But such was the malice which Aldur had wrought into the thing accurséd that in the day that I raised it to divide the world that men’s blood not be spilt did it smite me with fire. Even as I spake the commands unto it did it sear my flesh. And the malice of Aldur consumed the hand with which I held the thing accurséd and blinded the eye with which I beheld it and marred one half of my face with its burning.
And I caused it to be bound up in a cask of iron that it might injure none other, and named it CTHRAG-YASKA, the burning stone, that men and Gods might be wary of it and its evil never again be unleashed to destroy flesh with the malice of Aldur. And upon myself I took the burden of guarding CTHRAG-YASKA that it be bound in iron until the end of days and all its mischief with it.
And I bore my people away to the east in Mallorea, and on a sheltered plain did they build a great city and called its name Cthol Mishrak in remembrance of my suffering. And I concealed their city with clouds so that men might not find them to despoil them for their love of me.
Then labored I for a thousand years and yet another thousand to raise the curse which Aldur in his malice had laid on the stone, CTHRAG-YASKA. Well I knew that in the day of the lifting of the curse would men and Gods be rejoined in brotherhood and fellowship, and the malice of Aldur unto me would be broken, and I would be restored and made whole to greet my brothers unmarred.
Great were the enchantments and words of power which I cast at the obdurate stone, but still its evil fire burned, and its curse was upon the world by reason of the malice of Aldur.
And Belar, the youngest of my brethren, conspired with Aldur against me and raised up his uncouth people against me and caused each of them to curse me and have despite unto even me who had suffered so greatly that men’s blood not be spilt.
And behold, it came to pass that the evil sorcerer, Belgarath, who had ever sat at the right hand of Aldur, whispering the fell counsel of malice and enmity unto him, came with four others as a thief and bore away CTHRAG-YASKA. And one of them, the youngest, had been so woven about with spells and enchantments that he took up CTHRAG-YASKA and was not burned, and they bore it away.
Bravely did my warriors pursue them, and many were slain, and even I strode with them that we might regain CTHRAG-YASKA and so prevent the evil which it would bring to the world. But behold, the young man raised the thing accurséd and cast about its evil fire, and my people were consumed by it, and the thieves escaped, bearing CTHRAG-YASKA with them. And then was evil loosed in the world. And pulled I down the city of the Angaraks, and mighty Cthol Mishrak was laid waste that the enemies of my people not come upon them and destroy them utterly. And divided I the Angaraks into five tribes. The Nadraks made I hardy and bold and set them in the north to guard the ways by which the thieves had come. And the Thulls made I enduring and broad of back that they might bear burdens without tiring, and set them in the middle lands. And the Murgos made I the fiercest and most numerous and set them in the south that they might multiply greatly against the evil that had been unloosed in the world. And the most of my people kept I with me in Mallorea, which hath no limits, to serve me and to multiply against the day when war would be raised by the kingdoms of the west. And lastly made I the Grolims and instructed them in enchantments and wizardry and raised them as a priesthood before me and caused them to keep watch over all my people wheresoever they might be.
And I raised up a mighty people and set them to labor that we might undo the evil that had beset the world and regain CTHRAG-YASKA that the malice of Aldur had made and thus hold and keep the world from the destruction which no man or God might forestall.
And behold, my brothers feared my wrath in that they had conspired against me and sent thieves to steal CTHRAG-YASKA. And they did flee from me—yea, and departed from the world and remained but in spirit each with his own people.
And for a thousand years and yet another thousand and three hundred more18 did I send Nadraks and Murgos against the savage and barbarian Alorns with Thulls to bear their burdens and Grolims to guide them in my service. And it availed not, for the sons of the great thief Cherek, aided by the wicked sorcery of Belgarath, chief disciple of Aldur, did fall upon my people and destroy them.
In the west did the sons of Algar bestride strange beasts, swift and cruel, and harried my people back even unto the black mountains. And to the north did the sons of Dras the thick-witted, eldest son of Cherek, the thief, lie in wait and savagely ambush the brave Nadraks I had sent and foully destroyed them—yea, so utterly that a thousand years passed ere their numbers were restored. And call the Angaraks this battle the Battle of the Grief-Place, and each year upon the day of the Battle of the Grief-Place are a thousand Thullish maidens sacrificed and a thousand Thullish young men also. And also are sacrificed a hundred Murgo maidens and a hundred Murgo warriors and ten Nadrak maidens and ten Nadrak champions and a Grolim priestess and a newborn Grolim man-child, borne in her arms. And this is done that my people not forget the Battle of the Grief-Place and it will be so until CTHRAG-YASKA be returned unto me or until the end of days.
And it came to pass that my brother Issa slept, and I knew of this by reason of the counsel of Zedar,19 a wise and just man who had abjured the malice of Aldur and the evil dominion of the wicked sorcerer Belgarath and had come unto me with offer of service and respect. Now Zedar had been a Disciple of Aldur and was well-taught in enchantments and sorceries, and after the fashion of sorcerers had his name been called Belzedar. But he had abjured this unseemly name upon the day when he had come into my service. And he brought forth a vision, and behold, my brother Issa, ever sluggish and indolent, had fallen into a deep slumber which had endured for a hundred years, and his priests could not rouse him nor the queen of his people either. And sent I Zedar unto the land of the snake people who worship my brother Issa, and he spake unto their queen and offered unto her wealth and power and Dominion over many lands if she would fall down and worship me and do my bidding. And behold, she consented to it, and in secret sent she her emissaries unto a certain place and did break the power of CTHRAG-YASKA which had by reason of the malice of Aldur and the sorceries of Belgarath raised a barrier against me. And once the sons of Riva, youngest son of Cherek, were no more, the enchantment was broken, and then might I come against the kingdoms of the west and demand the return of CTHRAG-YASKA that I might undo its evil sorceries.
And now are my people made ready, and will we now come against the kingdoms of the west which have hearkened unto the counsel and beguilements of wicked Gods and evil sorcerers and have sought to deny me that which is mine. And I will smite them with my wrath and harry them and multiply their sufferings enormously. And behold, I will cause them all to fall down and worship me, forasmuch as my brothers have all fled, I only remain, and I only am God in the world. And all men shall worship me and raise the sweet odor of sacrifice to me and I shall have Lordship and Dominion over all things, and the world shall be mine—
(The copy of the manuscript breaks off here.)
TESTAMENT OF THE SNAKE PEOPLE
NOTE
This strange fragment was discovered in the ruins of a Nyissan temple during an exploratory expedition by the twenty-third Imperial legion into northern Nyissa following the Alorn invasion of the land of the Snake People during the early forty-first century. The antiquity of the fragment and the general condition of the ruins of the temple in which it was found indicate that both more probably date back to the time of the invasion of the Marags rather than the more recent Alorn incursion.
1. Once
2. Content
3. Solitary
4. Coiled
5. But
Other Gods made war, and we knew not why.
Some trifle
that had no use or value was the cause of their contention.
Still lay we in timeless drowse, basking in sun’s
Warmth and the glory of ISSA’s gaze
—Adore the beauty of the scaled face of ISSA—
6. And
Shattered th
en the other Gods the earth herself, and the rocks of our dens fell in upon us, crushing the people of ISSA as they slept, and the seas rushed in, drowning the caves and the mossy dells, stilling forever the soft sibilance of our brooks and streams, engulfing the sweet land which ISSA had given us.
—Oh weep for the precious land of ISSA—
7. Journeyed
We then toward those lands where the sun makes his bed, and ISSA led us. Found we there a fair land of swamp and tangled thicket and sluggish rivers, dark beneath the trees. And our brothers, the serpents, dwelt there in abundance. And ISSA commanded us that we raise a city beside the holy River of the Serpent, and called we the name of the city Sthiss Tor in honor of the holy wisdom of ISSA.
—All praise to ISSA, cold and fair—
8. And yet
There came a time when ISSA called us to him and spake unto us, saying:
‘Behold, it has come to pass that I must depart from thee. The Gods have warred, and the earth may no longer sustain us.’
Loud were our lamentations at ISSA’s words, and we cried out unto him, saying:
‘We beseech thee, oh mighty God, absent thyself not from us, for who will lead and guide us if thou depart?’
And ISSA wept.
—Revere the tears of sorrowing ISSA—
9. Again
Spake ISSA unto us, saying:
‘Behold, I am thy God, and I love thee. In spirit shall I abide with thee, and from thy number will I select the one through whom shall I speak. Thou shalt hear and obey the one—even as it were me.’
—Hear and obey the word of ISSA—
10. Now
Of all the servants of ISSA, most beloved was Salmissra, the Priestess, and ISSA touched her and exalted her and spake unto the people again, saying:
‘Behold my handmaiden, Salmissra. Her have I touched and exalted. And she shall be queen over thee and have dominion, and her voice shall be my voice, and thou shall call her name eternal, for I am with her—even as with thee unto the end of days.’
—All praise to eternal Salmissra, handmaiden of ISSA—
11. Spake
Then eternal Salmissra, Queen of the Serpent People, saying:
(The remainder of the fragment has been lost.)20
HYMN TO CHALDAN
NOTE:
This is the famous War-hymn of the Asturian Arends believed to have been composed sometime early in the second millennium. While there exist Mimbrate and Wacite hymns of similar tenor, this particular piece most universally captures the spirit of Arendia, and despite its Asturian origin it is widely sung in Mimbrate chapels even to this day. Historical research indicates that it was also popular in Wacune before those people were obliterated during the Arendian Civil Wars.
Honor, Glory and Dominion be thine, O Chaldan. Grant, Divine Lord, Victory unto thy Servants. See, O our God, how we adore Thee. Smite, Great Judge, the Wicked and Unjust. Chastise our Foes. Consume them with Fire. Scourge him who has despite unto us. Blessed be the Name of Chaldan.
Power, Might, and Empire be thine, O Chaldan. Bless, Warrior God, the Weapons of thy Children. Gird us, Great One, in Armor impenetrable. Hear, Blessed Chaldan, our Lament for the Fallen. Comfort us in our Bereavement. Revenge us upon our Enemies. Blessed be the name of Chaldan.
Wisdom, Honor, Eternal Worship be thine, O Chaldan. Give, O our God, courage for the battle. Hearken, Divinity, unto our War-Prayer. Sustain, Magnificence, our just Cause. Punish him who speaks slightingly to us. Blessed be the name of Chaldan.
There are, of course, some four hundred and eighteen more verses, but the quality definitely deteriorates beyond this point, and the descriptions of the punishments invoked upon enemies are too graphic to repeat in a text which might inadvertently fall into the hands of women or children.
THE LAMENT OF MARA
NOTE FROM THE IMPERIAL LIBRARIAN OF TOL HONETH:
This peculiar piece was produced by a melancholy monk at Mar-Terin in the late 27th century. Though he steadfastly maintained until his death that these were the actual words of the grieving God, Mara, it is easily evident that this mournful work is rather the product of a mind diseased by solitude, racial guilt and the continual wail of the wind in the barren trees near the monastery.
The unfortunate history of the destruction of Maragor and the extermination of its people is a moral burden which the Tolnedran Empire must bear. We must not, however, lapse into hysteria as a result of our sense of guilt. Rather we must resolve never again to turn to such savagery in our quest for advantage and profit.
Truly, the spirit of the God Mara stands as a continual remonstrance to us; and, balanced against the proverbs of our own beloved Nedra, provides every decent and right-thinking Tolnedran with those bounds against which he may measure his conduct.
EEEE—AAAAY!
EEEE—AAAAY!
Oh Weep for Mara whose people are no more.
Sorrow,
Sorrow,
Grief and Woe
The people are destroyed, the elders and the children.
The men are cut down, and the women, fountainhead
of race and blood and kind are slain.
The people of Mara are no more.
EEEE-AAAAY!
EEEE-AAAAY!
Sorrow
and
Sorrow
The people of Mara are no more.
Cursed then is the land.
Betrayed am I by my brothers.
Betrayed land of the Marags shall be forever Accursed.
My hand shall be raised against it.
No fruit shall it bear to outlanders.
No rest or sleep shall they find there.
Madness only shall they reap among my empty cities.
And I will raise an army of the dead
against all who come into this land.
Blood and death to all who profane my sacred altars.
EEEE—AAAAY!
EEEE—AAAAY!
Sorrow!
Sorrow!
Sorrow!
O, weep for Mara, whose people are no more.21
THE PROVERBS OF NEDRA
NOTE
There are some 1800 proverbs of Nedra. The few presented here are a random sampling containing the general spirit of the advice of Nedra to his people. The fact that Tolnedra is the dominant power in the west is silent testimony to the efficacy of Nedra’s advice.
Kill not. Dead men cannot buy from thee.
Steal not. Give full measure, and thy customer shall return.
Covet not. Keep thy mind unto thine own business and thou shalt prosper.
Store up thy goods against thine old age. Prepare for adversity, and be prudent in thine expenditures.
Be bountiful unto thy children and unto thy brother’s children so that they will be bountiful unto thee when thy vigor is diminished.
Bribe not the tax-collector. If he will betray the throne, will he not betray thee also?
Adulterate not the coinage nor shave away fragments therefrom. The coin thou sendest away today shall return unto thee tomorrow, and then whom hast thou robbed?
Dabble not. Select thy wares and become conversant with them. Who can know both shoes and jewels at the same time?
Deal in the very best thou canst afford. Who will buy from one who hath no faith in his own goods?
Be patient in thy dealings. Courtesy and wit are gold. Anger and spite are brass.
Cheat not. Thy customer will remember thee and shall never return.
Revenge thyself not on him who hath dealt falsely with thee. No profit is to be found in revenge.
Be ever watchful of the servant with ambition. If he is stupid, he will steal from thee. If he is clever, he will supplant thee.
Traffic only in tangible things. Who can weigh the wind or measure a promise?
Store up gold. Time cannot tarnish it, nor fashion cheapen. Trade thy gold only in the certainty of bringing in more.22
THE SERMON OF ALDUR
Unto
his Disciples23
TRULY
I say unto thee that the world was made with a word. For the Seven joined together and spake the one word—Be—
And the world was.
I say again, in the speaking of the word was the world made, and all that is in the world was made thus. And Truly, I say unto thee also, thus may the world be unmade.24 For in the day that my brothers and I join again and speak the words— Be Not—in that day shall the world perish.
Infinite is the power of the word, for the word is the breath and soul of the mind, and as I have taught thee it is in the mind that all power lies. If thy mind have power, put that power into the word, and that which thou dost desire shall come to pass. But if thy mind be untutored or if it should be that thou falter or fear or doubt, the greatest words of power shall avail thee not—for with thy mind and with the word must be joined the will. And thus has it ever been.
It has come to pass that I must now go from thee and our paths must part. There is discontent and turmoil abroad in the land, and if it should come to pass that my brothers and I were drawn in to this conflict, our contention would destroy the world. Thus, that we might preserve the world and that we never again be forced to raise our hands against our beloved brother who has been maddened by his afflictions must we go from this world.
In sorrow I go from thee, but know that my spirit will be with thee always to aid thee and to comfort thee.
As I leave thee, I charge thee with a duty and lay upon thee a heavy burden. Verily, my beloved Disciples, thou art not as other men. Together have we sought out wisdom that we might more perfectly understand the meaning of the power of the word. That power is with thee, and thy minds have been bent to its use. Upon thee therefore falls the duty of preserving the world now that I and my brothers must depart. Some will remain here in this Vale to seek out further the meaning of the power of the word; others must go forth into the lands of strangers and use the power of the word to preserve the world and to stand as a barrier against my brother until the appointed one shall appear who will do that which must be done.
The Rivan Codex Page 9