Lümindon
About the Ruler of love, beauty and wealth, also about temples and lovely services to the goddess of love
41.1
Oy! How seductive lips are Lümindon's, and how sweet is the veil of obscuring the minds of Feofees, entered by her soul with a delightful temptation, just as those lost, who are immersed in her womb, engulfed in damp pleasure forever.
41.2
Lümindon is Neytäniyë, the Ruler of goodness and love, and soon also called Galanen, or in later ages Lila.
41.3
Lümindon is always seductive and with her golden hair she covers the earth, where the creatures all rejoice equally and enjoy earthly feasts.
41.4
Wherever her steps head, a great light of pleasure and lovemaking will shine, as well as a great procreation, which will overtake even those who had sadness in Loynalë's eyes.
41.5
At that moment, there is a lot of food and wine and other soul-consuming drinks for everyone, just as the desire is strengthened and the subsequent cooling never takes long.
41.6
And it is said that if all Feofees at a place possess all lusts at the same time, a great craving, also a untamed desire for wine and beer, just as the desire to eat sweet food, it means Lümindon itself is nearby.
41.7
At that time let the bedazzling drinks flow, and let men and women be filled with sweet and fatty food, and let them have joy together.
41.8
Lümindon does not wear any clothes, but walks naked over Naul, only in her right hand she holds a large bag made of the skin of ancient Amühol, one of Toturostë, and the bag smells of all pleasant scents and promises a fat reward.
41.9
The vessel of generosity is called Platümon, and if it drips on the ground, a great waterfall of gifts, food, drink, and jewelry develops, and various beautiful gifts that everyone can eagerly enjoy.
41.10
Lümindon herself is like a well of pleasure and delicious food, because sweet honey flows from her womb and fat milk and strong wine gush from their bloated breasts.
41.11
Honey is called Olüyë, Lümindon's milk is then Naltülë and her wine is Yenälyë.
41.12
However, lack of sobriety stays here, because with Lümindon there are always celebrations and banquets that are exuberant and never ending, unless she takes off her veil and a common things comes after her again.
41.13
Thus, with their sons and daughters, many Feofees also ran away and never returned to real world, because they fell under the spell of eternal lovemaking, feasting and intoxication, namely Lüminan'dëlimantiyë.
41.14
These creatures, beautiful and intoxicated, consist of greate group of companions, Alümin'dantan, faithful, accompanying the Ruler on their wanderings.
41.15
In their intoxication, they can also act as a fighting unit, but fortunately there are no opportunities for them to fight.
41.16
By power, Lümindon is considered below, because in his naivety and in his benevolent, all-pervading nature, she is deceived, unaware of betrayal.
41.17
Then she is accompanied on her journeys by often chosen heroes, who become her protectors.
41.18
However, they themselves cannot allow to succumb to Lüminan'dëlimantiyë, and the task is impossible for many.
41.19
And those who can do it are the most respected of the Alümin'dantan party.
41.20
Sïrdi alone hates Lümindon, and she in turn has taken his pleasure in joining the joyful union of man and woman.
41.21
Then Sïrdi wished to humiliate this Ruler and detract from her beauty, but he cannot. Her hair burns into his eyes and in the end he always has to turn away.
41.22
From the beginning, Sïrdi also tried to send selected monsters to humiliate and wound the Lady of Good, but they had never succeeded, and if Mirondë's will allows, he would not. Also if the efforts of the faithful and invincible protectors of Alümin'dantan.
41.23
Only once was destruction imminent, though not through Sïrdi's fault, when Grütak was sent as a divine punishment.
41.24
Other times, it is enough for Lümindon to look at the enemy with her sleepy eyes and he will stop, then a single passing kiss will turn the monster to flee.
41.25
And those are the Tildoyn'sülima who came with her.
41.26
The diamond rabbit that bears the name Yalmikoy is very beautiful to others, but a terrible appearance in the eyes of evil monsters, who then flee in terror and some then fall exhausted rather than return to this adorable creature.
41.27
With Lümindon, a white lamb hurried to Naul, and a generation of white sheep was born from it, with a fine wool. Lümindon herself humbly cut them and knits clothing from them for other deities, but not only for them.
41.28
The whiteness of that magic wave always triumphed over all filth. That white lamb is called Folnilë.
41.29
In the end, Tanëta, the Golden Owl, who sleeps most of the time, but if a confused Lümindon asks for advice, Tanëta hurries to Hidrandë and, as a perspicacious messenger, takes the advice.
41.30
And such is the symbol of Lümindon Neytäniyë, namely the table of delights, on which shine a glass of delicious juice and two roasted, juicy goose thighs. A pair of symbols of happiness and joy embrace the adorable union of a male symbol with a female one. A pair of joyful eyes, with tears of happiness, drink from a bottomless cup.
41.31
What temples are built to praise Lümindon? Various, because many want to enjoy them, but above all are known Yülima'elëonesti, Temples of Delight.
41.32
The young girls, most beautiful ones, are dedicated to the art of pleasure, provided to those who desire. They reunite with Lümi'linwalinoyë, and their devotional service begins when they reach the age of twenty-one.
41.33
They will never grow old again, but after years of caring for the needy, they themselves go to the sacrificial altar, where they leave this world in the service of Lümindon.
41.34
The golden swans then transport them safely across all spheres, all the way to the Loynalë grove. Lümindon then chooses for himself the most self-sacrificing of them, with the womb most used to become the companions of Alümin'dantan.
41.35
Many temple services are compensated by gold, silver, other times honey and white cakes are enough. However, blood and tears are forbidden and are a dirty stain on the gold and seed of Lümindon's temples.
41.36
These services are intended not only for men, but also for women, who long for pleasure under the supervision of Lümindon herself.
41.37
And around it all are a series of rituals to fulfill the sacred mission. Calm and mild seduction is ubiquitous.
41.38
The Lümindon prayer can be performed at any time, but she is very kind to that prayer spoken in the intercourse of a man and a woman, or over a cup and a plate of good food.
Palisa'anta'grüta'kümantäniyë
About the great lover of Lümindon, also about their unfortunate offspring; about a fight with a terrible monster
42.1
Lümindon miluje mnohé, avšak jak se praví, v jejím roztouženém srdci se nachází jen jeden z vyvolených, kterého vždy nejvíce miluje, a který jediný je pro ni stvořený, až do konce všech věků.
42.2
Zpočátku po zrození, když Lümindon odhalovala zákoutí svého krásného těla a snažila se pochopit úradky Ivarindo, ze kterého byla utvořena, snažila se splynout s mocnými a přitažlivými Naulu.
42.3
Puzena touhou spalující, našla nejsličnějšího, a přesto nejhrubějšího z pánů hor, který by vstoupil do jejího lůna. Leč spal, jak bylo trestem bohů od konce Kakostrofös.
42.4
Požádala tedy Eynu'mantü För Hlubinznalou, jednu z Andělů Praelementárních, o pomoc – a mnohým milováním cenu zaplatila, jak bylo její přirozeností. Eynu'mantü se pak kouzly a čárami vzepřela úradku božstev a uvolnila z velkého spánku Palisara, vyvoleného z hor pro Lümindon.
42.5
A hle! Palisar se objevil ne jako hora, ne jako kámen, či skála, ale jako sličný mladík. Ba co víc, byl nejsličnější ze všech mužů, kteří chodili po Naulu a jeho krása byla nad Tildo. Zlaté a stříbrné kadeře tisíce odlesků mu spadaly po drsných, rozložitých ramenech. Jeho mužství pak připomínalo samotnou skálu, ale jeho hlas byl dunivý a medový zároveň. Oči jeho planuly září hvězd a dívaly se nestoudně i dychtivě.
42.6
Jejich velké spojení trvalo po tři sta, a ještě tři a třicet Naulských let. Mnohé rozkoše vyplynuly z lůna Lümindon, a tak bylo zplozeno Sedmero rozkošných řek a Sedmero milostných, totiž Mänü'nimal a Almëna'lämuyinë.
42.7
Ale běda! Sám velký Hidrandë Wingäriyë se rozhněval nad nestoudným porušením velkého prokletí hor, které nemělo být prolomeno kvůli ukojení rozkoše.
42.8
Povolal ve svém hněvu Grütaka, prastarého tvora z vnějšího světa, aby svým chřtánem uhryzl levé ňadro bohyně jako trest za neuposlechnutí úradků všech bohů.
42.9
Avšak Palisar se postavil na odpor a chtěl svou paní ochránit.
42.10
Velký boj nastal, když se Palisar bil s Grütakem, nejsličnější a nejhrubější z horstev proti nesmírné síle vnějšího světa Naulského všehomíru.
42.11
O to však byla Palisarova síla větší, o kolik jeho srdce toužilo po Lümindon. Posedla ho totiž velká láska, která mu vlila do žil novou moc.
42.12
Když Grütak zalehl ve smrtelném zápasu Palisara a již jednou hlavou vyhryzával jeho játra a druhou slídil po božském ňadru Lümindon, ona si vytrhla snopec svých zlatých vlasů a vytvořila z nich oslnivé kopí. Podala ho Palisarovi a ten s ním proklál patero srdcí Grütakových.
42.13
To kopí již navždy zůstalo největším hrdinům na Naulu a neslo jméno Famalo'grütan'gäliyelan. Grütak padl a na tom místě vznikla velká bažina, plná smrtícího jedu a podivných jeho synů, zvaná Gagmö.
42.14
Tímto hrdinským skutkem byla stvrzena velká láska mezi Lümindon a Palisarem. Veliké bylo jejich toužení, ale nemělo tomu tak být navždy. Nelibě se totiž na ten svazek dívali jiní bohové, tedy pak Osqaldin pravil:
42.15
"Aj, velký hřích je v tomto přestupku proti rozhodnutí všech božstev, a to tak nesmí být, jak cítím v esenci pozůstalosti duše Mirondë a Ivarinden. Velká je vaše láska, ale prokleto budiž vaše potomstvo, abyste zoufali, a na tuto věc nezapomněli."
42.16
A kruté rozhodnutí to bylo, však zranit dobrou bytost vždy bylo snadnější, jak už je tomu od počátků věků. Neboť zlí a horší se brání velmi, a kdo doopravdy v srdci kousek smýšlení Lümindon má, podvolí se a svádí ke zraněním duše i těla více nežli druzí. To je jedno z pravidel, které jsou Nüma'ilton a těm podléhají i božstva.
42.17
Povila pak Lümindon za tisíc let a tisíc dní sedmdesát sedm dcer a sedmdesát sedm synů, podivných tvorů, roztodivných tvarů, i nestvůrných. Avšak po narození na nich lpěla kletba od Tildo a nikdy nedošli pokoje.
42.18
Hrdinové pradávných věků je honili a stíhali a tresty je opatřovali i pobíjeli. Na ně pak přecházela kletba Tildo, která je věčná, a která se od těch dob jmenuje Päkusta'füanon. Nejvíce z těchto Lümin'palisaronen pak pobil svým umem a zbraněmi hrdina Lipan.
42.19
Neštěstím zkroušený Palisar pak uprchl před svým pokolením, i když Lümindon za ním volala a slibovala slova lásky. Palisar bloudí navěky po tváři Naulu a nikdo ho již neviděl spočinout na jednom místě.
42.20
Ale praví se, že ho ve skrytých končinách nezměrnosti Naulské vyhledá leckterá z Vasë či Alnë, aby se s jeho krásou a mužností do sytosti ukojila.
42.21
Praví se též, že se Palisar skrývá v Liwaruyn'dömirë, aby tam nalezl klidu.
42.22
Mnoho času uplynulo a Lümindon již málo vzpomene na Palisara, ač ho v hloubi duše stále miluje, avšak zapomíná proto, že vzpomínka je bolestivá. Hoduje a vína popíjí, aby bylo veselo.
42.23
Tak bylo dáno těmito událostmi, že Lümindon nemá mezi Tildo tak velké slovo a nejméně je její hlas slyšet mezi dvanácti nejmocnějšími na světě.
Niyenult, Niyenulta'aniyanë and Mamünon
About the Ruler of Art and Fire, about her great work and also about the rules she gave to the households of all orderly creatures
43.1
V Tildoyinnë byla též zrozena Vládkyně ohně, plamene a štětce i dláta, totiž Niyenult Layqendi, Narnel Doelan, ale také Rärn, podle jazyka Turüh. Neboť jestli trpaslíci milují Alwamaynu srdcem, jako svou paní, pak v největší vážnosti chovají Niyenult, pro její um.
43.2
Rudě se zbarvila obloha a zjevily se překrásné obrazce; žluté a zlaté nitě jemných oblaků se jako bystré prameny vod potoků proplétaly ve vírech větru na její počest. Však také jejím plátnem pro malbu bylo vždy bezbřehé nebe, které jako majestátní galerie září pro všechny, kdo se chtějí pokochat nikdy se neopakujícími díly.
43.3
Velký plamen hoří v duši Niyenult. Vždy bývala zvídavá a trpělivá a její ruce dokázaly tvořit díla, jaká nikdo jiný vytvořit nedokázal. Její oči planuly stejně jako oheň v srdci, ale přesto její plamen dokázal ničit, stejně jako tvořit.
43.4
Vládkyně ohně mění často svůj šat, ale podobou je neměnná. Někdy nosí těžkou kovářskou zástěru, a je zašpiněná od sazí, jindy zase je potřísněna směsicí barev, když v lehkém hávu maluje velkolepá díla na nebesích, na skalách a nad vlnami při zapadajícím slunci.
43.5
Ale běda! Její oheň nezná hranic, a co bylo stvořeno, může snadno vzplanout a v popel se proměnit.
43.6
Jejím přítelem je Fümnos – ohnivý pták. Ten sedává vedle ní a může planout oslnivým plamenem nebo zase uhasnout, jak je potřeba. Pěje písně podle přání Niyenult a těší Vládkyni v jejím díle.
43.7
Velká jsou všechna díla Niyenult. Jedno je však vždy vídáno, a totiž Kalamünon, a také Alnamünon. Jsou to červánky, které jsou vídány večer anebo zase ráno.
43.8
Mistrným štětcem Wilin na oblohu Niyenult pečlivě maluje roztodivné obrazce, rozmáchlé tahy zabarvuje ohněm a často také dalšími barvami. Však někdy také je barví krví padlých, když dozní rachot mocné bitvy. Tehdy jsou oblaka jako zrcadlo krví rudé země, která by lačně vypila všechno a zapomněla, že se na místě boje kdy cokoliv stalo.
43.9
Druhým velkým dílem je Ayao, totiž duha. Je to pestrý výtvor, kdy ze svých palet umění Niyenult prýští barvy na znamení radosti a štěstí v duši, jež by ráda darovala všem, kdo přihlíží. Vždyť právě proto bývá duha vídána na rozhraní vody a vzduchu a země a stromů, kdy veselé splynutí všeho krásného dává umělcům sílu tvořit.
43.10
Tam, kde se Ayao noří do země, zpívají na každém konci víly, z Huna Lepostiriyon, dcery Andero'tay Gouhim Třyptozpytné. Nad otevřenou skálou hladí a češou prameny duhy a spravují jí k dokonalosti, aby poté opět nasytila klidnou zemi. Obě jsou navlas stejné, dvojčata, od sebe k nerozeznání.
43.11
Jejich jméno je Lä'eyon. Každá drží velkou karafu, ze které nalévá vody do duhy, aby žila vlastním životem. Ta karafa se zove Läye'anikul. Poté, co Ayao ukáže svou nádheru, zanoří se opět do země, kde odpočívá. Na pokyn Niyenult se pak opět vydává na cestu, do míst, kde již čekají větrem nesené Lä'eyon.
43.12
Potom, co se dychtivé oči dostatečně popasou na duze, její barvy začnou blednout, jak hojná a chladná voda z karaf je začne vymývat, až Ayao pohasne docela.
43.13
Všechna taková velká díla Niyenult se nazývají Niyenulta'aniyanë.
43.14
Niyenult je nadevše příjemné teplo domova, však také v něm často přebývá a přijímá návštěvníky a poutníky z různých koutů světa.
43.15
Chlad jí pálí a krb je jejím přítelem. Však také byla první, kdo spoutal oheň Gekünrë, aby v malém, přátelském množství sloužil v příbytcích maníků, usazen v krbu.
43.16
Proto je také často vzývána těmi, kteří si cení dobrého a šťastného domova. Niyenult nazvala takový domov Mamünon.
43.17
Aby Mamünon byl správný a Niyenult i její služebníci shlédli na takové místo s potěchou v srdci, musí být náležitý. Takové náležitosti jsou: Maräni'fal, Maräni'hoy a Maräni'lanuy.
43.18
Maräni'fal jest pořádek Mamünon, je to Čistota po snažení člověka a je to uklizenost všech věcí, které domov v sobě má. Neboť Niyenult je umělkyně, záhadným vnitřním zrakem vždy popatřuje na smysl věcí okolo a pečlivě hodnotí srdcem obraz světa kolem sebe.
43.19
Proto i Maräni'fal je také uměleckým dílem a požehnání dostanou ti, kteří umělecké dílo v pořádku domova nalézají a udržují.
43.20
Maräni'hoy je Teplo domova. Myslí se tím ne toliko, aby se hřála rodina plamenem z krbu, ač venku zuří bouře a zima je na pochodu. Je to také vlídný pohled, jiskrný a přitom tak příjemně hřející, který sytí tento boží zákon.
43.21
Niyenult pravila, že štěstí vejde do domu takového, který má v sobě vlídnost slova, pohledu i úsměvu, pro dobré přicházející, i pro dobré odcházející.
43.22
Maräni'lanuy jest Klid domova. Klidu zde nachází všichni, ti upracovaní, i ti, co dlouho putovali, ti, co přemýšlí a jejich hlava je únavou pokleslá, ale také ti, kteří ve stáří již nemají sil. Takový klid je pak velký útočištěm a za takový klid by mnozí položili život.
43.23
Maräni'lanuy potřebují mnozí dobří tvorové a ten, kdo takový klid ruší, si zaslouží být potrestán.
43.24
V dávných časech sama Niyenult scházela na Naul a učila tvory řemeslům, i učila je, jak opracovat dřevo kamenem a duchem, naučila stromy, jak mají opatřit kámen, aby byl vkusný a držel tvar krásných děl navěky.
43.25
I Wotörmi učila, jak ještě lépe ozdobit horstva, které střežili, sněhem, ledem, bystřinami a barevnými kameny.
43.26
A zvířata učila, jak se zdobit peřím a jak na své srsti vymalovat obrazce, jako kdyby lesy a planinami měli procházet sami sliční poslové boží.
43.27
Tomuto učení od samotné Vládkyně se říká Awana'niyenulta'naynë.
43.28
Toliko dvě z Tildoyn'sülima s ní přišla na Naul.
43.29
Prvním jejím zvířetem je železný mravenec, jenž zove Mezimütor. S sebou si přinesl čarovné dláto a čarovné kleště a mnohé se naučil od své Vládkyně – vždy dychtivě naslouchal jejím radám.
43.30
Též mnoho jeho potomků se mocně rozmnožilo po celém Naulu – avšak zdaleka ne všichni pilní tvorečkové podobní mravencům jsou spřízněni s Niyenult, neboť pochází z rodu Wingo.
43.31
Jako druhá přiletěla přenádherná rajka, s dlouhými pery všech barev, ta však již žádná díla netvořila. Jen její potomci krášlili mnohé kraje a rádi se zdržovali podél lidských sídel.
43.32
Ta rajka se pak nazývá Koywüni.
43.33
A takový je symbol Niyenult Layqendi, totiž věčný plamen mocného ohně, se šťastným nitrem. A ten plamen obklopují vždy po dvojici kladivo s dlouhým nosem, štětec s oranžovou barvou, rozestavěná zeď a kamenný strážce-socha.
43.34
Chrámy pro Niyenult stavěné jsou skutečně různorodé a těžko nalézt dva sobě podobné. Neboť Vládkyně sama oceňuje tvořivost svých modlitebníků – a to je též pro ni dobrým darem a dobrou obětinou.
43.35
Takové chrámy jsou často vyvedeny v barvách rudých a oranžových, s krbem planoucím skromným ohněm a s okrasnými obrazy na stěnách.
43.36
Však nemá ráda obětiny, které jsou zlaté a stříbrné a především ne ty, jež nebyly vytvořeny vlastní rukou, neboť zpupnost je jí cizí.
43.37
Modlitba Niyenult je prováděna ve stoje, s rukama sepjatýma nad hlavou, oči musí být zavřené a prosebník musí čelem stát proti ohni. V nouzi však i hořící svíce postačí.
Nalmo and Sinda'wurga'antalinastë
About the divine blacksmith and his work
44.1
The greatest blacksmith on earth and in heaven, even in all Naul, is Nalmo, the son of Niyenult.
44.2
He has great admiration for the mastery with which he shapes hot metal, for the strength with which he bends the iron mountains, and for the softness with which he knocks out the golden slices of the earth's jewels.
44.3
No one else has the power at the same time to be so powerful in strength, but also in gentle beatings to be so tender to precious metals. It should be noted, however, that Nalmo got less and less into small works and left such work to others.
44.4
At the time of his birth, hot lava also came out of his mother's womb. This then gave rise to the second-born mountain, which is called Niyenultamonë. It still stands in the jungles of Nandömuri'liwaro.
44.5
Nalmo's appearance is strange, he has one eye in the middle of his forehead and has poor vision in the distance, but sees well in the gloom of the hearth and in the shadows of the cellars and smithies.
44.6
Steam and smoke keep coming out of his nose and ears, and when he speaks, a flame blaze from his mouth. His voice is sharp and unpleasant.
44.7
That's why he had never been accepted on her bed by Unandalindon, the Lady of the Lakes, whom he had longed for, since he had first seen her. So he took her womb by force, for which he was punished by Ilmunayna, for whom he had to forge ten thousand sea coins, each with a different symbol.
44.8
As a gift from his mother, he received seven strong arms, which always held hammers and pliers and anvils, with which he forged great works from all the minerals of the earth. Then the best metals were the ones he received from Alwamayna as a gift and a blessing.
44.9
Soon after birth, Nalmo wandered far into the woods, where he got lost. He met Grütak, who was called to slay. Grütak spat a great saliva from his monstrous mouth after him, and since then Nalmo has half his face disfigured.
44.10
Nalmo then found a hearth, an anvil and a hammer standing abandoned deep in the forest, perhaps the remnant of Lepostiriyon's work.
44.11
He fell in love with the tools and made a small smithy in the depths of the earth, at the beginning of his time.
44.12
The art of blacksmithing became his mission, and for the first time he forged for himself a magical armor, more like a garment he had inserted into his body by great furnace. And then it was seen that his skin was iron and steel and more like a rock.
44.13
However, Nalmo is based most of the time in Tildoron, where its hearths are hidden under Mount Helmanlügon. They bear the name Nalmohal'tiyumun.
44.14
After the messengers from Uganto'samulgon and Fastula'samulgon came through the Gates of the Outer World to threaten the destruction of Tildoron and the seizure of all its treasures, Nalmo forged Tildo Sinda'wurga'antalinastë, the Seven Swords of Temper to help.
44.15
They were weapons unlike others, and they contained hidden flames and the chilliness of the elements, as well as the power of Lepostiriyon. Tildo was given six of them, and Nalmo kept the last one so that he could invade the battlefield with great fury, encased in his armor.
44.16
And such destinies and names are given to those swords - the three of them are lost and it is not known where they went after the great battle, and even their names are not preserved. But four are known.
44.17
Petüma'wurga'antalinaston is the name of the first known sword. He was a gift to Walinor, the Lord of Warriors, and a good helper. His nature was prudent and stubborn, and it was a sword that could be as big as needed.
44.18
However, it was perhaps used only a few times, and later Walinon left it to his own fate. The sword fell into the Eastern Ocean, where it grew into an elongated island, which was then named Wurgawinaston.
44.19
There are powerful Ihu stones to be found on the island, which, set in the amulet, endow with strength and toughness.
44.20
Ilmustingo'wurga'antalinaston is the name of the second sword. Hämar, the Lord of Power, holds it in his hand.
44.21
The weapon is hot-blooded and brave in nature, and it still seems to be on the move, but sometimes too hungry for blood, even in times when peace should come instead of fighting.
44.22
Another of the swords was Wa'wurga'antalinaston, and today it is no longer a weapon, but a tree with a large crown and sharp leaves.
44.23
Dunawäen, the Lady of the Winter, the daughter of Loynalë, fought with this sword, and the sword always killed quickly and painlessly.
44.24
After she put down her sword, stabbed it in the ground, the weapon remained unused for a long time and it fell asleep to sleep in Ayamastë. It has turned into a mighty brass tree and it is called Wurga'piwonäliyë.
44.25
The last of the known swords, Nalmo called Homo'wurga'antalinaston. It's a fast sword and it will never stop. Its blade oscillates like aspen leaves and rollick like a game of small children.
44.26
The sword can be in several places at once, as roves uneasily in Nalmo's seven hands. And so all seven arms can swing swords at the same time, but each of them carries the same weapon.
44.27
The three remaining swords have never been found, and it is possible that they are hidden far and deep in places long forgotten where unknown creatures reside.
44.28
The journey for Swords of temper that would give the Feofee power as deities is called Futumnë.
Örondë
About the Ruler of Storms and Warriors, his weapons and his great expeditions
45.1
Since the time of Tildoyinnë, on the outskirts of all Naul, walked the Ruler of discomfort and storms, rain, resentment and rage, Örondë Lorgan, also called Rudan, Jorgod or Tör. The dwarves called him Issgramond.
45.2
And this is how he appeared to the Feofees when they saw him - like an immense lead-gray and frightening cloud, torn at the edges and solid in the middle.
45.3
At other times like a shapeless bearded old man, of monstrous proportions, huddled in a rough, gray cloak. His eyes burned to the soul, other times they were watery and disgusting to the eye - whoever looked at them might go crazy.
45.4
And other times he could be seen as a bunch of dazzling beams, flashes, and all sorts of lights, glowing brightly, from which fast spears of lightning flew and plunged into the ground or uprooted trees.
45.5
Because Örondë likes to change forms, depending on the position of the mind he is currently experiencing. It is therefore called Lerüstokon.
45.6
His cloak, which he wears when he is pensive, is called Gäl and is saturated with cold rain.
45.7
When Örondë stops to think while wandering, he settles on a high mountain, his cloak spreads, and then a mighty downpour descends on the landscape. The dark gray color of Gäl can be seen in the sky.
45.8
He can easily be distracted from his contemplation, because his irritability is his own.
45.9
Then he gets angry and throws lightning around him, destructive and demolishing. He cuts down trees, crackling like splinters and crushing boulders and rocks into sand. This rage is called Gotorë - storm.
45.10
Sometimes, after much thought, Örondë is on the road again, annoyed and gloomy, and there is no storm. Then the downpour gradually leaves, as Gäl's cloak pulls through the landscape to other places, and only the fading rumble of his footsteps fades through the region.
45.11
Although grumpy, Örondë is overflowing with courage. There really is nothing to be intimidated by.
45.12
It is said that from time to time he leaves the realms of Naul and go out of the world, into a timeless void, where he fights monsters so powerful and terrible that a single wave of their claw would break the mountain and a single look of a terrible eye dried up the lake.
45.13
These combat trips are a great paragon of all Naul warriors who love Örondë and worship him in admiration.
45.14
They call them Na'örondë'walur. They imagine how, with a mighty fire in his eyes and a fury in his heart, ignoring the wounds he takes, Örondë throws himself with weapons in hands, out of the world, at the monsters from which Slöynan himself freezes.
45.15
Ready to fight, Örondë in those times holds a handful of weapons, a spear, a sword, a club, a slimy whip and a chain.
45.16
Other times, however, he has these weapons calmly folded, but always within reach.
45.17
The spear is long and has a very sharp point, his name is Holmoyn.
45.18
The sword is forged from the teeth of the Pagutars and bears the name Köstor. Along the entire length of the blade, the row of teeth appears as menacing jaws.
45.19
The club is as big as the largest of the trees, but as heavy as a whole mountain of iron. It grew up in the halls of Alwamayna and is called Gugon.
45.20
The slimy whip always encircles Örondë's chest and is ready to go out and envelop and immobilize the selected unfortunates with sticky force. His name is Satrognor.
45.21
The last is the chain with which was chained the terrible Bongun, a monster from the beginning of the world, long before Naulinnë, was chained. It is made of ancient light, similar what Slöynan burns with, and the chain is called Hälikon. It shines with a bright azure color, but kills relentlessly and in an instant.
45.22
Örondë then throws Hälikon to the ground, here and there as he pleases, either out of anger, resentment, or contemplation. And the Feofees see such a chain as a rapid lightning, which sometimes brings death when the air and the earth tremble with thunder.
45.23
The ruler of foul weather was always accompanied by Fühnam - Smršť. She does not come from Lepostiriyon, but appears to be one of Toturostë. She is wild, and she is either asleep or roaming the world furiously.
45.24
Her rage was her own and naked, with tangled hair, strewn with splinters, gravel and blood, as well as yawning wounds, she tried to encourage Örondë.
45.25
She loved Örondë very much, but he pushed her away grumpily. Only when he returned from Na'örondë'walur did they make love to each other wildly, for Örondë was insane and covered in the unblood of strange creatures.
45.26
At that place then came Fühoronda'stimannë, namely the Monster Storm, and everything in that land was destroyed, for such a rage at that moment was like the fury of Mëon in the fighting turmoil of Kakostrofös.
45.27
From the union of Örondë and Fühnam arose the Öronda'fühmastindon, the Breeds of the Storm, who then, like savage warriors, walked the land in search of contentment in mad battles.
45.28
And those from Tildoyn'sülim and Örondë came to Naul.
45.29
It was a cruel two-headed vulture, similar to Nestömir, but much less powerful, and cowardly in his actions. He never hunted, but always only looked for carcasses - also the rotting and very unclean ones.
45.30
Sup ten called Zormigürë.
45.31
A lazy carp, a mud-eater, a water hog, with a desecrated mouth, also arrived. He gave his meat without a fight, reveling in the waste of rivers and lakes, and often polluted beautiful places as well. His name is Lmakon.
45.32
But the most famous is the black wolf, a tireless hunter, a sharp, ruthless but powerful warrior. Wolves have always been Örondë's sacred animals, and they multiplied greatly all over Naul, where they resembled the firm laws of Nüma'ilton, even in times of peace and pleasure. This Örondë wolf is named Rato'rän.
45.33
And such is the symbol of Örondë Lorgan, namely, a decorative shield, like a floating cloud, above which cruel winds flow, bringing destruction in hail and storm. A constant rain falls from the cloud, accompanied by two spears of lightning. On the sides, between the sky and the earth, there are two unbreakable steel pillars.
45.34
Örondë's temples are not common, as Feofees are wary of the instability and resentment of this Ruler. They are mostly carved in stone, like austere, damp caves, often smelly.
45.35
The sacrifice for Örondë may be the blood and intestines of the animals, or their smoked fat, the smell of which is very pleasing to the Ruler. However, he also likes to receive the heads, eyes and fingers cut ceremoniously to the enemies of those who ask for help.
45.36
However, for such offerings, which are disgusting to most Feofees, it is necessary to avoid mistakes in the ceremonies, because Örondë is strict and irritable.
45.37
Prayer can certainly be said at any time, but the truest is at a time when the hands are stained with blood or perhaps even the sacrificial blade is immersed in the body of the person to be sacrificed - then at the sound of dripping blood, mixing the words of prayer is especially delicious music.
45.38
However, the petitioner is well rewarded if he observes Örondë's rituals. The most common gift of this Ruler is great strength, courage and a certain fury in the heart, with which it is possible to overcome even difficult obstacles.
45.39
Let Örondë give us only the best he can - and let his anger fall on the heads of our enemies!
Örondëyili'fühayina'lindë
The story of Örondë's love for Fënimalin and Fühnam, and how tempest arose
46.1
It so happened that Örondë visited far to the western islands, to endless beaches and hundreds of small, quiet islands, where it is blissful and warm.
46.2
Because he was still inexperienced and often wandered the world, sometimes in cognition, other times he sowed, either offspring or anger.
46.3
He took his gloom with him, and a shadow fell on the colorful forests there, which they had not yet known.
46.4
However, the happiness of the country is immeasurable and Örondë let himself be lulled. For Sïrdi did not go to these places and did not send unclean creatures here.
46.5
Then Örondë put down all his weapons, spear Holmoyn, sword Köstor, club Gugon, whip Satrognor, and even Hälikon stopped hitting the ground like a madman and fell asleep.
46.6
Here, with his manly chest exposed, among the smudges of his vapors and rains, he saw the beautiful Fënimalin, a fairy wave-beach that was magnificently decorated, immaculate, and very beautiful.
46.7
She showed herself to him in the rain like a lovely shy girl, with slender waist and delicate traits, her skin with the subtlest shades of golden beaches.
46.8
He longed for Fënimalin, and he felt a feeling he had never known in his annoyance. He sat down, cooled his anger and bitterness, and looked longingly and spoke to Fënimalin.
46.9
At first Örondë scared Fënimalin, but lust awoke inside her, which she soon showed, encouraged by the harshness and courage of the great Ruler.
46.10
For she did not yet know the passion and power of the warrior, as well as his direct, deep-sounding speech — and such manly rude creatures were not on the beautiful islands.
46.11
At that time, they both forgot about the world and spent many nice moments in the delicious streams between the islands.
46.12
And behold! Here and there, in various places, the rain ceased and so did the decay of what was killed or perished to decay.
46.13
For it was Örondë's sacred duty to travel the world, to look down on decay and death with a gloomy face — that which had fallen must go away in order to feed new life.
46.14
And Örondë himself did not see such wisdom, for he lacked the balance of the Ruler of all Rulers.
46.15
Herbs often were thirsty or, on the contrary, grew to great heights, became woody and lost their spells.
46.16
Fallen trees did not rot to feed new seedlings, worms did not eat dead creatures, so that there would be food in the earth for all the earth's beings.
46.17
This scene was displeasing to the Supreme Ruler Hidrandë. He looked down from his throne at West Naul and saw Fënimalin confuse the head of the great invincible Ruler of the Storm.
46.18
As the pleasures of Örondë and Fënimalin flowed for years, so withered the delicate balance of all things on Naul, as so many times before and so many times thereafter.
46.19
But in the end, everything is in the councils of Mirondë, who are inside of us and inside of Naul.
46.20
Seeing Hidrandë's displeasure, Lady of Pain, Tempunalir, turned to him and whispered to him what to do, suggesting advice, or perhaps just a shadow of thought.
46.21
She offered to deal with Fënimalin, and Örondë would return to the discomfort for which he had been created.
46.22
And then, in contemplation, Hidrandë nodded at the offer and waved his arm with great permission, but later regretted it.
46.23
For Hidrandë is very wise, but not faultless, he would then become the Being himself. This is not possible and therefore he also makes mistakes.
46.24
And great evil happened, because Tempunalir mulled a cup of strong poison, from the herb Ubalin, which grows in the cracks of the Dusty Mountains.
46.25
However, she handed the goblet to Fühnam, knowing that she could not approach Örondë unnoticed on her own. The smell of pain and insidiousness accompanied her where she was moving.
46.26
Fühnam, the wild element of the world, the weather soul of the storm, had been jealous for a long time, and great, terrible anger lingered with her as Örondë became so keen on Fënimalin.
46.27
She was tormented by their love, and from such feelings, which even the gods cannot avoid, only evil is born.
46.28
Fühnam prepared a glass of Ubalin poison and handed it to Fënimalin at a feast, as a famous gift for Örondë's cute mistress.
46.29
She drank it, because toasts mean happiness and one is reluctant to reject them.
46.30
In burning pain, Fënimalin dissolved in the seas, and her death was a great misfortune for Örondë.
46.31
Örondë was furious, and because he was the lord of the storm himself, he smashed everything that had been created, there in the west of Naul, where the landscapes had been beautiful since creation.
46.32
In a rage, he shattered the banquet hall and many proud islands, as well as the landscapes of western Yinozem, which still bear scars, like deep, inaccessible ravines.
46.33
Örondë cursed Fühnam, pierced her with a spear seven times and drove her away, and placed the evil words in her mind.
46.34
Fühnam lost the last bits of love and desire, leaving only an angry and hateful emptiness that serves no good, but only destruction and devastation.
46.35
That is why the tempest comes alone, even without a storm and sometimes without rain, it travels through the world on its own. She carries with her the pain of ancient times, and what stands in her way, she tries to refute, destroy and dilute.
46.36
Örondë had traveled again since then, only to be even gloomier and stranger. He was furious with the storms, sending downpours in contemplation.
46.37
Outside the world and in the halls of Fag'hrondin was he slaying evil creatures, but nothing could bring him back to his time with Fënimalin.
46.38
The story has since been called Örondëyili'fühayina'lindë.
Osqaldin
About the Ruler of Destiny and how he hands out happiness or woe around the world
47.1
Behold! Woe and glory rightfully belong to this ruler, for his burdens are strangest, about the course of the world, about happiness and chance, about pain and joy that come from coincidences and footprints of destiny.
47.2
He brings what is to happen to all corners and takes away what has already happened.
47.3
Osqaldine is often burned and blessed - and many have turned his back on him - and many build temples for him and slaughter fat sacrifices.
47.4
Telumendiyë is his predicate, because he often goes mad and his deeds are not explained. He is also called Arondon or Faran, but the dwarves later called him Baduzar because they suspected him and considered him harmful.
47.5
Osqaldin is a blind Ruler, his eyes obscured and closed. The eyes dimmed under his eyelids. He would be seduced by what he sees, and sometimes it would be to our advantage.
47.6
After all, with his chisel he digs and carves out the destinies of the beautiful and the ugly ones on the face of Naul and he does not miss anyone. However, it must be revealed that he is not doing so justly, because this is not in the minds of Mirondë or the Being.
47.7
Justice is given by Hidrandë and Osqaldin is of a different nature.
47.8
Therefore, the beautiful receive even more beauty and immediately they can fall into terrible mud of disgust.
47.9
And therefore, still, the rich receive even more gold, and the wise can become smarter, and thus the poor can fall even deeper into misery.
47.10
Happiness and bad luck are in the hands of Osqaldin, and he throws them away in moderation, but including all the things that are on Naul.
47.11
The ruler carves, digs and decals the turns of fate, and in complex characters predetermines what Feofees will encounter on their life's journey.
47.12
At the birth of the soul in the body, namely at the birth of the Feofee, Osqaldin only determines the direction of his destinies, but never determines what really happens.
47.13
Because it is not possible to see the future, nor does Osqaldin see it himself. But he can point with his finger in which direction the soul can go.
47.14
And then Osqaldin carves with his chisel seven hundred and seventy-seven different kinds of predestination, different directions, perhaps let's say destinies. They also have a name, Folmököynë.
47.15
These are then discussed in the book Klërotomi'wï'ikon, The Book of All Fates.
47.16
The chisel in his hands is called Kolmo, and sometimes a mallet made of starlight and the stone of the mountains is needed to re-carve a stubborn rune of the brave and steadfast. The maul is called Omotar.
47.17
Sometimes in the granite, other times in the soft sandstone Kolmo sinks and Omotar pounds, other times it is enough to immerse the blade in moist, warm clay.
47.18
Then Fulon is created, namely the plate of destiny, which is sometimes mild and fragile, sometimes difficult to lift and heavy as a mountain, and other times it is solid and pliable at the same time, just as it can be illegible and full of strange symbols.
47.19
With a curly twine of Hämiy herbs, Osqaldin then joins Fulons together so that one can join after the other, and so it is given how things will happen.
47.20
But sometimes the twine breaks and has to be connected elsewhere, so Fulon plates and events can have a completely different order.
47.21
Namely, this is Destiny! It is not immutable, but it winds like a path through a fog-shrouded forest, like a path between rolling fields, covered with fruit trees, like a footpath in a pasture - and no one sees beyond the horizon.
47.22
Destiny is a bridge that spans rivers of obstacles for those who are unable to build their bridges by their own.
47.23
For destiny is not what is to happen, but it is a gift or a curse that awaits a Feofee if he does not deviate from his path.
47.24
And if he does according what color his soul shines, it will happen, but it is possible to avoid it by free will.
47.25
And it is always possible to avoid one's destiny, because the will of the Feofee's soul is holier and comes from the Being himself.
47.26
However, the departure from the fate given by Osqaldin is not always to the benefit, because the good can easily become worse.
47.27
Anyone who had ever seen Osqaldin was amazed by his spirit, which sank into his heart, but there was nothing to see but a bearded, bowed old man.
47.28
He is dressed in a simple array, sometimes too neglected, administered only occasionally and by miserable patches. However, in a good time, Osqaldin wears a beautiful robe, woven with threads of precious stones, and is strewn with flowers from the interior of the mountains and the endless meadows of Naweyra Leyla's realm.
47.29
During his wanderings, he carries Efun, the Bag of Apples, over his shoulder. There are myriads of strange fruits in it, the same to the touch, but different in color and essence. He sometimes gives them to those who pray to him.
47.30
However, in his blindness he does not know what color the apple is, so he gives away the happiness and the bad luck. Those sour and unworthy apples are called Gmö and the good ones are called Wäy, juicy and golden yellow.
47.31
It is said that Osqaldin does not walk the earth alone, but is accompanied by an eternally young girl, the most kind and benevolent of all creatures, even more than the Ruler of Good herself.
47.32
However, she is not so beautiful and she is always chaste and does not accept men.
47.33
The girl is the daughter of Lümindon, and is the Lady of Joyful words, who helps the Ruler of Destiny to cross obstacles and not allow him to stumble.
47.34
Her name is Leno Lëtavo, but she is also called Ilmondina. She cries as Osqaldin distributes bitter fruits and laughs, when happiness settles like golden dust in the hair of chosen ones.
47.35
It is also said that perhaps sometimes she would slip good Wäy to Osqaldin when she sees sadness in front of her.
47.36
But she does not reveal it to her father, because he is gloomy, serious and sometimes cruel, and Ilmondina is then afraid of his reprimand.
47.37
She herself is therefore a great gift for Feofees, changing the destinies of those who were originally supposed to suffer.
47.38
Mnëndin never liked Osqaldin because he hated his old-fashioned appearance, his rigidity, and his lack of freedom. But he also couldn't envy Osqaldin's power over all the Feofees he held in his hands. Mnëndin always missed it.
47.39
Osqaldin is also the ruler who sometimes visits the Afterland. And for his chosen ones, whom he considers good warriors of fate, he prepared the Horomandin halls.
47.40
And behold! There the unborn souls of the heroes drink and feast on the benches and tables, waiting for their chosen moment.
47.41
All the time they practice hard, lifting heavy stones, throwing spears, tying with a lasso and they run like fast birds without fatigue.
47.42
Instead of sleeping, they sing heroic songs about those who have long been called to Naul and have already performed great deeds.
47.43
Together with Osqaldine, these Tildoyn'sülima came to Naul.
47.44
The blue eagle owl, Wübuko, is the guardian of the abandoned Fulon tiles. However, his work is boring and the eagle owl often falls asleep, because few ones are interested in plates, and also few ones want to harm them.
47.45
Then it was the green catfish, called Bonofän. He travels through the depths of the world and carries out Osqaldin's will. Looking at catfish in friendly greeting is considered lucky even for those whose home is land.
47.46
Eventually, the black toad hurried, always sitting on paths that were not destined for the Feofees. This was not a sign to avoid that journey, only to keep in mind that Fulon had other paths described for him.
47.47
The toad was named Utilöna.
47.48
And such is the symbol of Osqaldin Telumendiyë, namely the seven-pointed star, which has a pearl of destiny depicted in its center. Around all this, five symbols of destiny appears - a torch of light, a coin of abundance, a drop of blood, a cross of oblivion and a spiral of happiness.
47.49
And these five symbols of Destiny are called: Fömiylanë, Atanäli'wayë, Ewukoynalë, Samnaynalë and Ëalaya'wayë.
47.50
Many small, rather pilgrim shrines are built for Osqaldin, often in the form of a small chamber where a sacrifice can be placed. Only in large cities are some temples built magnificently for him.
47.51
It is difficult to sacrifice something to please him, so some bring him gold and silver, others fruit and honey, others try to slaughter fat rams or put sea fish on the altar.
47.52
However, he seldom hears such pleas because he follows his own inner voice. Perhaps it would be more important to call on Leno Lëtawo, hoping to drop the apple of happiness.
47.53
The prayers for Osqaldin belong to the time of morning, when a new day opens, at a time when the sun disk of the great Slöynan emerges from behind the horizon.
Täyirndë and Nüma'aldiyannë
The ruler of forests and growth, and her Eightmighy Prayer
48.1
Täyirndë Lïdurindë, the Ruler of the Forests, has always been a beautiful, respected and very powerful goddess. She was also called U'urla or in the dwarven language Dïzan.
48.2
She had countless followers on Naul, and they loved her. She was the Ruler of the element of healing and curing, growth and prosperity. In front of her were mothers begging for the health of their children and the sick who wanted to get rid of their suffering.
48.3
But Täyirndë also managed to punish those who dared to destroy the beauty of the forest, the majesty of the trees and the peace of the souls of the forests.
48.4
She was often seen by Feofees, as her kingdoms were forests and deepforests in all countries of the world. She appeared as a young woman, wrapped in delicate plain pelts and strewn with brown and green leaves. That attire bears the name Delmanayn.
48.5
But sometimes she also appeared with a deer head, but with a human body.
48.6
She wears an intricately embroided crown of small twigs on her head, and a glittering cobweb, decorated with small cones, serves as her veil.
48.7
The crown with the veil bears the name Flümnad and Täyirndë can sweep the tracks with it even after an army, it can put a crowd of dragons to sleep or provide a flight to those who would be like a rock in air.
48.8
Where Täyirndë passes, there is a pleasant smell, refreshing one's mind. It penetrates deep into the body to pour new strength into tired limbs after travel and after fighting. That is why the divine fragrance is called Wintüyin.
48.9
However, the dearest for the Ruler is her friend Nüma, a divine doe, also called Deerlady. Its color is silver and light green, as if the rays of the sun and moon alternate on the finest leaves of ferns.
48.10
Nüma can run faster than Mëlü. All she has to do is to hit the ground with her sacred hooves once and she will find herself ten pastures, and when she jumps all at once, a hundred pastures will run in the blink of an eye.
48.11
However, Nüma will never step on the soil of Tildoron, as its place is in the forests and clearings of Naul.
48.12
It is said that every year, from a connection with her Ruler, Nüma throws a strange cub who does not look like her, but is always gifted with special arts.
48.13
Such are the Nüma'aldiyannë, the Children of the Nüma. There are numerous stories of them, and among them are also many free-spirited heroes, who are told in legends in the shade of trees.
48.14
After all, Palïsar saddled the most beautiful of the daughters of Nüma and called her Antakolantinë, the Most Magnificent. Together they could be invisible and faster then winds, and even wander along the bottom of the seas.
48.15
In order to make Feofees take care of the ancient treasures and to glorify them, the Ruler of Forests taught them a ritual that is sacred and was first known to Oyöli, because they are ancient and deserve to be acquainted with it first.
48.16
And so was to behave the one, who wanted to approach the druid craft.
48.17
This is Timpa'limpon, the Forest Prayer. That's how Feofees know it, who love the forest all over the world.
48.18
First, use fires sparingly and only burn the oils from the nuts, and in the sumps from clays.
48.19
And saying, Thou shalt not use fire.
48.20
On second, not to dress in the ores from the depths of Alwamayna's empire, only silver is most sacred.
48.21
And saying, Thou shalt not bear iron.
48.22
Third, drink clean springs and let the water breathe freely from the air, as well as worship the pure stream of water.
48.23
And saying, Thou shalt not profane the spring.
48.24
Fourth, sing like a blackbird a song every morning, for the bliss of the forest, and intertwine your singing with the narration of Fäliyë.
48.25
And saying, Thou shalt not forget to sing.
48.26
Fifth, combing the stalks where the foot tangled and where the poor and soulless body rested at night.
48.27
And saying, Thou shalt not neglect the grass.
48.28
Sixth, speak kindly and greet the creatures of the forest, for you have no idea whether they are ordinary ones or ancient ones or just similar in body, but inwardly others.
48.29
And saying, Thou shall not forget your reverence.
48.30
For the seventh, fight the villains in the forest and beat them with gnarled clubs and send them a poisonous vermin so that they will be fallen.
48.31
And saying, Thou shalt not forgive the enemy.
48.32
On the eighth, call on the healing of the Ruler Lidurindë with a good and clear word, so that all illnesses may go away and no longer linger.
48.33
And saying, You shall not forsake prayer.
48.34
There were not three famous animals in the world before Lidurindë, who were then born with them and they are under her protection.
48.35
Stout deer, deep dark green, with a crown as thick as an oak branch. And he is called Kalämon, and he has many descendants in the woods.
48.36
And then a diligent squirrel, red as a ripe apple, nimble among the trees, never stopping at work, modest and cheerful. And her name is Owulka, she also has many descendants in the wide woods.
48.37
Maarten called Pelihunda then came with Täyirndë as a tireless peer who reveals all the secrets.
48.38
Täyirndë herself sometimes invites Pelihunda to search through all the forests and find the truth or the Feofee who wants to hide from her.
48.39
And such is the symbol of Täyirndë Lïdurindë, namely the great magnificent tree that forms the beautiful temple. A pair of sapphires is hidden under the roots and they do not come from the kingdom of Alwamayna. Also, the roots do not go too deep. Under the branches, good beings are guarded by a pair of forest claws. Two arrows then delimit life and death.
48.40
Täyirndë's prayer is sung with clear and loud singing, and the Feofee must be surrounded by trees; it must not be fruit trees, but the best is a fellowship with birch, pine, oak, juniper, planetree and lilac.
48.41
Let the petitioner kneel and open his arms as welcoming, and then he receives the gifts of the forest and the power of growth and healing into his arms. The best time is after sunrise or before sunset.
48.42
The temples of Täyirndë are wooden or stone, without metals, unless it is silver or truesilver. Gold is not acceptable to the Lord of the Forests either.
Awalon
About the sacred place of peace and quiet and its order
49.1
Let's talk about the country where Täyirndë prefers to live, except for the deepest hearts of ancient deepforests.
49.2
Her steps will be directed into the deepforest if she wants to establish a government and supervise her estates.
49.3
However, she does not enter the resting places with a weapon and at that time she dresses in a green robe, which was woven by craftsmen from Fäliyë.
49.4
There is one place on Naul where the eyes of many are directed, where there is peace and tranquility, and that word caresses the soul, namely Awalon, the Paradise Grove.
49.5
And it is not in Tildoron, nor outside the world, it is not where the depths are hidden, and it is not in oceans, nor in heavens.
49.6
This place is the holiest for Täyirndë and is also sacred to many Tildo and Vasë. The place is hidden in Dümindë'liwaro, somewhere among the mist-shrouded mountains.
49.7
This place draws on the forces of the earth itself, from the union of the cold springs of crystal water, and on the power of primordial creation. And instead, Täyirndë got this as a dowry and jealously guards it.
49.8
And it is said that Fö and Faygnawayn and Lüyrnawayn arose here, and perhaps other famous phenomena of ancient times, which are the holy crowns of Naul to this day.
49.9
Behold! Who could ever look at more beautiful region! A sweet song is carried on the rapid beam of Slöynan, the scent is the finest number there, and peace reigns everywhere. Blissed creatures lie down and rest on the moss, contemplate and listen to songs.
49.10
Horses and sheep and goats, as well as antelopes and buffaloes, and elk and reindeer, graze on the lush green grass. Their fur is cared for by small, tree-like servants with crystal eyes. They call themselves Ana'täyirnda'antamon'kalton.
49.11
Awalon is full of free-walking trees, feeding with refreshing water and roots touching the fertile soil.
49.12
There is also an abundance of fruits from those trees, sweet and soft. Every apple, orange, even a capsule or pine cone is delicious and suitable for food.
49.13
There is prosperity and fruit never diminishes, although everyone enjoys it. He who remains unseen, rests on a bed of lush green grass, ready. And there will never be ruin, as would be the case elsewhere on Naul.
49.14
And everyone is cleansed who comes here, and great peace is put into his mind to forget the hardships and wars and deaths. Words that sometimes emerge in visions of war, pain and injustice are forbidden and no one feels the need to use them.
49.15
And what is too much here is collected to feed the suffering elsewhere, in selected places of Naul. Also, sludge and impurities from the bowels of the bodies do not remain here, but disappear like a gentle breeze and do not stain the beauties of Awalon.
49.16
Nor can diseases of the body or soul enter here, and parasites are not here and turn into dust in the rays of Fö.
49.17
So Kugmonnë, the Lady of Disease, and Walenrimpë, the Lady of the insanities, cannot enter here. And so they hate Awalon.
49.18
Like Sïrdi, who has no power over it. Perhaps Fïrdi could disprove this paradise, but fortunately it is no longer there.
49.19
Awalon is also guarded, for evil and Darkness are always ready to harm, even at the cost of their miserable lives.
49.20
Three walls surround the sacred place.
49.21
The first is Enmaliwë'änaë, the Mist Wall of Paradise, which is not a real wall, but is impenetrable more than a real gate.
49.22
It covers the place tens of miles away, and no one can see through it.
49.23
No plumed one can fly through it, and for Melëra the fog is confusing, so in the end they will end up caught in wandering and the they will never reach the paradise.
49.24
Whoever would look at Enmaliwë'änaë from heaven, only a thick cloud will appear to him, even though the sun is shining in Awalon.
49.25
Mëonë'änaë, the Rocky Wall of Paradise is the second obstacle.
49.26
It acts like insurmountable white rocks, sharp by edges and impassable with its steepness.
49.27
Ürunë'änaë, the Glittering Wall of Paradise, is the third gate and is the magic gate.
49.28
It appears as a delicate veil of shiny silver dust, glistening in the rays of Fö, or mysteriously luminous at night.
49.29
It speaks soothingly to the invited and heals their wounds, and then acts on the uninvited as a ghost of deep fear.
49.30
However, all three gates are open to the invitee, who then do not have to overcome these pitfalls.
49.31
Some of the blissful Yeös who traveled through the Seven Spheres to the Afterland are also invited here to heal in Awalon their severe scars from years past and to know the goodness of the world.
49.32
Such is Awalon, the Paradise Grove, whose bliss has been tasted by the elected.
49.33
Among them were also brave heroes, but they returned to their lives and did not allow Awalon to lull them with immense happiness.
49.34
For it is always possible to leave Awalon if the Feofee wishes, and if he is compelled to perform heroic deeds on Naul and works worthy of memory, or small deeds of everyday good - and Awalon is not a prison or a golden cage.
49.35
Edlïyona the Poet was invited to Awalon to present it's dwellers with the most beautiful of the songs.
49.36
And she came back.
49.37
Latïna found final rest here, and merciful peace after her curse.
49.38
Just like Dëcen, who visited the whole world.
49.39
And there were those heroes who never returned.
Mnëndin
About the Ruler of the Wind and his dominion, and of his great holy servant
50.1
The Ruler of air and the blue sky is Mnëndin Rignil, who also rules over the clouds, over Mëlü and over all the birds. And his are wings, which fly the farthest, the highest, and which fly fastest.
50.2
Because Mnëndin is restless in his mind and never lingers in one place, he is also called Yontakmin. The dwarves often called him Krih, but sometimes also Rotozdah, because they thought that the storm was brought by him and not by Fühnam, whom they did not know.
50.3
And in this way it is possible to look at him when he allows someone, namely, on his magnificent garment, the Ö'pamulkan, the Feathered Robe. It is white as the brightest cloud tops and burns into eyes.
50.4
Even a Feofee looking at distant clouds can see him in an unguarded moment and see how a bright and bold ray flies in glitter over the landscape like a quick thought and a whiff of freedom. Then he will receive a blessing.
50.5
And Mnëndin's hands are not the same, he often has his left hand like a golden claw of a bird's form. The claw bears the name Watontor and he can tear enemies with it until his robe is red with blood.
50.6
After fighting and hunting, Mnëndin rests on Lake Hantantinar in the Eastern Wilderness, in places that are far from all the curious ones. The lake is sometimes red with blood when Mnëndin wets a soiled robe in it to make it shiny again.
50.7
Mnëndin rules all birds, but only the holiest, the most colorful in feathers and the strangest in the form are guests in heaven. He calls them Olma'pitikatilon, Blessed Feathered Ones, and they sing beautiful songs for his pleasure. In fact, sometimes the singing is so delicious and penetrating that it descends to the ground. At that moment, the Feofees freeze, drunk with heavenly music.
50.8
But not all birds are masters of the air. Those who call themselves Kröta'pitikatilon, Punished Feathered Ones, can walk on the ground and can not fly. Those, no matter how unfortunate, ended up out of justice or on the whim of the Wind Ruler, without flying. They have to sneak all their lives and often fall victim to those who are at home on earth.
50.9
Mnëndin rules the clouds called Aläyi. These are seen as delicate algae, which are stretched across the sky by white doves and silver kestrels.
50.10
Not all clouds are as they seem, because the dark and heavy curtains of the biggest downpours are the mantle of Örondë.
50.11
But the clouds, which change from bright glitter to the gray of the depths, are ruled by Mnëndin, namely Yalkoë, and they come from ancient times. Niyenult then paints the paintings on them in red, cyan, green and other colors with a Wilin brush.
50.12
From some of Yalkoë, Mnëndin himself created large mushrooms, namely Pelkontin, which are gray at the bottom and shimmer with icy whiteness at the tops. They tend to be larger than the mountains themselves, but are rarely seen.
50.13
Then restless Mëlü will rush all the cloudy mushrooms around the world, and where the earth is thirsty, rain will begin.
50.14
Thus, it can be seen that different clouds have different essences, although it might seem different from the point of view.
50.15
Mnëndin is also a great player. In his recklessness and lightness of thought, he embarks on strange bets.
50.16
However, one stuck to the Feofee memories the most, the story of the island of Sskalü'mantü.
50.17
It was an island belonging to Sïrdi and it was black and dark. On the withered lands without life, nameless monsters walked there, feeding on the evil and flesh of pilgrims and slaves.
50.18
There was also an underground fortress, a thorough dungeon, and a tangle of vaults.
50.19
Sïrdi claimed of Sskalü'mantü that no animal, even the largest, could cross the walls of the island, not even a ship, army, or fish climbed out of the sea.
50.20
So Mnëndin placed a bet and smiled slyly when he made a deal with Sïrdi. They bet his whole island would bloom with myriad flowers, and they would drive his minions into the sea.
50.21
It was a bold bet, and the Ruler of Evil was already looking forward to humiliating Mnëndin and his monsters devouring all the worthless invaders on the cursed island.
50.22
Sïrdi thought that in order to plant flowers, it would be necessary to enter the ground, sow in the soil and grow them. But Mnëndin used a trick, as was often his own.
50.23
He sent thousands of the most beautiful birds, and a thousand more times to fly to the island. Therefore, he also sent a great fog over the earth and let it rain for a long time. And the birds hidden in the cloak did not have to try much to avoid the trapped island. There was little that prevented them from arriving, because obstacles were set up against those who were walking.
50.24
And behold! When the rain stopped and a blue sky appeared over the island before the monsters nestled in the holes recovered, the plumes of all the bird guests shone on the black ground. The shapes were as intricate as flowers, and their bright colors were so beautiful that Sïrdi was deceived and acknowledged that they were flowers.
50.25
Before that radiance and the happy colors and unreinforced by Sïrdi's will, the unclean creatures fled and never returned.
50.26
So Mnëndi won the bet and kept the island. He called it Mnënda'kintalinnë because he made it a bird's nest, a place where the Noble Feathered Ones reside and others who want to drink from Mnëndi's mixed bliss.
50.27
Such bets and games were a great joy for Mnëndin and he is also known for them as Olompatinko, the Cunning Player.
50.28
Let us now talk about Züfron Malkan, one of Toturostë, who awoke at the arrival of this Ruler.
50.29
He was like a big bird, as big as a shadow over three mountains. He had three eyes and one always looked back. Three forked tongues protruded from the black beak. From a broad body, covered with feathers, there grew three pairs of wings, similar to the wings of a seagull, an eagle, and a woodcock.
50.30
Züfron's tail was also magnificent. It was full of color and shrouded in a haze that shattered the rays into countless reflections and flickers. Anyone who has ever seen Züfron's tail has been graciously blessed three times. That tail is called Züfro'kamintë.
50.31
Züfron was often seen by sailors over the southern oceans. He likes the tepid seas and rests on small islands. When it flies, it always does so close to the ground, often just above the treetops.
50.32
Lucky is the ship that sticks Züfron's lost plume on board, and that's a great treasure for everyone.
50.33
It is said that then, for seven years, they do not have to fear any storms or burning scurvy if they keep Züfron's plume in a great esteem.
50.34
With Mnëndin, two birds were born, like those from Tildoyn'sülima.
50.35
A fast swift, golden and black, with long remexes, and he was faster than storms and the only bird that could fly across all spheres to Tildoron. His name is Toroswë.
50.36
And also the colorful parrot, which rules with magical powers and where it flies, leaves the brightly colored glitter that the children love - and leaves them to the children, too, making him happy.
50.37
And he bears the name Dindomän.
50.38
And such is the symbol of Mnëndin Rignil, namely the three heads and three bodies of the sacred birds, under a gentle breeze, and with the radiant plumes of Züfron. At the side there are two delicious-sounding whistles, but at the bottom there are also three playing dice, as a sign of passion for the game.
50.39
Prayer to Mnëndin is best at noon, especially when the sky is clear, the fresh wind blows and the sun shines brightly. Let such a prayer be loud, and let the various ribands wave around.
50.40
At that moment, let the fire of pleasant scent digest the sacrifice and let the four incense sticks accompany the fire. The petitioner must not close his eyes during such a prayer and let his face face the heavens.
50.41
Mnëndin's temples do not look like buildings, but they are always open - rather, they are stone-shaped figures that resemble the portraits of sacred animals from height - especially birds.
