeyed.
16.21
When the rivers are young, they are lush like an untamed horse, they roll through all obstacles along the way and do not know rest. However, as they get older, they calm down like a wise man, gain weight like a contented woman, and undulate lazily in the countryside.
16.22
However, soon the land of Naul itself began to drink all the waters hungrily, as this great desire was given by Balbro Seltan.
16.23
At that time, the rivers began to flow hastily down the hill, cutting into the mountains in their fierceness and rolling large boulders in their clutches. They were trying to reach the sea quickly, either through the valleys or along the plains, and this has remained so for all time.
16.24
And behold! The earth thirsts with a powerful desire, insatiable and hungrily drinks water and blood when blood is shed.
16.25
And where there is no more water, there stands Fös, the desert, the arid land hosting only the most tenacious.
16.26
The thirsty Fös then laments and calls back all sorts of water, and even mortals see a sandstorm, Afösun'afühniyë.
16.27
The most powerful of the rivers is the Sintor, which people call Liwiyon. This Sintor springs in the mountain of La'ërowindë and there is five springs, each of them a different color and a different delicacy. To protect them, they have five of the good Alnë, the Spirits of the world.
16.28
Domnuy'driyu guards the spring of blood, Rey'lümira the spring of mist, Nimpla'windromun the spring of bile, Ayasskao the spring of gold and Tatamnük the spring of crystal.
16.29
The five of Sintor's waters mixes after the first miles in Ayaowan'walëo'mindiyënno, the Rainbow Waterfall.
16.30
And here the current is already mighty, roaring with terrible force and screaming into the region with its determination and youth and indomitability.
16.31
Only then did Sintor flow on and gained strength along the way, and later he was protected by Sëlifimo, the daughter of Awantäniyë, the Lady of the Rivers, who paid more attention to the lower part of its course.
16.32
However, Sintorma, the daughter of Awalmanë, the Lord of Healing Power, held a protective hand over Sintor, when dry wastelands and the desolate lands were willing to drink up it.
16.33
And so Sintor is the noblest and most powerful of the Naul rivers, although he is not the most beautiful.
16.34
Such beautiful are the Holy Waters, they only flow somewhere and few people know them.
16.35
An abundance of them originate in God's mansions and are also born in later times. Then they are like threads of silver and gold and are never massive, but instead they sing with sweet, crystal voices.
16.36
Even in the Yednozem and beyond in other continents, there are such hidden springs as the tiny eyes on Naul's face.
16.37
They are guarded by chosen guards, old powerful trees or the unshakable Lepostiriyon.
16.38
The waters from those springs have magical and also healing powers. The waters themselves speak their language and remember many of what they saw. They are called Eawalonnë.
16.39
Water gives life and water takes life. It fills the womb or deer's eye, dilutes hot blood as well as strong wine does and also satiates grasses, trees and animals. But he also kills without hesitation as it pulls everything inattentive and careless into its bottomless realm.
16.40
Not everything is good and clean - and also among the waters of the world there are deep waters.
16.41
They wash the foundations of the mountains, feeding with gold and diamonds. Under the roots of the rocks they lament and sigh with sadness, other times they poison poor trees with their venom.
16.42
They are evil, malicious and unwilling in nature. They are afraid of the light and do not like to come to the surface, but they fell in love with the dwarves from the interior of the mountains. But the dwarves never returned their unwanted love.
16.43
Because the waters are sticky, they are also insidious, they host strange creatures with a hateful nature.
16.44
At other times, they lie in one place for hundreds of years, rotting and yet they are crystal clear, like pretense and betrayal.
16.45
They are called Wämindonnë.
16.46
May the pilgrims be able to avoid the ways of such waters. *
Mëönya'oramilo
The realm of mountains, brilliant on the face of ancient earth, the tribe of mountains, the king of mountains and his government
17.1
And behold! The seas were clean and deep, and at that time still full of fresh water, unsalted and delicious to drink. Zïyë, who were few, lived in the seas.
17.2
After all, the ground was moistened by a small dew, which at that time did not yet have its Lady, and Slöynan shone its light on the carpets of grass.
17.3
Throughout all parts of Naul, Lepostiriyon walked and administered the work of Gods, talking to the wise ones of the Hulnoy family, also Grasshood greatly and to Oyöli when they were researching.
17.4
Ewëni's songs were heard in many places.
17.5
However, the largest place on Naul at that time was occupied by the mountains, which in those days had the ability to walk and use the voice, as people do.
17.6
Their dominion was vast and desolate, according to today's worldview, vastly ploughed with their large bodies and limbs.
17.7
The mountains crawled slowly over the rough ground, like stone snakes or snails, and some mountains walked majestically on their feet, like a crab or a forest beetle.
17.8
Sulfur and fume vapors emanated from them, as well as lava and colorful discharges, streams and waterfalls adorned their shoulders.
17.9
The mountains were decorated with metals and earths, often of beautiful colors, and created simple patterns for their mighty bodies.
17.10
They carried layers of grass on their crowns and shoulders and hosted many tiny creatures.
17.11
Their world was strange, and their lives were odd, now unimaginable to us.
17.12
However, the mountains were also mild and did not encroach on the beautiful areas of Ewëni and Hulnoy, as they did not desire the suffering of others.
17.13
They also did not fight together, although they often competed, in strength, speed or the art of decorating. Even in some of those competitions, if it happened so by accident and if one of the mountains fell, like an immense monster, it was swallowed up by others, singing, thanking, and blessing to feed the others.
17.14
Elsewhere, the mountains plunged into the deep seas and, with their calm voices, slowly sang Ivarinden's prayers.
17.15
However, the history of that strange time of Mëönya'oramilo, or perhaps the language of the mountains or their customs, is not very well known, but perhaps a few descriptions from the book on Kakostrofös.
17.16
In later times, Lepostiriyon named the mountains Mëon, although they were formerly called Ütari and the smaller Wëlari. They sang about them and for them beautiful songs, long and full of memories and images.
17.17
The Song of the Mountains is Al'Eromistë'eanfinnan, the Song of Echoes and Hazes, which consists of sixteen volumes, stone slabs, and each volume is composed of eighteen such tablets, six placed in caves.
17.18
Only two caves, with broken slabs, have been discovered so far.
17.19
But these are very old times and a lot of knowledge about them is forgotten.
17.20
Strange was also the way in which Mëon cared for his descendants, for the children of the mountains were always sparse.
17.21
At first, the mountains were born as mighty boulders, covered with gold and silver, but motionless and unsteady.
17.22
They did not have a mother and a father at the same time, but they were always formed from only one. Then they fed their parents' bodies, so that the parents themselves became the diet of their children.
17.23
Therefore, the number of mountains on Naulu could never increase magnificently, as was the custom of many other creatures later.
17.24
And some of the mountains remained children forever, and others lost their bodies so much that they lay idly on the plains or on the slopes of their other comrades.
17.25
The house of Mëon was diverse and their king was from time immemorial the most powerful of them, in their language Nomolë, the Great White Beard, also called Wäman.
17.26
He was the son of Balbro, but at the same time all the mountains were his brothers, for Balbro created them all as his great work.
17.27
At the same time, perhaps for mythical reasons or completely unknown to us, not all mountains can be called a daughter or a son of Balbro.
17.28
Nomolë wisely led all Mëon and made sure that the benevolent mountains kept the world in peace and order, and that the angry mountains kept their anger under plugs and did not leave the work of the Creators destroyed.
17.29
And indeed there were innumerable of them, Gekünrë and Kastafos, corrupted by Fïrdi, who were to be true Mëon. Always in the south and east of the Great Naul, they hid and then they stained in their lunges what was beautiful and good in Mïrondë's mind.
17.30
Nomolë's advisor was the wise Altotär, always the most prudent and calming his surroundings before haste.
17.31
Nomolë's wife, the beautiful Endonïrü, was the only one who was endowed with healing power over the other Mëon to heal the wounds bleeding with the strange fluid of Mëon.
17.32
But not everyone in need was allowed to be helped by her, because Nomolë jealously guarded her hand and her womb.
17.33
Ürundirë took Nomolë's heart in the creation of the sun, and this act illuminated Nomolë, who has always been wiser and more prudent since then.
17.34
After promising themselves, Endonïrü gave up half of her heart and gave it to Nomolë.
17.35
And most of all, Nomolë loved his only daughter, Fawö, who knew no sorrow. Throughout all divines days, she composed and sang songs, which she then taught the waves, the lakes, and Lepostiriyon, too.
17.36
She was thin and beautiful, fast running, and shy from fire and steam. She refused to feed on her parents' bodies, as was common among the mountains.
17.37
She herself walked through the fertile meadows and learned songs from Grasshood and learned poetry from the Noble Oldsnakes.
17.38
Lamindo looked at her and fell in love with her, and has been chasing her ever since. He offered her many gifts, but she, unsullied, refused.
17.39
After all, perhaps it would have been better in those days to knock her down and satisfy his desire than to have her murdered, albeit unknowingly, later in the future, as Kakostrofös says. *
Kakostrofös
About the ancient, immense struggle between mountains of old times and the subsequent sleep of mountains
18.1
Among the mountains was the mighty Eltugon, a huge piece of rock, born with eight legs, with blazing sight, and had walked since time immemorial to where he pleased, and did not submit to anyone. Even King Nomolë had no power over him.
18.2
His father was also Balbro, and his heart was full of magical powers - he controlled the elements around him with his powerful voice. He was also the brother of Nomolë, for this Ivarindo also begot a great king.
18.3
But Eltugon's mind was hasty and not used to tame its own actions. Broadmindness had loosened his judgment too much and, together with anger, caused many misfortunes.
18.4
Eltugon was not afraid of Ivarinden, for in those days they were busy and did not appear to the mountains to speak to them. However, when they appeared, they used to be more like the elements they loved above all.
18.5
Then they were seen as impenetrable dust, like a fluffy wind, flowing gold, extremely cold ice, or a singing stream.
18.6
This did not seem noble to Eltugon, but at that moment his mind looked like a bloated and empty bladder. He soon turned away from Ivarinden in disgust, without fear or understanding.
18.7
In the fight, Eltugon was extremely strong and, indeed, the strongest of the mountains. He always won competitions.
18.8
It turned out in a unique battle, for Fawö's pleasure, that he was able to easily overcome Nomolë. And the immense pride possessed Eltugon until it ruined him.
18.9
And Eltugon the Rebel longed for greater glory, and in his councils he resisted the will of the Creators themselves. He gathered together faithful servants who shared the same desire in their hearts.
18.10
He who did not burn with the same flame as him soon became convinced, for Eltugon's words were like a sermon from Nomolë himself.
18.11
But far from all of them joined the rebels. Many of the mountains — and most of them — remained faithful to the old principles and ideals instilled in the Creators. And so the mountains split into two large groups, powerful armies on young Naul.
18.12
There was a great power of rebellious mountains, and they were called Eltugomëon. And against them stood more numerous, but with less fire in their hearts, Nomolomëon.
18.13
And behold! Here the Second of the Foundations of the World, Hoelantan'mulnë, was identified. Just as fire heals steel, so it burns flesh, as water heals the soul, so it destroys rock, and the chosen thing in the world cannot have the same effect on everything. Sometimes the activities seem useful and other times they seem bad. But such is the principle of the world, and the children of divines cannot ask, for no one can look into the offices of the original Mïrondë.
18.14
Eltugomëon quarreled with pride and haughtiness, trying to achieve what was forbidden to them. They dived into immense depths, standing on top of each other, trying to reach the heavens themselves. They broke through the outer borders of the world to see what was hidden outside.
18.15
They also began to enter and destroy the estates of Ewëni, trampled over them and ignoring the lamentations of the Grasshood, as well as Oyöli then experienced the destructive power of Mëon.
18.16
Hulnoy were not spared either, and they then cried the most, for they were helpless but noble.
18.17
There was no bridging of their imagination, curiosity, eagerness and impudence. Nomolomëon opposed them to tame their passion and foolishness.
18.18
And so began the War of the Mountains, the worst of all disputes in the history of Naul. It was named Kakostrofös and the same name is given to an epic song that tells of the pride and fall of the mountains on Naul.
18.19
The mountains fought with great force, throwing boulders and stones of fire at each other. Volcanoes, servants of Fïrdi, also rushed to help the parties.
18.20
The air was filled with poisonous fumes, hot and full of fire and ash. The rivers dried up, and elsewhere new riverbeds were broken to put out the fire.
18.21
The sea was storming, high waves swaying over the tops of the mountains, watering what was to remain dry. The Grasshood, the Ancient Fishhood, and the Noble Oldsnakes were dying, unable to stop the raging of the most terrible creatures that ever roamed Naul.
18.22
Creators looked at this rampage with sadness in their hearts, and after a long consultation they agreed to join forces.
18.23
And Ayamastë was their great helper, for as a fate touch of stardust, a great sleep of essence clung to every being on Naul.
18.24
The Ivarinden, therefore, descended to earth and, with a powerful voice, powerful spells, and with all the power they wielded, cast a great spell on the mountains, a strong bond that was to last until the end of the world.
18.25
Ayamastë spilled over their bodies and struck them in the minds.
18.26
The mountains have hardened, and they stand where they stood to this day. Therefore, they sometimes have a special location.
18.27
The great battlefield was where the center of the continents was, with dead mountains falling and new ones fighting on their bodies. Mountains and ranges then arose there.
18.28
Some mountains fled, others lined up in giant divisions. Other mountains waded in the seas, and where they froze, islands were formed.
18.29
And the mountains stood still, and their souls and their hearts froze. Their scarred bodies recall the first war on Naul.
18.30
And the mountains wept in their sleep, because they feared death; but it came not. Before the scarred world healed, many tears wept from the ocean. It's been salty ever since.
18.31
However, the mountains are still crying if they can, but their tears are already washed away and without salt. Many mountains, if awakened, would not even remember the times when they did not cry. Their tears now give the streams taste and color, as well as life for those around them.
18.32
Wotörmi, the Highlanders, stone servants, firm minds and magical powers, endowed with immortality, also rose in those times. Balbro created a few of them, and seldom is ever one born.
18.33
Their task is to take care of the mountains in their sleep, comb their slopes and clean streams, decorate their temples with mosses and ferns, and heal their wounds in storms with lightning.
18.34
The most powerful of these are called Qantro'mëon'astë, the Shepherds of the Stones. Their magical power over the stone is unparalleled.
18.35
However, the greatest task of both Wotörmi and Qantro'mëon'astë is to protect A'mëoni'enelmin, the Children of the Mountains. There are few of them and they are scattered around the world in different places, always in secret. They also sleep as long as their parents. They are indistinguishable from ordinary rocks and only Wotörmi can distinguish them.
18.36
There was also a trio of Wotörmi, created for the care of the mountains in the seas, namely for the care of the islands. They sail together on the stone ship Foykakima, but no one knows whether there are still three to this day, and Ilmunayna doesn't care.
18.37
And behold! Karnisti, Avalanches and Dalkaströkë, Landslides also appeared in those times. Snow, mud, or perhaps piles of rocks, stored on the slopes for years, start to move, in order to slay. However, the work of Mëon is unintentional, and perhaps the mountains would cry even more if the numbers of the destroyed were added up.
18.38
Whenever a strange and menacing dream comes to the mountains, about the approaching end of the world, they shake and avalanches start.
18.39
Rich and beautiful, but cold and slow to death is the world of the mountains, and few beings head to the highest peaks.
18.40
He who can live in the mountains is the strongest of all. Whoever climbs to the tops tirelessly is the most resistant. He who bows deeply to the mountains and tends to respect them in tearful reverence is the wisest. *
Yolwanuyn'wanëwan
The creation of the trees, and the six of their generations
19.1
After the mountains fell asleep, the grass grew under Ivarinden's eye on the scarred slopes and greened the area damaged by the greatest of the wars.
19.2
Fö continued to carry his gift, flooding the earth with a light that was nice and warm, and neglected the fate of the world beneath it.
19.3
However, the ground was now quiet, and although green and colorful with tiny flowers, it whispered a song of abandonment.
19.4
Many places on Naul were devastated and many small creatures were killed.
19.5
Here Altiyanë said:
19.6
"Let's cheer up with music and dance, let's not mourn anymore. I will advise the country with a great news, and it will be good. For I will create beings who will sing songs of the gods and will endow the world with many colors. They will have a soul and they will do great works. The sun will be their food, the soil their home and water their drink. They will be enthralled with happiness of being itself and will tremble as a sign of joy. They will sing and speak with their tongues, and their bodies will be small for the mountains, but big with the eyes of little ones. Their freedom will be in motion and their strength in patience. They will grow up on the remnants of glory of the mountains and humble everything that has been created to be humbled. They will not be afraid and their duration will last forever. "
19.7
And so trees were created, in a great deed, which has since been called Yolwanuyn'wanëwan.
19.8
The trees were called Fäliyë, but because they were sometimes evil and twisted, even though they were not meant to be, they were also called Ukostafë.
19.9
And it is said that it is possible to silence an angry tree with a humble question:
19.10
"Are you from Fäliya, powerful, or should I name you Ukostafë if you wish to show your true will."
19.11
The forest sprites also called them Lüminari or Qandimäri, because they loved them the most.
19.12
The first tree was formed, the most powerful and largest and also the strangest of all trees, the Ancestor of the trees, and it was called Bäbolon.
19.13
And it is said that Altiyanë gave him his heart, his fingers and his skin, like a solid bark.
19.14
Bäbolon was miles wide and miles long and high, and that was his strength: a hundred mountains bore his roots, and a hundred valleys were covered with the shade of his leaves and thousands of animal had dwellings in his branches.
19.15
And he arose strange - he had leaves of all colors and needles as well. He bore all that was, is and will be. And great number of flowers, even those that are not visible or that only the chosen can see.
19.16
His face was sullen and cheerful; and he watched his children carefully, with his fatherly love, and did not let them quarrel among themselves.
19.17
His roots were called Klomofon, his crown was Olwadon and his fruits Ulmafol.
19.18
Where Bäbolon resides is forgotten, but its power is felt everywhere and up to these days. And perhaps he has disappeared, and perhaps the is hid by the Ruler of the Forests so that he can rest until the end of all days.
19.19
He begot all the family of trees.
19.20
Fäliyë initially lived only where they could water themselves, by lakes and seas, before the sea became salty and inedible by tears of the mountains.
19.21
But Fäliyë moved at its roots, the poplars briskly like a light runner, otherwise like willows and spruces, which were slow and deliberate.
19.22
Thus trees and tree younglings, small shrubs and mighty giants scattered to all corners of the earth.
19.23
At first, Altiyanë sprinkled the trees with the moisture he carried from the sea in large fish-skin bellows to feed his offspring. It was an exhausting task that eventually led to the creation of clouds.
19.24
At first, the trees had no roots and could not sink into the ground.
19.25
But then, when they were often thirsty, Altiyanë conjured up their roots and taught them to drink water from deep, as yet unknown wells.
19.26
He also taught them how to use them as anchors and how to stick to them with rocks when storms raged and laughed at fate in the face.
19.27
And there are six houses of Fäliya.
19.28
The first generation is already forgotten by Feofees, because it is no longer on earth, but it used to be.
19.29
They are Ealwon, the holy Treehood, and now they are few, and they reside in Tildoron, which in the beginning was not yet. They are the noblest of all, their leaves are gold and silver, and their slender trunks are gray or white.
19.30
They are full of great supernatural power, spells prevail and many miracles. They are steadfast and prudent, popular among the gods for their great wisdom. Their scent is very pleasant and they are beautiful to look at.
19.31
After foundation of Tildoron, all of Ealwon were invited, and almost all did not refuse, and soared to the heights of the realm of deities. They enjoy great respect among Tildo, although Täyirndë loves more trees firmly standing in her kingdom, in the forests of Naul.
19.32
Those of their relatives who remained on Naulu were then called Linofälimi, the Lone Treehood.
19.33
The second house of trees are Qelon, the Leafy Treehood. There are many of them on Naul and there will still be, they are called deciduous trees and they take many forms.
19.34
They are as diverse as they can be. They are thick and thin, graceful and brisk, or strong and fearless.
19.35
They have settled in many countries, but do not like winter, preferring the warm rays of the sun and the humid wind.
19.36
They are different in nature, as in appearance - good and insidious, patient and hasty, wise and crazy.
19.37
The third house are Yalton, the Treehood of Needles and are now called conifers. They are simple trees, not bright, rather slow, but strong and firm.
19.38
Nothing will break them, except perhaps all the frost, fire and rocks would go together.
19.39
They live in cold areas, where they often fall asleep under a blanket of snow and do not like to wake up.
19.40
They are also grumpy and suspicious. The world is flowing too fast accoring to their minds.
19.41
The fourth house are Malë, Shruby Treehood. They are everywhere, even where large trees can no longer grow.
19.42
They make a living in the rocks and in the deserts, by the roads and are always getting into the way of roots of large trees.
19.43
They look as they are in their souls - their treetops sprawled on a hundred twigs, the same way as their nature, mild and timid, a little frayed, merry and frivolous.
19.44
They are considered the lowest and have always been clearfell first, although their fruits and flowers are healing and they host countless birds and brood hidden from enemies.
19.45
The fifth house is Wöman, the Mighty Treehood. There is a small number of them and there always has been. They are mighty in appearance and slow in their deeds.
19.46
They liked the contemplative nature the most and they only stay in one place if they can. Among their branches and trunks, they host many different creatures, even entire cities.
19.47
Their largest seat is the Elmi'yolno valley, in the Qarcil mountains, at the springs of the Lalnami river.
19.48
Wöman suffered greatly in the times of Fäliyë'anta'melëranta, the war between dragons and trees, many of them destroyed by fire. They never fully recovered from that wound.
19.49
The sixth house is Glöglë, the Trees of Woe. These did not arise from the hands and mind of Altiyanë, but were born of those who were corrupted.
19.50
Those trees are twisted and black, their leaves are strange, and their minds are odd and perverted.
19.51
They walk the world in darkness, and there is hatred and anger in their eyes. They rule with poison and corrosivity and like to hurt and hear lament.
19.52
Or again, they stand in dead forests or deserts, where nothing lives and only a sad wind sings funeral songs. They will hurt when they can.
19.53
And behold! Many great deeds, poems and songs were created during the reign of the trees, in times that were called Fälifäyinnë.
19.54
However, not much remains recorded and only some of them can be discussed here.
19.55
Fäliyë did not write books or carve rocks, but sang songs, and many of their wisdom was recorded in the immense epics, and it is lost, by the power of the dragon breed.
19.56
May the power and beauty, and all the songs, remain with us, and let our eyes look at the trees around us at least with reverence, perhaps even as an ancient being, with a soul and forgotten stories. *
Mëlü and Yalkoë
About the Wind Horses, how they rule the climate on Naul, also about the clouds that carry water
20.1
What wateres the slopes of the mountains, what flows in streams after rain, this has always been the water Altiyanë carried in the bellows.
20.2
Then he called Atalen to help, and he did not refuse, but proved to be too fickle.
20.3
Together, they first carried the water that floats above the ground, and where it falls, it rains. Its name is Lürindonnë.
20.4
However, it soon became clear that even these two Ivarinden powers could not saturate all the trees and rivers with new water from the seas.
20.5
And it was not their task, for they were the Creators, not the Feofees whose destiny is a toil, nor the Rulers who control their dominion.
20.6
Here, in a common council, Üminden, Atalen, and Wuka met, and each of them made a large cloth out of their clothes and coats, which they divided into a thousand pieces. They then let them soak up the water, and Lepostiriyon spread these pieces across the blue sky.
20.7
This is how Yalkoë, the clouds, were created, but it looked different than it is now.
20.8
However, Lepostiriyon could not better handle what Ivarinden could not do on their own. Therefore, more servants were needed who had risen at the beginning of the world, and their destinies were magical.
20.9
So Atalen said:
20.10
"Until the end of the days of this world, I call on beings who will propel heavenly water with their souls and wings, and I determine their shape and nature. I will give them freedom of movement, and also vast strength, and at the same time I will establish a master over them with a firm hand. The balance must come with great force, as new servants can also destroy and spoil. Their bodies will be invisible, for their essence will be ancient air. However, everyone will feel their breath and touch. Their mission will be to drive pieces of the Yalkoë raincoat to all corners of the globe. So be it from the words of Ivarindo Atalen."
20.11
Even so, the Mëlü - Steeds of Wind were created. Their hooves are like valleys, and their ridges pull plenty of water where it lacks, where it should be, where thirsters expect it, where to feed the grass and water the trees.
20.12
However, they are unstable, never stop moving, often hasty and unreliable, but they are also fast, strong and eternal. They prefer some places and there they often sprinkle the ground with water, even unpleasant ones. Elsewhere, Feofees have been waiting for Mëlü for ages, praying that even a few drops would fall.
20.13
Mëlü had their master, their ancient foreman, as it was determined, the one who was strongest among the winds and the most powerful spells, but who was also prudent.
20.14
Their king bore the name Izmoy'malfoyen. He never had his seat, but like a rapid wind, it raced through the world, high above the sleeping mountains.
20.15
His heart was driven by flame and his rule was firm but reckless. Only he led those selected from Mëlü and ignored the others.
20.16
Fortunately, the savage flame of his soul was extinguished, and after the formation of Tildo, he began to dream the Essential Sleep, after which his scepter was taken over by Mëlan, the Lord of the Wind, the son of Mnëndin.
20.17
Mëlü's nature has always been twofold - one cold and the other hot. The Feofees then felt them as a cold and warm wind.
20.18
Their games were beneficial, because where there were too many cold Mëlüs, on the edges of the world, there was cold and life was hard.
20.19
Elsewhere, it could be too warm, where the hot Mëlü forgot to chase clouds of water and suffocated the ground with their hooves until it hardened and cracked.
20.20
But where both breeds of Steeds of Wind roamed the landscape, the land was moist and beautiful, warm and cold at the same time and more suitable for life.
20.21
However, in order not to forget their main destiny for their games, namely to propel Yalkoë, Atalen organized matches for his charges in which Mëlü could unleash their forces. But then they had to chase the clouds again in endless work.
20.22
This was the time when spring and summer alternated with autumn and winter, but there was no order in that change yet. It was ment to be brought by Hidrandë.
20.23
And behold! Not all things that seem to be ruined are bad in the end. After a long time, when Mëlü dragged Yalkoë through the world in the wild games, they tore up the clouds and shred them apart.
20.24
That is why the clouds look like, as today, they have an infinite number of shapes, some still thick, massive and dark, others clouds torn into fine fibers.
20.25
And as Mëlü keeps playing with them, they always put the clouds in a new image so that after a while it disintegrates into another.
20.26
In later times, the dwarves called all the waters Rogoh, although Wämindonnë was called Azmaghda. For a long time, the dwarves did not name the clouds correctly, but later the name Ah'fuyn became established, as they were always a little afraid of them, unlike people who sang songs for them.
20.27
The greatest admirers of the clouds, however, were Lepostiriyon, and some of them left the solid land and began to travel all over Naul, surrounded by the beauty of the clouds.
20.28
The song Elëanë'Al'Kilintoya then combines all the beauties of winds, waters and clouds, whether in their birth, life or battles. *
