From “Folk Medicine from Around the World:

Fruit and vegetables to harm and heal”

By Hlothrig Faland-ashé [1]

 

“The mandrake is a perennial, herbaceous plant, with a rosette of ovate leaves and almost no stem. Some are covered in hairs, but others are less hairy. It produces bell-shaped flowers, followed by orange or yellow berries. Countryfolk have used the juice for centuries to ease rheumatic pains, or to relieve convulsions, mania, and melancholy, and some claim it can makes the sterile fertile. So, they brew it with pomegranate and spikni to make an intoxicating drink, and turn it into incense, and put it in good-luck talismans. Other names for it are mandragora and the Hand of Glory. The long, thick, root branches out so that it looks like a human form, and because of this it contains extraordinary power which allows one to control the forces of nature and see things usually hidden from mortal eyes. By eating it one can visit Elfan, the country of the Faery-folk, or summon the Sprites to appear on the Cruel Eyrth. However, ingesting too much of the mandrake fruit can cause delirium and madness.”

 

From: "Love, Loss, Coleoptera"

 

That Fred hit on the ridiculous idea of trying to do it. He’d been having a go at reading one of the Old Books, but of course the old fool couldn’t understand half of what was in front of his eyes without me translating for him. Maybe he knows about onions and poisonous lizards, but not much else. I’ve often wondered how he passed the exam to become a full member of the Guild. I reckon he just learned his speech off by heart – long of tongue short on knowledge for sure. Yet then again, I had a lot of spare time while I waited to see my Otherworldly Princess. I couldn’t stop thinking about why they say “the Fair Folk,” that’s the thing. After all, every time I see them, they look like the ugliest creatures on the face of the Two Worlds. And what about “Mothers’ Blessing,” for Wezir’s sake? They don’t bless those mothers when they steal the unwashed baby and replace it with a changeling, do they? What are they talking about? And for that matter, why is washing a baby in front of everyone in those hateful Houses of Repentance forty days after he’s born so important?

 

 

 

 

From “The Doctrine and Rituals of Transcendental Magic”

By Dr Iancu Āter [2]

 

“This is how to make a very powerful magic tool, using the mandragora. If you pull the mandrake from the ground, it will scream blue murder whilst you are cast headlong into the Fountain of Souls. So, you must purify yourself before getting it on a Mournday night (the day belonging to the Moon), a few days after the Vernal Equinox, using a dog with a rope attached to its collar to pull the vegetative creature from the soil, so that the hound will die in your place [3].”

 

[LLC] Fred and I put the stinky mongrel called Swt to do the job {Perspectives}. We made sure we both showered with hot water and lots of special soap beforehand, just to be safe. But there was no shouting to be heard. None of us died, either, thankfully – or more’s the pity! The stupid dog ate half the plant before belting off. What old nonsense they write in those Grimoires. But because we’d started, well, there was no going back, we’d have to finish, come hell and high water!

 

[DRTM] “You must cut the root and bury it by night in a grave in an old, rural cemetery consecrated by a Member of the Guild of Secrets, such as the one outside the Temple of the Hidden Glory, where a wych elm grows, that is, the tree known as Ulmus to the Etruscans, with rough bark and serrated leaves. For forty days you need to water ‘the Beauty’ as if it were a hungry baby calling for its mother’s breast, with goat’s milk from a vessel containing lots of cumin and three drowned bats. On the forty-first day, you should dig the devilish root out at midnight, before pickling it in salt containing a woman’s blood, a man’s saliva, a dog’s sweat, a horse’s tears, and a mare’s urine. The mandrake prepared in this way will provide a potion that will grant exceptional strength to the Magus in soul, body, and mind, and the ability to open every door, including the Gate to Other Worlds. You can then use it to communicate with the frightful Telok-vovim, to find secrets, to rule people and events, and to satisfy your every desire.”

 

[LLC] As far as all that’s concerned, we succeeded, more or less, I think, thank goodness. We found the right tree in the Clinic grounds. We decided to use dried milk and mix it with water, and put loads of the disgusting beetles in it instead of bats. In terms of the bodily fluids, well, yuck, we ‘ad to dream something up on the spot. Needless to say, I did me very best at least, I promise, and I went to find things with the right colour, and smell, and all that, y'know? I was looking forward to possessing powers beyond my wildest dreams in due course, believe you me. If only I was so lucky, mun!

 

[DRTM] “Furthermore, it is possible for the strongest and most accomplished Magus to achieve one other exceptional feat using the mandrake. Cut off the left hand off a hanged man’s corpse. Place it in an earthenware vessel with a fine powder of verdigris, natron, salt, mandragora, and long peppers for a fortnight. Then let it lie in bright sunlight throughout the Dog Days, before putting it in an oven with ferns, hay, aromatic herbs, vervain branches, and a mandrake root, until it is completely dry. Next hang it on the branch of an old oak in the grounds of a mansion like Challavas Manor for three consecutive nights.”

 

[LLC] Once again, there was no problem there, although Fred was so annoying all the time trying to tell me how to do everything, I almost walloped ‘im! That’s when things started to go wrong, because we got into a terrible row over the meaning of some of the words. Talk about turning the air blue, I learned a thing of two about bad language that afternoon!

 

[DRTM] “Make a candle using fat from the corpse, virgin wax, sesame, and the essential, secret ingredient, known only by the true Magus. Place in it a wick of the bad man’s hair, and set the candle in the hand as a candlestick. After that, take it to the top of one of the ancient barrows or cairns, and bury it there in the sacred ground, wrapped in the murderer’s shroud which has been steeped in mandrake-juice, with you, the Wizard, keeping vigil.”

 

[LLC] There was no corpse to be found, and Fred wasn’t keen to cut ‘is hand off. So, I half-inched a monkey’s paw (or maybe the fist of some old Wýkinger Yarl) from the Museum of Prohibited Artefacts, and a brand-new shroud from the Wrapping Room in one of our Independent Tabernacles. Fred had discovered some relevant details using the Black Doctor’s Glyphs. So, like the scarecrow in the story that was ashamed of its nakedness and begged passers-by for clothes, I had on a shirt full of huge holes woven from ginger dog-fur, and a kilt made of nets, so I wasn’t naked but wasn’t wearing clothes either. I’d necked a couple of onions the day before, so I wasn’t starving, but also not stuffed. And I brought that stupid dog, Swt, with me, so I wasn’t on me own,  although you couldn’t say there was any human being at my side. Fred was skulking at the bottom of the hillock and shouting instructions at me through a megaphone. To make sure that no blade would cut me, or to stop my wounds from bleeding in case that did happen, he was reciting one of my  fave stories, the tale of the Warlike Foster-mother. He was doing the best part about the murder when she’s poisoned, and stabbed with a spear, and burned, but comes back to life three times before exploding at last. (Exactly the same thing happens in every horror film worth paying money to watch, although such things aren’t to be had anymore, apart from on the black market, more’s the pity!)

 

[DRTM] “And for three days, you must not sleep for longer than the cuckoo’s song lasts. As the turbulent spirits rage, and swear, and tear, you must recite the mantras of the Old Masters, and if you survive your fear without running away, like a noble ash rising above the thorns, or like a young hind with his antlers sparkling, bellowing amidst the morning dew, you will be judged worthy of winning the greatest prize and deserving of possessing a Horror-scope.“

 

[LLC] By Swtakh, if only Fred’d disappeared in a puff of wind from the Nw Yrth itself! So, there we were on top of the Glass Mountain, and the devils came to torture me, but Fred forgot the words or somethin’. The old mongrel started chanting some old nonsense he got from some half-baked course and I dunno what we conjured, nor how to banish it, although I understand from the Old Books that it comes from the Field of Rushes on the Nw Yrth. Everything went pear-shaped, with us legging it like trembling goats running from a wolf, or maybe like naughty kids who’ve broken an iridescent, hypnotic window in one of the accursed Houses of Worship belonging to the other side (well done everyone who manages to do that!). But the entity, whatever-it-is, has stuck to me, and now I keep on hearing it snuffling and howling as it goes around playing cruel tricks, causing accidents, spreading chaos, and sowing the seeds of fear.

 

[DRTM] “You will carry the Horror-scope with you wherever you go in a purse of lizard-skin next to your heart. Such a candle will illuminate only the Wizard, and stop everyone else from moving a joint, or muscle, or nerve.“

 

[LLC] Well, that disaster put paid to our hopes of creating a Horror-scope. Talk about a complete waste of time and effort! We went back the next day, in daylight. There was just a ridiculous sort of scrawny hand like the type of thing you’d buy in a joke-shop. Most of the ingredients had dissolved or turned into some kind of pitch-black mucus that was think and stinky. I almost threw up smelling it. But Fred insisted on collecting every drop of it, and putting it in a crystal vial, and carrying it around everywhere. The oddest thing was that more and more appeared as he mopped it up. When he’d got every particle, there was something left. A ring, I think, from the finger of the whatever-it-was, but the Fantastic One grabbed that, too.

 

[DRTM] “When this candle is alight in some particular location, those sleeping will not be able to awaken at all; nor will those awake be able to sleep so that they will become living zombies. By using it, one can open every lock, and no bolt, nor bar, nor band shall withstand it. The Horror-scope will give you strength to control minds and bodies, and it will be extinguished only with milk.“

 

[LLC] The only power the horrid stuff had was the ability to make everyone want to puke if Fred stayed in the same room as them for more than a minute or two. But for some reason, he was delighted. When he put on the ugly piece of jewellery, I dunno what happened, but I could barely see him. And then he put his thumb in the foul-smelling liquid and, yuck, rubbed it over me mouth, saying, “From this will come the words to finish the World, and create it afresh.” Whatever that means. And there was a strange sound like, well, like words, or voices, maybe, chanting:

 

“Li tha ru ha ho ha – si he ni sa a ra ze sa – la li tha the ra e – i lu a pi fi a – e si pa la thu ni – ha tha se nu na thi – thi ru fa ra – si thi ro pa li fi – le la ri la fi fu – pu u thi pu ha – si le ro he tha fe hu – u po lo ri fi the sa – la le se ha tha – fe u the hu li…”

 

Crying out loud, for the life of me I don’t understand anything, but on the other hand it feels like I should be able to make sense of it. It’s there all the time now, and I can hear it clearly if I tune in. And I’m sure the damned beetles are joining in with the chanting, too. To be honest it’s driving me crazy as I play with the syllables and arrange them to try and build words and sentences. Every time I go about it, I feel that everything around me goes soft, somehow, or melts. I’m worried that the more I think about this charm, the more some whirlpool will open up under me and suck me down. But the worst thing is that I’m sure, even then, that I’m not going to die.

 

*             *             *             *             *             *             *             *

 

[1] That is, Frederick Llwynlesg. — P.M.

 

[2] His title is "Atrōx Doctor" in Etruscan (that is, the "Black Doctor"). — P.M. I wish to seize the opportunity make a few comments here. — G.Ll. First, it is essential for me to note that I have a reasonable degree of respect for some of the results arising from the “Actions” of Iancu Āter (who was actually known as the “Sparkling Sage” until he fell from grace), and his diabolical “co-practitioner” Rwèra Ukyàghlí (the “Ghastly Gargoyle”). Take, for example: Bifrontis Clāvis, “The Doctrine and Rituals of Transcendental Magic”, the Ever-changing Glyphs, “The Invocations of Khan·ōkh”, “Practical Theories and Theoretical Practices”, the Talkative Rwnen, Tlmndo’s Cube, Xlntu’s Disks, and Zxtlxa’s Squares.  Of course, having said that, I must immediately add that this pair of shameful scoundrels had not a single redeeming feature between them. They certainly did not in the least consider doing magic to be a fundamentally political act for asserting independence and escaping from the control of religion and government, nor for healing societal divisions. Far from it! Neither were they enflamed with the desire to create a wonderous alternate reality by uniting the angelic and devilish characteristics of the M’rklu and the Eluhohi. To be perfectly honest, it is completely unequivocal that they contributed to making the current World an awful lot worse.

 

To all appearances, Āter, the civilized, well-to-do, highly-educated and widely-travelled wise-man was the master (at the start, at least), and Ukyàghlí, the uncouth, rapacious rascal, was the good and faithful servant. How could one be so wrong? Without casting undeserved aspersions on the “explorers in the groves of sorcery,” it is fair to say that Āter was motivated by dangerously voracious curiosity, and Ukyàghlí answered only to the most shameful and selfish cravings. It is crucial for me to emphasize the extent to which the Sage was actually under the Gargoyle’s depraved influence, and how the extremely ill-advised practices dreamt up by the latter caused the fall of the former, so that you can avoid the same fate. How do I know all this? Well, this is the hidden story of Vlwra Velkhrim (Āter’s wife), Hrwrla Vikskrim (Ukyàghlí’s wife), and Tzwnya and Tvwkya Vambrim (Awdhawardhawz Karílaz’ wife and daughter), who founded our Sodality. And as to the explicit details of the Actions reported below – our Sister-seers have, over the centuries, developed the most exacting methods to detect and interpret the smallest ripples in the noumenal aether so as “read the past” (if not foretell the future).

 

In essence, the Actions would involve very complicated ceremonial practices intended to send the “Magus” (Āter) on a mental journey through the Tenuous Territory under the guidance of the “Helmsman” (Ukyàghlí). There, they imagined rousing, incorporating, interrogating and commanding un-Eyrthly entities – the dire, two-faced Telok-vovim or Tlevkimvi – to the great benefit of the Magus (and thus of the Helmsman). Through this, they hoped to reveal extra-terrestrial mysteries, to learn how to see everything happening anywhere on the Eyrth at any time, to gain the ability to rule the Thorlin in heart and mind, and to get hold of “hey-khrusopoyía” (“the spellbinders’ substance”) so they could snatch unending life and become super-rich. And, regarding Ukyàghlí at least, well, he had developed an obsession with satisfying every one of his fleshy lusts whenever, and with whomever, he fancied, in the most licentious of ways.

 

The place chosen for the practices, their timing, and the form of the rituals used, were all of the greatest import. The Magus employed the method of “vruhvsturkh” involving geomancy, lodestones and vaticinatory plates to choose a locus at the intersection of ley lines, where the telluric currents arising from the planet’s magnetic field were very strong. The best place would be a portal-dolmen (or “trilithon”) to represent a primeval cave, the grave, and the womb. Although no such place was readily available, Āter found in the countryside of Kimbria a humble homestead built on an ancient burial-ground and satisfying all the appropriate conditions which would be highly suitable. Below the house was a cavern containing a stream of pure water. Astrological principles revealed that the Chief Holidays would be the most auspicious periods for the Actions.

 

The practitioners (the men) and the acolytes (their wives) would have to abstain from all impurity in body, mind and spirit for a full month before the ceremony, fasting for the final week and imbibing only water during the three days of the “black fast.” (Well, those were the official instructions. We can be quite sure that Āter and the women obeyed them to the letter. But regarding Ukyàghlí, contemporary evidence indicates that he carried on spending plenty of Āter’s cash in a hostelry some miles away, and considerable time in the company of other women – overnight, usually – whatever he did at home. He would – so runs the tale – be off in search of fresh ingredients for the ceremonies. Vlwra Velkhrim at least did not believe a word flowing through the Ghastly Gargoyle’s poisonous lips. But he exercised a peculiar influence over her husband, and both Sisters were terribly scared of him. Maybe it was his repugnant behaviour that caused the tragedy that befell the Sparkling Sage later on.)

 

On the day of the Action, the men and their wives would sup on fine wine and dance from dawn till dusk, as if they were being pursued by the wild hunt, in a room where every door and window, lock, book and drawer was open, and every knot untied. This would accumulate in them a ready supply of ho-mána, khuhkaw, k’hwds, prhohnye, ta-mát-ra, tseng, or virilvis – emotional, mental and sexual energy – derived from primal cravings. Then, through the Sacrament of the Sapphire Star, they would use orgiastic intercourse to release this force. This would lead to the uniting of all manner of opposites – the organic and the inorganic – setting out and returning – the womb as locus of destruction and the grave as site of rebirth – the death wish and the survival instinct – the eyes and the loins – earthy power and spirituality – the phallus and the pineal body – the heavenly serpent’s breath and the worldly ram’s flesh – the microcosm and the macrocosm – Hetké Sheztha the mother-daughter, the spirit of fire, air and light, and Wansí Thlothlu the father-son, spirit of soil and sea. The controlled insanity that ensued would create a symbolic path from conception, to pregnancy, birth, growth, death, and burial; invoke spirit to materialize on the physical plane; and provide the correct conditions for opening a gate between gross materiality and unbounded consciousness.

 

At last, down in the meagre shady grotto below the cottage, the Ceremony of Aymayth itself would take place in the dead of night, beginning around eleven o’clock. The substantial cellar door would be magically double-locked to keep trespassers out, and sealed with a terrible seal to keep the unnatural energy released by the working in. First, the Mage and the Helmsman would wash in cold fresh water from the spring and purify themselves with smouldering sage. Then, the Magus would don a blue tasselled gown of linen and wool and a red hat, with the Helmsman wearing a simple white tunic. About his neck the Magus would place the Talisman of the Yellow King, the greatest magician, in the form of a moonstone necklace, to connect him to the cosmic clock, remind him of the seasons, and measure time. Finally, he would daub his lips and eyes with Uncanny Unguent (a dark green slimy paste made of wormwood, chicory, strawberry-tree honey, mustard oil, and coral-bell leaves).

 

And then, within a double circle of chalk containing an altar facing the north, Āter and Ukyàghlí would begin the Action. The cell would be totally dark to start with (apart from the luminescent fungus on the walls), as the spiritual power of the Action would cause the practitioners’ human candles to illuminate the place in due course. To protect themselves the practitioners would employ the Ruby Riddance Ritual. They would first consecrate the sanctuary by burning ibosotis aglaofolier, nettle and pine resin in a new bowl. Then, they would bind the cardinal points by offering the appropriate elements whilst intoning the designated chants to the Planets and Zodiac-Signs the correct number of times, as follows:

 

 

Next, they would summon the Unflinching Watcher with a sword planted firmly in the ground. Last, Khiyape the Fist of Fury and his warlike votaresses Domwolfi a Bhíghaya would be invoked by means of a burnt offering, to fill the space with their most splendid quintessence.

 

Following this, the Helmsman would open the celestial gate like snarling jaws using a pair of magnetic iron adzes anointed with the Magus’s blood. The magical science of alchemy had provided the Jade Elixir, a horrific poison that would embolden the Magus and intensify his senses before sending him on the way to the Amorphous Abyss. Whist chanting the Opening Orison, the Magus would quaff a dose of it, diluted a million-fold. And thus, like the slaughtered bull and the sacrificing priest, he would stagger over the sighing bridge to set off on the road-to-nowhere under the guidance of the Helmsman with his smoking obsidian mirror. In his right hand the Magus would carry an ebony wand, the “deadly living staff.” In his left hand he would hold a ball of thread to anchor him to the world-axis, help him to map out space and recognise the compass-points in the unreal regions, connect him with the Helmsman, and create a trail back. Having crossed over, he would follow the path of the seven stars from the unfathomable well, through the ruinous labyrinth of the personal underworld with the seven doors, towards the inarticulate darkness beyond everything, bristling with the most powerful syllables in all of creation.

 

Over the first year, the Magus spent nights on end exploring and charting the Land-of-non-Being in search of the essence of beauty, goodness and truth. All the time, the voice of Ukyàghlí was to be heard, directing, questioning, and coaxing. One time, Āter would find himself floating as if in some warm sea or the womb of an enormous giantess. Another time, he would be wandering through a glaring white expanse without size or direction. The practitioners’ abiding hope was that, once the Mage had penetrated the Region of Relentless Reflection and met the Telok-vovim Tlevkimvi, Āter and Ukyàghlí would be completely transformed. Thus, the words of the Helmsman persisted, badgering, scolding and hectoring without respite in the Mage’s mind. They believed that if they succeeded, the three cinnabar fields (representing personal, collective and cosmic characteristics) would combine with the eight emanations to create four-on-twenty perfect disks. Then, these would be multiplied by the five otherworldly pearls to form an astral body of heavenly fluid like a cocoon around them. And this would contain the six-score all-perceiving eyes which would grant them extraordinary physical and mental powers. On one occasion, Āter would be scorched by the crimson sun of a pumice desert, featureless apart from the rippling dunes; on another, he would be trudging in green gloom between tree-trunks like massive primitive ferns. But in his head, unfailingly, there would be the Ghastly Gargoyle’s insistent pronouncements, berating, pestering and chastising. 

 

In the end, Āter struck upon “Li Kaho oli Tlevki Imvi” (“The Spirits of the Death-Dragon”) in an endless marshland full of reeds, by a stinking lake of green-black tar with a silver ziggurat rearing up in its centre. Or perhaps they found him. They told him that he was an innocent child, and that they saw his self-hatred and his shame, but it was they who could help him to ascend to maturity in the brilliance of utter self-knowledge. They welcomed him to visit the Light-House in the midst of the bog, explaining that he would have to find his own way there, but promising that the journey would be easy, pleasant and instructive, and that he would be crowned with glory at journey’s end. They added that to that end he should labour to rid himself of his lacking fleshy body, so full of warts, wrinkles, corns, pimples and pustules, so prone to suffering from diseases, getting injured, and dying; and so bound to geed, passion, emotion, instinct, and the call of evil. The last words they uttered were that it was more important than anything else for him to guard against the temptations, traps and lies of that most deceptive and dangerous entity – the Shadow which was his very image – since it was fervent about sending him to oblivion and taking his place in the tangible world. And then they vanished.

 

There, in the Hypnotic Habitat, the Magus started out on his expedition again, with the voice of the Helmsman provoking and upbraiding him, encouraging and threatening. And Oh! Every hundred yards he would come upon a crossroads where there were monsters howling amidst the deafening sound of cataracts and strong winds. There he met with alarming forces promising immediate extinction followed by interminable agony and teeth-gnashing. But, as he stumbled about under a cloud of stupefaction, he almost fell headlong over his refractory Shadow, the image of evil, abounding in fangs, claws, hooves and scales, which was so ugly and yet so strong. And there, where it would have been so easy for the Magus to drown in the slimy amniotic sea, be consumed in the rainbow-hued flames of the volcano of desire, or suffocate under the ulcerous sky, the Shadow danced and showed the way. Although the creature was so hateful to him, the Mage forced himself to face it and communicate with it. There, where it was so important to ignore sights and sounds lurking on the threshold of perception begging for notice, the Shadow would fly away laughing its head off, with the Magus following, clutching its tail-feathers so that he was not ensnared by them. Then the Magus realized he could suffer spending time in the presence of his shocking twin, following and watching it, listening to it and learning from it. Constantly through day and night, however, there was the Helmsman’s voice warning him, urging him and commanding him to disown his reprehensible half, which was so capricious and coarse, and hide from it, lest he lose his purity, his sobriety, and his very mind.

 

So, as the Shadow played and pretended, misled and tricked, the Magus had to work with all his might not to identify with the treacherous companion, nor yield control to it, nor to begin trusting in it, to avoid being seduced, fleeced, or throttled by it. For, if he failed in the Hazy Heterotopos, he knew for certain he would be vanquished by his internal demons, killed by the Bull-man with the flaming flail, and gobbled up by the ravenous spectres thronging there. Then, the mortal candle burning on the Eyrth would go out before its time, and the Magus would be lost that very second. But that is not what happened, with the Helmsman admonishing and bullying without respite, telling the Magus to smite the immoderate and unclean Shadow, and exile it, in order to save his dignity and his rectitude. Thus did the Magus succeed in following the route back from the puce pit of ignorance. He received on the trek eerily uplifting visions, and there were revealed to him very many of the Dark-World’s secrets it would not be possible to learn in the light, with his Shadow escorting him as he descended lower and lover into the most dangerous regions. Ever and anon, there was the Helmsman cursing, swearing and raving, insisting that it was all-important that the Magus save his integrity and his strength by overcoming and killing the vile immoral Shadow.

 

Immediately the Magus found himself in the precincts of the Palace of Enlightenment, carved from solid living ice, which was exceptionally handsome but also very inhuman. It was as if he were in some ginormous and stunningly comprehensive library, where the volumes contained all the mysteries and secrets in the All-World. But, to the Sparkling Sage’s abyssal distress and disappointment, he saw that every one of them was written in foreign and incomprehensible tongues, and that he would never be able to read them, let alone understand them. And worse than that, he sensed deep inside himself that in the unpronounceable words were concealed the answers to every question and riddle, paradox and enigma, but that he himself was forbidden from ever discovering them. Or maybe that he had been allowed to get a glance at the wisdom of all the ages but then been forced to forget it, and this only added to his frustration and his angst. His head was then filled with the disembodied cadences of his Shadow’s voice, ranting about all sorts of abhorrent activities in a guileful double-speak made up of every language, style and dialect ever heard on the Eyrth. Now, more than ever, Āter was sure that he would remain entangled in ineffectual thoughts, vain imaginings, and deluded fantasies so that he would never become perfect awareness, as long as he was yoked to his shameful Shadow.

 

With that, the Sage became unhinged and began cursing and disavowing his “alter ego” in the foulest of language. He raised his wand, blasted the Shadow, cut it out, and cast it away, exiling the darkest and most powerful part in him in the process. Thereupon, there appeared from every direction all round him, the voices of the Telok-vovim or the Tlevkimvi declaiming his fate in the language used to parley with Exalted Khan·ōkh, like millions of glasses being shattered to shards and shoved into the flesh of the sinners squalling in the Lake of Boiling Bile —

 

 

The Magus realized then that he had sacrificed himself, irrevocably severed contact with the internal shade, and eternally forsworn true knowledge and understanding. From then on, he would forever belong to the Telok-vovim Tlevkimvi and never again would all the opposing characteristics of the Thorlin – the positive aspects and the negative; the base elements and the laudable ones; the beautiful things and the ugly – be able to germinate and sprout within him to bring him insight, vigour and flexibility. He could not escape, as the moral flood-gates enclosing his humanity burst asunder, and the material of the Pathless Place recoiled before imploding. And there was exultant Tzuwako himself (“The Seven in One”) arriving to cast him down, riding astride the coupled she-elementals Vamyentu and Zrwshawa (“Who Sing the Strongest Song as Expansive as the Sea”).

 

Then, with a torturous gargling of molten lead and the brazen roar of a horn, the Shadow arose amidst a torrent of lava, steam, acid, noxious gases, and ash, to devour the Mage’s flesh whilst sweeping him away. For the Shadow had not been annihilated in the Sparkling Sage’s crazed attack – after all, who can kill a Shadow? But as the Mage’s blows rained upon it, it had been sucking the strength from the man until there was nothing left. Behold the Shadow taking the Sage’s place as the Sage replaces the Shadow! And from then onwards, the Mage could but remain lost in the unconscious kingdom, as if he had gone mad, or been possessed by demons – every one of them a serpent with a ram’s head crowned with a snake. As Āter retreated to the Empty Lands, the Shadow got on with it, usurping him on the Eyrth.

 

The two men did not die in the blast that eradicated the cottage when the Telok-vovim’s Starry Light was released from the Realm of Unbeing. Or, at least two still-breathing bodies looking more-or-less human were pulled out from the rubble. Ukyàghlí put the blame on Āter, and the latter accepted it without a word of complaint. Maybe the hellish burns he had sustained were an outward sign of his inner guilt, many whispered. From then on, Ukyàghlí the Silver-Tongue appeared to be the querulous, overbearing organ-grinder, and Āter the Black Doctor (who was by then but a shadow of his former self) would be the cat’s-paw. The arcane rites would continue in the new headquarters, the “Lustrous Lodging,” but now the carousing, the wonder-shows, the lechery and the profligacy were ends in themselves. Despite that, the “Magistrī Invīsibilis Mundī” managed to perform miracles (by all accounts) in terms of discovering, organizing and revealing the secrets of systematized sorcery, often by using very dubious means. And in this regard, surely the ghoulish figure going by the name Iancu Āter must have been the motivating force. So powerful was the masterwork “The Doctrine and Rituals of Transcendental Magic” (until this incalculably valuable artefact was destroyed accidentally by some poor idiot about whom I shall make no more mention) that people sincerely believed that it contained the quiddity of the Tlevkimvi themselves.

 

It was Ukyàghlí and Āter who “amended” Hraythvalz’ Prophetic History to suit their own nefarious purposes. It was they who stole an ample portion of Wingódes Hwethratún’s sorcerous research, swearing oaths that they had done the work, and reducing Hwethratún to the level of a beast when he dared to accuse them publicly. And it was they who drove Awdhawardhawz Karílaz mad when the Silver-Tongue lusted after his wife and daughter. (That was the last straw for the wives of the two villains. They made fast their escape with the other two women and consecrated their lives to undoing the deadly damage that was being wreaked on the planet both maliciously and inadvertently. They declared that it was better to light a candle than curse the darkness, and that they would do everything in their power to make whole the Wounded World. Not that either one of the malicious miscreants noticed or gave a damn about that.) In all of this, it was Āter who sweated over the details regarding accomplishing the Actions whilst Ukyàghlí supervised haughtily and profited from the performances at the expense of the former. And so Ukyàghlí appeared to flourish, becoming stinking rich, whilst Āter became more and more insubstantial.

 

In the end, many years after the sorry events set down here, the Silver-Tongue popped his clogs in his bed in the Dazzling Dwelling, surrounded by courtesans, sacks of gold coins, and mountains of mystical white powder. Through his avarice and his wantonness, his immorality and his spite, and empowered by the goetic forces of the Pallid Place, he had perpetrated – knowingly or not – more damage, suffering and loss that even Atrocious Ivan himself. He had rejoiced in indulging his frightful whims, and when he was divested of his earthborn obligations, he was a contented man indeed. Regarding the “second life” and supposed ultimate demise of that shady character known as the Black Doctor, on the other hand, no-one knew anything then, nor in our age either. It is worth noting, however, that Āter continued to wend his way through the World between the Acclaimed Actions, a scornful smile on his thin grey lips, his pitchy eyes ready to drown one, and his scarlet scars almost glowing with ill-intent. And everywhere he went, affliction, confusion, plague, war, disaster, and famine followed in his wake, as the situation on the Woebegone World became worse and worse. For my part, I am tempted to imagine that the old wandering wraith simply vaporized at last, vanishing from this sphere of existence like a shadow when it gets dark – after it completed its task, perhaps – or, simply when it got too bored, for that matter.

 

[3] I present here some bilingual information (Ilknish / Kimbric) which might be useful as you read on. — P.M.

The Days of the Week: Mournday (Aflun-ddydd: “shapeless”); Truthsday (Mawroed-ddydd: “grief”); Woundsday (Erchyll-ddydd: “dread”); Thirstday (Euog-ddydd: “guilt”); Fireday (Gwendid-ddydd: “weakness”); Sadderday (Sobr-ddydd: “serious”); Sunderday (Sâl-ddydd: “despicable”).

The Months of the Year: Gelid-moon (Iaënnol-fis: “icy”); Febrile-moon (Coethi-fis: “purify”); Mardy-moon (Mawrair-fis: “brag”); Afresh-moon (Adfywio-fis: “freshen”); Mayhem-moon (Maethu-fis: “nourish”); Judicial-moon (Melen-fis: “yellow”); Jubilee-moon (Gorfoledd-fis: “jubilate”); Awesome-moon (Aruthrol-fis: “amazing”); Saltaway-moon (Cywain-fis: “gather”); Ochre-moon (Hurtio-fis: “stupefy”); Knifewind-moon (Tawch-fis: “mist”); Dogtired-moon (Rhagflas-fis: “foretaste”).

The Seasons {the ancient names are given in brackets}: Springtide / gwanwyn {sprengnoz / gwesantos}; Summertide / haf {swmraz / sawos}; Autumntide / hydref {havrstaz / sewrvos}; Wintertide / gaeaf {wintruz / gyemos). In Ilknish the common-folk tend to favour the old forms. However, since these are proscribed in Standardized Pretanic, the contemporary words are used here.

The Major Feasts {the ancient names are given in brackets}: Candlefest / Gŵyl y Canhwyllau {Candlvrihyal / Kántwilwelos}; Springtide Equinox (Vernal Equinox) / Alban Eilir (Cyhydnos y Gwanwyn) {Vrihyal Sprengnoz / Kalan Gwesantos}; Mayhemfest / Gŵyl Maethu {Byaltyunya / Bróytenwelos}; Summertide Solstice (Estival Solstice; mid-Summertide Day) / Alban Hefin (Heulsaf yr Haf, Hirddydd Haf, Gŵyl Canol Haf) {Vrihyal Swmraz / Kalan Sawos}; Loavesfest / Gŵyl y Torthau {Hlavrihyal / Tórthwelos}; Autumntide Equinox / Alban Elfed (Cyhydnos yr Hydref) {Vrihyal Havrstaz / Kalan Sewrvos}; Knifewindfest / Gŵyl Hurtio {Sawhwena / Sámonwelos}; Wintertide Solstice (Hibernal Solsitice; mid-Wintertide Day) / Alban Arthan (Heulsaf y Gaeaf, Byrddydd Gaeaf, Gŵyl Trymder Gaeaf) {Vrihyal Wintruz / Kalan Gyemos}.

The Signs of the Zodiac: Hustwr (the Irrigator / y Dyfrhäwr); Tzluktnakhu (the Fisherman / y Pysgotwr); amb-Mbakré (the Darkwalker / y Tywyll-Rodiwr); Zeydva (the Man-bull / y Dyn-darw); Knayho-ov-Vlahlo (the Lovers / y Carwyr); Thoahatha (the Hero / yr Arwr); Lakhmw (the Cat / y Gath); Nathuruli (the Goddess / y Dduwies); Xlotlringku (the Trickster / y Castiwr); Ak·rabw (the Arachnid / yr Arachnid); Mor·dwnom (the Wizard / y Dewin); Lehenefa (the Maiden / y Forwyn).

 

 

 

O “Meddygaeth Werin o Bedwar Ban Byd:

Ffrwythau a llysiau i andwyo ac iacháu”

Gan Hlothrig Faland-ashé [1]

 

“Mae’r mandraglysieuyn yn blanhigyn llysieuol, lluosflwydd, gyda rhosglwm o ddail wylun a bron ddim coesyn. Mae rhai’n flew i gyd ond eraill yn flewog i raddau llai. Mae’n magu blodau ar lun cloch, ac wedyn aeron oren neu felyn. Mae pobl y wlad yn defnyddio’r sudd ers canrifoedd i liniaru poen y gwynegon, neu i leddfu confylsiynau, mania, a’r felan, ac mae rhai’n honni y gall wneud y diffrwyth yn ffrwythlon. Felly maen nhw’n ei fragu gyda phomgranad a spikni i neud diod feddwol, a’i droi’n arogldarth, a’i roi mewn swyndlysau ar gyfer ffawd dda. Mandragora a Llaw Gogoniant yw enwau eraill arno. Mae’r gwraidd trwchus, hir yn ceincio nes ei fod yn ymddangos fel ffurf ddynol, ac oherwydd hyn mae’n cynnwys nerth eithriadol o ran rheoli grymoedd natur a gweld pethau wedi’u cuddio fel arfer rhag llygaid meidrol. Trwy ei fwyta mae’n bosibl ymweld ag Elfan, gwlad y Tylwyth Teg, neu alw ar i Fendith y Mamau ymddangos ar y Ddaear Greulon. Fodd bynnag, fe all llyncu gormod o ffrwythau’r mandrag beri deliriwm a gwallgofrwydd.”

 

 

O "Cariad, Colled, Chwilod"

 

Y Ffred ‘na naeth daro ar y syniad gwrthun o drio neud y peth. Roedd e wedi bod yn ceisio darllen un o’r Hen Lyfrau, ond wrth gwrs doedd yr hen ffŵl ddim yn gallu deall hanner o beth oedd o flaen ei lygaid heb i fi gyfieithu iddo. Falle fod e’n gwbod am wynwyn a madfallod gwenwynig, ond ddim am lawer arall. Dw i ‘di meddwl droeon tybed sut pasiodd e’r arholiad i ddod yn aelod llawd o’r Urdd. Dw i’n credu taw dim ond dysgu’i araith ar ei go’ a wnaeth e – hir ei dafod, byr ei wybod yn wir, te. Ond eto i gyd, roedd llawer o amser sbâr di fi wrth aros am weld ‘y Nhywysoges Arallfydol. Do’n i’m yn gallu rhoi gorau i feddwl am pam bod nhw’n dweud “y Tylwyth Teg,” dyna’r peth. Wedi’r cwbl, bob tro mod i’n gweld nhw, maen nhw’n edrych fel y creaduriaid mwya hyll ar wyneb y Ddau Fyd. A beth am “Bendith y Mamau,” ‘neno Wezir? Dyn nhw ddim yn bendithio’r mamau ‘na pan maen nhw’n dwyn y babi heb ei olchi a rhoi crimbil yn ei le, dyn nhw? Am be maen nhw’n sôn? Ac o ran ‘ny, pam mae golchi baban o flaen pawb yn y Tai Edifeirwch atgas ‘na ddeugain niwrnod ar ôl iddo gael ei geni mor bwysig?

 

 

O “Athrawiaeth a Defodau Hud Trosgynnol”

Gan y Dr Ieuan Ddu [2]

 

“Dyma sut i wneud teclyn hud grymus iawn, gan ddefnyddio’r mandrag. Os byddwch chi’n tynnu’r mandrag ma’s o’r ddaear, fe fydd yn gweiddi mwrdwr tra cewch chi’ch taflu wysg eich pen i Ffynnon Eneidiau. Felly bydd yn rhaid i chi’ch puro’ch hun cyn ei gael nos Aflun-ddydd (y dydd yn perthyn i’r Lloer), ychydig ddyddiau wedi Alban Eilir, gan ddefnyddio ci â rhaff yn sownd yn ei goler i dynnu’r creadur llystyfol o’r pridd fel bydd farw yr helgi yn eich lle chi [3].”

 

[CCCh] Naeth Ffred a fi roi’r brithgi drewllyd ‘na o’r enw Swt i gyflawni’r dasg. Naethon ni’n siŵr i ni’n dau gael cawod gyda dŵr poeth a llawer o sebon sbesial o flaen llaw, jyst i fod yn saff. Ond doedd dim bloeddio i’w glywed. Fuodd yr un ohonon ni farw, chwaith, diolch byth – neu waetha’r modd! Naeth y ci gwirion fwyta hanner y planhigyn cyn ei heglu hi. Am hen rwtsh maen nhw’n sgrifennu yn y Llyfrau Hud a Lledrith ‘na. Ond am ein bod ni wedi dechrau, wel, doedd dim mynd yn ôl, ac fe fydden ni’n gorfod gorffen, drwy ddŵr a thân!

 

[ADHT] “Rhaid i chi dorri’r gwraidd a’i gladdu gyda’r nos mewn bedd mewn hen fynwent wledig wedi’i chysegru gan Aelod Urdd Cyfrinachau, fel yr un tu fa’s i Deml y Gogoniant Cuddiedig, ble mae llwyfen lydanddail yn tyfu, hynny yw, y goeden a adwaenid gan yr Etrwsgiaid fel Ulmus ac iddi risgl garw a dail danheddog. Am ddeuddeng niwrnod dych chi angen dyfrhau ‘y Feinir’ fel petai’n faban newynog yn galw am fron ei mam, â llaeth gafr o lestr ac ynddo lawer o gwmin, a thri ystlum wedi’u boddi. Ar yr unfed dydd ar ddeugain, fe ddylech geibio'r gwreiddyn dieflig ma’s ganol nos, cyn ei biclo mewn halen yn cynnwys gwaed menyw, poer dyn, chwys ci, dagrau ceffyl, a throeth caseg. Fe fydd y mandrag a baratowyd fel hyn yn darparu dogn fydd yn rhoi nerth eithriadol i’r Dewin o ran enaid, corff, a meddwl, a’r gallu i agor pob drws, yn cynnwys y Porth i Fydoedd Eraill. Wedyn fe allwch ei ddefnyddio i gyfathrebu â’r Telok-vovim anaele, i gael hyd i gyfrinachau, i reoli pobl a digwyddiadau, ac i fodloni’ch chwantau i gyd.”

 

[CCCh] O ran hynny oll naethon ni lwyddo, mwy neu lai, dw i’n credu, diolch byth. Daethon ni o hyd i’r goeden gywir yn nhiroedd y Clinig. Naethon ni benderfynu defnyddio llaeth sych a’i gymysgu â dŵr, a rhoi llawr o’r chwilod ffiaidd ‘na ynddo yn lle ystlumod. O ran yr hylifau corfforol, wel, ach a fi, roedd gofyn i ni ddyfeisio rhywbeth yn y fan a’r lle. Does angen gweud, nes i ‘ngorau glas o leia, dw i’n addo, ac es i i ffeindio pethau gyda’r lliw a'r oglau cywir, ac ati, ch'mod? Ro’n i’n edrych ‘mlaen at feddu ar bwerau tu hwnt i ddychymyg maes o law, creda di fi. Sen i ond mor lwcus, w!

 

[ADHT] “Heblaw hynny mae’n bosib i’r Dewin cryfaf a mwyaf dawnus gyflawni un gamp eithriadol arall gan ddefnyddio’r mandrag. Torrwch ymaith law chwith celain dyn wedi’i grogi. Rhowch hi mewn priddlestr gyda phowdr mân o ferdigris, natron, halen, mandragora, a phupurau hir am bythefnos. Wedyn gadewch iddi orwedd yn llygaid yr haul drwy Ddyddiau’r Cŵn, cyn ei rhoi mewn ffwrn gyda rhedyn, gwair, perlysiau aroglus, canghennau’r ferfaen a gwraidd mandrag, nes iddi sychu drwyddi. Nesaf hongiwch hi ar gangen hen dderwen yn nhir plasty fel Maenordy Challavas am dair nos yn olynol.”

 

[CCCh] Unwaith ‘to, doedd dim problem ‘na, er bod Ffred mor blagus drwy’r amser gan geisio gweud wrtha i sut i neud popeth, bu bron i fi’i wado fe! Dyna pan ddechreuodd pethau mynd o chwith, am i ni fynd i ffraeo’n enbyd dros ystyr rhai o’r geiriau. A sôn am regi i’r cymylau, fe ddysges i beth neu ddau am iaith fras b’nawn ‘na!

 

[ADHT] “Gwnewch gannwyll gan ddefnyddio braster o’r gelain, cwyr gwyryf, sesame, a’r elfen ddirgel, hanfodol, a adwaenir dim ond gan y gwir Ddewin. Rhowch ynddi wic o wallt y dyn drwg, a dodi’r gannwyll yn y llaw fel canhwyllbren. Ar ôl hynny, dewch â fe i ben un o’r crugiau neu’r gwyddfeydd hynafol, a’i gladdu yno yn y tir glân, wedi’i lapio yn amdo’r llofrudd a drwythwyd yn sudd y mandrag, a chi’r Dewin yn cadw gwylnos.”

 

[CCCh] Doedd dim celain i’w chael, a doedd Ffred ddim yn awyddus i dorri’i law bant. Felly, nes i ddwyn palf mwnci wedi’i biclo (neu falle dwrn ryw hen Yarl y Ficingiaid) o Amgueddfa Arteffactau Gwaharddedig, ac amdo newydd sbon o’r Stafell Lapio yn un o’n Tabernaclau Annibynnol ni. Roedd Ffred wedi darganfod ychydig o fanylion priodol trwy ddefnyddio Glyffiau’r Doethur Du [***]. Felly fel y bwgan brain yn y stori a gywilyddiai am ei noethder ac erfyn ar bobl yn mynd heibio am ddillad, ro’n i’n gwisgo crys llawn tyllau enfawr wedi’i wau o ffwr cŵn, coch, a chilt o rwyd amdana i fel do’n i’m yn noeth nac yn ‘y nillad chwaith. Ro’n i wedi llyncu cwpl o wynwyn y dydd o’r blaen fel do’n i’m yn llwglyd, ond ar y llaw arall do’n i’m yn borthiannus. Ac fe des i â’r ci twp na, Swt, gyda fi, fel do’n i’m ar ‘mhen ‘yn hunan er fyddech chi’m yn gallu dweud bod unrhyw fod dynol ar ‘yn ochr i. Roedd Ffred yn stelcian ar waelod y bryncyn a gweiddi cyfarwyddiadau arna i drwy gorn siarad. I neud yn sicr fyddai dim llafn yn ‘mrathu i, neu i stopio ‘nghlwyfau rhag gwaedu rhag ofn i ‘ny ddigwydd, roedd e’n adrodd un o’n hoff storïau i, hanes y Famfaeth Ryfelgar. Roedd e’n neud y rhan orau am y llofruddiaeth, ble mae hi’n cael ei gwenwyno, a’i thrywanu â gwaywffon, a’i llosgi, ond yn dod yn ôl yn fyw deirgwaith cyn ffrwydro o’r diwedd.  (Mae’r un peth yn union yn digwydd ym mhob ffilm arswyd werth talu arian i’w gwylio, er dyw’r fath bethau ddim ar gael mwyach heblaw am ar y farchnad ddu, gwaetha’r modd!)

 

[ADHT] “Ac am dridiau, rhaid i chi beidio â chysgu’n hirach na chân y gog yn parhau. Wrth i’r ysbrydion cythryblus ffromi, a rhegi, a rhwygo, rhaid i chi adrodd mantras yr Hen Feistri, ac os byddwch yn goroesi’ch ofn heb redeg i ffwrdd, fel onnen nobl yn codi uwchben y drain, neu hydd ifanc a’i gyrn yn tywynnu, yn rhuo ymhlith gwlith y bore, fe fernir eich bod yn deilwng o ennill y wobr fwyaf ac yn haeddu meddu ar Arswyd-sgôp.”

 

[CCCh] ‘Neno Swtach, o na bai’r Ffred ‘na wedi diflannu mewn pwff o wynt o’r Nw Yrth ei hunan! Dyna o’n ni wedyn ar ben y Mynydd Gwydr, ac fe ddaeth y diawliaid i’n arteithio i, ond anghofiodd Ffred y geiriau neu rwbeth. Fe ddechreuodd yr hen frithgi siantio rhyw hen lol gaeth e ar ryw gwrs bondigrybwyll a dw i’m yn nabod beth naethon ni  gonsurio na sut i’w ddeol, er mod i’n deall o’r Hen Lyfrau ei fod yn dod o Faes Brwyn ar y Nw Yrth. Aeth popeth yn draed moch, a ninnau’n ei heglu hi fel geifr crynedig yn ffoi rhag blaidd, neu falle fel plantos drwg wedi torri ffenest symudliw, hypnotaidd yn un o'r Tai Addoli melltigedig 'na'n perthyn i'r ochr arall (da iawn i bawb sy'n llwyddo i 'neud 'ny!). Ond mae’r endid, y beth-bynnag-yw-e, wedi glynu wrtha i, a bellach dw i’n dal i’w glywed yn snwffian ac udo wrth iddo fynd o gwmpas gan chwarae castiau creulon, achosi damweiniau, lledaenu caos, a hau hadau ofn.

 

[ADHT] “Byddwch i gario’r Arswyd-sgôp gyda chi ble bynnag yr eloch mewn pwrs o groen madfall yn nesaf at eich calon. Bydd y fath gannwyll yn goleuo dim ond y Dewin, a stopio pawb arall rhag symud yr un cymal, neu gyhyr, neu nerf.”

 

[CCCh] Wel, roes y drychineb ‘na ben ar ein gobeithion o greu Arswyd-scôp. A sôn am “Golchi traed yr alarch yn wyn”! Aethon ni ‘nol y dydd nesa, yng ngolau dydd. Doedd yno ond rhyw fath chwerthinllyd ar law esgyrnog fel y fath o beth fyddech chi’n brynu mewn siop jôcs. Roedd y rhan fwya o’r cynhwysion wedi toddi neu droi’n rhyw fath o lysnafedd purddu oedd yn drwchus a drewllyd. Ro’n i bron â chwydu lan o’i wynto. Ond mynnodd Ffred gasglu pob diferyn ohono a’i roi mewn costrel o grisial, a’i gario o gwmpas i bobman. Y peth mwya od oedd taw mwy a mwy ymddangosai wrth iddo’i fopio lan. Pan oedd e wedi cael pob gronyn, roedd rhywbeth ar ôl. Modrwy, dw i’n credu o bys y beth-bynnag-oedd-e, ond fe gipiodd yr Un Ffantastig hwnnw ‘fyd.

 

[ADHT] “Pan fydd y gannwyll hon ynghyn mewn rhyw le penodol, ni fydd y rhai’n cysgu’n medru deffro o gwbl; na’r rhai ar effro’n medru cysgu nes iddyn nhw ddod yn sombis byw. Trwy ei defnyddio, fe all dyn agor pob clo, ac ni all unrhyw follt, na bar, na band ei wrthsefyll. Fe roi’r Arswyd-sgôp y nerth i chwi reoli meddyliau a chyrff, ac fe gaiff ei diffodd dim ond â llaeth.”

 

[CCCh] Yr unig bŵer gyda’r stwff atgas oedd y gallu i neud i bawb eisiau cyfogi os arhosai Ffred yn yr un stafell â nhw am fwy na munud neu ddwy. Ond am ryw reswm, roedd e wrth ei fodd. Pan wisgai fe’r darn o emwaith hyll, dwn i’m be ddigwyddai, ond o’r braidd y gallwn i’i weld e. Ac wedyn fe roes e’i fawd yn yr hylif drycsawrus ac, ach a fi, rhwbio fe dros ‘ngheg i, gan ddweud, “O hon ddaw’r geiriau i orffen y Byd, a’i greu o’r newydd.” Beth bynnag yw ystyr hynny. Ac roedd sain ryfedd fel, wel, fel geiriau, neu leisiau, falle, yn siantio:

 

“Li tha ru ha ho ha – si he ni sa a ra ze sa – la li tha the ra e – i lu a pi fi a – e si pa la thu ni – ha tha se nu na thi – thi ru fa ra – si thi ro pa li fi – le la ri la fi fu – pu u thi pu ha – si le ro he tha fe hu – u po lo ri fi the sa – la le se ha tha – fe u the hu li…”

 

Bois bach, dros ‘nghrogi dw i’m yn deall dim byd, ond ar y llaw arall mae’n teimlo fel dylen i allu neud synnwyr ohoni. Mae yna drwy’r amser bellach, a dw i’n gallu’i chlywed yn glir os dw i’n tiwnio i mewn. Dw i’n siŵr bod y chwilod gythraul yn ymuno â’r siantio ‘fyd. A bod yn onest mae’n ‘ngyrru i o ‘ngho wrth i fi chwarae gyda’r sillafau a’u trefnu nhw i drio adeiladu geiriau a brawddegau. Bob tro dw i’n mynd ati, dw i’n teimlo bod popeth o ‘nghwmpas yn mynd yn feddal, rywsut, neu’n toddi. Dw i’n poeni taw mwya’n y byd mod i’n meddwl am y swyn ‘ma, mwya’n y byd bydd rhyw drobwll yn agor oddi danna i a’n sugno i i lawr. Ond y gwaetha peth yw mod i’n siŵr, hyd yn oed wedyn, fydda i’m yn mynd i farw.

 

 

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[1] Hynny yw, Ffredrig Llwynlesg. — P.M.

 

[2] Ei deitl yw "Atrōx Doctor" yn yr Etrwsgeg (hynny yw, y "Doethur Du"). — P.M. Dymunwn i achub ar gyfle i wneud ychydig o sylwadau yma. — G.LL. Yn gyntaf, mae’n rheidrwydd arnaf fi gofnodi bod gennyf raddau rhesymol o barch at nifer o’r canlyniadau’n codi o “Weithrediadau” Iancu Āter (a adweinid fel y “Gwyddai Glas” cyn iddo syrthio oddi ar ras, a dweud y gwir), a’i “gyd-ymarferwr” dieflig Rwèra Ukyàghlí (yr “Edlych Enbyd”). Ceir, er enghraifft: Allwedd y Dauwynebog, “Athrawiaeth a Defodau Hud Trosgynnol”, “Arddeisyfiadau Khan·ōkh”, Ciwb Tlmndo, “Damcaniaethau Ymarferol ac Ymarferion Haniaethol”, Disgiau Xlntu, y Glyffiau Cyfnewidiol, y Rwnau Tafodrydd, a Sgwariau Hud Zxtlxa. Wrth gwrs, wedi dweud hynny, rhaid i fi ychwanegu yn syth nad oedd gan y pâr hwn o adynod gwaradwyddus mo’r un rhinwedd werth sôn amdani. Yn bendant, nad oeddent yn ystyried bwrw hud i’r graddau lleiaf yn weithred wleidyddol yn y bôn ar gyfer mynnu annibyniaeth a dianc rhag rheolaeth crefydd a llywodraeth, na gwella rhaniadau cymdeithasol. Dim o’r fath beth! Nid oedden nhw ysu am greu realiti amgen rhyfeddol trwy uno nodweddion angylaidd a chythreulig y M’rklu a’r Eluhohi chwaith. A bod yn berffaith onest, mae’n hollol ddiamwys iddyn nhw gyfrannu at wneud y Byd sydd ohoni’n waeth o lawer.

 

Yn ôl pob golwg, Āter, y Gwiddon gwaraidd, cefnog, tra addysgedig, ac â phrofiad helaeth o deithio oedd y meistr (ar y dechrau o leiaf), ac Ukyàghlí, y cnaf crafangus ansyber oedd y gwas da a ffyddlon. Onid oedd dyn yn cyfeiliorni’n llwyr? Heb fwrw sen ar y “fforwyr yn llwyni dewindabaeth” yn anhaeddiannol, teg ydy dweud yr ysgogid Āter gan chwilfrydedd peryglus o wancus, ac nad atebodd Ukyàghlí i ddim ond yr ysfeydd mwyaf gwarthus a hunanol. Mae’n hanfodol i fi bwysleisio i ba raddau roedd y Gwyddai dan ddylanwad llygredig yr Edlych mewn gwirionedd, a sut yr achosodd yr ymarferion tra annoeth a ddyfeisiwyd gan yr olaf gwymp y cyntaf nes y gallwch chi osgoi’r un ffawd. Sut y gwyddwn i hyn oll? Wel, dyma stori gêl Vlwra Velkhrim (gwraig Āter), Hrwrla Vikskrim (gwraig Ukyàghlí), a Tzwnya a Tvwkya Vambrim (gwraig a merch Awdhawardhawz Karílaz), a sefydlodd ein Cyfeillach ni. Ac o ran yr union fanylion ynghylch y Gweithrediadau yn Rhanbarth Rhithiau a adroddir – mae’n Chwiorydd-weledyddion wedi datblygu dros y canrifoedd y dulliau llymaf i ddarganfod a dehongli’r crychdonnau lleiaf yn yr aether nwmenaidd, er mwyn “darllen y gorffennol” (os nad darogan y dyfodol).

 

Yn eu hanfod, golygai’r “Gweithrediadau” ymarferion seremonïol cymhleth iawn a fwriedid i anfon y “Magiad” (Āter) ar daith feddyliol trwy’r Tud Tenau o dan arweiniad y “Llywiwr” (Ukyàghlí). Yno, roeddwn nhw’n dychmygu codi, ymgorffori, croesholi a gorchymyn endidau annaearol – y Telok-vovim neu’r Tlevkimvi dauwynebog dybryd – er lles mawr i’r Magiad (ac felly i’r Llywiwr). Roedden nhw’n gobeithio datgelu trwy hyn ddirgelion allfydol, dysgu sut i weld popeth yn digwydd yn unrhyw fan yn y Ddaear ac ar unrhyw bryd, magu’r gallu i reoli calon a meddwl y Thorlin, a dodi eu llaw ar “hey-khrusopoyía” (“sylwedd y gwyrthwneuthurwyr”) fel y gallen nhw gipio bywyd diorffen a dod yn dra chyfoethog. Ac o ran Ukyàghlí o leiaf, wel, roedd wedi magu obsesiwn ynghylch bodloni pob un o’i chwantau cnawdol pryd bynnag a gyda phwy bynnag y ffansïai, yn y ffyrdd mwyaf masweddus.

 

Byddai’r lle a ddewisid i’r ymarferion, eu hamseru, a ffurfiau’r defodau dulliau a ddefnyddid fel ei gilydd o’r pwys mwyaf. Defnyddiodd Magiad ddull “vruhvsturkh” yn cynnwys daeargoel, tynfeini a phlatiau darogan i ddewis llecyn ar groestoriad leylinellau, lle’r oedd y ceryntau daearol yn codi o faes magnetig y blaned yn gryf iawn. Y lle gorau fyddai cromlech borth (neu “drilith”) i gynrychioli ogof gynfydol, y beddrod, a’r bru. Er na fu’r fath fan ar gael yn rhwyd, yng nghefn gwald Kimbria y daeth Āter o hyd i gartref diymhongar wedi’i adeiladau ar gorfflan hynafol ac yn cyflawni’r holl amodau priodol a gwnâi’r tro i’r dim. Islaw’r tŷ roedd ceudwll yn cynnwys nant o ddŵr oer croyw. Datgelai egwyddorion sêr-ddewiniaeth mai’r Prif Wyliau fyddai’r cyfnodau mwyaf ffafriol i’r Gweithrediadau.

 

Byddai raid i’r ymarferwyr (y gwŷr) a’r acolytiaid (eu gwragedd) ymatal rhag pob amhurdeb o ran corff, meddwl ac enaid am fis llawn cyn y seremoni, gan ymprydio am yr wythnos olaf a chymryd dim byd ond dŵr yn ystod tridiau’r “ympryd du.” (Wel, y rheini oedd y cyfarwyddiadau swyddogol. Fe allwn ni fod yn eithaf sicr bod Āter a’r menywod yn ufuddhau iddyn nhw i’r llythyren. Ond o ran Ukyàghlí, mae tystiolaeth gyfoes yn dangos y daliai i wario digon o arian Āter mewn tafarn rai milltiroedd i ffwrdd, a threulio cryn amser yng nghwmni gwragedd eraill – dros nos, fel arfer – beth bynnag y gwnâi fe gartref. Yr oedd e – fel y rheda’r hanes – bant yn chwilio am gynhwysion ffres at y seremonïau. Ni chredai Vlwra Velkhrim o leiaf air yn llifo drwy wefusau gwenwynllyd yr Edlych Enbyd. Ond arferai fe ddylanwad rhyfedd dros ei ŵr, ac roedd y ddwy Chwaer yn ei ofni fe’n ofnadwy. Efallai mai ei ymddygiad gwrthun yntau a achosodd y drasiedi a ddigwyddai i’r Gwyddai Glas yn nes ymlaen.)

 

Ddiwrnod y Gweithrediad, byddai’r gwŷr a’r gwragedd yn drachtio gwin gwych a dawnsio o wawr hyd fachlud, fel petaen nhw wedi’u hymlid gan yr helfa wyllt, mewn ystafell lle’r oedd pob drws a ffenest, clo, a llyfr a drôr ar agor, a phob cwlwm wedi’i ddatod. Cronnai hyn ynddyn nhw gyflenwad parod o ho-mána, khuhkaw, k’hwds, prhohnye, ta-mát-ra, tseng, neu virilvis – egni emosiynol, meddyliol a rhywiol – yn deillio o drachwantau cyntefig. Wedyn, trwy Sacrament y Seren Saffir, bydden nhw’n defnyddio cyfathrach drythyll i ryddhau’r grym hwn. Arweiniai hyn at uno gwrthwynebiadau o bob math – yr organig â’r anorganig – rhyw a thranc – gwrywaidd a benywaidd – dyfroedd y ffurfafen a phridd a llaid o grombil y ddaear – cychwyn a dychwelyd – y groth fel locws dinistr a’r bedd fel safle aileni – awch angau a greddf oroesi – y llygaid a’r lwynau – pŵer daearol ac ysbrydolrwydd – y ffalws a’r corffyn pineal – anadl y seirff nefol a chnawd yr hwrdd bydol – y microcosm a’r macrocosm – Hetké Sheztha y fam-ferch, enaid tân, awyr a golau, ac Wansí Thlothlu y mab-dad, ysbryd pridd a môr. Fe fyddai’r ynfydrwydd rheoledig dilynol yn creu llwybr symbolaidd o genhedlu, i feichiogi, geni, tyfu, marw, a chladdu; yn galw ar ysbryd i ymrithio yn y byd corfforol; ac yn peri’r amgylchiadau cywir i agor porth rhwng materoldeb cyfyngedig ac ymwybyddiaeth ddiderfyn.

 

O’r diwedd i lawr yn yr ogof fach dywyll o dan y bwthyn, y digwyddai Seremoni Aymayth ei hun gefn y nos yn dechrau tua un ar ddeg o’r gloch. Câi drws swmpus y seler ei ddwbl-gloi’n hudol i gadw tresmaswyr allan, a’i selio â sêl echrydus i gadw’r egni annaturiol wedi’i ryddhau gan y weithredu tu mewn. Yn gyntaf, ymolchai’r Magiad a’r Llywiwr mewn dŵr croyw oer o’r nant, a’u puro’u hunain â saets yn mudlosgi. Wedyn, gwisgai’r Magiad gochl glas o liain a gwlân â thaselau, a het goch, a’r Llywiwr mewn tiwnig wen seml. Am ei wddf y rhoddai’r Magiad Swyndlws y Brenin Melyn, y dewin mwyaf, ar ffurf gadwyn o loerfeini, i’w gysylltu â’r cloc cosmig, ei atgoffa o’r tymhorau, a mesuro amser. Yn olaf, ar ei wefusau a’i lygaid y rhwbiai Eli Anesmwythol (past seimllyd, gwyrdd tywyll wedi’i wneud o wermod, ysgellog, mêl mefusbren, olew mwstard, a dail clychau cwrel).

 

Ac yna, tu mewn i gylch dwbl o galch ac ynddi allor yn wynebu’r gogledd, cychwynnai Āter ac Ukyàghlí y Gweithrediad. Byddai’r gell yn hollol dywyll i ddechrau (ar wahân i’r ffwng ymoleuol ar y waliau), gan y parai pŵer ysbrydol y Gweithrediad i ganhwyllau dynol yr ymarferwyr oleuo’r lle mae o law. Er mwyn eu hamddiffyn eu hun byddai raid defnyddio Defod Wared y Rhuddem. Yn gyntaf y cysegren nhw’r seintwar trwy losgi ibosotis aglaofolier, danadl a resin pin mewn llestr newydd. Wedyn, fe rwymen nhw’r pwyntiau prifol trwy offrymu’r elfennau priodol wrth rwnan y llafarganeuon penodedig i’r Planedau ac Arwyddion y Sidydd cyn amled ag y byddai’n gywir, fel a ganlyn:

 

 

Nesaf, fe wysiai’r ymarferwyr y Gwyliwr Anorfod gyda chleddyf wedi’i blannu’n gadarn yn y ddaear. Yn olaf, elwid ar Khiyape Ddwrn Gŵyth a’i leianod rhyfelgarwch Domwolfi a Bhíghaya i lenwi’r fangre â’u rhin ardderchocaf gyda phoethoffrwm.

 

Yn dilyn hyn, agorai’r Llywiwr yr iet nefol fel safnau’n ysgyrnygu gan ddefnyddio pâr o neddyfau o haearn magnetig wedi’u hiro â gwaed y Magiad. Gwyddoniaeth hudol alcemeg a oedd wedi darparu’r Elicsir Jâd, gwenwyn erchyll a gwroli’r Magiad a chryfhau’i synhwyrau cyn ei anfon ar y ffordd i’r Anoddun Amorffaidd. Wrth siantio Arsang Agor, llyncai’r Magiad ddogn ohoni wedi’i wanedu filiwnwaith. Ac felly, fel y tarw wedi’i ladd a’r offeiriad â’r gyllell, byddai fe’n clunhercian dros y bont yn ochneidio i gychwyn ar yr heol-nad-â-i-unman, dan gyfarwyddyd y Llywiwr â’i ddrych myglyd o wydrfaen. Yn ei law dde y cariai’r Magiad hudlath eboni, y “wialen fyw farwol.” Yn ei law chwith y daliai belen o edafedd i’w angori wrth echel y byd, ei helpu i fapio gofod ac adnabod y pedwar ban yn y mangreoedd afreal, ei gysylltu â’r Llywiwr, a chreu trywydd yn ôl. Wedi croesi drosodd, dilynai fe lwybr y saith seren o’r pydew amhlymiadwy, trwy labyrinth dadfeiliedig yr isfyd personol â’r saith drws, tuag at y tywyllwch dilafar y tu hwnt i bopeth, yn berwi o’r sillafau mwyaf nerthol yn yr holl greadigaeth.

 

Dros y flwyddyn gyntaf, treuliai’r Magiad nosweithiau bwygilydd yn fforio a siartio’r Lle-nad-yw’n-Bod yn ceisio hanfod harddwch, daioni a gwirionedd. Drwy’r amser, clywid llais Ukyàghlí yn cyfarwyddo, holi, a chocsio. Un tro y câi Āter ei hun yn arnofio fel petai mewn dyfroedd trwchus rhyw fôr twym, neu groth cawres anferth. Dro arall y crwydrai fe trwy eangder gwyn llachar heb faint na chyfeiriad. Gobaith disyflyd yr ymarferwyr oedd mai wedi i’r Magiad dreiddio i Ardal Adlewyrchu Anfaddeugar a chwrdd â’r Telok-vovim Tlevkimvi o’r diwedd, y câi Āter a Ukyàghlí eu trawsnewid yn llwyr. Fe greden nhw mai os llwyddo a wnaent, y cyfunai’r tri maes sinabar (yn cynrychioli nodweddion personol, torfol a chosmig) â’r wyth llewyrch i greu pedwar disg perffaith ar hugain. Wedyn, câi’r rhain eu lluosogi gan y pum perl arallfydol i ffurfio corff serol o hylif nefol fel cocŵn o olau o’u hamgylch. A hwn a gynhwysai’r chweugain llygaid hollganfod a roddai iddyn nhw bwerau corfforol a meddyliol aruchel. Felly, heb saib, byddai geiriau’r Llywiwr yno’n hambygio, dwrdio a rhefru ym meddwl y Magiad. Un adeg y byddai Āter yn cael ei ddeifio gan haul rhuddgoch anialdir o bowdwr pwmis yn unffurf heblaw am y twyni’n tonni; adeg arall, byddai’n ymlwybro mewn gwyll gwyrdd rhwng bonau coed fel rhedyn enfawr cynoesol. Ond yn ei ben yn ddi-ffael byddai datganiadau taer yr Edlych Enbyd yn arthio, plagio a cheryddu.

 

Ym mhen yr hir a’r hwyr, fe gafodd Āter hyd i “Li Kaho oli Tlevki Imvi” (“Ysbrydion y Ddraig Farwol”), mewn siglen ddi-ben-draw yn llawn pabwyr, ger llyn drewllyd o dar gwyrdd-ddu a sigwrat arian yn codi yn ei ganol. Neu efallai y nhw a ddaeth o hyd iddo fe. Dywedon nhw wrtho mai plentyn diniwed ydoedd, ac y gwelen nhw ei hunangasineb a’i gywilydd, ond y nhw a allai ei helpu i esgyn i aeddfedrwydd yn nisgleirdeb hunanwybodaeth lwyr. Fe groesawsant ef i ymweld â Thŷ Golau ymhlith y llwch, gan esbonio y byddai’n rhaid iddo ffeindio’i ffordd ei hun yno, ond addo y byddai’r siwrnai’n hawdd, dymunol a hyfforddiadol, ac yr enillai fe fri ar ben y daith. Ychwanegen nhw mai i’r perwyl hwnnw y dylai yntau ymlafnio i gael gwared ar ei gorff cnawdol diffygiol, mor llawn o ddafadennau, rhychau, cyrn, plorynnod a chornwydydd; mor dueddol o ddioddef o heintiau, cael ei anafu, a marw; ac mor rhwymedig i drachwant, blys, emosiwn, greddf, a galw drygioni. Y geiriau olaf a gyhoeddasant oedd y byddai’n bwysicach na dim byd arall iddo ochel rhag temtasiynau, maglau a chelwyddau’r endid mwyaf twyllodrus a pheryglus hwn – y Cysgod a oedd yr un ffunud â fe – gan ei fod yn gwyniasu am ei anfon i angof a chymryd ei le yn y byd diriaethol. Ac wedyn y diflanasant.

 

Yno, yn y Cynefin Cysglyd, cychwynnodd y Magiad ar ei ymgyrch drachefn, a llais y Llywiwr yn ei bryfocio a’i edliw, ei annog a’i fygwth. Ac O! Fe ddôi o hyd bob canllath i groesffordd lle’r oedd angenfilod yn udo ymhlith sŵn byddarol rhaeadrau a gwyntoedd cryfion. Yno y cwrddai â grymoedd brawychus yn addo difodiad diatreg wedi’i ddilyn gan wayw a rhincian dannedd parhaus. Ond, wrth faglu o gwmpas o dan gwmwl syrthni, bu bron iddo syrthio bendramwnwgl dros ei Gysgod anhywaith, delwedd drwg, yn llawn dannedd, chrafangau, carnau a chennau, a oedd mor hagr ond eto mor gryf. Ac yno, lle mor hawdd buasai i’r Magiad foddi yn y môr amniotig llysnafeddog, cael ei ddifa mewn fflamau enfysaidd llosgfynydd dyhead, neu fygu dan yr awyr wlserog, fe ddawnsiai’r Cysgod, a dangos y ffordd. Er bod y creadur mor gas ganddo, fe orfododd y Magiad ei hun i’w wynebu ac i gyfathrebu â fe. Yno, lle mor bwysig oedd anwybyddu golygon a seiniau’n llechu ar drothwy canfyddiad gan ymbil am sylw, fe hedfanai’r Cysgod i ffwrdd dan farw chwerthin, a’r Magiad yn canlyn gan gydio yn ei blu cynffon, nes iddo beidio â chael ei rwydo ganddyn nhw. Wedyn, dyna’r Magiad yn sylweddoli y dioddefai dreulio amser yng ngŵydd ei efell echrydus, yn ei ddilyn a’i wylio, gwrando arno a dysgu ganddo. Bob munud awr o’r dydd a’r nos, fodd bynnag, dyna lle’r oedd llais y Llywiwr yn ei rybuddio, ei gymell a’i orchymyn i ddiarddel ei hanner ceryddadwy a oedd mor wacsaw ac amrwd, a chuddio rhagddo, rhag iddo golli ei burdeb, ei sobrwydd, a mynd o’i gof.

 

Felly, wrth i’r Cysgod chwarae a ffugio, camarwain a thwyllo, fe orfu i’r Magiad weithio nerth deng ewin i beidio ag ymgysylltu â’r cyfaill bradwrus, nac ildio rheolaeth iddo, na dechrau ymddiried ynddo, i osgoi cael ei lithio, ei flingo, neu’i dagu ganddo. Oherwydd, os methu yn Arall-barth y Tarth a wnâi, gwyddai y byddai’n siŵr o gael ei orchfygu gan y cythreuliaid tu fewn iddo; ei ladd gan y Dyn-darw â’r fflangell fflamllyd; a’i draflyncu gan y rhithiau rheibus yn heigio yno. Wedyn byddai’r gannwyll feidrol yn llosgi ar y Ddaear yn diffodd cyn ei hamser, a châi’r Magiad ei golli’n llwyr yr eiliad honno. Ond nid dyna a ddigwyddodd, a’r Llywiwr yn siarsio a bwlian yn ddi-ball gan ddweud wrth y Magiad am guro’r Cysgod anghymedrol ac aflan, a’i alltudio fe, er mwyn arbed ei urddas a’i ddaioni. Felly y llwyddodd y Magiad i ddilyn y ffordd yn ôl o bwll piws anwybod. Fe dderbyniodd e ar yr ymdaith weledigaethau iasol o ddyrchafol, a datgelwyd iddo lawer iawn o gyfrinachau’r Byd Tywyll na fyddai’n bosibl eu dysgu yn y golau, a’i Gysgod yn ei hebrwng wrth iddo ddisgyn yn isel, isel i’r rhanbarthau mwyaf peryglus. Byth a beunydd, roedd y Llywiwr yn melltithio, rhegi ac ynfydu wrth fynnu bod yn hollbwysig i’r Magiad achub ei uniondeb a’i nerth trwy oresgyn a lladd y Cysgod anfoesol ffiaidd.

 

Allan o law y cafodd y Magiad ei hun yng nghaeadleoedd iasoer Mhalas Goleuad wedi’i naddu o iâ byw soled, a oedd yn eithriadol o wymp ond hefyd yn annynol iawn. Roedd fel petai fe mewn rhyw lyfrgell aruthrol a syfrdanol o gynhwysfawr, lle’r oedd cyfrolau’n cynnwys holl ddirgelion a chyfrinachau’r Holl Fyd. Ond, er affwysol bryder a siom i’r Gwyddai Glas, fe welodd yr ysgrifennwyd pob un ohonyn nhw mewn ieithoedd estron ac annealladwy, ac na fedrai eu darllen, heb sôn am eu deall. Ac yn waeth na hynny, fe ymdeimlai yn ddwfn ynddo’i hun y celid yn y geiriau anghynanadwy yr atebion i bob cwestiwn a phos, paradocs ac enigma, ond y fe a waherddid rhag fyth eu darganfod. Neu efallai mai fe a oedd wedi’i adael i gael cip ar ddoethineb yr oesoedd oll ond wedyn wedi’i orfodi i’w anghofio, a dim ond ychwanegu at ei rwystredigaeth a’i ing a wnâi hynny. Llenwid ei ben wedyn â goslefau digorff llais ei Gysgod yn rhefru am weithgareddau ffiaidd o bob math yn ei lafar dwbl dichellgar yn cynnwys pob iaith, arddull, cywair a thafodiaith a glywsid erioed ar y Ddaear. Yn awr, yn fwy nag erioed, credai Āter yn sicr yr arhosai ynghlwm wrth feddyliau aneffeithiol, dychmygion ofer, a ffantasïau hudoliaethus fel na ddeuai fyth yn ymwybyddiaeth berffaith, cyn hired ag yr ieuid e wrth ei Gysgod gwarthus.

 

Dyna lle’r oedd y Gwyddai yn colli’i limpin a dechrau melltithio a gwadu’i “hunan arall” yn yr iaith fwyaf budr. Fe wnaeth e godi ei hudlath, saethu’r Cysgod, ei dorri fe allan, a’i fwrw fe ymaith, gan alltudio’r rhan dywyllaf a mwyaf nerthol ynddo’i hun ar yr un pryd. Ar hyn, fe ymddangosodd o bob cyfeiriad o’i amgylch, leisiau’r Telok-vovim neu’r Tlevkimvi yn datgan ei dynged yn yr iaith a ddefnyddiwyd i lefaru wrth Khan·ōkh Ddyrchafedig, fel miliynau o wydraid yn cael eu torri’n ysgyrion a’u gwasgu i gnawd y pechaduriaid yn oernadu yn Llyn Bustl Berwedig —

 

 

Sylweddolai’r Magiad wedyn ei fod wedi aberthu’i hun, wedi torri cysylltiad â’r gwyll mewnol yn ddi-alw’n-ôl, ac wedi diofrydu hyd dragwyddoldeb wir wybodaeth a deall. O hynny ymlaen, byddai’n perthyn i’r Telok-vovim Tlevkimvi yn dragwyddol ac ni allai holl briodoleddau croes – yr agweddau cadarnhaol a’r rhai negyddol – yr elfennau bryntion a’r rhai clodwiw; y pethau hardd a’r rhai hyllion – byth eto egino a blaguro ynddo i ddod â threiddgarwch, ffrwt na hyblygrwydd iddo. Ni allai fe ddianc, ac wrth i’r argaeau moesol yn cwmpasu ei ddynoliaeth ddod oddi wth ei gilydd, a deunydd yr Ardal Anllwybrol yn adlamu cyn ymffrwydro. A dyna lle’r oedd Tzuwako gorfoleddus ei hun (“Y Saith mewn Un”) yn cyrraedd i’w ddymchwel, wrth farchogaeth ar gefn y ddwy ellylles Vamyentu a Zrwshawa (“A Gana’r Gân Gryfaf Mor Eang â’r Môr”) wedi’u cyplysu.

 

Wedyn gyda garglo arteithiol plwm tawdd a rhuo aflednais utgorn, ymgododd y Cysgod ymysg cenlli o lafa, ager, asid, nwyon andwyol, a lludw, i ysu cnawd y Magiad wrth ei ysgubo ymaith. Canys ni chawsai’r Cysgod ei ddifa yn ystod ymosodiad gorffwyll y Gwyddai Glas – wedi’r cwbl, pwy all ladd Cysgod? Ond wrth i ergydion y Magiad syrthio’n gawod arno, dyna lle’r oedd e’n sugno nerth o’r dyn nes nad oedd dim byd ar ôl. Dacw’r Cysgod yn cymryd lle’r Gwyddai, a’r Gwyddai yn cymryd lle’r Cysgod! Ac o’r pryd hwnnw allan, ni fyddai’r Magiad ond yn aros ar goll yn nheyrnas yr isymwybod, fel pe buasai wedi mynd o’i gof, neu wedi’i feddiannu gan gythreuliaid – pob un yn sarff â phen hwrdd wedi’i goroni gan neidr. Tra enciliai Āter i’r Tiroedd Gweigion, aeth y Cysgod ati i’w ddisodli fe ar y Ddaear.

 

Ni fu i’r ddau ddyn farw yn y danchwa a difethodd y tyddyn pan gafodd Olau Serol y Telok-vovim ei ryddhau o Diriogaeth Anfod. Neu, o leiaf, fe dynnwyd o’r rwbel ddau gorff yn dal i anadlu ac yn edrych fel bodau dynol, fwy neu lai. Bwriodd Ukyàghlí y bai ar Āter, a derbyniodd yr olaf ef heb gwyno o gwbl. Efallai mai’r llosgiadau uffernol a gawsai yn y ddamwain oedd arwydd allanol o’i euogrwydd mewnol, sibrydai llawer. Oddi ar hynny, Ukyàghlí y Tafod Arian fyddai’r gaffer tra-awdurdodol, cwynfanllyd i bob golwg, ac Āter y Doethur Du (nad oedd erbyn hynny ond cysgod o’r hyn fuodd) fyddai gwas bach y mwnci. Parhâi’r defodau cryptig yn y pencadlys newydd, yr “Anheddle Aserw,” ond nawr roedd y gloddesta, y sioeau rhyfeddol, y trythyllwch a’r afradlondeb yn ddibenion ynddynt eu hunain. Serch hynny, llwyddodd “Meistri’r Byd Anweledig” i gyflawni gwyrthiau (yn ôl pob golwg) o ran darganfod, trefnu a datgelu cyfrinachau hudoliaeth gyfundrefnol, yn aml trwy ddefnyddio dulliau amheus iawn. Ac yn hyn o beth, rhaid mai’r cymeriad afiach yn mynd dan enw Iancu Āter oedd y grym yn ysgogi. Mor nerthol oedd y campwaith “Athrawiaeth a Defodau Hud Trosgynnol” (nes i’r arteffact anghyfrifadwy werthfawr hwn gael ei ddinistrio ar hap gan ryw dwpsyn druan na soniaf amdano bellach) fod pobl yn coelio’n ddiragrith ei fod yn cynnwys sylwedd y Tlevkimvi eu hun.

 

Ukyàghlí ac Āter a “gywirodd” Hanes Proffwydol Hraythvalz i ateb eu pwrpasu ysgeler nhwythau. Y nhw a ddygodd ran helaeth o ymchwil swyngyfareddol Wingódes Hwethratún gan dyngu llwon mai nhw a oedd wedi gwneud y gwaith, a darostwng Hwethratún i wastad anifeiliaid pan feiddiai eu cyhuddo ar goedd. Ac y nhw a yrrodd Awdhawardhawz Karílaz o’i gof pan chwenychai’r Tafod Arian am ei wraig a’i ferch. (Dyna oedd ei diwedd hi o ran gwragedd y ddau ddihiryn. Fe wnaethant ei gloywi hi gyda’r ddwy fenyw arall, a chysegru’u bywydau i ddadwneud y difrod marwol a oedd yn cael ei wneud i’r blaned yn faleisus ac ar ddamwain. Fe ddatganasant mai gwell oedd cynnau cannwyll na melltithio’r tywyllwch, ac y gwnaent eu gorau glas i ail-gyfannu’r Byd clwyfedig. Nid fod un o’r drwgweithredwyr dieflig yn sylwi na hidio’r un iot am hynny.) Yn hyn i gyd, Āter a chwysai gyda’r manylion ynglŷn â chyflawni’r Gweithrediadau tra Ukyàghlí a fyddai’n goruchwylio’n drahaus ac elwa o’r perfformiadau ar draul y cyntaf. Felly ffynnu a wnâi Ukyàghlí, mae’n ymddangos, gan ddod yn graig o arian, tra âi Āter yn fwyfwy ansylweddol.

 

Yn y pendraw, flynyddoedd maith ar ôl y digwyddiadau a gofnodwyd yma, bu i’r Tafod Arian drengi yn ei wely yn Anheddle Lleufer, wedi’i amgylchynu gan ordderchwragedd, sacheidiau o aur mâl, a mynyddoedd o bowdr gwyn cyfrin. Trwy ei ariangarwch a’i gnawdolrwydd, ei anfoesoldeb a’i sbeit, ac wedi’i alluogi gan rymoedd gorcheiniol y Lleoliad Llwyd, roedd wedi bod yn gyfrifol – yn bwrpasol neu beidio – am fwy o niwed, ddioddef a cholled nag Ifan Ddybryd ei hun, hyd yn oed. Yr oedd wedi ymlawenhau yn boddi ei fympwyon cas, gan ymadael â chorff o bridd uwch ben eich digon yn wir. Ynghylch “ail fywyd” yr aderyn brith hwnnw a adwaenid fel y Doethur Du, a’i ddiwedd eithaf tybiedig, ar y llaw arall, nid oedd neb yn gwybod dim y pryd hwnnw, nac yn ein hoes ni ychwaith. Mae’n werth ei nodi, fodd bynnag, fod Āter yn dal i ymlwybro drwy’r Byd rhwng y Gweithrediadau Gogoneddus, gyda gwên wawdlyd ar ei wefusau llwydion main, ei lygaid pygddu’n barod i foddi dyn, a’i greithiau sgarlad bron â llewyrchu o ddrwgfwriad. Ac ym mhob man yr âi, trafferth, dryswch, pla, rhyfel, trychineb a newyn a ddilynai yn ei sgil, tra aeth y sefyllfa ledled y Ddaear Ddigalon yn waethwaeth. O’m rhan i, rwy’n cael fy nhemtio i ddychmygu na wnaeth yr hen ddrychiolaeth deithiol ddim ond tarthu o’r diwedd, gan ddiflannu o’r sffêr hon o fodolaeth fel y gwna cysgod wrth iddi nosi – ar ôl iddo gyflenwi’i dasg, efallai – neu’n syml pan aeth yn rhy ddiflas, o ran hynny.

 

[3] Rwy’n crynhoi yma wybodaeth ddwyieithog (Kimbreg / Ilkneg) a allai fod yn ddefnyddiol wrth ddarllen ymlaen. — P.M.

Dyddiau’r Wythnos: Aflun-ddydd (Mournday: “galaru”); Mawroed-ddydd (Truthsday: “gwirionedd”); Erchyll-ddydd (Woundsday: “gloes”); Euog-ddydd (Thirstday: “syched”); Gwendid-ddydd (Fireday: “tân”); Sobr-ddydd (Sadderday: “trist”); Sâl-ddydd (Sunderday: “gwahanu”).

Misoedd y Flwyddyn: Iaënnol-fis (Gelid-moon: “iaënnol”); Coethi-fis (Febrile-moon: “gwyllt”); Mawrair-fis (Mardy-moon: “pigog”); Adfywio-fis (Freshen-moon: “dadflino”); Maethu-fis (Mayhem-moon: “hafog”); Melen-fis (Judicial-moon: “barnwrol”); Gorfoledd-fis (Jubilee-moon: “gŵyl”); Aruthrol-fis (Awesome-moon: “aruthrol”); Cywain-fis (Saltaway-moon: “storio”); Hurtio-fis (Ochre-moon: “ocr”); Tawch-fis (Knifewind-moon: “noethwynt”); Rhagflas-fis (Dogtired-moon: “blinderog”).

Y Tymhorau {dangosir yr enwau hynafol mewn bachau cyrliog}: gwanwyn / Springtide {gwesantos / sprengnoz}; haf / Summertide {sawos / swmraz}; hydref / Autumntide {sewrvos / havrstaz}; gaeaf / Wintertide {gyemos / wintruz}. Yn y Gimbreg, dim ond yn seremonïau’r Gymanfa Goch yr arferir yr hen ffurfiau bellach gan amlaf. Felly defnyddiwyd y geiriau cyfoes yma.

Y Prif Wyliau {dangosir yr enwau hynafol mewn bachau cyrliog}: Gŵyl y Canhwyllau / Candlefest {Kántwilwelos / Candlvrihyal}; Alban Eilir (Cyhydnos y Gwanwyn) / Springtide Equinox (Vernal Equinox) {Kalan Gwesantos / Vrihyal Sprengnoz}; Gŵyl Maethu / Mayhemfest {Bróytenwelos / Byaltyunya}; Alban Hefin (Heulsaf yr Haf, Hirddydd Haf, Gŵyl Canol Haf) / Summertide Solstice (Estival Solstice; mid-Summertide Day) {Kalan Sawos / Vrihyal Swmraz}; Gŵyl y Torthau / Loavesfest {Tórthwelos / Hlavrihyal}; Alban Elfed (Cyhydnos yr Hydref) / Autumntide Equinox {Kalan Sewrvos / Vrihyal Havrstaz}; Gŵyl Hurtio / Knifewindfest {Sámonwelos / Sawhwena}; Alban Arthan (Heulsaf y Gaeaf, Byrddydd Gaeaf, Gŵyl Trymder Gaeaf) / Wintertide Solstice (Hibernal Solstice; mid-Wintertide Day) {Kalan Gyemos / Vrihyal Wintruz}.

Arwyddion y Sidydd: Hustwr (y Dyfrhäwr / the Irrigator); Tzluktnakhu (y Pysgotwr / the Fisherman); amb-Mbakré (y Tywyll-Rodiwr / the Darkwalker); Zeydva (y Dyn-darw / the Man-bull ); Knayho-huv-Vlahlo (y Carwyr / the Lovers); Thoahatha (yr Arwr / the Hero); Lakhmw (y Gath / the Cat); Nathuruli (y Dduwies / the Goddess); Xlotlringku (y Castiwr / the Trickster); Ak·rabw (yr Arachnid / the Arachnid); Mor·dwnom (y Dewin / the Wizard ); Lehenefa (y Forwyn / the Maiden).