Hidrandë Wingäriyë, his ambassadors and his government
About the Greatest of the Rulers, the greatest of the deities and his form
31.1
And behold! It is fitting to reveal the highest of all Tildo among the high ones, and that is Hidrandë Wingäriyë, the Ruler of Rulers, also called Föron for it.
31.2
In the end, who is the ruler is not the one who wields the sword or the magic stone, not the one who dives deep or screams furiously, but only the one who knows, understands and speaks with a strong word.
31.3
For the Word as an instrument and the Word as a scepter of government have always been hidden in the minds of Ivarinden, but they could not use it.
31.4
Hidrandë took this scepter of will over the world in one hand and held the unbreakable laws of Nüma'ilton in the other hand.
31.5
He will rule wisely with them until the end of the world, which will also come to an end.
31.6
But what are the likings of Ruler of all Rulers?
31.7
His home is Hal Ana'waldanon'tildonnen, the Palace of Balance, the seat of Wisdom and Knowledge. Little he travels out of it, because his senses have wings and fly around the world.
31.8
After all, he knows a lot and a little remains hidden from him, but even that happens. And so he always focuses his mind on a place in the world, on the wide Naul, with his eyes, or with the eyes and ears of his messengers.
31.9
However, his envoys do not hide as spies and spooks. They are dressed in colorful clothes, whether from flowers, bird feathers or petals of decorative metal.
31.10
They also do not act dishonestly, but always ask directly, often uncomfortably and austerely, but the truth is always heard from their mouths.
31.11
Hidrandë's messengers are called Al'Hidrandëya'salaë.
31.12
And he himself sits on the throne of Astalon Alfagnom, contemplating everything, how time passes, how rivers flow, how the feofees speak, how blood beats in their veins, how waves strike, and listens to all the movement running on the ground.
31.13
And such is Hidrandë's appearance - his hair is black and his beard is silver, with two stripes of gold strands.
31.14
On his forehead he has a crown of the rarest truesilver and one large stone, which strengthens wisdom and radiates mental strength. The crown is called Edelon.
31.15
Hidrandë himself is dressed in Noymalon, a magnificent gray robe, with a delicate drawing of silver that flickers before the eyes and hides countless stories and narrations, as well as legends, battles and heroic deeds.
31.16
If Noymalon stopped for a moment, he could tell wonderful stories, and he would captivate the audience for many days.
31.17
And then there's Äfayn, a belt of pure knowledge, invisible, yet tangible. And in it is the Lürigon buckle, which is like an eye, and it sees things unseen, also in directions where Tildo cannot see, and then reveals even what is not nice.
31.18
Hidrandë shoes are also strange, black-blue in color and with gold markings. They are called Föros and have a hundred and a thousand scriptures that Naul can boast about - some of them are unknown to Naul and are just waiting to be discovered.
31.19
Thus Föros is worn with all the names of Tildo, Vasë and Alnë, of which there are new ones in the world, when they are lost, and new ones are created.
31.20
Hidrandë never married, because womanhood in a bond always suppresses wisdom and tarnishes reason.
31.21
However, this does not indicate the desolation of Hidrandë in procreation, many proud Alnë and Vasë flaunt about their father.
31.22
With Hidrandë then came to Naul the Five Animal Scribes, which are called Telenko'elëni.
31.23
They enjoy the protection of Hidrandë, and once every seven years they always move to another temple of the great Ruler to add to his glory, where they begin writing another book on wisdom.
31.24
It is the Golden Snake Sokölmë, the diamond mouse Lantilinka, the silver tiger Güron, the blue crane Panüssa and the white cow Umlaka.
31.25
These five noble animals have never taken part in any fight, but they have good protectors so that they do not have to do so. There are a large number of their descendants.
31.26
And such is the symbol of the Ruler of Rulers, seven gems, each with a different number of light reflections encircling the all-seeing eye, in the middle of the pillars of a symmetrical temple with eight rows of columns. The symbol then hovers between heaven and the waves of the vast ocean to serve as a noble throne to the highest of the Rulers.
31.27
The first of the temples was built for Hidrandë at the time when it first stood on the Yednozem. And there it stands.
31.28
It is a small building, shabby and ancient, but with great spiritual strength. It was built up by one of Huna Lepostiriyon, Andero'tay Gouhim Glitterreccer.
31.29
But prior to that, Andero'tay bowed before the size of the Ruler and asked him about the shape of the building and its ornaments.
31.30
This temple then became a model for other buildings dedicated to Hidrandë, the same appearance that represents Hidrandë's symbol.
31.31
Whoever wants to worship the Ruler of Rulers must sacrifice his mind in the name of wisdom and his wisdom in the name of justice; and others teach this wisdom and righteousness.
31.32
Hidrandë's is the noon prayer, and the hands of the supplicant are on the head, palms on the forehead, eyes open and to heaven; the supplicant stands upright. This prayer is named Hidröya'lamwini'yannë.
31.33
Hidrandë's sacrifices are difficult and the reward small. The spiritual path has always been abstruse, and there is little evidence that the chosen spiritual path is the right one.
31.34
Hidrandë's service is one of the most difficult on Naul, but also one of the noblest. *
Hidrandëya'namastë
About Hidrandë's actions at the beginning of his rule over the world
32.1
At the beginning of his reign, Hidrandë first visited each of the great continents to sanctify its fate and leave a harbingery and a clear message.
32.2
He then came as a great cloud and as a white bull, or again as a shining ring, with trumpets sounding and drums swirling in majestic music.
32.3
At that time, many of Lepostiriyon, Fäliyë or Oyöli bowed before the king of the world and did so from the very essence of the will of the world, because they felt a magnificence that was initially lacking; and also a special mighty gust of understanding, humility, and righteous destiny.
32.4
At each of those places, Hidrandë blessed the land in a different way and built one monument at a time, alone, without help.
32.5
He kneaded the stone with his hands, sculpting the words with his eyes, decorating the ornaments with his breath, contemplating the color of the continent and the words that will rule it, for the words were carved forever.
32.6
First he descended to Ä'lino'liwaro, the so-called Yednozem, which also calls Artya, Al'Wäm or Ölö. He hugged her for the first time and kissed her, excited, in welcoming the new world.
32.7
And he said: “This is the land that will offer immeasurable wealth, full of happennings and creatures, mixed in richness, in innumerable events and strife, as well as happiness and constant bonds, where the history of all Feofees will be written in blood and honey. It will not be hot, nor cold, nor beautiful, nor disgusting, but everyone will create in it what they carry in themselves."
32.8
In the mountains of the Ilïmayn, he carved a majestic blue stone obelisk called Akarak. It bears a hundred sacred verses, a hundred prudences, given by the Great Ruler to the Yednozem.
32.9
No one can see it who would not come on foot as a humble pilgrim, and even then he would not see it if he did not reflect on a hundred questions on his pilgrimage - Ä'sölin'waltosalmë - A Hundred Ancient Questions.
32.10
The book Wi'ikon'kolto'ströwo'kestiyon - Songs of a Sturdy Sage, tells of such a journey.
32.11
After that did Hidrandë head to Dümindë'liwaro - the so-called Yinozem - and call her the Sister of Yednozem.
32.12
He caressed her with his favor and called her The Beauty, the most graceful of all lands, which will be adorned with many scars, not so rich, but abounding in peace in many places.
32.13
And here later came Awalon, an immaculate place of paradise and rest.
32.14
A monument of government and order has become a large gemstone sleeping on a riverbed - and in that place the water is always clear.
32.15
On dark nights, the gemstone glow in the surroundings with flickering light. That monument is called Unarik.
32.16
At that time he also visited Likayri'liwaro, ie the Iceland, and was amazed by the extraordinary creations of icy beings, immense cold and wild storms.
32.17
He also looked at the eternally frozen flowers that had slept for a long time trapped under the ice, remembering ancient ages.
32.18
In the region of Tormidsen, near the coast, he built a gate that stood alone but was locked forever; the key was had been never made. It was a symbol of the locking of the Outer cold and the separation of these two irreconcilable and so different worlds.
32.19
Then he called Likayri'liwaro the Sentinel, for the Ledozem was to be the guard land before the Nabisar abyss and the monsters coming from it.
32.20
And he blessed Liwarnampar, that is, Godland, also called Milan'ewankan - a land to be administered to the children of the gods, who will not want to drag the yoke of worry over other lands, although they will also be held in honor.
32.21
And he embossed thousand words of blessing into the face of the earth, and into the mountains of Elempös.
32.22
And next, he saw Nandömuri'liwaro, wild, stuffy and chocked full with wort, the Southland.
32.23
In the middle of the continent, like a holy monument, he tilted three spears; and in those places three springs gushed out. The place is known as Wedomendi'anamäniyë and is located in the forests of Sspulki.
32.24
From one spring comes fat milk for those who are hungry, and from another cold water for those who are thirsty. The third spring then produces delicious mead for those who despair, and their minds are drowning in sorrow.
32.25
The south was a fertile landscape where there was no shortage of fighting and strife, but it also did not require a shovel in the fields - fruits and nuts of many kinds were easily available.
32.26
Then Hidrandë's steps headed for Liwarnuyn'yoltawë, the Wizardland. Here Hidrandë built a stepped mound, and each of its stones bore one word of wisdom.
32.27
The mound, which is now ancient in appearance, small and overgrown with magical herbs, stands in the county of Alweolan and also called Dontül'salmë.
32.28
Hidrandë then found Liwarnuyn'dömirë, the so-called Hiddenland - a land of peace and tranquility, abandoned by the world.
32.29
This, too, was to remain, far from the fury of the legends of the Yednozem, far from the strange destinies of the Yinozem, and above all protected from the evil that had always sought a fertile region.
32.30
Here Hidrandë built a tall and slender tower, which cannot be climbed, but the bird can easily reach it with its wings.
32.31
At the top there is a holy scroll, where Hidrandë again wrote some of his wise lessons.
32.32
The tower is called Kereldan.
32.33
On the land of Anmiyoyn'liwaro, the Flowerland, where the Ewëni were most lush and shone with bright colors, blessed Hidrandë in the song.
32.34
He attributed great times to the region, peaceful times, but it did not happen. The land was eventually burned by the unholy fire of dragons, and the destruction of the war between the trees and the dragons fell on it, and was then called Slöruri'liwaro, Blackland.
32.35
At the end, he was tired, he sat on Zämiläwi'liwaro, Oddland, a large continent divided into two parts, East and West. In the west, Hidrandë saw vast deserts and desolate mountains, without moisture, and neglected, the place that Sïrdi used later.
32.36
But in the Eastern Wilderness, he saw the end of the world as the earth merged with the heavens and disappeared into the mists. He was astonished, but his speech was unmajestic at that time.
32.37
Perhaps because the Oddland had never been powerfully blessed by Hidrandë and the holy power of fate had not been strongly attached here, this continent was desolate and strange.
32.38
Sïrdi often considered it the beginning of his kingdom over Naul. *
Hidrandëya'lowäyona
Calendar and counting of time
33.1
However, the ploddings of Hidrandë, the wise Ruler, had only just begun, although he was helped with it much by his faithfuls, to whom he was always kind and rigorous.
33.2
Praise be to your rule over Naul, just and mighty, full of order.
33.3
At that time, Hidrandë anchored order in time, composing the days running, under the rays of Slöynan, in the flight of Fö and in the light of the stars.
33.4
Seven times he saw the strange days revolving around him, and seven times he saw the confusion and instability of the action.
33.5
At that time he convened a great council, in which Lepostiriyon in particular were represented, a great meeting that lasted for many years and perhaps not even held in one place, but the ashes of the advisory fires remained on all the continents of Naul.
33.6
Around the flames of the holy fire, which changed color every day, Hidrandë asked the chosen Lepostiriyon to sing the song of the day in front of him and perform the dance appropriate for the day.
33.7
At the end of this day, the Ruler uttered the holy word, which became the name of the day, until the end of the ages.
33.8
And before he had considered all the rules of the order of seven days, seven years passed, and not all of them from the great assembly remained with him, but others came again.
33.9
It was then that Hidrandëya'lowäyon arose, the Era of Hidrandë, which was a great paragon and a great order in the course of days.
33.10
For day and night had taken turns for many times as Fö and Slöynan circled the realms of Naul; but not those many years that had remained hidden.
33.11
The calendar has three hundred and sixty days, and each such time is called a year, that is, Wor.
33.12
Pertaining to justice, a specific time is given to each Ruler, twelve times thirty days, but never together, but according to the ancient chants of Lepostiriyon, those days are mystically divided.
33.13
However, twelve months have remained, and they are called differently in each language, because they are difficult to pronounce in Domödi, as is often the case.
33.14
Their names are: Yasta'walnä'riyunnë, Ael'wöyi'nalna'kläyinnë, Ëwo'naynö'kläwantë, Dël'klärin'antannë, Ewöna'waylna'keltinnë, Salwo'anir'titnë, Easti'riyoni'nantë, Paluyina'wiriyannë, Klüwayn'iranintë, Aelan'aelnoy'wäynuran'istannë, Wumanti'olnoy'tyalnë and Zanimayro'yunmirandirë.
33.15
Then two hundred and twenty days are dedicated to warm winds and winter winds and are called Summer and Winter, namely Aemäla and Aewera.
33.16
Between summer and winter there is a shorter time, which is called the Half-Time of Birth and Demise, but it is better known as Spring and Autumn, namely Aelea and Aelana.
33.17
Each of the days of the year, therefore, bears its name and is dedicated to praise of one of the Naul Rulers.
33.18
However, this changed later, when Sïrdi's days were buried and passed on to other, great beings of Naul, also by Hidrandë's decision. *
Wömoninnë and Molhon
About the gifts made to Hidrandë and his most feared servant who cannot be defeated
34.1
There have been and still remain the Ten Gifts that will be called Wömoninnë, and these are the gifts that each of the Tildo brought to Hidrandë to honor him and to present before him the rarities of his estates and also to recognize the sovereignty of Hidrandë.
34.2
These gifts then belong to Hidrandë, and he uses them so that his estate, namely Naul, abounds in peace where peace is to be and by bustle where it is needed.
34.3
And it is not quite known where the works came from, although some contain the essence of their donor's work, but their power is great and Tildo cannot fully rule it.
34.4
So perhaps Wömoninnë comes from the hands of Ivarinden and perhaps they are even older.
34.5
The first and largest of these is Astalon itself, the golden throne that comes from Täyirndë and Alwamayna and is composed of the jewels of both the kingdoms, the forests and the mountains.
34.6
It has a thousand small flowers that sprout from thousands of buds on small branches, which in turn come from powerful trunks of slender trees, and in all this, like drops of living water, blue, green and red gems glitter, as well as truesilver and silver ornaments. And these trunks are planted in deep pools under the roots of mountains that are symmetrical and powerful.
34.7
And when Hidrandë sits alone on Astalon, the throne shines and fills the halls of the Palace of Balance with its light, and in that radiance study the beings who intend to be the wisest.
34.8
It is said that Astalon's heart is alive, beating, and Alwamayna has transferred him from the throne of Uwa, the ancient king of Lepostiriyon.
34.9
The second gift is Stoy'walon, The Living Drop. Ilmunayna brought her like a diligent, fluttering and trembling fairy who is constantly flying and spreading freshness and driving away death in the tremors of the wind.
34.10
Its power is pure life, by which it heals all wounds, all blemishes and all the impurities that evil brings to the world.
34.11
Hidrandë never subordinated it to his government, but left it to its alone to help the needy, albeit lightly, as if the bluest ripple touched the fine sand on the seashore.
34.12
Since then, Stoy'walon has flown freely around Naul, healing even the smallest wounds where he visits, cleans and manages the wounded.
34.13
The third gift is Metulgo - the Dagger of malice. And Hidrandë refused it, although it remained a gift. It's a terrible gift from Sïrdi.
34.14
It is locked by a thousand locks in a black chest called Gimulgon. The dagger is kept secret, because its sting destroys the soul, so that it will never be again, both on Naul and outside the world.
34.15
Whoever holds it in his hand must always stab afterwards, such is its power.
34.16
The fourth gift is Hamurgo - Red Hammer. It is small and large and terrible and beautiful, exactly as its bearer is.
34.17
It spreads death in flames or, with it, it is possible to forge things of all metals so wonderful that the mere sight of them enchants creatures and doesn't release them from its power.
34.18
It is a gift from Niyenult, who has considered whether a hammer or a brush is closer to her heart. But she chose a brush for herself.
34.19
But Hidrandë uses Hamurgo little, although he lent it to Nalmo, the Lord of blacksmiths, several times to forge great works.
34.20
The fifth gift is Mimilin, the Cup of Delight, the gift of Lümindon. A sweet sap flows out of it, Lulin and it doesn't stop flowing until everyone around has enough.
34.21
And the power of that sap is such that everyone, bedazzled, is in the grip of love and loves everything around, and thus remains in happiness for a long time.
34.22
Every seventeenth full moon, Hidrandë pours from that cup to all the guests at the great divine feast to be happy.
34.23
The sixth gift is Pilwin, the Ring of Mercy, and it was made from tears by Loynalë herself.
34.24
Pilwin calms Hidrandë's anger as he looks at the unworthy and the injustices they do.
34.25
There is no room for mercy in the laws of justice - and the punishments that Hidrandë gives are terrible. However, Pilwin saves many, to be spared in their stupidity and recklessness.
34.26
The seventh gift is Sülimon, the Bag of the Wind, the gift of Mnëndin. The neck of the bag is tied with a blue lace and a wind called Omoyn, the Ranger, is bound in it. And Hidrandë will untie the bag when he is in danger. Then Omoyn will scatter all enemies in the storm, even if they come from Lepostiriyon or the Outer World.
34.27
The eighth gift is Klö, the Divine Sackcloth. And that Horünen brought as a symbol of freedom and its loss. For the power of the sackcloth was such that everyone could be bind with it, even if it was only an immaterial spirit. The horsehair was endless and always stretched out to tie another unfortunate Feofee whom Hidrandë wanted to punish for injustice.
34.28
The ninth gift comes from Örondë. It is Morgulon, the Black Root, a symbol of misfortune. Its power was hidden, the rhizomes crawled underground, and where they sprouted, life did not thrive and the plants and game withered.
34.29
And alas, it is said that Morgulon is no longer in the halls of Hidrandë, but has been lost and now grows through the land of mortals and robs them of happiness and peace.
34.30
The tenth gift is Yowolnayn, the Time Machine, sometimes also called Dowuyin and Ulmin, the Heart of Time or Timescale. It is a real living heart that beats in the footsteps of Time. The ruler can look at him, and he knows where and how time walks around the world, and where his steps are light, or where his steps are trampling over the divine creations. That gift was from Osqaldin.
34.31
Only Mnëndi did not give Hidrandë a thing, but at the right moment, at the feast of the gods, in the midst of merriment, he told his ruler a great joke.
34.32
And the joke was the most magnificent of all, that Hidrandë himself laughed with laughter, writhed on the ground in laughter and could not stop for seven full moons, and with his laughter infected many deities around them, until they laughed too.
34.33
Although he did not later classify him as a Wömoninnë, the memory of this joke always brought a smile to Hidrandë's face.
34.34
What are the words of the joke, no one revealed.
34.35
Now let's talk about the big Molhon. Who is this monstrous being who devours the unworthy and no one will stand up to her? Where does Molhon come from and who is his mother?
34.36
Molhon is perhaps the son of Ivarinden and is said to be the firstborn before Tildo came. He may be one of Awal'wistifon, the Marked Creatures, the by-blow of Tildo, but rather he is even older, and perhaps Repukant's brother, one of Bäbrizo'kalstifon.
34.37
As big as the whole mountain range, but it may not be seen. It is black in color because it is soaked in the color of the Outer World. However, when his fin or claw touches the heavens of Tildoron, the blackness of the outer world turns into a rainbow.
34.38
His mouth is like a boundless emptiness, trapping those who are in disgrace to all the balance of power on Naul.
34.39
And it is also said that his maw is the gateway to the Outer World, but no one has yet passed through it to return.
34.40
And woe! Even Tildo alone can't resist Molhon if he wants to devour them. Fortunately for them, and certainly according to Mirondë's councils, he follows their wishes, and Tildo calls him to punish the sinners of the highest.
34.41
Hidrandë himself is afraid of him, but he is very happy that Molhon will listen to his wishes.
34.42
Molhon especially loves Loynalë, who is merciful and has long pondered the need for this Devourer, and has only interceded once for his services.
34.43
Lepostiriyon Pazour, who had plagued the Similiniyual region for a long time and whose power was enormous, was already stuck in his mouth leading to the timeless emptiness.
34.44
Also Hamdo Hagutör, a monster from the Timeless Void of the Outer World, whose magical powers threatened the very web of time.
34.45
Also Asstrüfan Balgoron and Hemifü, after abusing the power of the sign Iyö'o, or Melëra Wutränol and Ccerkogondra Hříšná, as well as Recirkar Der Šedomlatná, were swallowed up.
34.46
Even others who grew so strong in their power that they could defy the Laws themselves and destroy so much that had been built for ages.
34.47
However, even Molhon is not eternal, for he is also entangled in the fate of Tëa's mantle, as will be mentioned later. *
Nestömir and Nestömirka'linti'mandiyë
The humiliation caused by Nestömir to Hidrandë and his correction
35.1
Just as Sïrdi of the Tildo family is, and yet a disgrace on the face of others, so the story of the overthrowing of Hidrandë is a dark legend among the radiant ones.
35.2
For only he who learns to bow before the orders of others can wisely rule.
35.3
So it also happened to the highest of the Rulers.
35.4
The most powerful of the Awal'wistifon was Nestömir, the Coveting Storm. He took on the form of a monstrous two-headed vulture, and its wings spread across three valleys.
35.5
On his red-brown head he wore a crown of diamonds embroiled with veins of truesilver, for he carried the idea that he was one of Tildo, namely brother of Hidrandë himself.
35.6
But he was foolish and grossly unwise, though he was strong.
35.7
His seat was in the mountains of Atö, at the head of the river Runduna, but he flew around the world on his mighty wings.
35.8
And thus spake he unto the mountains, and to the woods, and to every little thing in the king's commandment, and those were lies, and derides:
35.9
"Look, various Feofees, at that great justice, when my brother, weaker and more cunning, seized control of the world and eleven of the rest of Tildo conquered other parts of the world and called you Feofees. And I - powerful as a whirlwind from the beginning of the world, endowed with gifts from the Ivarinden themselves, gifts more powerful than Wömoninnë - now abstain from simple purity to open the way to rule over the world to those also mighty. And are you feeling better in your lives thanks to that!? Do you enjoy the prosperity of heaven and the gifts of the earth? No - after all, the sweetest honey is in Tildo's hands, there is also the juiciest fruit growing and the firmest milk given by fat cows and sheep. Oh no, I don't want anything for myself, because I have countless gifts alone. But for all of you, for all the Feofees, I decided to fight to enjoy the bliss of the Tildo tables as well. That is why I will measure myself against the strength of my brother, and then, when I win, I will choose a more righteous government for us, for all of us. "
35.10
However, the councils of Mirondë are not to be changed, although the will may be great.
35.11
And Nestömir changed his form five times, to a huge whale, to a serpent braiding mountains, to a thousand-tailed lion, spewing lava, and to an animated crystal, shining with bright light of many colors, and then to a coal tree, black, with silver flowers like jewelry. And he changed himself back into his form, a vulture.
35.12
He flew to heaven and hurriedly challenged the Ruler of all Rulers, Hidrandë, to a duel, and in that language he called himself his brother and appointed a self-proclaimed government.
35.13
So the two monarchs clashed their arms together and changed their forms as they struggled to gain an advantage. It was also clear that Hidrandë hardly resisted Nestömir's blows, and everyone around him was very astonished and terrified.
35.14
It was the only time in the history of the world when Hidrandë had to defend his government in the struggle, and no one has ever challenged him since, for such is the wisdom of Mirondë.
35.15
Then Nestömir broke Hidrandë's arms after years of wrestling, he gripped his waist and casted him into the sea, into the darkest abyss of blue, into Kulfindu'mokasti, the Pit of Denunciation, deep in the seas.
35.16
At that time, Nestömir sat down on Astalon himself and started gathering of trustees and advisers.
35.17
He overturned many works to his delight, and when he turned them over, he no longer felt pleasure. He broke the many bonds that bound the things given in Tildoyinnë. However, once he tore them apart, relived with joy only briefly, and then faded lower than before.
35.18
And the other Tildo feared that the world was coming to an end, but they did not intervene because they were overcome by fear. Only Örondë roared angrily and called for revenge.
35.19
Many Lepostiriyon, as well as many of the Feofees, turned away from Nestömir. Few did so in public, and most of them were punished. However, with each blow, the same blow was etched in Nestömir's soul.
35.20
And also many servants and free souls of the world fled and hid in deep forests and steep mountains, or in inhospitable swamps.
35.21
Nestömir, sad, grim and unhappy about the victory, sat on the conquered throne for a long time, idle.
35.22
Black sadness flowed from his eyes, and it is said that those tears gave rise to Slöri'wanlumännë, the Black Spring, the beginning of the Iwirin's River.
35.23
And it came to pass in those days of the reign of Nestömir, in the days of Nestömirka'linti'mandiyë, that in the light of the wise throne, in the ageless chambers, and in the most sublime song of Lepostiriyon, Nestömir became wise and his soul changed.
35.24
He then left, dressed in mourning, from Tildoron, and headed for Kulfindu'mokasti to free Hidrandë.
35.25
He understood that no one could stand up to Mirondë's councils, and even if he could, he would then cause great misfortune to himself.
35.26
He sprinkled his reddish-brown head with plain gray ashes as a sign of shame. He gave the crown of diamonds away, embroiled with veins of truesilver, to the simplest of the Noble Archsnakes, as a sign of humility.
35.27
He himself broke the shackles of Hidrandë's prison and fell to his knees in front of him, asking for forgiveness. He beated himself with cat-o'-nine-tails.
35.28
The wise Ruler of Rulers did not take revenge on his rival, but gave him the Kulfindu'mokasti estate and the right to imprison anyone in this dungeon, whom Nestömir would consider a worthy of punishment.
35.29
Few of them were such, and only after the fairest reasoning were they trapped in the depths of the sea.
35.30
This is so long ago that the world has forgotten the place and Hidrandë himself does not want to reveal it. Gonmandina, the Lady of the Deep, hesitates to discover it.
35.31
The black chapter of Tildo is not in love and they never tolerate mockery in that sense, but only Hidrandë accepts that as a reminder of humility before the Being himself. *
Alwamayna
About the Ruler of the Stone and the miraculous things around her
36.1
Alwamayna is the Ruler of the Stone and now we need to talk about her beauty, her mind and the places that are closest to her.
36.2
The ruler of the stone is called differently in different languages. People in later times named her Sutnog or Wasya. The dwarves who considered her their mother called her Nëytär, or Wätär.
36.3
She rose in Alumintë Lotoson, in the Cradle of Stone. For a long time, however, she walked along Naul, in the depths of the world and also between rocks and mountains.
36.4
However, she does not like to pass through the forests and sacred groves, because the green world has always disturbed her.
36.5
Alwamayna prefers dwarves because they are most similar to her mind, they love mountains and caves as much as she does, and they make beautiful works from her gifts.
36.6
However, the time of these beings was yet to come.
36.7
And this is how those who found their way to her could see her.
36.8
Alwamayna, whose beauty is cold but clear and eternal, sits on the alabaster throne. She appears to be a mature woman, more a mother than a girl, her numerous wrinkles giving her seriousness, her black hair in regular ripples laid on the golden pillows around her. Her eyes sparkle with gold, but on her tongue lays a word, solid as a stone. Her skin is bright white, embroiled with fine blue veins.
36.9
And on the Ruler's forehead there is a large stone set in a fine truesilver crown. The stone is called Kowaldon, the color blue, and it contains great power over the world of rocks.
36.10
Alwamayna's dress is also gorgeous. The tissue is made of the finest threads of minerals, light in the breeze, and yet never disappears, and bears a great glow that soothes the angry ones. Its color is sometimes dark blue and changes to the shades of the summer sky. It's name is Lömiyon.
36.11
Alwamayna does not come out from its rocky realm often. She walks through endless halls and corridors excavated by all the creatures of the underground. She takes the form of a strange old woman, gray hair and a gray blouse, but her eyes are full of blue.
36.12
She also appears in this form on earth if he chooses such a path. Other times, she turns into a blue sapphire and rests in one place where it observes the surroundings.
36.13
In the story of Alwamayna, it is good to say also of the Five Wonders of Caverns. They are called Döwlininë.
36.14
Three of them are wizarding creatures and help Alwamayna rule her dominion as her friends.
36.15
The first is Söfon, a smoke diamond bat that flies inaudibly and cannot be seen unless it is Alwamayna's will.
36.16
Söfon flies day and night through cavens and drifts and carries messages to his Ruler. Even a gate or a door is not an obstacle for him, because he is magical.
36.17
The second of the wonders is Wumun, a truesilver salamander, who is barely as large as a warrior's fist, and can be smaller, because it is also endowed with spells.
36.18
However, it can also instantly enlarge until it is monstrous and as large as a mountain. Then the enemies learn that his weight is great and he crushes armies under his paws and he can break a stone with his mouth. Wumun is a good servant of Alwamayna and often stays near her.
36.19
Wumun's descendants then crawl from the rocks and climb from the interior of the mountains, similar to smaller and larger salamanders and newts, and live in forests and lakes.
36.20
The third of the wonders is Smolinan, a living stone. He is a strange elder, even older than Alwamayna herself, and he is a legend, as Time whispers that he is even more age-old than Ivarinden.
36.21
He had always been a loner, lost deep beneath the roots of the world, and when Alwamayna came, he joined her estate to help her with his humility and experience. He sits to her right, gray and unobtrusive, to please her with the counsel and a measured word. But he never walks on the road with her.
36.22
The fourth wonder is then everywhere in the rocks, but few have seen it, for it is Kol'lömin, the Network of Hearing. They are threads and strings, entire networks of small paths, cracks and crevices that are interwoven around the world. Some so small that not even the smallest of the creatures would crawl through them.
36.23
However, Alwamayna listens to them, how her kingdom lives, how the mountains moan, how the springs whisper, how the gemstone gardens bloom.
36.24
The fifth wonder is the obelisk of granite life, Hunan. It is not in the halls of Alwamayna, but is hidden in a mountain called Arambat. There, in the great hall, rests on the backs of four stone giants, the old Archelementars.
36.25
Many creatures of the rock empires travel to it, but few will see it in their lives. And in that stone is the great power of the ages. Whoever is able to touch it becomes immortal and time no longer strikes him down.
36.26
Three were the animals from Tildoyn'sülima, born with Alwamayna as well.
36.27
The first is the red earthcrawler, which is called Tumözi, and its descendants have spread among the rocks of the world. They don't love the light of Slöynan. Tumözi itself never followed Alwamayna on her journeys.
36.28
The second is the black bat Alsömë, which never has to eat or drink and fly in eternal flight through all the caves of the world. On the contrary, he often followed his Ruler without rest.
36.29
The rock eagle Onïron flew to Naul as the third, and Alwamayna herself built a magnificent mansion for him on top of Mount Lotron in Iskar.
36.30
Oniron's eyes see farther than Hidrandë's, but what he sees, Oniron keeps to himself. Alwamayna does not abuse his advice, although she could often ask.
36.31
There is still talk of the earthquake, for which Alwamayna is often blamed, although it is not her work. So where does the terrible earthquake that destroyed the city of Ulmuni, the pearl of the Azure lakes, white and shining in the sun like a golden jewel, come from?
36.32
The devastation that buried the Dungeons thousands of voices, under the Lindwetristë mountain, a dungeon for unseen beings?
36.33
The voice from deeps of the mountains that broke the bottom of the beautiful lake Söl-Önani'wani and let its sweet water rot at the bottom of the caves?
36.34
Lepostiriyon was always called the earthquake Naula'wurgondë and the dwarves Umam Burzandi.
36.35
Eternal, though forgotten are the halls of Fag'hrondin, Tumgälad Sirdolinnë, Namghaz Tulbaz. But the Dark Creatures remain there, as will be told later.
36.36
Many are asleep and will sleep forever, but not all.
36.37
Then from time to time one of Kolpodiyon, the Wicked, will awaken and the earth will shake, sometimes under a powerful foot and sometimes also from the effort to break into the light of Slöynan.
36.38
But it is also said that the shaking of the earth is the Likintiyannon itself, which seeks resentment at the strange creatures of the Fag'hrondin halls, just as a Feofee shakes at worldly resilience.
36.39
What was to sleep forever, let it sleep as well.
36.40
And such is the symbol of Alwamayna Nimfëliyë, namely the solid entrance to the interior of the mountain, protected by a fixed gate. There are eight red gems on the gate and a solid shield in the middle. The mountain, whose heart is forbidden, is pointed and also deeply rooted. There are six green emeralds on its sides.
36.41
And what are the temples that are built for him? What are the sacrifices?
36.42
The sacrifice for Alwamayna is always precious metal, expensive jewelery, a hand-carved statuette, and it must be made of stone; and all this is to be seated in a sacred place by the donor himself.
36.43
While praying, the petitioner lies face down on the ground, but may support his forehead; eyes are closed.
36.44
The prayer to her is silent and often inaudible, only said in the mind. *
Loynalë and Oyla'wëykaya'aldiyannë
The Ruler of mourning and the Judge of the dead, her magical grove and creation of paths in heaven
37.1
Loynalë Sensäriyë was called the Sad Ruler, but she also bears names like Sisil, Togad or Oymalinum.
37.2
They also call her the Ruler of the Dead, but the name does not describe her correctly, because she is the judge of the dead, but does not rule them.
37.3
Then the soul itself is no longer ruled by anyone, but the will of Mirondë throbs in it.
37.4
However, some call Loynalë the Lady of the Night, which was not the right way either, for the night was a time of darkness and strange riots. Löta, the son of Loynalë, later took control of the night.
37.5
The ruler of mourning wears the headdress named Uwänïdë on her forehead, which allows her to see the souls of the dead and judge them accordingly to their deeds. The headdress is said to have come from Mirondë and Ivarinden did not make it.
37.6
Loynalë was dressed in a black robe that floated around her gracefully, soothing her eyes and healing her mind. The cloak bore the name Pelanë.
37.7
It is said that Pelanë Loynalë is already lost, and that she forgot him on her bed when she made love to the Archelementars of the Good. As she left naked, the robe was seized by Botonkäy, the omniscient sprites, and quarreled over it. The cloak was torn, and everyone took their little piece to different parts of Naul.
37.8
Whoever weaves a piece of Pelanë in his robe will live in peace forever and will be happy for a long time. Even after his death, he will be greeted in court with a smile, just as his journey through the afterlife will be without suffering.
37.9
Her faithful friend the turtledove Siloynawen flies around Loynalë. She is white, but her wings are gray. Her mission is to put ones to sleep with its fleeting touch of magic wings.
37.10
She has countless daughters, small and quiet doves who live all over the world and give a sweet and well-deserved sleep to many Feofees every day. The offspring of Siloynawen are called Siliwünan and are glorified by all, for good sleep is a blessing from the gods.
37.11
Loynalë is beautiful, but she has sad eyes and a pale face. Her hands are tender but fragile, and her figure is emaciated, and if a strong wind blew, he would surely hurt her with his fierceness and rudeness.
37.12
Loynalë never fought in great battles and did not touch any weapon.
37.13
This is how Loynalë walks through his orchard, which is called Hen'welenanen, namely the Orchard of the Dead. And behold, the orchard is made of trees, which are not to be found anywhere.
37.14
Their trunks are smooth, slender and all black, but the crown sits high above the ground until it disappears in the mists and is all white, bright and shiny. However, these trees do not belong to the genus Fäliyë.
37.15
Oy! They bear the name Malikonta Antanen! They are like the life; low is black and gloomy, simple, but the top, which is too high and inaccessible to many, is radiant, beautiful, and clear.
37.16
And as those who rise to the top ascending in life, they are freed from the black roots and get know the monotony of the trunks. The crown is far away, but with each step it is approaching.
37.17
If the Feofee is not afraid of the distance, the sweet light of fulfillment awaits him, if he climbs to the highest point, till fate and his soul will allow.
37.18
Every day, many souls of the dead come to Hen'welenanen, who have managed to pass all the traps all the way to Loynalë.
37.19
And she is greeting them from afar and welcomes them in her orchard, where it is possible to be only honest.
37.20
Everyone will touch the soft palm of the Ruler of Mercy.
37.21
Here Loynalë decipher the messages of the celestial spheres, from the colors and shades, as well as the diminutive tastes, the nature of the deeds and intentions, or the quality of the soul that admires the grove of Hen'welenanen.
37.22
She is the last judge, a judge with great mercy, but also with hidden stubbornness against cruelty.
37.23
For there are often tears in her eyes like mighty streams, and their eyes weep, shedding tears for all the suffering and pain experienced by Feofees, creatures, and animals in the world.
37.24
Then Loynalë will open the way for the soul of the deceased, whether to the gates of Kastafë, to damnation, to the eternal sea of souls, or elsewhere, as narrated in Dïmilnoy, the March of the Dead.
37.25
Loynalë always loved her grove and the gloomy, quiet streams of tears she shed every morning and evening over the suffering of the world.
37.26
She seldom left the grove.
37.27
Until then, none of Tildo had ever harmed anyone from them, than for the first time, Sïrdi, warlike, the cursed.
37.28
War is as voracious as fire, the more it burns, the more it needs to be fed, the more satiated it is, the more it burns.
37.29
And so Sïrdi, armed in Motgor, girded with Klör and holding Göm'wak in his hand, came like a great storm and Hen'welenanen shivered. And from his black-wheeled chariot of black steel, he looked so proudly at the weeping Ruler.
37.30
And he demanded a great gift, which was meaningless, desolate, and futile. He wanted wood for the other two-wheeled carts he came with, wood not just any, but straight from the Orchard of the Dead.
37.31
The wood from the trees, which are towering too high and whose will is merciful but firm as the world itself. From that wood, magical, he then wanted to make weapons, stronger then steel, also brisk, that would plunge into the hearts and bellies of enemies and be stained with blood.
37.32
And he knew that Loynalë was gentle and would not put up much resistance.
37.33
She stood in his way weakly, but he hit her, and twice more.
37.34
A sea of tears welled up in the goddess's eyes, for she could not fight, but was ready to endure the pain of this world.
37.35
And there were thousands of those tears, and thousands more. They were gathered from the early days, and the multitude was like a great sea of sorrow and glittering hope.
37.36
And so perhaps it was meant by the fate given by Mirondë.
37.37
Tears flew all over the vault of heaven, among the ancient stars, fell into the black Ancient Colour, where the Darkness resides, and lit up with a bright flickering light like small candles.
37.38
Elsewhere, puddles of Loynalë's tears and blood spilled, creating a wonderful pattern in the heavens; it then changed its appearance every night, but bright white and shades of red always prevailed.
37.39
Then Loynalë moaned in terror, fleeing before Sïrdi's anger, till Örondë and Molhon hurried.
37.40
Then Molhon swallowed Sïrdi's left hand and choked on it, almost to ruin. And Sïrdi was driven into the wilderness, where he hid for a while.
37.41
Also, unfortunately, several trees of Malikonta Antanen fell and were actually converted into powerful weapons.
37.42
In Filantayn'mulnë it is said that good then heals what evil has done, and therefore Niyenult and Alwamayna each, by their very nature, poured life and light into scattered tears.
37.43
Thus arose Oyla'wëyka, namely the Simple Stars, and the story is called Oyla'wëykaya'aldiyannë, The Creation of the Stars.
37.44
All the stars then collectively bear the name Wë.
37.45
Then Wë lived and still lives their own lives, and the essence of the spirit was breathed into them, even with a lot of color. They stared down into the night, bringing hope and joy to the Feofees.
37.46
They painted a beautiful painting in the sky, which has since captivated the hearts of poets, painters and all ordinary people who turned their eyes to the sky on dark nights.
37.47
For how else could a simple person taste divinity more than by looking at the radiant night sky, where shapes and colors are mixed in the finest lace, dancing beyond the borders of this world. They are a gift of unceasing hope that is older than this world.
37.48
Three animals appeared on Naul, with the arrival of Loynalë, Tildoyn'sülima.
37.49
A blackbird, with golden eyes, that has spread its generation around the world.
37.50
In his songs, he reminds the Feofees of their mortality and at the same time reminds of the determination to rejoice in the beauty of the world, prepared by Ivarinden. He bears the name Dolün.
37.51
A shy doe deer also came, which can never hurt anyone and will never resist on its own. It changes colors according to the colors of the forest and the meadows in which they dance.
37.52
She bears the name Lanämula and her tribe also inhabited all corners of Naul.
37.53
Many roe deer fell victim to Sïrdi's minions, and were tortured in an attempt to reverse their nature and provoke anger and envy in them, but this never happened.
37.54
However, the strangest thing is Runa, a gray cat with three white tails. She rules with great magical power and is also very familiar with the many hidden secrets of Naul.
37.55
It is said that she came from the Outer World, and all her innumerable descendants can always walk between Naul and the Outer World.
37.56
Rune hides all the characters in herself, which it then alternates in various ways and thus appears to others as confused and unstable.
37.57
And such is the symbol of Loynalë Sensäriyë, namely, the bright eye that sheds innumerable tears, shown in five rows and on the sides of two candles burning in the Afterland. A simple tree from Malikonta Antanen shines above the eye, and the path of deceased souls is indicated on the sides.
37.58
Let the sacrifice of Loynalë be only acts of mercy, various small aids, prayers for the end of suffering, tears of forgiveness and mutual understanding, as well as calm words of comfort to those who lack them in the depths of their souls.
37.59
Loynalë demands simple or ornate temples, black and silver or white, as well as small chapels, in quiet secluded places, and not in sunlight.
37.60
Because Loynalë also loves the light of Slöynan, but she likes the shadow of the rest more.
37.61
Let her prayer be performed standing, with palms on her eyes, quietly, perhaps only in a whisper, and rather in the evening, when the day goes away and in the silence of the landscape or perhaps the temple, the Feofee can meditate on hope and death without interruption. *
Yeö, Kastafë, Dimilnoy and finally Fal Yeö'tanawäliyë
About the souls of living creatures, the journey of the souls of the dead through the realms of the world, and finally about the great sea of souls
38.1
Behold! The queue of souls is infinite, and so is the soul itself in its depth.
38.2
The soul resides in the world and beyond and travels faster between those places than the fastest wind. It provides a refuge for feelings that would gnaw and destroy, but are also beautiful and soothing.
38.3
It takes the breath away from speakers, lends the idea to an artist to sculpt and paint beautiful works. It gives loving ones the strength to love and do great wonders. But it can also be a master of anger, hypocrisy, betrayal, pain and suffering.
38.4
As long as the soul beats in the body, people breathe, just as Melëra, Lükasëli or Turüh do. And so the soul behaves restlessly, like a beating heart - it lifts life with its breath.
38.5
Without the breath of the soul, there would be no life, and without the tremors of the soul, the body would be engulfed in rot, to the delight of the grumpy Örondë. Then, when the soul leaves, the body disintegrates and returns to earth.
38.6
From the beginning, souls lived in the world. They were buried in rocks, settled at the bottom of the seas, in stones, in the air.
38.7
Perhaps they had already come with Mirondë and, like a restless mixture of clouds, they passed through the Cosmos. But they could also have been created in the great Yastawäyintë, when they ran through the world, seeking their fulfillment.
38.8
It is also said that Ulu and Aldo sang at the beginning of the world, and with each breath they gave birth to one soul, undetermined and confused, who only in later ahes sought and found its place in the world.
38.9
Perhaps these are pieces of Mirondë's dreams.
38.10
And as it really is, Hidrandë does not know, Lepostiriyon forgot it and Ivarinden did not reveal it.
38.11
Lepostiriyon and Fäliyë also had souls, and many of Lepostiriyon were souls themselves. And each of Alnë, even Vasë, had a soul, and yet from Mirondë all were souls only.
38.12
Soul, too, could not be seen, nor felt, nor heard, but she could be understood. The heart is listening to by the soul and also the mind. Love has always been able to shake the heart to hear the cries of souls. And that is why the soul is called Yeö.
38.13
But Yeö were not the same and were not equal, but they all had a place given by Mirondë, but not everyone agreed. Among all were souls evil and good, small and large, but especially those who remained for a long time and then those who just passed through the world and returned.
38.14
Many of the ancient souls that filled Fäliyë and Lepostiriyon came from the wilderness, where they had been waiting for the moment of incarnation since Ivarinden.
38.15
After death, the body cools down and is left to the mercy of all those who have the task of captivating it, according to the customs donated by Tildo and Ivarinden.
38.16
And these customs are ruled by Apatë, the Lady of the Peaceful Dead, and Namiseldi, the Lord of the sinful dead.
38.17
Then Yeö will feel the duty and sometimes the desire, but also the fear, to submit to Loynalë's judgment, Apatë's judgment and Namiseldi's anger.
38.18
The soul escapes and wanders, sometimes for a long time, sometimes for a short time. Her pilgrimage is always clear - she must attain Kastafë, namely the Initiation, where all souls rest in peace before some desire to return to the world and others fall asleep via Ayamastë.
38.19
But what is the pilgrimage to Kastafë? Suffering and blissful, strange and poor, depending on how the creature lived and what burden of sins and the wings of the ascension of God's indulgences is now burdened or relieved.
38.20
Yeö flows through the secluded places of the world, looking for a way up and away. It passes through spheres where enemies, monsters, alien souls and the powers of divines and the elemental are waiting for it.
38.21
They all trouble those souls if it has been evil in life, or they join it if it has been powerful, sometimes a few magnificent angels of Light accompany it so that it does not suffer harm. When the soul was none in its life, it becomes invisible to everyone around, no one will help it, but it is also not being hurt, except perhaps by bad chance.
38.22
And then some are afraid of all the suffering, and also of the fact that they will not easily pass the last after-life judgment, they have a gnawing fear, to look Loynalë in teary eyes.
38.23
Therefore, as a desolate breeze they wander on the ground, sometimes in an eternal pilgrimage, other times filled with strange thoughts, attached to one place, under the rule of Namiseldi, they cause harm greatly.
38.24
Each of the souls has to cross the seven spheres to Kastafë, and it often gets stuck in traps and returns, or as a ghost it still remains in them and does not know what to do.
38.25
For the pilgrimage is long and full of wonders, but it is not visible to any of the Feofees, it is called Dïmilnoy, namely the March of the Dead.
38.26
There are eight spheres, Töri, through which the soul travels, but it is also said that there are only seven of them, because the soul lives its whole life in the first of them.
38.27
And it is said that large stairs lead through those spheres, and they are not similar to anything on earth, and it is also said that they are not stairs at all. And if they did, they would have to be made of the fabric of a marvelous substance of ancient times.
38.28
First the soul penetrates through Tör'elömiyol'mani, through the Sphere of the world. The road is usually short.
38.29
Then it passes through Tör'yalkoë'mani above the clouds, the Sphere of Clouds, where there is blissful peace and the beautiful holy birds of Mnëndin.
38.30
Then the souls travel through the Tör'umol'eromisti'mani, the supernatural sphere.
38.31
Here everyone feels blissful, above the clouds, in clear air, so far away from the mud of the world.
38.32
But then the soul comes to Tör'uzahondimani, the Sphere of Deception.
38.33
They are all surrounded by sweet bedazzling and seductive singing, as well as delicacies and strong wine.
38.34
Some get stuck here for a long time, but in the end everyone finds out that the delicacies are just mud, the rain is sour urine and singing is really just a disgusting braying.
38.35
The following sphere is even worse, Tör'terestumirë, the sphere of torment. Here the monsters of Naul no longer hide their form, but chew souls in their stinking mouths and suck the power of life out of them.
38.36
Only those strong by honesty, submited, and kindly strengthened souls escape quickly.
38.37
Thus, in this realm, many are punished, like divine judgment.
38.38
Then comes the peace, for the next realm is Tör'yaltarinko'stiriya'mani, the Realm of Clairvoyance.
38.39
It is a place of contemplation, pausing and calming down. The world below is already shrouded and very far away.
38.40
It is said that the wise will understand and the unwise will be satisfied.
38.41
Then they are ready to pass through Tör'yowulno'mani, the Sphere of Heaven. It is already a glittering gateway to Tildoron.
38.42
Behold! Eventually, every Yeö gets to Hen'welenanen, to Loynalë, to stand trial for her actions. This is the realm of the last, Tör'loynalmani, and it is the destination of wandering.
38.43
Loynalë cries the river of tears and in lamenting she dances a sad dance among Malikonta Antanen.
38.44
Sometimes she appears in front of Yeö as a terrible creature and other times as a sleepy girl.
38.45
But in the end, everyone knows the touch of Loynalë.
38.46
After the trial of Loynalë the soul must pass through Gareb Klewinuon, the Gate of Afterland. But the soul can also spend a long time in that grove before it reaches its final judgment.
38.47
And behold! Above the outer ocean, far to the east, where the Accugan mountains are lost in the mists, is a calm surface full of dormant shadows.
38.48
A five of candles, called Ïliyo'afari, shines calmly over the ocean. Each shines with a different light that those who live can never see.
38.49
But every flame, like a great lure, is directed against one of the main natures of all creatures. The first is Üsta, namely the Candle of Help, the second is Lïsta, the Candle of Slaughter, the third is Zïlsta, the Candle of Growth, the fourth is Kïfosta, the Candle of Humiliation and Ästa, the Candle of Sleep.
38.50
And so everyone passes by, staring at the ocean and the candlelight. They talk together, marvel at the ways they have witnessed and forget.
38.51
All souls find their truth here about how they were supposed to live, but they did not live, and only some will learn from it.
38.52
The sea is then called Fal Yeö'tanawäliyë, the Sea of Souls. There are souls in the unity in which they longed to be and should have been, but they are no longer themselves, but they are united, as the Being predicted.
38.53
If the soul is Blessed, with blessings it will return to the world, for a time staying in the sacred stone before choosing the next life as a new creature.
38.54
Such is called Al'Enoyikë.
38.55
If the soul is Deserved, it can gradually forget itself, hidden in objects that are close to those that the soul loved during life.
38.56
And her name is Enomäykë.
38.57
If the soul is Desolate, which does not deserve peace, but vengeful suffering would be unjust to it, its pilgrimage is uncomfortably prolonged. It returns to the ground and has to go through all the spheres again.
38.58
Such souls are called Huyëni.
38.59
If the soul is Damned, it is banished out of the world, where it will be tormented by nameless monsters until it is completely lost. Until that is done, her toil and pain will be immense.
38.60
It bears the name Grantoyë.
38.61
If the soul is Lost, it will fall asleep heavily in the sea of souls. And there are most of them. Feofees do not know Dïmilnoy well and do not understand everything; it is difficult for them to save their souls to better horizons.
38.62
It is called Ziwiyoninë, namely the Sleep of Oblivion.
38.63
Such a soul is then called Ayamastiräni.
38.64
Osqaldin sometimes approaches the dead soul himself and determines a different destiny for it.
38.65
For the unknown, these chosen souls walk back into the world and the blind and deaf, guided by the will of Osqaldin, settle in various places, here in stone, here in a creek, here under the roots of a tree, before rising again when their time comes; whether as great heroes or as instruments of destruction.
38.66
Thus the cycle of souls is given, and so it will be until the end of all days of the world.
38.67
The book Dimilnoyë'wï'ikon, which has thirteen volumes, tells all about the March of the Dead.
Ilmunayna and Olämon
The ruler of all waters and her beautiful underwater seat
39.1
Behold! How deep are the waters in the oceans, dark, black and blue. How warm and shallow can the seas be, which pamper fish and put them to sleep with their sweet music.
39.2
How fierce and cruel can the waves of the coastal surf be, when they bite rocks, as another force could not, and when they throw the bodies of poor beings on sharp protrusions to turn them into torn felt.
39.3
How wonderful and admirable can be the forces of tiny streams and brooks high in the mountains, giving magical power to fairies and sprites.
39.4
And how majestic and full of life can be the gloomy and calm waters of mighty rivers in the valleys and among the meadows, hidden in their brown cloak and musing about the end of the world.
39.5
And like pearls and the eyes of the world, looking upwards to the divine heights, wavy lakes glitter and pools, ancient in their councils, keeping many secrets in the middle of ancient forests until a curious soul tries to reveal what used to be.
39.6
Such is the kingdom of Ilmunayna, but because sometimes she is kind when she holds a ship and a swimmer in her hands, and other times she has cruelty and revenge in her eyes, is also called Limbarinë and Yoltiwoyn.
39.7
For there is no stronger force on Naul than the power of the seas and the power of the raging waves, which have the force to break the mountains, the sun, and even the gods themselves if they rebel.
39.8
But the waters are also calm and wise, the givers of life, and they wash away all impurities, which are then forgotten.
39.9
Such is also Ilmunayna's mind, powerful, calm, deadly and healing.
39.10
She rules all Molowaynë, namely Five of Waters, but she often leaves a lot of work for her sons and daughters, as well as for many Alnë.
39.11
And also her concern is to take care of Fayahün so that she is large and spew out water into Ilmunayna's empire.
39.12
This cold Ruler then approaches Fayahün with humility and sings a delicious prayer to her from afar. For Fayahün is older than Ilmunayna and she never bowed to the Ruler.
39.13
And Ilmunayna has many forms, but one she prefers, that is, as a great wave, of a peculiar shape, which is nowhere else to be seen, constantly in motion, and also of changing colors, from shade to shade.
39.14
The wave is like a mountain of water, and it can both destroy and help. She plays and sings all the songs of the waters that are heard far away. The wave is called Siwalin and the music heard in the distance is Olmö.
39.15
Only an attentive, wise, and courageous sailor can hear Olmö's music, and to whom it will happen one day, on the high seas, when the land is far away, leaving only a memory, Olmö will remain in his heart forever, like a sweet, burning, unceasing call.
39.16
The ruler of the waters holds two things in her hands, one heals, the other destroys. However, they are similar, namely two spears, more like candlesticks of divine's power, blue and silver, on beautiful coral handles and decorated with mother-of-pearl. On both are three candles without fire, but with flaming water that glows blue and green.
39.17
In one, animated water is born, which boils and overflows, full of strength and childhood, giving life and hope to those who are already leaving, defeated by the torment and sufferings of life.
39.18
The second spear is then full of anger and rage when inequity happens, or simply the soul is overwhelmed by a strange fury that does not end and rushes out like a wild storm that sweeps away everything, often the innocents.
39.19
The first spear is named Äwiliyi, but the second is Zäwilir.
39.20
However, the most beautiful place in the ocean is where Ilmunayna resides. It is a large city, many miles away and also very deep, in the deepest places, but still shining.
39.21
In the blue azure light that accustomed to and fell in love with the depths of the water, thousands of the palaces of all the creatures the sea had ever known shone, and no one else could see.
39.22
Mighty stingrays and small fish roam there, fulfilling the tasks of their goddess and rejoicing in this peaceful place. Countless colors of strange beings there form shapes and truly works of art worthy of a divine presence.
39.23
It is the largest town on Naul and has never been surpassed.
39.24
The city is called Säli, but some call it Olämon because it is so vast and hidden. For the size of the seat, there are only a few gates through which the only one who would like to enjoy the benefits of this city can enter.
39.25
Whoever would like to enter elsewhere is swept away by a wall of water which, otherway than at the gates of men, borders the city on all sides. The gates are called Klostë, Fäntrü, Päwaylnë, Adämannë and Likantü.
39.26
Whoever enters through one gate always leaves via another, and never otherwise. At each gate stands a guard, with nine tentacles and an hideous appearance, but in colorful armor. These guards are called Olämo'ssörniyë.
39.27
The city of Olämon was built by Ilmunayna herself, with her hands and her mind. In those days, she sided with the world and worked deeply at the bottom of the seas with her servants.
39.28
It is said that it took a thousand years for everything to be done.
39.29
Few creatures know where Olämon lies, and none of those who live on land.
39.30
There was not before the arrival of Ilmunayna in the world three famous animals who came to Naul with her and are under her protection, Tildoyn'sülima.
39.31
The first is an azure dolphin with seventy-seven emerald eyes, named King of the Dolphins. He will never stop on his journey around the world; called Lotämon.
39.32
The huge, silver albatross, which flutters seven tails and screams with three black beaks, flies freely on the shores of the world. He is then called Dofändim.
39.33
And the third was a black stingray, named Qananki, who wielded powerful spells underwater and was able to move the whole island.
39.34
And such is the symbol of Ilmunayna Antanälë, namely the six peaks of the waves, and below them a large ship carrying three fish - two with a protruding head and one with a tail fin. The kingdom of water floats above the waves, with icicles and drops of water among the eternal clouds. On the sides there is a pair of Äwiliyi and Zäwilir.
39.35
And what are the temples that Ilmunayna likes? The entrance to the temple is enclosed between two columns, or perhaps two stones, and they must stand in the water, although it needn't to be a sea.
39.36
And before the Feofee enters the temple, let him wash his feet in the water of the pillars, and let him leave his shoes outside the temple.
39.37
Blue is also predominant in temples, but also white; they are beautiful to look at. Although they must be decorated with bodies of water and ponds, there is no mold or destruction in them. However, Ilmunayna does not like to see wooden objects in them.
39.38
The sacrifice for Ilmunayna is the song of the sea, which is only a small attention, but she prefers small gems that are thrown into the stormy waves - these then become ornaments in the eternal city of Olämon.
39.39
Ilmunayna's prayer can be performed at different times of the day, but never without water. It has to sprinkle the Feofee's hands or his face, or at least she has to get his feet wet. However, the water must never be desecrated or polluted.
Likintiyannon and Sävi'niyatima'tisayinnë
About the Great Floe on which the whole world stands and Sävih, whom Niyatimi loved
40.1
The world is immense, as are its roots. A great floe stretches from infinity to infinity, which is made of mighty ice, but the ice is not ordinary.
40.2
Such ice is of a strange nature, not just as frozen water, but as if the water itself were rock, as light as air, and at the same time as cold as the chilliness from the stars.
40.3
That floe is vast, and Hidrandë's eye would stare at the ground for days before the whole cold thing would be overlooked and the mortal could not do it at all. The ice is called Likinno and the whole thing is called Likintiyannon.
40.4
It was created by Mirondë, and it was well known that Ivarinden themselfs feared it. Whoever touches Likinno will freeze forever.
40.5
Likintiyannon is not only icy and desolate, but also hosts many strange creatures.
40.6
One of them is the ice snake Pensümon, which has a thousand heads and a thousand tails, but always speaks only one head and always moves only one tail.
40.7
It is said that Pensümon has a special power to look at beings who do not come from the floe and turn them into Likinno, even if their souls and lives remain.
40.8
Those affected then change to Mëla'likinstayn, namely the Iceforced. Many such beings, which come from ancient times, walk through vast halls deep underground or live at the bottom of the sea, or crawl on the beaches of all seas.
40.9
In later times, there were not so many more, because Pensümon had the youth of his time already spent and lay in laziness deep under the world.
40.10
And behold! Likintiyannon also fathered a son, whose sad story is like a shadow for all times on.
40.11
Such is the story of Sävih, an ice exile.
40.12
He was the son of Ssnegi'fin Gad the Snowfrost, one of the Archelementars of the Creators, and their house loved ice and its cold cruelty. Sävih's second parent was Likintiyannon, a great floe.
40.13
At a tumultuous time as the Outer World touched the naked soul of Ssnegi'fin Gad, they unite in an unwanted but wild rhythm that spawned a delicate web of ice, soul, and ancient essence, a child of powers who had been given great suffering.
40.14
Sävih was the spirit of the world, which traveled for a long time through Likintiyannon, his mother, and explored the world around him, sinking into the depths and re-emerging on the moonless nights or in the scorching heat of the day.
40.15
He was curious and knew many hidden secluded places, he loved freedom and his soul was filled with experiences that he swallowed greedily.
40.16
On the borders of Manta'londo'kindalinnë, that is, the Infinite Islands, where the tangible is gradually disappearing and the strange realm wihout end spreads, he met the beautiful Niyatimi, the fairy of the Blue Islands.
40.17
Their souls merged and also their bodies, for the love they experienced was immense and blazed like a mighty fire. Their heat melted the islands and made the seas steam, but they were good things, for they were filled with happiness and beauty.
40.18
Thus a long time passed, and on the west side it is called Mon'alawäyn, namely the Time of Love. At that time, the islanders multiplied and strengthened their bodies, to the glory of the deities, who multiplied and strengthened with happiness within. Mon'alawäyn brought a large number of magical creatures and magical items.
40.19
However, one day their mutual lovemaking took them too far to the west, where infinity already reigns with strange power.
40.20
Here Niyatimi was engulfed by a strange feeling, rather an urge that must have come from the very infinity that was near. The desire told her to go on, not to stop there and move away, from Naul, and perhaps to merge with the ancient vault of heaven.
40.21
However, her desire, which was stronger than her love, is difficult to understand because it was from ancient times and strange stories have happened.
40.22
How could we judge these old times!
40.23
Niyatimi left the cradle of arms and, led by infinity and a desire she could not explain, rushed for destruction, ready and yet sad to get lost forever.
40.24
However, the destruction was only for Sävih, who had lost part of his essence, already for some time intertwined with the soul of Niyatimi.
40.25
He wandered for a long time after Manta'londo'kindalinnë, searching and calling her name in a sad voice. He wept great ice tears, which were lined with sticky grief and fell into the seas like containers of heartache.
40.26
So Sävih was troubled in his great misfortune, but he could not find Niyatimi again. He did not know that she had changed into a part of Infinity, because that was part of her essence, and Niyatimi never really died, but she disappeared in happiness.
40.27
Sävih was left with only half of himself, but that half contained the essence of unpleasant affairs, which he inherited from his father, for he had given the beautiful half of his soul as a love gift to Niyatimi.
40.28
It also happens, among other Feofees of other times, that in a sweet connection they give to their partner the better part of their self, so that it then disappears in some unfortunate event.
40.29
However, sacrifice for others is more valuable than one's own life.
40.30
Here, too, the mother, Likintiyannon, looked at her son and saw his great sadness. So she opened her womb again to find peace. But his soul should never have found peace again, for even this fate is in the councils of Mirondë and cannot be escaped.
40.31
When Sävih wedged himself into the great ice, his soul ran in the thinnest threads, touching all the rivers, lakes and seas, the mountains, the rocks and stones, and even all the things that remained overgrown in Mother Likintiyannon. He has searched and will forever search in his undying love for the lost Niyatimi.
40.32
It is sometimes said that a small hair of Sävih's, like a small thread, touches a sleeping or resting Feofee, and he suddenly feels a strange cold, a strange sadness that has no explanation.
40.33
For not all grief can be cured by time; and not all stains can be washed away by water.
40.34
That story is called Sävi'niyatima'tisayinnë in divine's memory.
