Fälifäyinnë – Fäliyna'döm'rämuyinnë
Wandering of the Trees to the ends of Naul, and settling the world
21.1
Before the great empires of Fäliyë were founded, before a thousand sacred figures were drawn into the land of Naul, and before a thousand noble songs of a thousand verses were composed, the fame of Fäliyë first traveled from the place of creation to other magnificent lands.
21.2
For Mëon were asleep, and the lands were desolate, but free and full of strange miracles administered by Lepostiriyon.
21.3
What famous times it used to be! There were six chieftains of Fäliyë, and of them Aymaliyon was the most magnificent, the oldest of the descendants of Bäbolon, called Prodigiousflower.
21.4
He remained in Yednozem, and with all his might he supported the Great Voyage, namely Fäliyna'döm'rämuyinnë, and without him nothing would have come, for his power was immense, magical power.
21.5
With Izmoy'malfoyen's permission, he bound a thousand wind horses and connected them with a thousand sea currents. He swore in the integrity of old traditions to the world given by Mirondë to obtain the five islands, the great ships.
21.6
They were unrestrained to the bottom, and like clumsy turtles, at a slow pace, they could slide across the faces of the oceans, even with all their loads.
21.7
At that time, a mighty wind, like the divine breath, danced with the leafy branches of the trees, as if flags and pennants fluttered, for the glory of the times to come, Slöynan shone brightly, and the days were brighter.
21.8
Altiyanë Perunir then blessed the great chieftains and thus told them to determine their pilgrimage:
21.9
"You, great Aymaliyon, I leave you in charge of the Grand Deepforest of Yednozem, until the end of your reign, for you are magnificent. Your forest will be ancient, full of secrets and old stories.
21.10
And to thy fellows I let all maginificent deepforests that are to come. They will also be powerful and vast, and may be larger than an Grand Deepforest. But nothing will arise without diligence, into which you will not pour your heart and blood. That is why I attribute to all of you your pilgrimage, given by Ivarinden. And remember that your land will each be as a pearl, as a gem, as masterfully polished as you can, and no one will do the great work for you.
21.11
You, Welemorniyan, will be in charge of the Yinozem Deepforest, for you are the brother of Aymaliyon, the mighty in balance. And thy forest shall be full of the divine signs, as a book of songs and wisdom.
21.12
You, Olyoliyan, are fiery and determined, so you will bear the burden of the Southland, which will grow on earth scorched by Slöynan; your work will be very hard, but you will build a lush, vastly rich and fruitful forest.
21.13
You, charming Palmaliyan, you are beautiful and honorable, you rule by colors, you will build the Deepforest of the Wizardland and you bring miracles to the five corners of this small country. The forest will be small, but the most charming it has ever been.
21.14
You, Antälmariyon, I will give you the land of Flowers, the land of the seas, where the eternal winds will blow, for your Woodkinds to thrive. And thou shalt build a very great variegated one, and always otherwise, with many meadows, glorious, wonderful.
21.15
And finally, the hardest work, the great land of the east, divided in two, will be your dominion, Zaltariyo'maynon, lord of the tenacious. Your task will be not easy, because always a lack of water will plague you. That is why I entrust the land to you, for you are a warrior in your soul. And your forest and your trees will be strongest and most resilient.”
21.16
Altiyanë blessed three times for all the trees on the expedition and embeded the holy banners on the five islands.
21.17
Welemorniyan sailed on the island of Koltoma and later the island was known as Izlawam. A generation of clear Qelon sailed with him, but also the wise Yalton, mild and prudent.
21.18
Eleni'wömi Island was the ship of Olyoliyan and all his comrades, but the most lush there were Qelon and also some of Wöman.
21.19
Glöglë were also there, but they sailed drilled underground, where they could not feel the rays of Slöynan. However, these Glöglë then took over the region of Banissto, and since then there has been a cursed swamp, where death and hatred reside.
21.20
Another island was Utmolsatin, then called Boyunda, on which Antälmariyon sailed. He loved Malë because they were lively and weak, he wanted to help them establish a great empire. And really, he succeeded, although then the dragon war destroyed everything.
21.21
The island of Etranirennan was attributed to Palmaliyan, and he took a part of all the trees, straight, and also several Glöglë sailed with him, and Wöman, sparingly, because his forest was to contain everything that was given by Mirondë.
21.22
Finally, with innumerable warriors, but all the more powerful, Zaltariyo'maynon entered the island of Telkostiri and took with him the help of rare minerals and earthly juices, from the Yednozem, given by Balbro.
21.23
So a long time passed and everyone in the young world anchored happily. Magic has dropped the islands and they are still in those places - perhaps even the banners from Altiyanë are still there and fluttering the Treehood in honor.
21.24
The nobles were founded, and at first they prospered, for Fïrdi was still young and did not show his plans sharply, only destroying what was given; and the trees were strong. Sïrdi was not back then.
21.25
However, a work as large as predicted did not always succeed.
21.26
The breed of the Oddland Treehood ended in woe, because their task was difficult, the burden unbearable and the leader fell.
21.27
And so it happened that in the wild mountains and endless rocky deserts Fäliyë fought hard for water and a bright future, under the leadership of chieftain Zaltariyo'maynon.
21.28
He could not conquer the vast earth, and perhaps he lacked wisdom with prudence where his heart blazed brightly, but with the force aimed to ruins.
21.29
Always around the coast and only one way to the mountains, the trees walked and built their dwellings. However, the harsh winds and scorching winters destroyed the heroes, as others did not ever encounter anywhere else in all of Naul.
21.30
Broken and desperate, Zaltariyo'maynon himself set out into the mountains, long asleep, to search for a path and a weapon.
21.31
He may have been looking for understanding and help, but that was not in his mind, for he was forged by another council.
21.32
So he strayed and went too deep, where light no longer penetrates and where nameless creatures gnaw the insides of the world.
21.33
No one has seen him since then, and both the chieftain and his people have withered. Without a leader, the trees were confused and split into quarrelsome families. After that, only the toughest greybeards remained and still sleep in the cracks in the arid land.
21.34
In the Oddland, the Fäliyë were crushed and never entered the Eastern Oddland. *
Fäli'fäyinnë – Yannäë and Lanoe'wöynë
About the forests of Naul, about Living Water and the Chamber of Spiritual Treasures
22.1
Undoubtedly, many magical events took place in Fäli'fäyinnë's time, but many remain forgotten or hidden.
22.2
After all, who else could create a flying lake of tree shoots Altahro'milindi or the Pelmo'lantakrüli grove, whose flower and honey are the sweetest?
22.3
But the trees themselves no longer remember, and the mountains are reluctant to say so.
22.4
And perhaps other wonderful works were also created by Fäliyë, but are now hidden, forgotten, lost.
22.5
First of all, in the days of Fälifäyinnë, several deepforests were formed that were not in those places before, and some are not today again.
22.6
Before the dragons came, the deepforests, belonging to the trees, were large and full of color and peace, and often stretched from ocean to ocean.
22.7
In the heart of Yednozem, below the steep slopes of the Central Mountains, the oldest deepforest, Al'Fäli'maran, the seat of Aymaliyon, was built.
22.8
Its neighbors were the magnificent deepforests of Lälanino and Pintös, but they also suffered greatly in later wars.
22.9
However, the largest of the deepforests of all time was Dentöriyen, but its times are lost, today it is much smaller, wild and hostile.
22.10
Antälmariyon created the first deepforest Al'Kalina, but the largest deepforest in the Blackland is Teuton. However, the Blackland deepforests suffered the most from wars in later times.
22.11
Alebinan is a magnificent deepforest that lies in the lush hills of the Yinozem, and Täyirndë loves it very much.
22.12
However, the most beautiful of the all the deepforests is Azalïya, in the southwest of Wizardland and hosts countless strange creatures, it is full of colors and scents.
22.13
Wild and evil is Gambo, one of the deepforests of the Southland, which cruelly punishes even those who come in peace.
22.14
All this is also told in the great poem Tamonan'diyana'yikolanë, the Song of the Magnificence of Yannäë, but about those deepforests that deserve it. Its author is Nänä the Flowersinger.
22.15
In the days before the first tree expedition, the great of Fäliyë was born, and it is said that his father was Bäbolon himself.
22.16
And he was not born in any of the deepforests, and perhaps that is why his strength was great.
22.17
Taliyo is blessed, but later Huna Lepostiriyon Nilolün'torwin Surethinks called him Eal'wümin.
22.18
His life has been blissful, and it is said that to this day he lies in eternal, peaceful sleep, on the right side of Täyirndë Lidurindë herself, who sings honors to him and is the only creature before whom she kneels in humility.
22.19
And with him she gave birth to the famous Lady of the Trees, Wadisa Ëlan.
22.20
For it was he who gave the trees the gift of Lanoe'wöynë, the Living Water. And the gift was truly precious and unrepeatable above others. Never before have any of the Feofees been given such a healing power.
22.21
It is said that without living water, forests full of spells and unity could not be formed, but then trees would always be just like ears of corn in a field.
22.22
And what exactly is living water? The one found in every tree, at least as one drop, which endows with long duration and resistance even to the worst hardships? The one that causes the dead tree to rise back to life, to breathe and grow, and for the songs of Mëlü to intertwine in its green leaves to feel the breath of Fö?
22.23
Thus Taliyo transcended the boundaries of the realms of the world and took the essence of Likintiyannon in his hands. In a bowl of bones from Hidunga'ristufon mixed this ice, one tear of Fö and a stone drawn from Fal Yeö'tanawäliyë, and warmed it over Zïlsta, the Candle of Growth. This created fresh, clear water that would never succumb to poison, Lanoe'wöynë.
22.24
Living water gives trees and herbs the courage to live and move the seemingly dead to life, and since then there has been little in every seed and in every nut; and always circulates in the sap of trees.
22.25
But Bäbolon did not have it, not even the first of Fäliya, although they were certainly very powerful, all in one.
22.26
And although the process by which Taliy's living water was created is known, no one else has been able to do it again.
22.27
In addition to Lanoe'wöynë, one of the miracles of Fäliyë's ancient times has been preserved.
22.28
Nälfi'lëmastindi is located in the mighty Elempös Mountains, which are planted with a diverse mix of beautiful flowers.
22.29
It is the Chamber of Hearts of Deepforests that describe the history and great deeds of the Trees and the related Lepostiriyon.
22.30
Many stories were written there, but most of it was destroyed when Nahg the Cursed, son of Irudir, burst in in later times of wars with dragons.
22.31
A path leads to the room, built of leaves and stones and decorated with gems from the interior of the mountains.
22.32
Every seven miles of that hidden path is a great gate, which is closed on a key of a unique color. The key then guards the sleeping guard, who is always nearby.
22.33
Everyone is forbidden to enter this holy place.
22.34
And it is also impossible to forget to mention the great of the heroes of Naul, who was Toroli, the Seafarer, and he was later called Wavestroller.
22.35
He saddled thirteen ships and there he hosted various companions on them and and sailed with them.
22.36
Toroli found Dä'nötrikoyë'elömiyo, the Four Walls of the World, the four mysterious ends of Naul in the north, south, east and west.
22.37
He also visited all the continents of the world and embeded the Sanctuary of the Treehood on each of the capes of Naul.
22.38
The song Alwöli'umnë'elëonë tells about his pilgrimage. *
Fälifäyinnë - The names of their and Fälisaminkon
About the special names of trees and some of their customs
23.1
There used to be a great empire on earth, on the slopes of the mountains, on all the beaches of the seas, on the plains and in the swamps, Al'Fäli'wiriyanë, the Realm of Trees.
23.2
And it was built with joy and enthusiasm, when in dancing and singing, Fäliyë beautified the desolate landscapes together after the great voyage of the Treehood was completed.
23.3
Also through blood and suffering were some works redeemed, as Fäliyë shed tears and pitch from their bodies and their wood cracked under a toil with large stones.
23.4
However, the happiness of Treehood was still great. And such were the names of the trees in those times when they sounded like songs, and they were repeated many times. Lälä and Nänä were common names, also Höhö and Päpä, or Fälä, Nünö, Ränä and Qänä.
23.5
They added nicknames to those names according to their colors, which gave them joy.
23.6
And in those days, the trees named many of the colors, names that then disappeared and no one knows them except those who could speak to the oldest and wisest of the Fäliyë, who remained.
23.7
However, much is forgotten and the Treehood never carved in stone to prevent this from happening.
23.8
Perhaps something was hidden in Nälfi'lëmastindi, but it is already lost.
23.9
However, some of the traditions have been preserved by trees until now. Such customs are called Fälisaminkon.
23.10
Qelon have an autumn habit - Wämalimani. As Fö calms down Slöynan's hearth, and as Mëlü begins his struggle, then the trees dress to new colors, gradually changing their clothes to celebrate the sudden change that is taking place in the fall.
23.11
Their foliage is clad in gold, golden yellow, orange and red, and sometimes also in their mixtures, because they do not hesitate to create various shapes and runes or symbols on top of each other so that there is enough variety.
23.12
Then they strengthen the fading rays of the sun with spells so that the whole forest shines, as if the sun itself would be glowing in it.
23.13
And behold! How joyful were the festivities and celebrations that took place in those times. In the mossy meadows, Qelon danced in bright colors and ignored the cold dew of the approaching winter.
23.14
Only Yalton fall asleep quickly, gloomily avoids the celebrations, and, with a suspicious grunt, lie down into an icy sleep.
23.15
Perhaps the glory of the colors of the autumn forests is still a powerful reflection of bygone times, but in the old days, when the Treehood was still walking, dancing and singing, the festivities must have been a magnificent display of color diversity.
23.16
In the spring comes Hümalimani - a pre-spring custom. Here, many trees, also from Qelon, dress in white cloaks of many bright flowers.
23.17
This is the case before they are green with fresh leaves. They play on a snow cover, which is not only cold, but also whitish and beautiful. They thank winter for saving them and offer sweet nectar to all the little ones that are just waking up from the cold and frost.
23.18
Trees have another special custom that has survived since ancient times. When Mëlü swish through their treetops or just wander and run around, the trees catch them and tug at their manes and tails.
23.19
Then the steed are angry, lamenting and mourning, elusive, reluctant to be restrained in their freedom. The pilgrim can then hear their cries, especially when the steeds are strong and fast.
23.20
And the sound of the wind howling, whistling, howling, or how it hums in the chimney, they called Ulwalïmani.
23.21
Also, the whispering of the dream was preserved in the habits of the trees called Astralïmani.
23.22
Even today, when the trees are already fast asleep, there is still a quiet whisper in Fäliyë in the calm forest, but rather in the deepforest, under the starlight. And that speech is unlike any other.
23.23
But only a forest-minded Feofees would be able to discern whether the sleeping trees spoke confusedly from their dreams, with their silent language, or whether it was just various rustling, caused by the wind.
23.24
Another, powerful ritual has survived from famous times, called the Öwomayë'limani, a powerful restoration of life that would not have been possible without the living water circulating in the veins of the trees.
23.25
In ancient times, the power of trees to restore life and heal wounds was much greater than it is today. But the whole secret is forgotten and only a part is passed on by the wise.
23.26
It is said that at dawn two and two are to stand against each other, between them the stone Hul. The third and fourth have to stand on the sides to create a great cross, and a good wind must blow, the taste of the sea, and not from the north. The whole earth must also be covered with their fruits, and the beechnut must also be there. Then, in a powerful breath, after a mysterious mumble, he dead returns to the life.
23.27
But which trees are to be and what words are to be uttered, and if there is another ingredient in the magic ritual, it is already forgotten.
23.28
Perhaps the Lady of Restoration knows this, for she was a diligent student of the trees.
23.29
And just as little is known about other important customs that used to be and are no longer, because trees no longer walk, but sleep. *
Fäli'fäyinnë – Lün'fälifäyo'Al'Aharmünë
The first war of the trees - the war with Lepostiriyon, which ended in the victory of the trees
24.1
It is time to reveal how the great war of the trees took place, the first great misfortune of Fäliyë.
24.2
It is also worth remembering that Fäliyë themselves never became the one who built armies and carried out powerful strikes, although their strength was always immeasurable.
24.3
However, their power was dormant in peace, in calmness, in the small deeds of everyday good, also in their large numbers, as their empires stretched from ocean to ocean.
24.4
Perhaps that is why they did not want war, because Naul was theirs, and perhaps that is why others were at war, with no place to live.
24.5
Then Lepostiriyon from the evil family came, gloomy, from Restarë Al'Gugmopë.
24.6
Also others from Moralë Al'Hondë and Heqiltë Al'Opoylkë, sons and daughters of Wuka, who wanted to be satisfied with the extinction of Fäliyë. And with them some of Saylfanë Al'Loynë, who held the ice blades and ruled the frost.
24.7
There were few of them, but they wielded ancient spells, which Fäliyë also feared, for the world of the Treehood is green, throbbing with life, and do not crave power.
24.8
There was also a fire with them, and Fäliyë always feared that the most.
24.9
The leader of the adverse Lepostiriyon bear the name Yulzu'rowir Höran the Rulesnarl, as she was from Huna.
24.10
On the icy plains of Kohoror, in the north of the Yednozem, she gathered together the able-bodied of the Archelementars, as well as some of their other servants.
24.11
They wanted to suck at what is delicious in the woods, and they wanted to eat the land irrigated with the seed of the Treehood. Although modest in number, they were great in strength and carried a mighty storm with them.
24.12
Here the army of Rulesnarl crossed the Hardün and began to bite from the ranks of Treehood where Iskar ends.
24.13
Even Sintor himself feared and stopped his flow for a while, and all his springs were parched, for a long time.
24.14
Fäliyë were frightened and crouched in fear, for it was a new act for them and they lacked courage, for so far their lives were blissful and carefree.
24.15
They perished in hundreds as their trunks cracked in the cold, as they disappeared in the mud of rot, and their bodies died in convulsions as their branches were consumed in the fire.
24.16
And the land after them remained cold, cracked, elsewhere covered with scars and mucus, and that was nice to those Lepostiriyon who won with a smile on their lips.
24.17
Those who are victorious rejoiced, and those who lose wept bitterly in the misery, as it has been from the beginning, as it always will be afterwards.
24.18
Before many thousands of Fäliyë fell and the Yulzu'rowir's henchmen were satiated, then Aymaliyon brought together voluntary trees to take part in the defense.
24.19
Wave after wave, year after year, the selected Fäliyë broke themselves against the cruel army from the north and also step by step, the Treehood learned the martial art.
24.20
Finally, Fäliyë built a round wall of stones and branches, of crystals and flowers, and a strong tower, in the center, taller than any tree.
24.21
At the top, they bound countless spells, and a large flame burned there, which was not of fire, and its color was emerald, and it burned into the eyes and burned into souls.
24.22
The fortress was called Falkasör and Aymaliyon himself ruled in it, and he believed in its power, and was ready to fall in its defense, as were thousands of its comrades.
24.23
Here the Fäliyë retreated with ululations and their steps led to the Falkasör Fortress.
24.24
Lepostiriyon, eager for glory and easy prey, also blinded by past successes, no longer wasted time thinking.
24.25
The Rulesnarl's army focused all its forces and, like a great wave, set off in a furious charge.
24.26
At that time, magical forces stood firmly in the ranks of the Treehood Nation for the first time, and brute force prevailed in the army of Lepostiriyon.
24.27
Yulzu'rowir's army landed like a hammer to break a nut, but instead struck the anvil of Falkasör Fortress.
24.28
Here Aymaliyon released all the spells into a mighty wave that shattered the wizards' hearts into shards, for in that war every spell was like an arrow, and each magic bullet found exactly one magic heart.
24.29
Yulzu'rowir's army broke into small pieces and lost its pride and unity.
24.30
Few of Lepostiriyon escaped destruction, and those who remained returned in shame.
24.31
Yulzu'rowir then fled and never returned to Yednozem.
24.32
Many years passed and the age of the trees was rich. This also led to the decision to preserve the acquired beauty forever. *
Süklon Bïlanë
A story about a brave hero from the ranks of trees
25.1
The story of Bïlan is told from ancient times.
25.2
From a young age he was another of the Treehood, he did not know fear and defended all his people from the monsters of the ancient world.
25.3
And he was young for most of his life, overflowing with force, boiling sap in his veins, and his heart burning.
25.4
His father is unknown, because even Bïlan did not know him. And the songs talk about his mother giving him her blessings, but her name was forgotten. Perhaps his father was not even from the Treehood Family, so he gave him supernatural abilities.
25.5
There were very few warrior trees in those days, as it was customary to spend their lives in songs and dances.
25.6
So Bïlan was always busy, and in battles, often alone, he won.
25.7
His friend, Lepostiriyon Lamëssah from the Külta'banha cave, soon endowed him with a powerful weapon, which later became legendary and later fell to other warriors. It was a large crystal club that glowed blue in the distance. It bears the name Dondü.
25.8
Also, from a young age, Bïlan lay down on the bed with Treehood girls - they too willingly obeyed his wishes and offered themselves because they longed for his arms of a great warrior.
25.9
He fell in love with three of them the most, to whom he then promised his heart - they were three gracefull beauties - Wënalka the Beautyfragrance, Mïsipayla the Gracefull and Onëwalka the Passionate.
25.10
They married him after a while, and shared great happiness.
25.11
Bïlan's fame grew rapidly and he gained powerful friends, including the ancient Lepostiriyon. They often came to him with pleas or gifts.
25.12
Here Bïlan longed to be a mighty warrior, and to stand by the protectors of this world, longed for the glory that none of the trees experienced, and to stand on the level of the great Talïyo, but on the battlefield.
25.13
So he first asked Oyöli to give him wings, and it happened because they shook hands in an agreement that also promised protection to sprites of all kinds.
25.14
At that time, Bïlan rose like a powerful headsman of monsters, over the treetops.
25.15
Even the trees were astonished.
25.16
Then he found the noble Siyondi Kauras the Hidenheat, which was a master creator of things from the interior of the earth, and said:
25.17
"I beg you to forge powerful armor that no one wears on shoulders still, so that I can walk around undefeated unscathed and win great battles. I want it for myself and also for the tree nation, and even for the whole of Naul, because now I am its protector. My actions are noble and the whole empire will benefit."
25.18
And thus Siyondi Kauras replied:
25.19
"I will forge for you strong armor, as you ask, for the protectors of the world, for the people of the trees, and for you, but the fruits of the earth, as simple as spellmetals or iron, will take away the strength you hold, perhaps from your father. You are a living tree, blazing by an inner fire, and you cannot go to iron and stone. "
25.20
So Bïlan waived this request and left disappointed.
25.21
Here Resputi'rëkos Tir the Piercehearts, gifted with the knowledge of how to strike the sensitive place of an enemy, saw in Bïlan an opportunity to fulfill her mission, namely to harm the world.
25.22
And she appeared as a magical craftsman, like charcoal, a leaf, and a golden wool at the same time.
25.23
And she said, "I know your desires and your efforts, let me help you. For I am the one who rules the spells and knowledge of strange essences, more perfect than iron and spellmetals. I will endow you with such an armor that the enemies will not be able to touch you without injuring themselves. Even if they touch you, no blow will pass through the armor. And so you will be protected forever, so that no insidious attack by the vile killer will end your holy mission as the protector of Naul. And I ask no more than the hearts of the first three to die with your hand."
25.24
So Bïlan let himself be seduced, and in a magical ritual he allowed himself to grow armor, which made him invincible, but also bound him forever by curse and guilt.
25.25
For the armor was abominable, and overflowing with thousands of huge thorns, which protruded in all directions like disgusting needles, with hooks and covered with poison that did not stop flowing.
25.26
Then Bïlan immediately, fiercely and without hesitation, set out on the battlefield of a long-forgotten skirmish, ready to punish the unworthy ones.
25.27
Like a spiny ghost, it hovered over the landscape on its wings, now monstrous.
25.28
However, the enemies who saw him fled in horror. He scattered the whole army and cheered without a single blow to inflict it.
25.29
And he returned home, dazzled by his own perfection, for he was thrilled. But he didn't look in the mirror made of crystals and ice, so he had no idea who he was.
25.30
Alas! Perhaps he should have fallen in battle earlier, for not even his three beautiful, vital girls had the courage to approach him, so they covered their eyes and fled.
25.31
Driven by surprise and lust, Bïlan caught up with them and loved them all wildly and violently.
25.32
He stabbed them with his thorns, poisoned their blood, and tore their bodies.
25.33
Now, drenched in the blood of his loved ones, he saw the deception, wept bitterly, and regretted his promise.
25.34
Rejected by Treehood, with bitter sadness in his heart, he looked in the mirror of crystals and ice, and saw himself. He cried out in despair and thrust his thorns into his eyes so that he would no longer have to look at his image.
25.35
With the howl of a tormented soul, Bïlan fled to the wastelands and never returned.
25.36
On his travels, blind, he broke one thorn after another, but they all grew up overnight again. That's how the whole curse caught up with him.
25.37
It is also sometimes possible to find his broken thorns, which are as sharp as a spear - and endowed with great power.
25.38
Since then, some trees and shrubs have followed Bïlan's example, as they are seduced by the ancient promise of invincibility.
25.39
They put on thorns, both small and large, to become larger warriors and more powerful strongholds against those who would harm them.
25.40
They have no idea how bitterly they will cry when they find out how much they have hurt the innocent and how many good beings they will lose by their unnecessary intolerance, and they will never approach them again. *
Mitahali, Domödi, Tümontistë and Tohötan
The birth of divine scripture and its characters
26.1
Ever since creation, the sorcerer of Lepostiriyon, from Huna, named Mitahali Ssalmuday the Languagesearcher, has been walking around the world.
26.2
She served king Uwa, but also Mayni'wytär Tanön, as well as Urëlossin Ayhen and several others. She learned a lot from them and was naturaly bright by Ivarinden. She calmly intertwined her thoughts.
26.3
However, her inner desire was yet to begin a great work.
26.4
Here, too, in the glow of the departing Fö, she began to draw words like clinging thoughts out of the fog and feelings. In the white palace of white rocks above the Donmayol valley, where thousands of torrents of Cäylin waterfall sing and hum, Mitahali lived on her dreamy bed, which called Hamätol.
26.5
From the vapors and drops she began to weave a belt, where she used a stick of wood from the tree of Olomë to draw pictures of things that had happened, as well as pictures of things that she had in mind and that she longed for. But as the dripping fog belt passed, it slowly disappeared and no one could hold it anymore.
26.6
And behold! One day, as she wandered the mountains and worshiped the pines, which had known hundreds runs of springs and autumns, she saw a large divine caterpillar, Fümadon.
26.7
With her knitting, which she weaved, she created truly delicate and divine belts of immense beauty, which adorned the pine trees on the high rocks.
26.8
Mitahali addressed Fümadon in a soothing voice, sang to her the desire in her soul, and asked Fümadon for help, and so it happened.
26.9
This is how Tümontistë, the Divine Books, was created, which had many parts, some of which are located in Tildoron today. However, not all of them, so it is a pity.
26.10
They are large scrolls made from cobwebs woven by Fümadon. Many stories of the ancient world are recorded in them, but only some, the oldest, come directly from the hand of Mitahali.
26.11
However, Mitahali's gift to the world is greater than just the books of Tümontistë, as he introduced Domödi - a great and proud language in which it is possible to write both descriptions of what happened, but also what is happening now and what may be - but also letters to express feelings and inner desires.
26.12
The tongue was so resonant and delicious to the mind that other deities used it as well. The letters that Mitahali drew were Boyï.
26.13
In the Boyï script and in the Domödi language, Mitahali first learned to write Fümadon stories of the world.
26.14
Many others soon became involved in this teaching, and Oyöli in particular fell in love with it.
26.15
All the letters that intertwined in many forms with the other letters were thirty-two. This is how it were called, although the names may seem strange: Amëni, Bildari, Caykari, Ccuypari, Dämani, Dyipäni, Ehori, Ëmni, Fatahori, Huccani, Humrari, Itani, Yapäri, Klotani, Käzmari, Luztari, Lyämdani, Mandani, Nahari, Nyetahori, Ofäri, Öznäni, Prazäni, Rubäri, Slokori, Ssahari, Tazmäri, Tyahari, Uhni, Wizni, Zaharni a Zyumi.
26.16
The letters were uppercase and lowercase and were written at the top and bottom and were also turned. As they connected, they immediately created other, new words in which emotions and love were involved. Mitahali has identified seven hundred and seventy-seven Piyakifi, the Special Connections that can be used.
26.17
And who saw the books, could see that there were many other auxiliary lines, among those letters and also small dots, rings and ripples, giving a warning of a different meaning or perhaps just a slight departure from the thoughts.
26.18
Then Mitahali identified ninety-nine Kayastifi, auxiliary markers that determined the tone of voice and expression of the soul, in conjunction with Piyakifi. Even behold - as extremely difficult this language was created and only Mitahali knows the true essence and all the secluded places.
26.19
All the basic letters of Boyï were a image of everything in the large councils in Mirondë, but not everything.
26.20
Amëni was a letter of light, but also of kindness;
26.21
Bildari then the crops and great fruits, but also gluttony.
26.22
Caykari was a letter of cool shadow, but also of envy among the creatures;
26.23
Ccuypari then wild streams of water and waves, but also recklessness.
26.24
Dämani was a letter of the raw land, but it also reflected stubbornness and obstinency;
26.25
Dyipäni then belonged to the black wings, heralds of dark news, but also to sleep and death.
26.26
Ehori was the letter of the foliage of the trees, but also of the centipedes and other digging creeps;
26.27
Ëmni then change the poetic word, but also illusions and all the strange images that cannot be grasped and just scare the trusting ones.
26.28
Fatahori was a letter of deep thought;
26.29
Huccani then the letter of the flame, which can bend rock and steel, but also the ash that remains at the end of all destruction.
26.30
Humrari was a letter of fire, and red coulur, but also often the pain that flowed from fresh wounds on the sword and claw;
26.31
Itani then of powerful arms and creatures that can shake the world, but also the arrogance and hardness of hearts.
26.32
Yapäri was a letter of taste and pleasant aroma, earthy bread and roast meat, but also unhealthy sleep;
26.33
Klotani then of merciful harmony, the balance that is on the scales of gold, when they weigh a pure heart against a pure heart.
26.34
Käzmari is a letter of colors and brightness, as when Fö crosses the earth and floods it with gold from heaven, but it is also greed if gold is poured into the heart and knows no mercy.
26.35
Luztari is the letter of a dark night where every hot head cools, but also of unseen dangers.
26.36
Lyämdani was a letter of young creatures, innocent cubs with big eyes, but also lost memories and lost hopes;
26.37
Mandani, then, is a letter of a good and strong body that can overcome evil disease, but also strong deeds that do not always lead to good ends.
26.38
Nahari was a letter of steel, metal, and various coppers, as many as the earth hides, but also of war and a sharp sword that takes life as it sinks into heart and abdomen;
26.39
Nyetahori then beautiful songs, fondling tones, which people create on the lute and flute, but also a roar that does not end and deprives the senses.
26.40
Ofäri was the letter of colors of the jewels in the sunshine and which a rainbow has, as it arches over a damp valley, but also of the flags that flutter to lead man to victory and destruction.
26.41
Öznäni was a soft letter that caressed like waves on the shores of the warm oceans, but it was also a wobbly feeling followed by betrayal;
26.42
Prazäni then as clairvoyance, which may not always be a pleasure, because ignorance is healing.
26.43
Rubari was a bad letter belonging to the dead who were forced to rise again.
26.44
Slokori was a letter of the depths of the seas, where time is only slowly rolling, but also the forgetting of all thoughts that should remain;
26.45
Ssahari then the last times, the last steps and the extinction of what is loved, but also opportunities and fateful steps.
26.46
Tazmäri was a letter of horsehair, deer antlers and a bull's tail, but also a yoke given to a Feofee from Tildo and an ox from a farmer.
26.47
Tyahari was a letter of peaceful household, family, and happiness that rightfully belonged to them, but also of everyday worries that take the mind off;
26.48
Uhni then belongs to cold creatures who are afraid of the sun and warm is unpleasant to them, but also to the icy beauty that adorns the snow covers of winter landscapes with a shimmering veil.
26.49
Wizni was the letter of those who live at the expense of others and suck the juices of their bodies and also the power of the spirit, but also the art of staying on a rock even in the greatest storm and overcoming the death of others;
26.50
Zaharni then the letter of the third eye, which sees things other than those seen through the two eyes, but also dark secrets that should never be revealed.
26.51
Zyumi was a letter of passion and scorching pleasure that flows through the bodies of lovers, but also a darkening of the mind and red eyes, which do not see.
26.52
This Domödi language and the Boyi script were used by divine beings and less so by the Feofees of Naul.
26.53
In later ages, Tohötan, the language of the sages, was derived from Domödi, because later it was almost impossible to learn the full divine language.
26.54
And so Tohötan, though very complex, became the great language of all sages and priests, serving all gods and the study of wisdom. *
Tildoyinnë and Müyë'äyinnë
The creation of the Rulers of Naul, the great gods of all later times and five Pools of Birth
27.1
The world flourished and withered in the hands of Ivarinden. Many of the creations were magnificent and many were pathetic. But in many places, the world was already rich in immense beauty that should not be destroyed.
27.2
However, Ivarinden's mind was not suitable for farming, but was full of fresh ideas, bright colors and a desire for change.
27.3
Many times Fäliyë proved to be good stewards, wiser than the Creators, and perhaps other nations would have mastered such the art of farming better than these ancient, yet powerful and strange beings.
27.4
And the prophecies given by Mirondë themselves weighed on the mind of Ivarinden. In their creation, they were bound by the promise and abilities that predestined them to give birth to things and give them shape, color and thought.
27.5
Only that the world will be created, and transformed into thousand of thousands of pieces, by immeasurable work. Only then will it run at a rapid pace, and what has been created will be managed.
27.6
However, by their very nature, deeply imprisoned, Ivarinden could not rule the world with a firm hand, they were unstable and they liked to transform works. And they also knew that Mirondë wanted a different world.
27.7
Soon after they created the work, they changed or destroyed it again to build new towers from the old bricks.
27.8
Ivarinden could not do what a simple landlord of later times can do, namely, caress with his hands the finished, manage, but not ruin, use, but not crave another.
27.9
And Mnëndin said in the great assembly:
27.10
"Look at Naul as it is at this moment. Look at the beauty of the past and the beauty raising from the same. Are we really the ones who were to come and stay to give birth and care? Are we really the ones who build and don't fight, who create and protect? That is why I say that our time is over and the time of our descendants is coming to complete our great work. We could still stay and finish what remains hidden deep within us, but in the meantime other works would fall again. And perhaps completion would mean extinction. As Kakostrofös taught us wisdom, as Lün'fälifäyo'Al'Aharmünë taught us humility, now we too must kneel before the councils of Mirondë. I bless that change, a new life for our children."
27.11
The great meeting where the ancient gods recognized their ending power as self-acting beings is called Döstaran'nastorwänë.
27.12
Then, after long pauses, Ivarinden, everyone on different place, but in mind at the same time, gave birth to Tildo.
27.13
Ivarinden's bodies disintegrated, faded, and according to the old laws became the food of later times.
27.14
And in a blissful breath, the Ivarinden turned into a fresh, new essence of Naul.
27.15
Then there was no longer Ivarinden, but many beautiful creatures were created, also evil and disgusting creatures, and among all of them especially Tildo - Rulers of Naul, the highest gods of Naul.
27.16
Like when a tree grows on a damp meadow full of beautiful flowers and, along with other, golden and green leaves on a slender trunk, the Twelve Rulers arose in their cradles.
27.17
The time of rest, the extinction of Ivarinden and the formation of Tildo is called Tildoyinnë.
27.18
In later times, all the Twelve Gods were collectively called Qesta'tildon. But after Sïrdi was deported, the remaining eleven were named Ala'lümili'tildon.
27.19
Behold! The faces of those deities and their bodies were similar to later creatures, humans, or dwarves. They could take on the form allowed by their element.
27.20
And indeed, they often did not remain in the forms given to them by Ivarinden, but were transformed into an animal, a tree or a rock, for it was more natural to them.
27.21
Namely, each of them was worried about their building block and their element. The Ruler breathed through its breath, the creatures of the element were obedient to the Ruler, the Ruler knew about the deeds and phenomena in the element, he saw and heard the eyes of the element, he spoke in his voice. And such were the elements that were divided among the Rulers:
27.22
They were the First Four Elements of the Construction of the World, Cuykalon Fäyirifë, the Second Four Elements of the Destiny of the World, Qamaykalon Tüyirifë and the Third Four Elements of the Spirit of the World, Wëmaniyennë Böwinnë.
27.23
Cuykalon Fäyirifë were: fire, burning and destructive, which gives a spark to things, called Füyn. The water that cools and regenerates, creates and refreshes, called Wöyn. The stone, solid and eternal, constant and unchanging, certainty in the stream of time, called Qin. And then the air, unstable, light and free, without boundaries, called Lüyn.
27.24
Qamaykalon Tüyirifë were as follows: a movement that propelled things and creatures forward and never stopped at the past, called Eoyn. A destiny that determined paths and gave happy events at difficult crossroads, called Noyn. The path of decay, the path of negative energy, because what is to be born must die, and it has been called Goyn. The path of birth, positive energy, because everything must be born in order for it to die and be called Aoyn.
27.25
Wëmaniyennë Böwinnë was as follows: the mind that gave wisdom to all creatures, as well as the eye and hearing, was called Tonuylon. A good that filled with joy, happiness and love, called Miluylon. An evil that was death without need, harm, and poison, called Soruylon. Finally, the color, the mercy of the world, the feelings and dreams fulfilling hope, was called Euluylon.
27.26
Each of the elements is ruled by one of Tildo.
27.27
However, the Ivarinden knew that the world was not yet finished, and much work remained to be done, as well as that a lot of work awaited Tildo.
27.28
And they will lack the power of procreation, although their rule will be powerful over others.
27.29
For Ivarinden then foretold that when the world was built and righteously administered, many more children would be born, but they would be the descendants of Tildo.
27.30
The children of Ivarinden are day, night, sea and Mëlü, Fö and Ziyë, Mëon and Oyöli, Fäliyë and Lepostiriyon, even those cursed Skoloe, but the world is far from theirs.
27.31
At that time, Ivarinden planted their seeds in five large wells, large pools, which were then known as Müyë'äyinnë.
27.32
And some also called them the Tubs of Creation, because the strange substance in them was like the clay of a potter's wheel, on which figurines of new breeds are formed.
27.33
Others say that five of Ivarinden left their hearts, their tears and their blood in them.
27.34
And no one can find them, neither Tildo, nor Vasë, nor Lepostiriyon, nor even Fö will illuminate their surface.
27.35
They will appear when the time comes and in a big speech selected from Tildo with the world he will bear an adorable and chilling tick.
27.36
That time heralds the birth of a new breed under the heavens, and those breeds were the Dragons, the Beastchangers, Humans, and the Dwarves, four breeds that forged the events of later ages.
27.37
However, the fifth well has not yet been discovered and remains hidden from view. She is called Teminëy'äyinno.
27.38
Arkasüli may have found her, but he will not reveal the secret, because his mind is no longer part of this world. *
Tildo
The names of the Rulers of the world and the holy birthplace of Tildo
28.1
Tildo have one and holy name, and the other is an important and holy cognomen, although the lower nations may in later times have invented other names by awaiting the favor of the gods in vain.
28.2
The names are written in the mists of the stars, on the tops of the mountains and whispered in the depths of the cracks of the earth.
28.3
Täyirndë Lïdurindë, the Ruler of the Forests, also called U'urla or Tuyin, Teleh'martïna, Dïzan, Namlau'winniyan and other less common names.
28.4
Örondë Lorgan, the Ruler of Storms and Discomfort, also called Rudan, Jorgod or Tör and Issgramond.
28.5
Ilmunayna Antanälë, the Ruler of Water, also called Sirka or Lära, Loyïga and also Wäywöyni.
28.6
Niyenult Layqendi, the Ruler of Fire and Art, also known as Narnel Doelan, Helinda, Rastalinqa, Wäyfüyni and many others.
28.7
Alwamayna Nimfëliyë, the Ruler of Stone, also called Wasya, Sutnog and Nëytär and Wätär, or Nomoli'manda.
28.8
Sïrdi Alostë, the Ruler of Evil and Suffering, also called Agrifar Sa'eton. Many names he still had as cognomens and are not worthy of the honor of having them listed.
28.9
Lümindon Neytäniyë, the Ruler of Good and Love, also called Galanen or Lila, Ürunlinwalin, Aya'minda and many others.
28.10
Loynalë Sensäriyë, the Ruler of sorrow and mercy, also called Sisil, Togad or Tötär or Alossani.
28.11
Osqaldin Telumendiyë, the Ruler of Destiny, also called Arondon, Faran, Petroför or Baduzär and also Fatöniman.
28.12
Mnëndin Rignil, the Ruler of air and wind, also called Om, Kirdunast or Karih.
28.13
Horünen Farkilë, the Ruler of the steppes and flowers, also called Boron, Petron, Helma'ringalo or Wespan.
28.14
And finally, whose name is the highest among Tildo, himself the Ruler of all Rulers, Hidrandë Wingäriyë, Ruler of Mind, Soul and Knowledge, Supreme Judge, Ruler of Justice, also called Yagdo, Arod, Onohändi, Owolimi, Dhïrdïr and many other, gorgeous names.
28.15
Each of the Tildo arose at Tildoyinnë in a different place, in the Cradle of the Element, which is closest to the essence of the element.
28.16
As a gift, each of Tildo carried with them their animal, which was their servant and his sign. And the animals were changeable, they had brothers and sisters, but they were no longer from Ivarinden of old times. They were created from one color and was permeated by it.
28.17
Tildoyn'sülima are called those animals that follow Tildo and are mentioned for each of Tildo in the next narrative.
28.18
Täyirndë came to Naul from the womb of Bäbolon, in a place called Yofayn Täyir'naynon, the Cradle of the Path of Birth.
28.19
And the womb is no more, for it has been closed, as a torn wound is healed. And Bäbolon has already done his great deeds.
28.20
Örondë was born on top of a mountain that is so steep that it cannot be conquered and so high that no bird can fly over it. This place is called Cu'mayna'talan, the Cradle of the Way of Decay.
28.21
And the mountain is broken, because Örondë was born in a great storm; the heart of the mountain then fed him.
28.22
Ilmunayna was formed in the deepest waters of the ocean, where the water is densest and liveliest. This place is called Muynan Lëwiyinë, the Cradle of Water.
28.23
And the depths are long forgotten.
28.24
Niyenult rose in the fires of an ancient volcano, in a place where nothing can live in the heat of fires, on Golmaybë Köstofon, the Cradle of Fire.
28.25
And the cradle had already cooled and turned into a chamber without an entrance.
28.26
Alwamayna grew up in deep caves, where the light of the sun can never penetrate, where there are thousands of gems and golden pillars. This place is called Alumintë Lotoson, the Cradle of Stone.
28.27
And the treasury is locked in thousand locks, deep under the mountains - and Turüh doesn't know it for themselves.
28.28
Sïrdi set out in a strange place where the terrible battle of all Lepostiriyon is taking place, which has never begun and will never end. That place is called Gügmulos Spolökon, the Cradle of Evil.
28.29
And no one is looking for the place and no one knows where it lies. Perhaps it froze in ancient Likintiyannon.
28.30
Lümindon was created in a place of eternal love and happiness, in a paradise called Näwiqin, the Cradle of Good.
28.31
And that paradise place is no longer, for Näwiqin gave all its pleasure to Lümindon and perished.
28.32
Loynalë was created from thousands of tears of mountains, trees and Archelementars, from the sorrow of the whole world, and arose in the Valley of Mercy, Wämayin Lökostë, in the Cradle of Hope.
28.33
And the cradle is sacred and glorified, but it was hidden by powerful spells.
28.34
Osqaldin was born on the strands of Time, in knots on this strange thread, on the roof of the world, in a place called Qalda'qintoyn, the Cradle of Fate.
28.35
And these knots are in the mantle of time and they are inaccessible. Tëy will not answer the questions.
28.36
Mnëndin rose above the clouds, above all the air, at the place of the infinite blue heavens, at Fïlondayl'losan, the Cradle of Wind.
28.37
And the island in heaven is inaccessible, and even the birds can't fly there. It is said to have disappeared over the endlessly misty mountains of the Oddland.
28.38
Horünen grew up as the most ripe fruit of free steppes in their most complete center, in a place called Etulinan Ölontë, the Cradle of Freedom.
28.39
And it is so ordinary to look at that no one would reveal it even if one walked around. And no one was left to remember it.
28.40
From the earliest times, Hidrandë stood on a throne composed of all other elements, which will be called Astalon Alfagnom, the Archcraddle of all the government of the world. It is a place high among the realms, and here Hidrandë thinks of the offices of others and rules the world.
28.41
And that place remains hidden among the realms, and only Lepostiriyon knows about it.
28.42
However, Astalon himself, the ascended throne, was moved to the palace of Tildo, in later times and decorated as a gift.
28.43
And it came to pass that the swarm of Huna'lepostiriyonnë gathered, and they paid tribute to the new rulers and worshiped them. Although, not everyone.
28.44
And there were times when the gods walked the earth, Naul, and got to know it, because they were curious and their minds did not know all the hidden secluded places.
28.45
They were young, but they were not created as children or as mischievous youth, for the majestic beards already adorned the chins of the deities, and full breasts adorned the bodies of the goddesses.
28.46
They looked at what was given to them and only yet learned to be good stewards. They tasted justice and recognized the strange burdens left to them by Mirondë.
28.47
Not all of them correctly understood the essence of Iwulin'daluyn'awalenin, namely, Managing the World. But their actions and mistakes will still be told. *
Skoloe, Fïrdiyë'enelmin
About the origin of goblins, the cursed offspring of an evil god
29.1
In Tildoyinnë, Ivarinden disappeared and transformed their essence into Tildo, their bodies and their soul, will and tidings.
29.2
Many beautiful and pleasing works arose then, a number of blissful and beautiful creatures came to Naul.
29.3
But already in those days Fïrdi also fathered his children, as they were later called, Firdiyë'enelmin, but this flattering designation is not worthy of the great language of Domödi.
29.4
These are the Goblins, Skoloe, an unholy breed that has been asleep since Tildoyinnë and was mostly awakened only in the times after the creation of Turüh, even though they were the ones who arose earlier. And a lot of pain was also caused to new Turüh by goblins.
29.5
For Firdi was also endowed with the power to create, but his works were disgusting and carried the taste of destruction and death, although death itself is often not evil.
29.6
Firdi, who suspected that the end of the great time of Ivarinden was coming to Naul and the government of Tildo was approaching, also changed.
29.7
Just as a caterpillar turns into a butterfly, so it has turned into an ugly worm, with three slimy tails and strewn with sharp bristles.
29.8
He hid in the swamps below the Paentolin Mountains, where he slept with Essential Sleep and disappeared from the world for a while.
29.9
At that time, Ivarinden were overjoyed, and their enthusiasm did not wane even after Tildoyinnë, for Sïrdi was Fïrdi's successor, but his power was inferior.
29.10
However, Firdi awoke and remained hidden, covered by a gray veil that was disgusting and smelled.
29.11
Thus arose in the world Zatass, the mold, unclean fibers, desolate fungi, which are like diseases, like a plague that can penetrate all things, stone and flesh.
29.12
And whoever looks at the real Zatass from those times, turns away in disgust, and his mind is forever stained with evil power. Walenrimpë, the Lady of the Diseases of the Soul, has always welcomed this.
29.13
The image of the disgusting veil will then annoy the Feofees's waking visions and dreams until the end of his days.
29.14
Then Fïrdi crawled through dead canals, or nameless galleries, gnawing at the garbage of the world and the mud of forgotten swamps like a monstrous worm.
29.15
And like a fly-worm, he laid eggs behind him in deep holes and musty burrows, of which there were thousands of thousands, and perhaps even more, because no one had ever tracked them all down and Hidrandë could not find them.
29.16
Because not single one from Tildo can see through the veil of Zatass.
29.17
And Fïrdi carried this Zatass to all the places on Naul, where it first engulfed the wet swamps like a disgusting tangle of swollen weed shoots, and then crawled through the damp paths in the cracks as an infection to places not yet affected.
29.18
And neither the granite wall nor the sacred wood can stop Zatass, but it fears the light of Fö and the light of the sun can dry it to destruction.
29.19
Deep inside the hot, humid forests of the Southland, Zatass eventually created a large lake, which even the eyes of gods avoided.
29.20
This lake of ancient mold Zatass is called Tumnazöli'söl'zatassmiyë.
29.21
And whoever of Feofees even looks at that will be cursed by the end of their days, and the mold will haunt him in all dreams and waking - eventually even the eyes will be hidden in the mold and ears, and the mouth - such a terrible and disgusting place it is.
29.22
Thus Fïrdi climbed almost all the continents of Naul and created Skoloe, in many breeds, each with a different gift.
29.23
And somewhere the eggs were suffused with the disgusting feces of Fïrdi, other times with stinking mucus, on other places with pus from unhealed wounds or sanies from wet blisters, or also other essential colors.
29.24
And it was a cursed gift from Fïrdi to the world.
29.25
It is also not known how many such breeds were formed, because after the awakening of Turüh, always after some time, other such monsters appeared here and there, in very special places of Naul.
29.26
The breeds were infested with unprecedented abilities, and some could see through the darkness, others were much stronger than their growth would suggest, others were full of poison, others were incessant fury.
29.27
And Skoloe themselves used different languages, not similar other ones - and they could not understand each other, or hardly.
29.28
Great battles and also wars in later times were fought with the Skoloe breeds and many heroes fell with their weapons and their poison.
29.29
However, countless Skoloe fell as well, and many times more, for the power of righteous light always won in the end, albeit at great cost.
29.30
Fortunately, many of them were also killed in their own wars, fading only when they made fragile and treacherous truces for a short time; but never peace. *
Wingo and Toturostë
About other beings created in turning of ages
30.1
There are countless Naul creatures, and no one knows where they are, who they were, and who stayed.
30.2
Even the great Hidrandë cannot count these Feofees of all, for his eyes are the most seeing, but not all-seeing.
30.3
The glory is with Ulu and Aldo, and theirs is the magnificent work of Yastawäyintë. They may have had in their minds all the images and colors of beings that will arise for ages to come, but Mirondë are no longer, to ask them a question.
30.4
Even no less famous are the Ivarinden and each of them is more brilliant.
30.5
And Tildo then coming, are praised the most, because they are the ones who rule over the world. Like Vasë, their sons and daughters, and many of Alnë.
30.6
And there is much more to the world of creatures! Listen to a word about them.
30.7
Where did the crumb, the vermin, innumerable, crawling into holes and living under rocks come from? They are chips, staples and nails, from the dilapidated palace of Ivarinden.
30.8
In the blue skies of Atalen there was a magnificent palace, in the days of Ivarinden. But those times are over.
30.9
For not much is known about this deed, perhaps only that the palace was called Ivarinda'halnen and was built at Yastawäyintë, but was never praised.
30.10
Perhaps this was because Ivarinden built and created and did not crave mansions, power and government, they did not want to rest in one place, but as a smart spring they kept working on Naul.
30.11
After the creation of Tildo, no one cared for Ivarinda'halnen anymore, and Ivarinda'halnen slid to the ground. It fell from heaven to Naul like a rain of debris, leaving only gray boulders from its walls.
30.12
However, all the nails, clasps, and ribbons of all things, the splinters of the sacred walls and paintings, as well as the imperfect gems, came to life and scattered over Naul under the last breath of the Creators.
30.13
Thus rose Wingo, the Vermin of Naul.
30.14
That is why some today resemble colored stones, others sticks and slices. This is one of the reasons why they climb back into the burrows today, and crawl and fly aimlessly on the ground, looking for Ivarinda'halnen to reassemble it.
30.15
They were later administered under Asmoron, the Lord of Insects, the son of Horünen.
30.16
Also look at those who are not talked about in legends and who are not sung in heroic songs, namely Toturostë, the beings of the by-blows of Creation.
30.17
For from The Being it is already given in the law, all-encompassing, that in the breaking of bread the single pieces are formed, but also crumbs. When the cup is filled, the drops are sprayed around and after the feast the rubbish is always scattered when the sacks are drunk and the bowls are eaten.
30.18
Thus arose Toturostë from the great turning points, those who are not desirable children, but the by-blows of great creation.
30.19
It is said that there is still at least one of Hidunga'ristufon in the world, although it can only be a message completely empty.
30.20
This is the name of those who come from Yastawäyintë, but far less in significance, or even insignificant, compared to Ivarinden.
30.21
However, it is not known where he would be and what his essence would be and whether he would be of color at all. However, to Ivarinden he would be an unworthy peer.
30.22
And perhaps it has already disintegrated and changed into the souls of later ages.
30.23
And there would certainly be Alkronga'rustifon and Guzonda'rustifon if they remained from Utiwäyintë and Läyintiwäyintë, but the world has changed to Yastawäyintë from the ground up, and therefore there are none.
30.24
Ivarinden then gave the Naul their children as the government, and then others from Toturostë were born. These are called Bäbrizo'kalstifon.
30.25
They were persecuted in ancient times, when Tildo had not yet firmly held the government and Lepostiriyon had greatly wiped them out and fought them as if they were a great evil, but this was not always true.
30.26
There is no more known from those times than the rumor of one of Bäbrizo'kalstifon, namely Repukant the Great.
30.27
And it is said that before he fell in the fight or perhaps the assassination of one of Lepostiriyon, Namedzär, Repukant lived above waves of sea in the air fortress of Alë'mänistro and had great power with him.
30.28
He took a piece of Tëy's cloak and tangled it in a tiny pouch from which he could pull out anything he could think of. It had the power so great to throw the object back at Naul, and return something that had long been tangled in Tëa's cloak.
30.29
But that is all that is known, and also that the sack was called Hazmü and was later lost at the bottom of the sea, where it may sleep today.
30.30
Maybe he himself, from time to time, will throw away things long forgotten. But where he rests is forgotten, Ilmunayna does not know and Gonmandina doesn't care.
30.31
And behold! The spots in Tildo's stories are the Awal'wistifon - Marked Creatures, who are of special status but also belong to the Bäbrizo'kalstifon.
30.32
However, they are destroyed or lost, whether in a just struggle or the death came more insidiously, perhaps by Tildo's will, perhaps by their servants.
30.33
Tildo doesn't like to hear about them, because they are their half-brothers and half-sisters, and they were often fallen or too hidden, disfigured beyond recognition, and became defiled for many of the Rulers.
30.34
It is not appropriate to compare them, as their power is lower compared to Tildo and their destinies insignificant. And even Ivarinden may not have wanted to conceive them.
30.35
They have no names, and if any remain in memory, they will be forgotten. It is therefore not appropriate to name them here so that the glory of Tildo remains undefiled.
30.36
Until perhaps one more story is to be told, about Nestömir, who was the most powerful of the Awal'wistifons and was the only one who could compete with Tildo.
30.37
But the story serves as a tool of wise balance, because Hidrandë is not ashamed of the deed and learns from it. *
