From “Voices” by Sister Xerndru Volxndí

 

II. The Nature of Enchantment

 

This is the secret truth of the All-World according to the Explications of Hramneth. The form of reality is similar to a terrifying, non-existent sphere that contains eternity inasmuch as it has existed as long as time itself. Its heart is everywhere, its surface nowhere, and every particle of it contains a World in itself. At the edge of the All-World, which is also its centre, there rotate infinite wheels of fire and water containing every cause and its effect, every person, object, and relationship, and every possibility [1]. And here I am reminded of a legend recited by the Sand-Children in the Great Southern Desert about what happened in the earliest times anyone can speak of —

 

All things originate in the omnipresent Jakurokula whose essence is playful benevolence. All its gifts are freely given and without moral claim on those receiving them, and its voice heard today in every natural process if one is prepared to listen. When every entity ceases to be, it seeks to re-join Jakurokula according to its desire. Although Jakurokula neither needs nor wants adulation, it has been worshipped, or feared, by many since the time when such things started to happen for the first time.

 

If one were to succeed in comprehending the indescribable sphere, not to mention penetrating into its substance or uniting with it, one would sense every action, see every secret, and understand all information, at the same moment as one was extinguished entirely and for ever, say the Mysteries of Zathelné. And of course, no-one has done this and remained alive to report on it. But if one could conjure up some kind of image of the totality, and peer at it in his imagination, with the mind’s eye, as it were, he would obtain unmediated knowledge of all that will be, everything that is, and the totality of what has been. And since these Two Worlds are interconnected by unseen but unbreakable chains, if one could furthermore influence the Virtual World, interfere with its functioning, control it, and compel it, he would have the tools to begin healing and restoring our Battered Eyrth. How this can be done, then, is the all-important question under scrutiny here.

 

At the very beginning there was no sense of space or time at all. It seemed as if Jakurokula’s inchoate babbling extended evenly and infinitely in all directions, like the static interference that distorts televisual signals. But then the vibrations became coherent and resonant, although no-one could have said where nor when. This was the beginning of describable form and discernible duration. A pillar of light formed at the place that would later be called Hnelní, between the Land of Hrevkw and the Plains of N’ld’kh H’sht. So full of energy was this light that it exploded, making Hnkulu and Hmtholdo. There also appeared millions of large, muscular, immensely strong, caterpillar-like creatures called Shmamshu, full of teeth and arms, spikes and wings, horns and eyes [2]. In the beginning the whole place was entirely featureless and colourless, but Hmtholdo, Hnkulu, and the Shmamshu would be represented by golden, scarlet, and brown feathers, in due course.

 

The most up-to-date science says that in the brain there are about a hundred billion neurones each with branching dendrites and vast numbers of spines, and tens of thousands of synapses – like a galaxy you could hold in your hands (if you were to remove the organ from the skull, of course), but more complex, more mysterious, and more awe-inspiring. Well, that is the hardware, at least. But the Tenets of Hrunuthuvu speak in different terms, explaining that the Thorlin are made of several essential elements [3]. One cannot exist without them, but one is not these things, nor a combination of them. Here are the parts – “suhavurí: senení, nenevurí, ruvananí, sethuluví,” that is “material body: flesh, substance, form, instincts,” but also, there is “suhazarirí: velethasí, nanasí, athananí, ahanahalí, sanahahí, hehenasí, rarazahesí,” namely “subtle body: spirit, thought, self, will, apprehension, impressions, consciousness.” We do not understand the suhavurí perfectly, not to mention the suhazarirí. This does not mean, however, that the nature of the body and the mind are mystical and inexplicable. It does not mean, either, that we will never devise appropriate theories to describe how to control them, although it is true that we may never do this fully even after centuries of effort.

 

From Hmtholdo sprang Kth’hlu who fathered the Thlomnaru, and then Hmtholdo became the Bright-Star. From Hnkulu came Nathunga mother of the Vomazu, Mlanathu father of the Zavomu, and Thunanké mother of the Mevothu, and then Hnkulu became the Dream-Weaver. The Vomazu, the Zavomu, and the Mevothu were together known as the Vlizkethu. The Vlizkethu were fearful, but the Dream-Weaver soothed them. Hnkulu explained that they should fear neither living nor dying, for in the end they would unite with Jakurokula the source of all in the end. Hnkulu also told them that losing and winning were equally important, that too much control would lead to destruction, that play was vital, and that the Shmamshu were there to help and protect them.

 

From the point of view of the suhazarirí, sound, image, and vibration form the flexible material of reality, and individual insight through direct, detailed, personal experience is the best way to discover truth about it. Then again, some sages have come to know the following, as a result of their delving. They say that with respect to their functioning, the members of the suhazarirí appear similar to “yahazashilis” or forces of nature, although others use terms like “hayashazirin,” or spirits of volcano, jungle, and tornado, amongst others. They maintain that these forces (or these entities), also desire to eat, breathe, understand, and rejoice, like independent living beings. Following this, others have alleged that everything in the All-World is part of a united field of consciousness; that everything is connected through the transformation of energy; that every part of the whole contains and reflects the structure and patterns of the entirety; and that influencing one part to the least extent sends ripples to the furthest corners of the All-World [4], [5]. In evidence of this, others again draw attention to the signals constantly pouring from the televisual screens, the radiation leaking from the power cables, and the ceaseless chuntering being broadcast over the accursed international electronic network, which paralyzes people’s minds, and affects their behaviour so shockingly.

 

The Bright-Star had the domineering, paternalistic spirit of an eagle, whilst the Dream-Weaver was like a sly hare, full of crazy but extraordinarily powerful ideas that it could never convey clearly. More than anything else the Bright-Star, that blazing, thoughtless being, desired to possess the Dream-Weaver’s dark thoughts and incomprehensible knowledge. And so, the Eagle constantly pursued the Hare although the one could never catch the other. The Bright-Star, however, did manage to steal the Dream-Weaver’s words, and twist them, but without understanding them. While the Dream-Weaver was then silent as it ran and hid without pause or respite, the Bright-Star could be heard and seen spouting nonsense everywhere. It mocked Jakurokula, convincing Kth’hlu that Jakurokula wanted to use the Shmamshu to overpower the Thlomnaru, steal their life-force, and seal them in servitude to the Vlizkethu for ever.

 

Everything needs energy to exist, of course. The sages say that dreams, memories, imaginings, and premonitions are the remains of the cosmic mind’s energy, which are so dense, and rich, and gratifying, and cause majestic emotions to gush forth everywhere, illuminating an endless network of meanings. Whilst working through means of the suhazarirí (thinking, imagining, dreaming, or remembering, for example), one creates and uses energy of exactly the same kind in “lerezarirí,” the World of Perception, as if one were utilizing the suhavurí, but without expending it directly and immediately in “lerevurí,” the Corporeal World. “Varathinir sí Hlola Thuso amu” or “Freedom through Sensing in the Intermediate Realms” describes the six “varathé,” the “in-between places” where the suhazarirí works, experiences, and grows, namely “virulé, thanaylé, vurathé, hihahé, honyithé, sithivé.” On one’s journey through existence, one will evolve, meditate, dream, die, be inspired, and be reborn in each one of these varathesi in turn. As one treks through them, it is alleged that one can learn to unite perfectly the two forms of understanding, namely knowledge about topics and things in themselves, as well as insight into the true, hidden significance surrounding them. By manipulating entities in the World of Perception, one will succeed in changing things in the Physical World, if there is a strong enough connection between these two worlds. But having said that, this will not happen often without great discipline. So, the creative individual – the composer, as it were – must put effort and energy into everything he wishes to fashion, or change.

 

Kth’hlu was very clever and very crafty. First, he convinced the Thlomnaru that the Dream-Weaver wanted to help Jakurokula to use the Shmamshu to destroy them all. The Thlomnaru next persuaded the Vlizkethu that the Shmamshu were evil and deserved to be killed. Without the Dream-Weaver’s guidance the Vlizkethu were very frightened and began a great struggle against the Shmamshu. All the Shmamshu were maimed terribly but nevertheless they persisted, becoming stronger, braver, and more powerful. In the end, the Vlizkethu managed to seize and kill one of the Shmamshu. This was the first time that blood was shed in anger, the first murder, but certainly not the last.

 

With a view to controlling reality, revelaticians through the ages have also suggested that there is one monstrously beautiful utterance which describes and binds the All-World, although it is probably incomprehensible to a mortal in its entirety. The Absolute Word is the name for this in the Charms of Ashthaha, which contains the ninety-nine attributes of the Cosmic Power {Beginning}. (Note here that this is the Despicable Word, too, according to the Chronicles of Aynrakh, which talks of the punishment brought on her entire Planet by Queen Zsudadz when she began to pronounce it.) Allegedly, this Miraculous Word expresses the vast, secret laws that time, and space, and the forces of nature obey, as the All-World crawls towards oblivion. Well, if that were correct, that word would be as big, and as old, and as complex, as the panto-Kaosmos itself. The last word of perfect language that one can never truly approach. Only through becoming one with the Cosmic Power would one recognize it. And once one committed to pronouncing the first letter of the Mystical Name which is akin to a combination of every symphony that has ever existed, or which ever could exist, or to the sound of a mountain brook that is always changing, his mind would be beguiled so that he would never be able to cease from considering it from then on. And here is a warning for you, therefore. If one were to be so presumptuous and so stupid as to try to vocalize the Absolute Word, then, at the instant of realization, sound and pain, burning and colour, would become the same thing in an olive deluge of seismic fear. One would cease to exist as an individual, since one would then be a thousand-faced hero, logosophist, murderer, divinity, demon, and the All-World itself, as everything and everyone became one before ending. This is perhaps why the Heresiarchs of the Unclean Orders claim that the Unknowable Mind delights in crazed people chanting nonsense syllables innocently but so unrestrainedly, powerfully, and wildly: a-jink haja habaa – a-jawbo ja-ja baaaa – jink-a jaha baaahabaaa. They may well believe that this practice stores up nameless energies which will be released at random and when least expected, allowing the Unspeakable Force to function in the World in ways which no-one could guess beforehand.

 

As the Shmamshi expired, its essence immediately began dissolving to re-join Jakurokula, whilst the Thlomnaru and the Vlizkethu vied to possess its attributes. The Mevothu took its physical shape, size, and strength, adopting the characteristics of material substance like green soil. The Vomazu snatched its ability to move, grow, and change, taking on the characteristics of forces and interactions, like blue wind. The Zavomu gulped down its ability to sense, and became like thoughts, dreams, and emotions, full of red fire. Kth’hlu, however, considering the Thlomnaru superior to the other tribes, claimed the Shmamshi’s life and death, desiring to be all-powerful and to overcome all resistance. And in their anger and pride the Thlomnaru became yellow, and like water, and possessed of unyielding logic.

 

Although the terrifying power of the Mystic Name is not available to us, we the Thorlin instinctively try to understand reality meticulously, fully, and truly, by playing with words, creating stories, and repeating them over and over. Some amongst us have realized that it is possible to influence reality, and change it, by manipulating the energy emanating from the functioning of the suhazarirí whilst thinking and feeling, imagining, and processing information. In order to control reality, one must learn by studying the cognitive, emotional, and perceptual processes of the suhazarirí. There are some, for instance, who have the appropriate talents, and who have managed to fashion equations to depict the behaviour of time and space which are the guts of nature and possess unique characteristics so that they ripple like intestines. And then they imagine re-writing the mathemagical descriptions at will to open breaches to alternate dimensions so that they can jump (or fall) through them, whilst unimaginable entities succeed in creeping into to our reality at the same time.

 

After the murder of the Shmamshi and the transformation of the Thlomnaru and the Vlizkethu, the four different tribes began to quarrel. And now space and time, direction and duration, and cause and effect were becoming increasingly important, although these were still very flexible and untrustworthy concepts. Henceforth, the tribes’ hopes and fears, their desires and dreams, began to influence the nature of the place around them. Every thought and action, intentional or otherwise, changed the landscape. Neither the Thlomnaru nor the Vlizkethu knew what to do. The Thlomnaru once again listened to the Bright-Star’s threatening lies, as it galloped all over the place. The Vlizkethu could only dimly remember the Dream-Weaver’s soothing but sad songs and imagine what the mischievous but loving voice would say if they could hear it.

 

You should not ignore the importance of the suhavurí either, however, because this is the home of the other parts of the person and plays a crucial role in mediating information from the senses, and in interacting with the All-World. By training and paying special attention to the behaviour and responses of the suhavurí, and learning to control the parts of the suhazarirí, one can develop the abilities and skills of “sithí” to various degrees. “Tickling the Dragon’s Tail” or “Awakening Kundalini” is the name some give to this process, and its results. Some enlightened people have spoken heretofore about developing powers that would today be interpreted as telepathy, telekinesis, extra-sensory perception, and the ability to affect the forces of nature, read and control minds, produce living ectoplasm, communicate with animals, and summon spirits, for example.

 

First, the Thlomnaru chased the Zavomu north to the upper reaches of the River Abraksaksa. The Vomazu went away to the Aqfaq Swamp in the east, and the Mevothu to Vale of Hnyulth in the west, where they remained for a long time. When they grew strong enough, the Vomazu and the Mevothu began raiding the homes of the Thlomnaru and the Zavomu, stealing their possessions, and killing their people. Hmtholdo told the Thlomnaru to convince the Zavomu to return, made peace, share in the Thlomnaru’s bounty, and increase their power and influence. Although Hnkulu tried to warn its children not to trust Hmtholdo’s deceitful spawn, they did not hear, or maybe they could not understand and so they submitted to the indisputable logic of Kth’hlu and the Thlomnaru. After much bloodshed the Zavomu and the Thlomnaru finally subdued the Vomazu and the Mevothu. (Most of the losses occurred amongst the Zavomu, as it happens). Finally, the Thlomnaru and the Vlizkethu all migrated southward together, under the banner of the Three Feathers.

 

On occasions, in the warm, blessed hours where forgetfulness and sleep mix, whilst contemplating the past’s dusky days full of some special radiance we no longer experience, there will be those who suddenly feel they have lost something deathless and precious as if they were trying, and failing, to capture the image in a kaleidoscope. And that will spur them on to remember, and then to believe, that the essence of magic is to borrow, and distort, and change particles of the Absolute Word, the incandescent fragments that are all-embracing, and can represent, describe, order, and control, the basic elements of the All-World. If they keep on working to re-consider, and delve, and ferret, they will succeed, in all probability, in gaining entry to Astherní, the Labyrinth of the Imagination, which was built, it is claimed, under the ruins of the legendary Tower of Biblael. And there, they will be able to discover, or create, iconographic objects, or statements which act symbolically, and fashion stories using poetic phrases, written in metallic metaphors, hard but flexible, which reflect the chronicles of turbulent sunsets and the shapes of strange constellations. If they arrange the elements suitably, as if they were playing with toys, they can depict every situation in the World, and every variation on these too. And that is the beginning of the Mage’s journey.

 

On seeing the fertile Vlvalelí Prairie, the Vlizkethu were so smitten by the wonder and beauty of the place that they brought into being around them that decided to stay there and unite with the landscape. They raised a vast grass-covered hill like a burial-mound, replete with ancient energy, and retreated beneath it. There they mostly gave up using language in favour of sighing and chirping, barking and whinnying, braying and growling, tweeting and whistling, snorting and squeaking, lowing and humming, honking and hissing. But they were very accomplished composers, musicians, and poets, too, who interwove all these sounds to be a wordless song with the power to change realty according to its rhythm, intonation, tunes, refrains, and cadences.

 

The Enchanter will need to labour to find his own correct words, ones which have not existed on the Eyrth up until now, always remembering that logic cannot represent the same poetry as disorder. With these he will be able to fashion something new and better than what has existed before. Every phrase, even, or particularly, those which sound meaningless, such as “fungit in malungo plungens – dhcmr l’cht-dj – mb’dro roshi – me-dosh nic’ka ble’el ar-me do’omé t-noz’z – atarifei sesoulathai froooooc – gattlefyg, gollipog, grimbleboots – oshun oxtra, shadaff oomoo radamash,” can hide terrible significance, full of mercy and horror, or name some powerful, unknown entity. And as soon as the words have been pronounced, and the vibrations created, they will never completely disappear, and although they will become imperceptible to our fallible senses, sensitive enough machines will be able to disclose them. But it is also important for him to be wary lest the angular and curvilinear shapes of the living symbols turn to exceedingly beautiful concrescences which lead him astray as he forms them, so that he starts cogitating about their origin instead of concentrating on performing the Great Work. And here is a combination of confession, and warning, and impassioned plea. I have been speaking in terms of language, and words, and grammar, since it is easy to do that. But this explanation is nothing but a confused, unclear, unfinished, and imperfect picture, compared with the infinite complexity of being. A much better description of doing magic by manipulating the basic substance of the All-World would be to use terms such as vibration, wavelength, frequency, amplitude, pitch, volume, key, tune, harmony, and counterpoint. That is, music is the best language (excuse me!) to use to analyse, explicate, and control the operation of existence, in truth. Then again, I am a composer. You would expect me to say that. Not everyone is so lucky as to be able to compose. But everyone can sing. Believe you me!

 

The Thlomnaru were not satisfied with the pastoral ideal of the Vlizkethu to say the least, and indeed they were filled with disgust and horror by the idea of stagnation, weakness, and impotence. So, they continued to trek south in search of novelty, and new objects to possess, novel materials to utilize, and unknown forces to manipulate. At Hakavelaratha the Thlomnaru united their powers and performed great wonders under the flag of the Brown Eye of Kth’hlu. To achieve the miracles, they devised the most complex language ever heard before or since. However, once they committed to using it, their destiny was frozen in an immensely intricate web from which they could never escape. And realizing this they lamented most piteously the truth of Hnkulu’s message to the Vlizkethu. But they also swore to wreak their vengeance on them.

 

I have previously discussed the exceptional possibilities available to members of the Thorlin race by way of thought and transformation, which are recognized by few, learned by fewer, and mastered by almost no-one. Why is the situation as it is? Here is the answer for you. The chaotic and lonely beginning of life is full of babble. And from then on, life develops like a play where every script leads towards death. From the viewpoint of the All-World, the life of every creature we know about is incredibly short, like the length of a thought, and the majestic machine of existence is much too complex for a human mind to comprehend except to the smallest extent. The past does not exist except as memories, that is, in the imagination, and today’s fantasy will be tomorrow’s reality. In the face of this overwhelming uncertainty, then, people in general yearn for the World to be remain stable and unchanging, in order to alleviate their suffering, quiet their angst, and ameliorate their anguish. As a result, there is no end to the need for making plans and maps, to help one to organize life and fight one’s way through it. The truth of the situation, however, is that, for the most part, one cannot escape the inevitable flow of events, no matter how hard one tries. Furthermore, any system without dynamic processes is immobile and stagnant. Only through growing, fighting, and failing do living things survive, flourish, and evolve. To try and come to terms with this unpalatable fact, to the greatest degree possible, at least, every aspect of the life of the Thorlin, and of Human culture – warring, worshipping, experimenting, enchanting, and poetry-making – has sprung up out of games.

 

And so, the Thlomnaru pressed on in their endeavours towards regulation and domination. They first created the Hvlekru, innumerable independent pockets of existence in the vast emptiness of Hakavelaratha. These they used to learn many things, and mature, and change, although the education was often exceptionally unpleasant, and the growth very painful. And then they encouraged all manner of new creatures, the Dmarlu, to come forth from the ever-changing landscape. Many of these were useful or interesting, but most of them the Thlomnaru envied, feared, despised, and detested. And after all the murders, and accidents, and sacrifices the Thlomnaru encountered on the journey towards total dominion, only nine of the Thlomnaru remained alive by this time. Eight of them called hoy-Goyethu, under the command of Zundlakla, plotted against the Great Kth’hlu, and succeeded in killing him. The last remaining children of Hmtholdo were: Kluzvlé, Devdnutí, Tlemblé, Mundumgí, Khultzira, Izlentlí, Memblenzlí, and Zundlakla.

 

From the very beginning, the Great Dragon called Civilization has been labouring to enforce its will on us by restricting the play, through creating and controlling the conflict between war and peace, famine and excess, culture and industry, work and leisure, desire and repression, art and science. Instead of letting individuals plough their own furrow, society in the form of the Church and the Government has instituted laws and rituals governed by unfounded sophologic principles and dogmas of sin and redemption, to be followed slavishly by the common-folk. These establishments are overburdened by information and doctrine, and every tragedy causes them to desire further control, longing to be more magisterial, and to gain more sweeping powers. Since time immemorial, all the time, in the background or more obviously, the Archimandrites of the World-Wide Church have pontificated on morals and behaviour. To start with, it was the Queens and the Princes who used to demand tribute and enforce obedience. Then, soon enough, came the Oppressive Empires that trampled the lesser nations under their steel heels. And in the fullness of time, they conspired to start the War against All Evil, which will never come to an end, it appears. Now, transmissible diseases are running rampant, inflation spiralling, war threatening to destroy the World, and the folk dying of starvation, freezing to death, or turning to cannibalism.

 

What are the criminally incompetent nitwits in Government House doing? Wandering without a care around their mansions mumbling to themselves about inequality, injustice, and unfairness, that’s what! And then, having forgotten what they should be working on, they’ll have to make another cup of speciality khawví, before almost getting lost in the walk-in fridge-freezer full of fwagrghà, pheasants, and swans. At last, they’ll hack off several generous chunks of gourmet cheese and down another glass of priceless red wine imported from some blood-soaked land in the Heart of the Continent at the public’s expense. That’s how they dream up the moronically cruel plans to tell the populace they could: ask the boss for a rise, buck up, calm down, and hold their horses, buy bargain brands, burn their books, do the right thing, eat their babies, economize, forget their worries, get on their bike to look for better jobs, learn to cook better, pull themselves up by their own bootstraps, put up or shut up, see the bigger picture, sell the grandparents, take on longer hours, tighten their belts, wear warmer clothes, and work much harder. Indeed, these parasitic vermin are a horrendous liability to society, careening about the place like broken shopping-trolleys, creating so much havoc and misfortune in their wake and spreading such despair. But they always manage to escape being restrained or punished like preternaturally lucky greased piglets wriggling free from the grip of whoever tries to catch them.

 

The Goyethu returned to Vlvalelí Mound. There they constructed great lenses, black shining mirrors, crystal balls, and prisms to use, magnify and warp Hmtholdo’s light, in mockery of Jakurokula. They also made numerous electrophori, as well as many magnets and solenoids, gyroscopes and engines, motors and generators. With their apparatus they called down more Hvlekru and released more Dmarlu than they had ever dared summon up before. And under this onslaught, the Mound imploded, shaking Hnelní to its foundations, and banishing Hmtholdo the Bright-Star from the sky for ever.

 

The forces of society have become stronger and stronger, therefore, and more able than ever before to whisper their sly, highly entertaining, and exceptionally tempting tales, to captivate the minds of the populace by breaking down every psychological defence and filling them with worry, and fear, and despair. More recently, the Beneficent Governments’ Ministers for Efficiency, Transformation, and Betterment, have driven the World hither and thither, along an inexplicable course to the edge of a murderously steep precipice, through a combination of arrogance, indolence, and ignorance (but maybe with malice aforethought as well, no-one can say anymore). It is the great men who weave the web of injustice choking the World whilst tippling, gambling, and whoring, convincing the lower classes to accept passively they will get another chance at life in a World to Come by choosing to castrate themselves and obey in this Pitiful World. They preach strength through tribulation, justice through injustice, harmony through conflict, plenty through denial, chastity through poverty, truth through lies, peace through war, perfection through imperfection, freedom through submission, and love through hate. Their great, empty, but overpowering words resound sombrely like the notes of an enormous hurdy-gurdy, although there is no difference in them between fact and fiction. And that is how they cast their spells over the murderous, common imagination, promoting the terrible restrictions of the human gaze. On top of that, in today’s World, the Technologists have begun to do scientific experiments with almost miraculous success. The enchanting power of science and technology has grown, and continues to promote unimaginable progress, fracturing the former communities and forming something transient, unstable, and unreliable in their place. Now, demonic machines with their mechanical precision have started to take the place of people. Because of this we have become alienated more and more from each other, from our Planet, and from the All-World. As a result, the Thorlin have become thin, slack-muscled things, like invertebrates, stumbling round and round in tiny circles until they practically fall down dead.

 

The substance of Vlvalelí together with the Hvlekru became the living Labyrinth of Astherní, full of bridges and gates to other Worlds. The Dmarlu escaped through gaps between these new Worlds to populate them. Eventually, the slaughtered Vlizkethu would all go to join Jakurokula in oblivion in their own time. However, since they loved Vlvalelí so much they would stay, bound to the spectral Land of Hrevkw, but unable to cross the forgetful Sea of Stharanathé, until they chose to depart. And so, the image, and idea, and deathless chaotic might of the Vlizkethu persisted. These emanated from the Labyrinth of Astherní and infused the Worlds of the Hvlekru, much to the chagrin of the Goyethu who detested the Vlizkethu, and desired more than life itself to be rid of them. And henceforward, the Vlizkethu would be o-Felisehethire, the Innumerable Energetic Idols, and Hnelní would be the Realm of the Dead.

 

The excess, the weakness, the prodigality, the immorality, and the corruption released by Church and State to drown the World throughout the history of the existence of the Thorlin has terrified and enraged the majority. But there have been others who saw that it was possible to take advantage of this dreadful situation to gain undreamed-of power, and renown, and wealth. They have decided to look for support by calling on forces beyond themselves, which are much stronger, and exceptionally difficult to manage. They have consulted the “Catalogue of Masks” and used the imprecise sciences, the hideous arts, and academic idleness of all kinds to bring forth from the nightmares of the past and the dreams of the future entities which are half-machine and half-organic in the hope of controlling them and using them to overthrow the oppressive powers and set themselves up in their place. But rather than summoning angels, they created monsters, and in their folly and their pride, released them on the Eyrth. These beings are accelerating the terrifying disintegration that is threatening to destroy the World, turning people into beasts, or into “zethelihuri,” unthinking, insomniac zombies, or into passive, comatose lumps of flesh. Maybe these rampant changes to the species will cause damage beyond our ability to comprehend it, leading to annihilation or even worse in due course, who can say?

 

With their immense power the Goyethu raised the great City of Zlahnenthí on the ruins of Vlvalelí, surrounded by stone walls glimmering with weak blue fire, wreathed in shrieking thorns, and studded with groaning heads. Behind it was the Glass Mountain of May-eynsel and on it the Stream of hí-Nanedh containing a living black fluid that only hoy-Goyethu could drink and remain alive. This indeed they often did becoming stronger and more abysmal each time. There, in the Twinned Towers of Legmenlo and Almadro, Knowledge and Fear, atop the massive Ziggurat of Niwerth, they schemed and manipulated reality. But they were never satisfied, and perpetually blazing with lust and ire, and in incredible agony.

 

The Authorities Sacred and Profane have devised and maintain a Deadly Kingdom for the living full of perpetual sin and debilitating pain. Consider the following: the ceaseless analysis that confuses the mind but never leads anywhere; the religious, political, and cultural wars devastating the World; the factories, businesses, and educational establishments where people are turned into machines; a society that is unpleasant, unsafe, and violent; poisoned food, water, and air; phobias, obsessions, and neuroses; addiction to substances, televisual entertainment, and gambling; and, of course, the needs and pleasures of the flesh that are natural and irresistible, but which are condemned so loudly. And worse, they have created the idea of continued life in an Otherworld controlled by them that no-one can challenge or disprove. This is not the boundless wilderness of the Southern Continent’s Savages at Tshitshivl-garya, full of cruel innocence, nor the Black Hordes’ misty lakes in Ay-natirur, purple like ink make of green vitriol, nut-gall, copperas, green crystalline ferrous sulfate, where one cannot see the bottom. Instead, they imagine, depict, and teach terrible, interminable continuance of this corporeal existence, administered and governed by them. And here is the greatest prize for you: there, one is expected to serve unquestioningly, and forced to obey unhesitatingly, on pain of eternal damnation in the Bottomless Pit. Even at death’s door and beyond, they have conspired to organize, structure, and legislate on events. Together they have established rites, overflowing with detail, claiming that this will be the last, and best, chance, for the late individual, and the community, to overcome the chaos of a woeful life in this Fractured World. So, as you know all too well, the whole neighbourhood must congregate regularly over many long weeks following a bereavement to affirm the perfection of the Unknowable Intelligence, declare their innumerable failings, and beg forgiveness for the deceased. But all the time as they behave so cravenly like this, they increase their melancholy and their anxiety, and make themselves weaker and weaker.

 

In the end the Seven Old Masters who by then had become o-Falanaheithasa -- lu-Sule, the-Funuthi, le-Nepele, nu-Thunuhi, hu-Luthila, si-Lenethim, and ne-Pelesi -- grew murderously envious of Zundlakla su-Thalaha who was more skilful than them and lorded over them, in their view at least. They stopped fighting amongst themselves for once, and cast su-Thalaha from their midst, and bound him, although they could not kill him. Thereupon, the former pompous leader su-Thalaha became Valkuro Herinethi, the Guardian of the Gates.

 

But despite all the lies regarding the nature and the fate of the Thorlin that are broadcast to engender fear and instil unthinking obedience in the populace, there is no significant difference between the living and the dead, in fact. The latter do not depart completely at the instant of demise, according to the Musings of Apulio L’dzí, and we remain so close together, sharing the same sky, and the same life-force as the Planet. One’s suhazarirí becomes an entity called a “themnu” when it leaves the Physical World. It will be a “larsu” if one has been good, a “larvu” if bad, and a “vammu” if a mixture of both. It is no wonder then that we can imagine the dead so well once they have got lost and been swept away to a sleepy life at the threshold of our perception, their voices like white noise or chilling static, insistent but almost subliminal, as their minds hibernate. After all, as the bodies rot underground, releasing their energy in the form of waves and rays that escape so slowly and silently, it is they in the Imaginary realm of Hnelní Neleni who dream us, through the long, aimless evenings, as the seasons, years, and millennia slip by without any plan to direct events. But then again, the majority of the living listen to them without hearing them, like a person drowsing at the fireside fails to pay attention to the fire crackling.

 

And there before the Gates of the City of Zlahnenthí Salanenethi he stood, in the form of a living statue of soapstone, alabaster or salt; of sandstone or travertine; of onyx or granite; or maybe it was fashioned from all of these, or something totally different, or changed from one thing to the other. But Herinethi Valkuro alone knew the true names and intimate characteristics of all the others and was, as a result, able to draw power from them and focus it within himself. And in his glorious isolation Valkuro Herinethi gained more influence still, through sacrificing his station and his dignity, as it were.

 

Throughout the history of the Thorlin, there have been some individuals who realized that the systems promoted by the Sublime Hierarchy of the Church and the Humble Servants of the State were temporary and incomplete, in terms of explaining existence and teaching how to live at least. In the end they came to be Proctors of the Ancient Guilds, who were tutors and guardians, and who had a burning desire to fight to get rid of the external constraints, the oppressive structures, and the abstruse rules, and to lead themselves. They saw that they had to strive to escape from the societal nets into the liminal world of play, in order to grow, develop, and create new meanings. The self-initiated Enchanter is a Hierophant or a Shaman, fashioned in the likeness of the prophets of old, who were uncorrupted people with a strong voice, from a scattered tribe of hermits. The Magus has thrown his own name into the sea, or the air, or the soil, and has consecrated his life and his ever-changing personality to the practice of rigorous rituals, so that he can unite with the substance and purposes of the All-World [6]. Thus, the Enchanter hopes to represent everything just and holy in order to channel the grace, and power, and terror of existence to change the face of the Eyrth and lead the painful salvation of the Thorlin who multiply their affliction by unrestrained reproduction, and misuse of hatefully inhuman technology, similar to a dastardly conjurer’s smoke and mirrors, to enslave themselves.

 

When they realized their folly the Falanaheithasa set upon each other and destroyed all of Zlahnenthí amidst a hellish cataclysm, leaving only O Foluthe Salono Hithe, the Temple of Lost Majesty, the entrance to the Labyrinth of Astherní. In the perpetual twilight, amidst the rubble, the Falanaheithasa are fated to battle ceaselessly against the Felisehethire and their minions the Sananathulu, in a war they cannot win without the support of their former chief su-Thalaha, who is now their legate and their jailer, Herinethi Valkuro, at the same time. The only way to gain entrance to Zlahnenthí Sananethi then would be for one to permute elements of Valkuro Herinethi’s name to form appropriate descriptions for the City’s Seven Old Masters and declare them confidently at the top of one’s lungs before the living statue of the pyrotechnic pixie. If the Falanaheithasa could ever have left the precincts of Sananethi, they would have seen the idol’s amber eyes weeping salty tears, which collected in the bluestone trough at the base of the plinth. And if anyone managed to grab a sample of this Herinethi Oil, he would be able to use it to accomplish great feats every time there was need to do so. Now, Hnkulu Nehulu the Dream-Weaver whispers a truth to the Falanaheithasa that they find so cruel they will never believe, and which they could not bring themselves to act upon if they did.

 

The Enchanter’s aim is to put the subjective self back in the centre of the magical practice, but without becoming a selfish, egotistical, or self-serving master over others. Although it appears that the World will always worship the chaotic ideals of blood, soil, and wrath whilst claiming to be completely logical, the Mage will have to embrace, celebrate, and sustain the joy springing from a clear mind whilst exploring the hidden paths of disorder and madness. He will need to travel through myriad Worlds and learn from experience the topography and secrets of the Underworld, on adventures that are interesting, exciting, but painfully hard. He must remember, and accept, however, that doing magic is like struggling with a puzzle that will never be solved, foreseeing not the errors themselves he is going to make, but the fact that mistakes will happen without him being able to correct them immediately and directly for the most part. All the time he will labour to form space and govern the flow of time around him in the futile hope of declaring that life is meaningful, and of enhancing the consciousness of the Thorlin. That is the Enchanter’s noble objective, although he is sure of failing, as often as not.

 

And now, in the smouldering ruins of the once-immense civilization that o-Falanaheithasa the Seven Sorcerers themselves destroyed, they have established the Blessed Bureaucracy which is scientific, data-driven, insane, and tyrannical, overseen by a hereditary, inbred personnel replete with corrupt and dishonest politicos who lie and lie with every breath, dirty-minded hooligans, disreputable professors, lustful panderers, obscene parsons selling indulgences, pedlars of every sin under the sun, ridiculous entertainers, self-obsessed personalities, servile arse-licking toadies, soulless muck-rakers, two-faced harbingers of redemption, and venal sycophants. This Imperious Institute consists of a linguistic maze drowning under addenda, agendas, bills, bulls, catalogues, codicils, declarations, documents, essays, feedback, forms, inputs and outputs, interpretations, laws, letters, manuscripts, measures, memoranda, messages, notes, outputs, palimpsests, papers, reports, retractions, schedules, summonses, wills, and writs. There, every one of these shameless self-promoters vies to swallow his masters’ contradictory messages and regurgitate them whilst climbing the slippery pole and stabbing his best friends in the back on the way. Everywhere the Sorcerers look in their inter-dimensional scrying screens, they see fruitful territory to be conquered and plundered, and this they desire above all else. So, they work to divide the populations and set one faction against the other, trying to control work, leisure, and food-production, to ignite wars, spread plague, and enforce cannibalism, to regulate social and sexual intercourse, and to govern the time, place, cause, and manner of death, even.

 

Magic is made of stories (or songs!), which affect all who hear them differently, and unpredictably, from causing them to sulk, raise their heckles, laugh, or swear, to influencing their sense of identity and how they build their personalities and press on with their lives. There is a tendency for old stories to be told, and retold, and changed, as they grow and develop independently of the narrator, like living things that have to go on surviving without any reason beyond themselves. It is possible that the fundamental truth in them will get completely buried, as the tellers embellish and put their stamp on them according to their prejudices and desires. As a result, the tales have become incredibly complex, as bad and good change places and the monsters become heroes. They keep on developing, overlapping, and fading, so that almost no-one can envisage how one connects with the others. The uninitiated are not able to discover the purpose of the venture, nor the path to follow, nor when they will reach journey’s end. The Wizard, therefore, must work so hard to discipline himself so that he will be a magnificent skald, an excellent raconteur, and a splendid storyteller. (But better still would be for him to persist in his efforts to become an expert composer, and a talented performer!)

 

With this in mind, they have constructed one system of systems based on language and ideology, which is immense, multivariate, massively polyvalent, and inhumanly cruel, that has innumerable parts which dovetail and interact whist working to dominate. There, amongst the hotchpotch of idleness, tergiversation, self-shaming and scandal-brewing, an army of abusive informers, sozzled one-time entertainers, spineless spongers, talentless shirkers, unctuous flunkies, unscrupulous enablers, and vacant nodding-dogs labours to solidify the wind. It is these who destroy truth, love, freedom, and dignity, turning bald lies into veracity and making murder praiseworthy in the name of the greater good of communities which, in the same breath, they claim do not exist. And there their never-sleeping organic machines recycle and try to recreate the playful light of Hmtholdo Nothotho, tempting innumerable souls from the realms of Hvlekru Felehalara with dreams of love and fear, knowledge and wealth, wonder and hate. By threatening material deprivation, o-Falanaheithasa the Seven Sorcerers persuade the people to enslave themselves with pleasures of the flesh and easy satisfaction: violent sports, addictive music, hypnotic televisual broadcasts, and stupefying drugs. Often, they succeed in ensuring that the public is split into isolated demographic groups by a multiplicity of instantaneously-available media outlets which have been planned to narrow their mental horizons and teach them to think from the gut. Then, they create regular crises in order to terrify the populace and cause them to jump hither and thither by managing the untrue facts that are broadcast and driving them insane. From here they enforce industrialization, rationalization, standardization, modernization, dehumanization, and mass control in the name of utilitarianism.

 

Many people whom I have had the pleasure of knowing (or otherwise) during my colourful life have put pen to paper (or typed, or dictated, or whatever), to record their immortal thoughts on these matters over the years. It is fair to say that there are words flying around me everywhere here; I cannot even escape from them in the Hall of the Living Statues. Here are some of the things you are likely to come across (for better or for worse), if you persist in delving into the mysteries of existence, then: “Choice Reminiscences from a Selective Memory” by Dr D B Procter (a genuine title from a crooked man, I am sorry to say); Fantastic Fred’s wonderfully silly “Tall Tales” (that's my brother, a lovely but idiotic old bachelor who knows more than he lets on, perhaps, about so many things); “Language, Lies, Magic” written by my esteemed friend Pjetër Mamrick; “Love, Loss, Coleoptera: Jottings by an Unfortunate Hero; deciphered by Elfan Baldrog Bacster and edited by Pjetêr Mamrick” by Dai Baxter (allegedly!) [This is a Kimbric name pronounced “EL-van” —P.M.]; “Poetry-making and Living” by Professor Jelena Pekar (it’s great it you can be bothered to devote the time to trying to understand it); the extremely lurid “Screams from the Outskirts” by that ambitious young woman Helen Grossmann, which is full of coarse language; “Memoir of a Useful Life” by Mrs Blodeuwedd Grossmann (do not believe everything you read here); and that shameful, self-serving fantasy “Necessary Discomfiture and Undeserved Joy” by the so-called Old Solider, Jack Procter, who’s a liar, cheat, unrepentant sinner, and much worse on top of all that [7].

 

And they encourage gambling and hunting, asceticism and self-mortification, prognostication and fortune-telling by promoting the belief that life is fundamentally futile, accursed, and meaningless, before harshly punishing those who engage in any such acts. If this does not work, they overcome them by agreeing, undermine them by grinning, and persuade them to destroy themselves by allowing them to stuff themselves with slops until they burst. It is not the perishable bodies which are important to them, of course, but the minds, the spirits, the energy, and the patterns, the beliefs, and the ideas they use and create. And through all of this the Seven Sorcerers fill the Volcano of Despair, the Bottomless Pit, and the Well of Souls, which are their unending source of power. And here is the source of the true Magician’s power, he who fights for the Infirm Eyrth, to overcome the predation of the Falanaheithasa as they try to drain out all its life, and vitality, and joy. It should never be forgotten that it is the thought, and the concern, and the belief of the Dmarlu Thanalire that energize the Realm of Hnelní Neleni. And as Nothotho cackles in dismay, it is hard to ignore the whispers of Nehulu, which are woven into the fabric of the World, saying that in the end o-Falanaheithasa will unite with o-Felisehethire, and escape from Neleni to the Felehalara, before all at last unite forever with Jakurokula Thahulohula.

 

Despite all the nonsense being spouted, I suppose there will be various enthusiastic souls amongst you who will be very keen to browse these works. But before you begin, let me say just this here. It is not the contents of these people’s tales that is important, but the fact that their voices are joining in an enormous chorus totally unbeknownst to them. And I am the true composer, and the only true conductor, who understands the song aright. Although I doubt whether I shall get my own way in this, as usual (and it is not important in the great scheme of things anyway) – but “Voices” – that would be my name for this tale.

 

*             *             *             *             *             *             *             *

 

[1] In the opinion of the Visionary Ifsahzha Nepw, for instance, there is a constant struggle between “Gulpnôr,” the superficial world of appearance and illusion, and “Vomual,” the world of spiritual truth, and one must escape from the former and find the latter to realize the self. — P.M.

 

[2] Maybe the "shmamshu" were made of "ambahí" or "ideoplasm." This is a magical, semi-physical, light-sensitive substance. When it materializes it is vaporous and full of red light with small flashes of blue and white everywhere. Then, it condenses into an amorphous solid before becoming similar to organic matter fluorescing green. It appears initially like the jelly in a jellyfish, often in the form of writhing muscular sausages or tentacles (although it can take any shape), translucent, but covered with a  soft shell. It can coat other objects like an extremely thin, pearly cocoon to provide the energy to transform them. — P.M.

 

[3] The appellation “Humanity” comes from the Etruscan word “hūmānus” (“relating to people; humane; cultured, refined”) and is generally used in secular contexts. According to the Old Book, the name “Thorlin” was bestowed the first “humans,” Elena and Davuth by Xlotlringku Vlaltanlu-tnalzse in the Pomegranate Grove in the middle of the Heath of Pain and Suffering. The latter word, says the EGO, derives from the following “heavenly” elements: “tho + (u)rli + n” (“rebel/sinner/survivor + changeable/evil/strong + personal-suffix”). It is the only term countenanced by the Church, but it has been “reclaimed” in recent times by various subversive groups and used to challenge religious and state authority. — D B Procter.

 

[4] Sister Xehela’s Heresy that the Church’s Religious Education Proctors have striven so hard to suppress claims that there is an undeniable hierarchy to the All-World. “Zlutha” is the unified field that is felt and reflected in the life-force of everything (“tisheha”); “vruha” is home to concepts, corresponding to the functioning of insight and imagination (“nishema”); “tsura” is the plane of being containing forces and relations where understanding and choice (“ritesha”) occur; “hsuha” is the world of matter where objects behave automatically and living things are ruled by instincts and reflexes (“niveza”). — P.M.

 

[5] I believe that Gertrude Llwynlesg is speaking about “fractals” here without naming them, and that she is correct about their importance. The patterns called fractals (and the processes involving them) are defined and described by numerological rules which are often simple and based on the ideas of “iteration” and “recursion.” A defining feature of fractals is “emergent symmetry.” They are infinitely repetitive and tend to look the same on every scale when one zooms out or in (they are “self-similar”). “Exactly self-similar fractals” are ones where the form of the pattern at every scale is exactly the same. In general, the following statements are true. Fractals have a “fractal dimension” greater than their “topological dimension,” they are nowhere differentiable, and so they cannot be measured in traditional ways.

 

Completely independently of Gertrude, I had become convinced of their importance and pervasive influence which is at work throughout the world of nature. They are to be seen in algae, blood-vessels, clouds, coastlines, earthquakes, heart-rate and heart-sounds, lightning, mountains, nerves, nucleic acids, percolation, polymers, proteins, psychedelic experiences, rivers, snowflakes, trees, and waves, amongst other things. Here are some examples for you.

I have been poring over how fractals might be used in antennas, archaeology, computational graphics, diagnostics, geography, geology, heat-exchangers, imaging, medicine, neuroscience, search and rescue, seismology, signal compression, and transistors, for example. I have no doubt that my studies regarding how these patterns that are so powerfully magical arise, evolve and function, will be of immense help to me in my quest for a unified theory of nature so that I might regenerate the Enervated Eyrth.

 

I am so sorry, I must say, when I constantly recall what happened to Gertrude. I did everything I could to ty and prevent it. But Jack was a “form-alterer” (or “mngârva”), rather like those from the Heart of the Continent, and, of course, just the same as Daud Pekar. (Come to think of it, maybe they were much more alike than I had realised, and that was why they used to clash so badly). She was suffering so badly, Gertrude, and I was only trying to help her, in my own way. And then she skedaddled to the Heart of the Continent of all places, and I had to follow in her wake. I am sure that Fred has guessed more than he is prepared to let on about all this whilst messing around with Daud. But what can he do? — D.B.P.

 

[6] And here one must consult “Noyramalv’s Folly” to understand the true meaning of the term “uncorrupted,” or “undefiled, chaste, uncontaminated, pure,” and come to see how someone full of imperfections can purify himself, so that he will appear unsullied in word, mind, and action in the fullness of time, despite his sins, or more importantly, perhaps, despite all the anguish inflicted upon him by a cruel and violent World. Suffice it to say, I myself, having been spoiled and violated, and having suffered so much, know from my own experience that such healing is possible, and that partaking in this excruciating alchemical process can even be beneficial when performing magic. — G.Ll.

 

[7] I wonder, sometimes, how it's been possible for Gertrude to live so long, and yet still be as fit and healthy as a lusty lass who works so hard and composes so successfully, not to mention managing to discuss everything here so thoroughly and wittily! More to the point, how does she know so much about these works if she thinks so little of them, and less, even, of the authors (if that were possible)? After all, it's she who's chosen the primary sources and quoted from them here. But she's a bit of a seeress, to be honest, and in her element poking her nose in for sure! I have some silly idea, too, that she had an important part in these other stories, somehow or other. I know for certain that she edited the pamphlet “Mysterotronic Musings and Fictive Foolishness” by Professor Jelena Pekar, for example. And she helped me greatly with "Language, Lies, Magic," of course. But every time I ask, she smiles enigmatically and says something like: "Don't be so foolish, Master Veythra Marm·íku." On other occasions when I've enquired about her life and background, she's responded: "Hrethrund, Xerndru, and Gertrude am I, partaking of three feminine aspects, and so I am no-one at the same time. I lost everything, and gained something else for which I had never sought. And now I see, and hear, and know so much, although I do not desire it. Maybe I shall have to sing like a thick, black river flowing, until all the Worlds come to an end." Once, after a superb feast in the "Monkey's Elbow," we were sitting by an open fire by the hot spring, watching the sun set before telling ghost stories under the stars. And there was that blessed Gertrude explaining how one could connect every computational device in the World to form one enormous network like an artificial brain to recreate all the Planet's intelligence and go beyond the Thorlin's fallible understanding. She's so utterly incomprehensible on occasions, but she's a dear old stick, without a doubt. Her music is superb, and I've learned so much from her, although our traditions are so different. — P.M.

 

O “Lleisiau” gan y Chwaer Xerndru Volxndí

 

II. Natur Swyngyfaredd

 

Dyma wirionedd cyfrin yr Holl Fyd yn ôl Esboniadau Hramneth. Mae ffurf realedd yn debyg i sffêr afreal, arswydus o grisial sydd yn cynnwys tragwyddoldeb yn gymaint â’i fod wedi bodoli cyhyd ag amser ei hun. Mae ei chalon ym mhobman, ei harwynebedd yn unman, a phob gronyn ohoni yn cynnwys Byd ynddo’i hun. Ar gyrion yr Holl Fyd, sydd hefyd ei ganol, dyna droelli olwynion anfeidrol o dân ac o ddŵr yn cynnwys pob achos a’i effaith, pob person, gwrthrych, a pherthynas, a phob posibiliad [1]. Ac yma yr wyf yn cael f’atgoffa o chwedl a adroddir gan Blant y Tywod yn yr Anialdir Mawr Deheuol am yr hyn a ddigwyddodd yn yr amseroedd cynharaf y gall neb sôn amdanynt —

 

Mae popeth yn tarddu o’r Jakurokula hollbresennol, hanfod yr hwn sydd yn haelfrydedd chwareus. Mae’n rhoi ei anrhegion yn rhydd heb honni unrhyw hawl foesol ar y rhai’n eu derbyn, a chlywir ei lais heddiw ym mhob proses naturiol gan y rhai’n barod i wrando. Pan fydd pob endid yn darfod, bydd yn ceisio ail-ymuno â Jakurokula yn ôl ei ddymuniad. Er nad oes ar Jakurokula angen nac eisiau mawl, mae ef wedi’i addoli neu’i ofni gan lawer ers pan ddechreuodd y fath bethau ddigwydd am y tro cyntaf.

 

Pe llwyddai dyn i ddirnad y sffêr annisgrifiadwy, heb sôn am dreiddio i’w sylwedd nac uno â hi, clywai ef pob gweithred, gweld pob cyfrinach, a deall pob gwybodaeth, yr un funud y câi ei ddifa’n llwyr ac am byth, medd Dirgelion Zathelné. Ac wrth reswm nad yw neb wedi gwneuthur hyn ac aros yn fyw i adrodd amdani. Ond os gallai dyn gonsurio rhyw fath o ddelwedd o’r cyfangorff a rhythu arno yn ei ddychymyg, â llygad y meddwl fel petai, câi wybodaeth ddigyfrwng am bopeth fydd, yr hyn sydd, a phopeth a fu. Ac am fod y Ddau Fyd hyn wedi’u cysylltu â’i gilydd gan gadwyni anweledig ond annhoradwy, os gallai dyn ymhellach ddylanwadu ar y Byd Rhithwir, ymyrryd yn ei weithredu, ei reoli, a’i orfodi, byddai ganddo declynnau i ddechrau iacháu ac adfer ein Daear Ysig. Sut y gwneir hyn, felly, ydy’r cwestiwn hollbwysig yr ydys yn ei archwilio yma.

 

Ar y dechrau cyntaf nid oedd yn bosibl synhwyro amser na lle o gwbl. Ymddangosai fel petai baldordd annatblygedig Jakurokula yn ymestyn yn wastad ac yn annherfynol i bob cyfeiriad megis yr ymyriant statig sydd yn amharu ar signalau telathrebu. Ond wedyn y daeth y dirgryniadau’n gydlynol a chyseiniol, er na allai neb fod wedi dywed ble na phryd. Dyma oedd cychwyn ffurf ddisgrifiadwy a pharhad canfyddadwy. Ffurfiodd colofn golau yn y lle a enwid Hnelní yn nes ymlaen, rhwng Gwlad Hrevkw a Gwastatiroedd N’ld’kh H’sht. Mor llawn o egni oedd y golau hwn nes iddo ffrwydro, gan greu Hnkulu a Hmtholdo. Ymddangosodd hefyd filiynau o greaduriaid o’r enw Shmamshu, yn debyg i lindys mawr cyhyrog, a oedd yn dra chryf, ac yn llawn dannedd a breichiau, pigynnau ac adenydd, cyrn a llygaid [2]. Yn y dechreuad yr oedd yr holl le’n gyfan gwbl ddinodwedd, a di-liw, ond byddai Hmtholdo, Hnkulu, a’r Shmamshu yn cael eu cynrychioli gan blu aur, ysgarlad, a brown maes o law.

 

Mae’r wyddoniaeth ddiweddaraf yn dywed mai yn yr ymennydd y mae tua chan biliwn o niwronau, ac i bob un ddendridau’n canghennu a niferoedd enfawr o bigau, a degau o filoedd o synapsau – fel galaeth y gallech ei dal yn eich dwylo (pe tasech i dynnu’r organ hwn allan o’r benglog, wrth gwrs), ond yn fwy cymhleth, mwy anhreiddiadwy, a mwy syfrdanol. Wel dyna’r galedwedd, o leiaf. Ond mae Deilliadau Hrunuthuvu yn sôn mewn termau gwahanol wrth esbonio bod y Thorlin wedi’u llunio o sawl elfen hanfodol [3]. Ni all dyn fodoli hebddynt, ond nid y pethau hyn mohono, na chyfuniad ohonynt. Dyma’r rhannau – “suhavurí: senení, nenevurí, ruvananí, sethuluví,” sef “corff materol: cnawd, sylwedd, ffurf, greddfau,” ond hefyd ceir “suhazarirí: velethasí, nanasí, athananí, ahanahalí, sanahahí, hehenasí, rarazahesí,” sef “corff anghanfyddadwy: ysbryd, meddwl, hunan, ewyllysiad, canfyddiad, argraffiadau, ymwybyddiaeth.” Nid ydym yn deall gweithrediad y suhavurí yn berffaith, heb sôn am y suhazarirí. Nid yw hyn yn golygu, serch hynny, fod natur y corff a’r meddwl yn gyfrin ac anesboniadwy. Nid yw’n golygu, ychwaith, na fyddwn ni byth yn dyfeisio theorïau priodol i’w disgrifio a dysgu sut i’w rheoli, er ei bod yn wir na wnawn ni hyn yn llwyr na’n berffaith hyd yn oed ar ôl canrifoedd o lafurio, efallai.

 

O Hmtholdo y deilliodd Kth’hlu a oedd yn dad i’r Thlomnaru, ac wedyn Hmtholdo a ddaeth y Seren Lachar. O Hnkulu y deillliodd Nathunga fam i’r Vomazu, Mlanathu dad i’r Zavomu, a Thunanké fam i’r Mevothu, ac wedyn Hnkulu a ddaeth yn Wehydd Breuddwydion. Adwaenid y Vomazu, y Zavomu, a’r Mevothu gyda’i gilydd fel y Vlizkethu. Pan ddihunodd y Vlizkethu yr oeddent yn llawn ofn, ond Gwehydd Breuddwydion a’u cysuro hwy. Esboniodd Hnkulu na ddylent ofni na byw na marw, gan yr ymunent â Jakurokula ffynhonnell popeth eto yn y pendraw. Dywedodd Hnkulu wrthynt hefyd fod colli ac ennill yr un mor bwysig â’i gilydd, mai gormod o reolaeth a arweiniai at ddinistr, mai hollbwysig oedd chwarae, ac mai’r Shmamshu a oedd yno i’w cynorthwyo a’u hamddiffyn.

 

O safbwynt y suhazarirí, mae sain, delwedd, symbol, a dirgryniad yn ffurfio deunydd hydrin realedd; a dirnadaeth unigol trwy brofiad personol, manwl, uniongyrchol yw’r ffordd orau i ddarganfod gwirionedd amdano. Eto i gyd, mae rhai doethion wedi dod i wybod y canlynol, o ganlyniad i’w harchwiliadau. Maent yn dywed mai o ran eu gweithrediad y mae aelodau’r suhazarirí yn ymddangos yn debyg i “yahazashilis” neu rymoedd natur, er bod rhai eraill yn defnyddio termau megis “hayashazirin,” neu ysbrydion llosgfynydd, jyngl, a chorwynt, ymhlith eraill. Maent yn maentumio bod y grymoedd hyn (neu’r endidau hyn), hefyd yn dymuno bwyta, anadlu, meddwl, deall, a llawenhau fel bodau byw annibynnol. Yn dilyn hyn, mae rhai eraill wedi honni bod popeth yn yr Holl Fyd yn rhan o faes unedig ymwybod; bod popeth wedi’i gysylltu â’i gilydd trwy drawsffurfio egni; bod pob rhan o’r cyfan yn cynnwys ac adlewyrchu strwythur a phatrymau’r cyflawnder; a bod dylanwadu ar un rhan i’r raddfa leiaf yn gyrru crychau i gorneli pellach yr Holl Fyd [4], [5]. Mewn tystiolaeth o hyn, mae eraill eto yn tynnu sylw at y signalau’n arllwys yn gyson o’r sgriniau teledol, y pelydriad yn gollwng o’r ceblau pŵer, a’r baldordd di-baid yn cael ei ddarlledu dros y rhwyd electronig ryngwladol felltigaid, sydd yn parlysu meddyliau pobl, ac effeithio mor syfrdanol ar eu hymddygiad.

 

Yr oedd gan y Seren Lachar enaid paternalistig, awdurdodus eryr, tra oedd Gwehydd Breuddwydion yn debyg i ysgyfarnog gastiog, yn llawn syniadau anhrefnus ond nerthol iawn, na all fyth yn eu cyfleu’n glir. Yn fwy na dim byd arall y dymunai’r Seren Lachar, y bod difeddwl, gwenfflam hwnnw, feddu ar feddyliau tywyll a gwybodaeth annealladwy Gwehydd Breuddwydion. Ac felly yr oedd yr Eryr bob amser yn cwrsio ar ôl yr Ysgyfarnog, er na allai’r naill byth ddal y llall. Serch hynny, llwyddodd y Seren Lachar i ddwyn geiriau Gwehydd Breuddwydion, a’u hystumio, ond heb eu deall. Tra oedd Gwehydd Breuddwydion wedyn yn fud wrth redeg a chuddio heb saib na thoriad, gellid gweld a chlywed y Seren Lachar yn malu awyr dros bob man. Yr oedd yn gwawdio Jakurokula, gan ddarbwyllo Kth’hlu bod ar Jakurokula eisiau defnyddio’r Shmamshu i oresgyn y Thlomnaru, dwyn eu grym bywyd, a’u rhwymo fel caethweision i’r Vlizkethu am byth.

 

Mae ar bopeth angen egni i fodoli, wrth gwrs. Gweddillion o egni’r ymennydd cosmig yw breuddwydion, cofion, dychmygion, ac argoelion, medd y doethion, sydd mor drwchus, a chryf, ac amheuthun, ac yn peri i emosiynau mawreddog ddiferu ymhobman gan oleuo rhwydwaith di-bendraw ystyron. Wrth weithredu trwy gyfrwng y suhazarirí (wrth feddwl, dychmygu, breuddwydio, neu gofio, er enghraifft), mae dyn yn creu a defnyddio egni o’r un fath yn union yn “lerezarirí,” Byd Canfyddiad, â phe bai’n defnyddio’r suhavurí, ond heb ei dreulio’n uniongyrchol na’n ddiatreg yn “lerevurí,” y Byd Corfforol. Mae “Varathinir sí Hlola Thuso amu” neu “Rhyddid trwy Glywed yn y Bröydd Rhyngol” yn disgrifio’r chwe “varathé,” y “lleoedd rhyngol” ble mae’r suhazarirí yn gweithio, profi, a thyfu, sef: “virulé, thanaylé, vurathé, hihahé, honyithé, sithivé.” Ar ei daith trwy fodolaeth y bydd dyn yn esblygu, myfyrio, breuddwydio, marw, cael ei ysbrydoli, a chael ei aileni ym mhob un o’r varathesi hyn yn ei dro. Wrth iddo ymdeithio trwyddynt yr ydys yn honni y gall ef ddysgu uno’n berffaith y ddau ffurf ar ddeall, sef gwybodaeth am bynciau a phethau ynddynt eu hun, yn ogystal â sythwelediad i’r arwyddocâd cêl, gwir yn eu cylch. Trwy drin endidau yn Myd Canfyddiad, llwydda ef i newid pethau yn y Byd Corfforol, os bydd cysylltiad digon cryf rhwng y Ddau Fyd hyn. Ond wedi dywed hynny, ni fydd hyn yn digwydd yn aml heb ddisgyblaeth fawr. Felly y bydd yn rhaid i’r unigolyn creadigol – y cyfansoddwr, fel petai -- roi ymdrech ac egni i mewn i bopeth y dymuna ei lunio, neu ei newid.

 

Yr oedd Kth’hlu yn ddeallus iawn, ac yn dra chyfrwys. Yn gyntaf, argyhoeddodd ef y Thlomnaru fod ar Wehydd Breuddwydion eisiau helpu Jakurokula i ddefnyddio’r Shamamshu i’w dinistrio hwy i gyd. Nesaf, y Thlomnaru a berswadiodd y Vlizkethu fod y Shmamshu yn ddrwg, ac yn haeddu cael eu lladd. Heb gyngor gan Wehydd Breuddwydion, yr oedd y Vlizkethu yn arswydo a dechreusant frwydr fawr yn erbyn y Shmamshu. Cafodd pob un o’r Shmamshu ei andwyo’n enbyd, ond serch hynny y dygnent arni, gan ddod yn gryfach, yn ddewrach, ac yn fwy nerthol. Yn y pendraw, llwyddodd y Vlizkethu i gipio a lladd un o’r Shmamshu. Dyma oedd y tro cyntaf i waed gael ei dywallt mewn llid, y llofruddiaeth gyntaf, ond nid y tro olaf, yn bendifaddau.

 

Gyda golwg ar reoli realedd, mae athronwyr trwy’r oesoedd wedi awgrymu hefyd fod yna un ebychiad brawychus o hardd sydd yn disgrifio a rhwymo’r Holl Fyd, er ei fod yn annirnadwy i ddyn meidrol yn ei grynswth , siŵr o fod. Y Gair Absoliwt ydy’r enw arno yn Swynion Ashthaha, sydd yn cynnwys pedair priodoledd ar bymtheg a phedwar ugain y Pŵer Cosmig. (Noder yma mai’r Gair Gwarthus ydy hwn hefyd, yn ôl Croniclau Aynrakh, sydd yn sôn am y gosb a ddaethpwyd â hi ar ei Phlaned gyfan gan y Frenhines Zsudadz trwy ddechrau ei ynganu.) Yn ôl y sôn, mae’r Gair Gwyrthiol hwn yn mynegi’r cyfreithiau dirfawr, cêl y mae amser, y gofod, a grymoedd natur yn ufuddhau iddynt, wrth i’r Holl Fyd araf gropian tuag at ebargofiant. Wel, petai hynny yn gywir, byddai’r gair hwnnw cymaint, a chyn hened, ac mor gymhleth â’r panto-Kasomos ei hun. Gair olaf iaith berffaith na all neb ddod yn agos ati i gwbl mewn geirionedd. Dim ond trwy ddod yn un â’r Pŵer Cosmig y byddai dyn yn ei gydnabod. Ac unwaith iddo ymrwymo i ynganu llythyren gyntaf yr Enw Cyfrin sydd yn debyg i gyfuniad o bob symffoni a fodolai fyth neu a allai fodoli, neu i sŵn nant ar fynydd sydd wastad yn newid, rheibid ei feddwl fel na allai beidio ag ei ystyried o hynny ymlaen. A dyma rybudd i chwi felly. Os byddai dyn mor rhyfygus ac mor ynfyd ag i geisio lleisio’r Gair Absoliwt, yna, ar eiliad sylweddoli, byddai sain a phoen, llosgi a lliw, yn dod yr un peth, mewn dilyw gwyrddfelyn o ddychryn seismig. Fe fyddai’n peidio â bodoli fel unigolion, gan mai arwr â mil o wynebau, athronydd, lladdwr, duwdod, cythraul, a’r Holl Fyd ei hun fyddai ef wedyn, wrth i bawb a phopeth ddod yn un cyn dibennu. Dyna pam mae Heresiarchau’r Enwadau Aflan yn honni bod y Meddwl Anwybodadwy’n ymbleseru mewn pobl wallgof yn llafarganu sillafau diystyr yn ddiniwed ond mor ddiatal a grymus, a gwyllt, siŵr o fod: a-jink haja habaa – a-jawbo ja-ja baaaa – jink-a jaha baaahabaaa. Mae’n eithaf posibl y credant y bydd yr arfer hwn yn cronni egnïon dienw, i’w rhyddhau ar hap a phan nad yw neb yn eu disgwyl, gan adael i’r Grym Anhraethol weithredu ar y Ddaear mewn ffyrdd nas dyfalid o flaen llaw gan neb.

 

Wrth i’r Shmamshi drengi, dechreuodd ei hanfod ymdoddi’n syth i ail-ymuno â Jakurokula, ac yr oedd y Thlomnaru a’r Vlizkethu yn ymgiprys i meddu ar ei briodoleddau. Aeth y Mevothu â’i siâp corfforol, ei faint, a’i gryfder, gan fabwysiadu nodweddion sylwedd materol megis pridd gwyrdd. Fe gipiodd y Vomazu ei allu i symud, tyfu, a newid, gan fagu nodweddion grymoedd a chydberthynasau, megis gwynt glas. Fe lyncodd y Zavomu ei allu i synhwyro, gan ddod yn debyg i feddyliau, breuddwydion, ac emosiynau, yn llawn tân coch. Kth’hlu, fodd bynnag, yn ystyried bod y Thlomnaru yn well o lawer na’r llwythau eraill, a honnodd fywyd a marwolaeth y Shmamshi, gan chwennych am fod yn hollbwerus, ac am oresgyn gwrthwynebiad oll. Ac yn eu llid a’u balchder, aeth y Thlomnaru yn felyn, ac yn debyg i ddŵr a feddai ar resymeg dd-ildio.

 

Er nad yw pŵer dychrynllyd yr Enw Cyfrin ar gael inni, yr ydym ni’r Thorlin yn greddfol geisio i deall realedd yn fanwl, yn llawn, ac yn wir, trwy chwarae â geiriau, creu hanesion, a’u hadrodd drosodd a thro. Rhai yn ein plith sydd wedi sylweddoli ei bod yn bosibl dylanwadu ar ddirwedd, a’i newid, trwy drin â’r egni sydd yn deillio o weithrediad y suhazarirí wrth feddwl a theimlo, dychmygu a phrosesu gwybodaeth. Er mwyn rheoli realedd, rhaid i ddyn ddysgu trwy astudio prosesau gwybyddol, emosiynol, a chanfyddiadol y suhazarirí. Mae rhai, er enghraifft, sydd â’r medrau priodol, wedi llwyddo i lunio hafaliadau i ddarlunio ymddygiad amser a’r gofod sydd yn berfeddion natur ac yn meddu ar briodoleddau unigryw fel maent yn ymdonni fel coluddion. Ac wedyn y maent yn dychmygu ailysgrifennu’r disgrifiadau mathemahudol wrth eu hewyllys, er mwyn agor bylchau i ddimensiynau amgen fel y gallant neidio (neu syrthio) trwyddynt, wrth i hanfodion nas dychmygir lwyddo i sleifio i’n realiti ni ar yr un pryd.

 

Ar ôl llofruddiaeth y Shmamshi a thrawsffurfiad y Thlomnaru a’r Vlizkethu, dechreuodd y pedwar lwyth gwahanol ffraeo. A bellach yr oedd amser a’r gofod, cyfeiriad a pharhad, achos ac effaith yn datblygu i fod yn fwyfwy pwysig, er mai cysyniadau tra hyblyg ac annibynadwy oedd y rhain eto. O hyn ymlaen, dechreuodd gobeithion ac ofnau’r llwythau, eu dymuniadau a’u breuddwydion, ddylanwadu ar natur y lle o’u cwmpas. Pob meddwl a gweithred, p’un ai’n fwriadol neu fel arall, a newidiai’r dirwedd. Ni wyddai’r Thlomnaru na’r Vlizkethu beth i’w wneud. Gwrandawai’r Thlomnaru ar gelwyddau bygythiol y Seren Lachar wrth iddi garlamu ar hyd ac ar draws. Dim ond cofio’n niwlog ganeuon tyner ond trist Gwehydd Breuddwydion a wnâi’r Vlizkethu, a dychmygu’r hyn a ddywedai’r llais direidus ond cariadus pe gallent ei glywed.

 

Ni ddylech anwybyddu pwysigrwydd y suhavurí ychwaith, fodd bynnag, am mai’r cartref i rannau eraill y person yw hwn, sydd yn chwarae rhan hollbwysig mewn cyfryngu hysbyseb o’r synhwyrau, a rhyngwynebu â’r Holl Fyd. Trwy hyfforddi a thalu sylw arbennig i ymddygiad ac ymatebion y suhavurí, a dysgu rheoli rhannau’r suhazarirí, gall dyn ddatblygu galluoedd a medrau “sithí” i ryw raddau. “Cosi Cynffon y Ddraig,” neu “Ddihuno Kundalini” yw enw rhai ar y broses hon, a’i chanlyniadau. Mae rhai pobl oleuedig wedi sôn cyn hyn am fagu pwerau a ddehonglid heddiw fel telepathi, telecinesis, canfyddiad allsynhwyraidd, a’r gallu i effeithio ar rymoedd natur, darllen a rheoli meddyliau, cynhyrchu ectoplasm byw, cyfathrebu ag anifeiliaid, a gwysio ysbrydion, er enghraifft.

 

Yn gyntaf, gwnaeth y Thlomnaru ymlid y Zavomu am y gogledd, i ddyfroedd uchaf Afon Abraksaksa. Aeth y Vomazu i ffwrdd i Gors Aqfaq yn y dwyrain, a’r Mevothu i Ddyffryn Hnyulth yn y gorllewin, ble’r oeddent yn aros am amser hir. Pan dyfasant i fod yn ddigon cryf, dechreuodd y Vomazu a’r Mevothu ymosod ar gartrefi’r Thlomnaru a’r Zavomu, gan ddwyn eu meddiannau, a lladd eu pobl. Dywedodd Hmtholdo wrth y Thlomnaru am ddarbwyllo’r Zavomu i ddychwelyd, ymgymodi, rhannu yn haelioni’r Thlomnaru, ac ychwanegu at eu pŵer a’u dylanwad. Er i Hnkulu geisio rhybuddio ei blant i beidio ag ymddiried yn had twyllodrus Hmtholdo, ni chlywent, neu efallai na ddeallent, ac felly yr ymostyngasant i resymeg anwadadwy Kth’hlu a’r Thlomnaru. Ar ôl llawer iawn o dywallt gwaed, y Zavomu a’r Thlomnaru a ddrechodd y Vomazu a’r Mevothu. (Fe ddigwyddodd y golled fwyaf ymhlith y Zavomu, a dywed y gwir.) O’r diwedd, mudodd yr holl Thlomnaru a’r Vlizkethu tua’r de gyda’i gilydd, o dan faner y Tair Pluen.

 

Rywbryd, yn yr oriau dedwydd twym, yn cymysgu anghofio a chysgu, wrth fyfyrio uwchben dyddiau llwydolau’r gorffennol ac iddynt ryw fath o lewyrch nad ydym yn ei brofi mwyach, bydd rhai’n teimlo’n sydyn iddynt golli rhywbeth anfeidrol a gwerthfawr fel pe baent yn trio, ac yn ffaelu, dal y delwedd ddiflan mewn caleidosgop. A dyna a fydd yn eu sbarduno i gofio, ac wedyn i gredu, mai hanfod hud yw benthyg, ac ystumio, a newid gronynnau o’r Gair Absoliwt, y dernynnau gwynias sydd yn hollgynhwysol ac yn gallu cynrychioli, disgrifio, trefnu, a rheoli, elfennau sylfaenol yr Holl Fyd. Os dal ati a wnânt, i ail-ystyried, a thwrio, a chwilota, byddant yn llwyddo, siŵr o fod, i gael mynediad i Astherní, Labyrinth y Dychymyg, a adeiladwyd, yn ôl y sôn, o dan adfeilion Tŵr Biblael chwedlonol. Ac yno, gallant ddarganfod, neu greu, gwrthrychau eiconograffig, neu osodiadau sydd yn gweithredu’n symbolaidd, a llunio straeon gan ddefnyddio ymadroddion barddonol, wedi’u hysgrifennu mewn trosiadau metelig yn galed ond gorddadwy, sydd yn adlewyrchu croniclau machludoedd cynhyrfus a siapau cytserau estron. Os byddant yn trefnu’r elfennau’n addas, fel petaent yn chwarae â theganau, gallant ddarlunio pob sefyllfa yn y Byd, a phob amrywiad ar y rhain hefyd. A dyna dechrau daith yr Hudol.

 

Pan welodd y Vlizkethu Baith ffrwythlon Vlvalelí, yr oeddent yn gwirioni i’r fath raddau ar ryfeddodd a harddwch y lle a greent o’u hamgylch nes iddynt benderfynu aros yno ac uno â’r dirwedd. Fe godasant hwy fryn enfawr yn doreithiog o welltglas, yn debyg i wyddfa yn gyforiog o egni hynafol, ac encilio o dano. Yno y rhoddasant y gorau i ddefnyddio iaith gan mwyaf, gan ddewis yn hytrach ochneidio a grillian, cyfarth a gweryru, nadu ac ysgyrnygu, trydar a chwibanu, ffroeni a gwichian, brefu a sïo, clegar a hisian. Ond cyfansoddwyr, cerddorion, a beirdd tra medrus oeddent hefyd, a blethai’r seiniau hyn i gyd i fod yn gân ddieiriau a’r pŵer i newid realedd yn ôl ei rhythm, ei goslef, ei halawon, ei byrdynau, a’i diweddebau.

 

Bydd ar y Swyngyfareddwr angen llafurio dros ddod o hyd i’w eiriau cywir ei hun, nad ydynt wedi bodoli ar y Ddaear hyd yn hyn, gan gofio bob amser na all rhesymeg gynhyrchu’r un farddoniaeth ag anrhefn. Gyda’r rhain y gall ef ffurfio rhywbeth newydd ac yn well na’r hyn a fodolai o’r blaen. Gall pob ymadrodd, hyd yn oed, neu’n enwedig, y rheiny sydd yn swnio’n ddiystyr, megis “fungit in malungo plungens –dhcmr l’cht-dj – mb’dro roshi – me-dosh nic’ka ble’el ar-me do’omé t-noz’z – atarifei sesoulathai froooooc – gattlefyg, gollipog, grimbleboots – oshun oxtra, shadaff oomoo radamash,” fod yn cuddio arwyddocâd enbyd, yn llawn trugaredd ac arswyd, neu’n enwi rhyw endid anhysbys, nerthol. Ac unwaith yr ynganwyd y geiriau, a chrëwyd y dirgryniadau, ni fyddant fyth yn gwanhau’n llwyr, ac er y dônt yn anghanfyddadwy i’n synhwyrau ffaeledig, bydd peiriannau digon sensitif yn medru’u darganfod. Ond bydd hefyd yn bwysig iddo ochel rhag i siapau onglog a chromlinog y symbolau byw droi’n ddiriaethiadau tra hardd a fydd yn ei arwain ar gyfeillion wrth eu llunio nes y bydd yn dechrau synfyfyrio uwchben eu tarddiad yn lle canolbwyntio ar berfformio’r Gwaith Mawr. A dyma gyfuniad o gyffes, a rhybudd, ac ymbil taer. Rwy wedi bod yn sôn yn nhermau iaith, a geiriau, a gramadeg, am mai hawdd ydy gwneud hynny. Ond dim ond llun amherffaith, anorffenedig, aneglur ac wedi’i gymysgu yw’r esboniad hwn, o’i gymharu â chymhlethdod anfeidrol bod. Disgrifiad llawer gwell ar fwrw hud trwy drin sylwedd sylfaenol yr Holl Fyd fyddai defnyddio termau fel dirgryniadau, tonfedd, amledd, osgled, traw, uchder, cywair, alaw, harmoni, a gwrthbwynt. Hynny yw, cerddoriaeth yw’r iaith orau (esgusodwch fi!) ei defnyddio i ddadansoddi, egluro, a rheoli gweithrediad bodolaeth, mewn gwirionedd. Eto i gyd, cyfansoddwraig ydwyf fi. Fe fyddech yn disgwyl i mi ddywed hynny. Nid pawb sydd mor lwcus ag i allu cyfansoddi. Ond mae pawb yn gallu canu. Credwch chwi fi!

 

Ni fodloni’r Thlomnaru ar ddelfryd wladaidd y Vlizkethu a dweud y lleiaf, ac yn wir, codai syniad marweidd-dra, gwendid, a diymadferthedd arnynt. Felly y dalient ati i ymdeithio tua’r de gan chwilio am ffresni, a gwrthrychau newydd i’w perchenogi, deunyddiau gwreiddiol i’w defnyddio, a grymoedd anhysbys i’w trin. Yn Hakavelaratha y cyplysai’r Thlomnaru eu grymoedd a pherfformio rhyfeddodau mawr o dan fflag Llygad Brown Kth’hlu. Er mwyn cyflawni’r gwyrthiau, dyfeisiasant yr iaith fwyaf cymhleth a glywyd erioed naill ai cyn hynny neu ar ei ôl. Fodd bynnag, unwaith iddynt ymrwymo i’w harfer, rhewyd eu tynged mewn gwe aruthrol o ddyrys na ddihangent byth oddi ynddi. Ac o sylweddoli hyn y galarnadent mor druenus uwchben gwirionedd neges Hnkulu at y Vlizkethu. Ond hefyd y tyngent i ddial eu llid arnynt hwy.

 

Yr wyf wedi trafod cyn hyn y posibiliadau eithriadol ar gael i aelodau tras y Thorlin o ran meddwl a thrawsffurfiant, a adwaenir gan ychydig, a ddysgir gan lai, ac a feistrolir gan bron neb. Pam y mae’r sefyllfa fel y mae hi? Dyma’r ateb i chwi. Llawn baldorddi ydy dechrau anhrefnus ac unig bodolaeth. Ac oddi yna, bydd bywyd yn datblygu megis drama ble bydd pob sgript yn arwain at farwolaeth. O safbwynt yr Holl Fyd, mae bywyd pob creadur yr ydym yn gwybod amdano yn eithriadol o fyr, megis hyd un meddwl, a pheiriant mawreddog bodolaeth yn rhy gymhleth o lawer i feddwl dyn ei ganfod ac eithrio i’r raddau lleiaf. Nid yw’r gorffennol yn bodoli ond ar ffurf cofion, hynny yw, yn y dychymyg, a ffantasi heddiw fydd realedd yfory. Yn wyneb yr ansicrwydd gorlethol hwn, felly, mae pobl yn gyffredinol yn ysu i’r Byd aros yn sad ac yn anghyfnewidiol, er mwyn lleddfu eu dioddefaint, tawelu eu hing, a lleihau eu gloes. O ganlyniad, ni fydd pall ar orfod gwneud cynlluniau a mapiau, i helpu dyn i drefnu bywyd a brwydro ei ffordd trwyddo. Gwir y sefyllfa, fodd bynnag, ydy na fydd dyn gan amlaf yn gallu dianc rhag llif anorfod digwyddiadau, ni waeth pa mor galed y cais. Ymhellach, disymud a merllyd fydd unrhyw system heb brosesau dynamig. Dim ond trwy dyfu, brwydro, a methu y bydd bod byw’n goroesi, ffynnu, ac esblygu. Er mwyn ceisio dygymod â’r ffaith annymunol hon, i’r raddfa fwyaf posibl o leiaf, mae pob agwedd ar fywyd y Thorlin, ac ar ddiwylliant Dynol – rhyfela, addoli, arbrofi, rheibio, a barddoni – wedi tarddu o gemau.

 

Ac felly y dygnent y Thlomnaru ymlaen, gan ymdrechu i reoli a dominyddu. I ddechrau y creasant yr Hvlekru, pocedi annibynnol dirifedi o fodolaeth, yn niddymdra dirfawr Hakavelaratha. Fe ddefnyddient y rhain i ddysgu llawer o bethau, ac aeddfedu, a newid, er bod yr addysg yn aml yn eithriadol o annifyr, a’r tyfu’n boenus iawn. Ac wedyn y cymhellent greaduriaid newydd o bob math, y Dmarlu, i ymddangos o’r dirwedd gyfnewidiol. Yr oedd llawer o’r rhain yn ddefnyddiol a diddorol, ond y rhan fwyaf ohonynt yr oedd y Thlomnaru yn cenfigennu wrthynt, eu hofni, eu dirmygu, a’u ffieiddio. Ac ar ôl yr holl lofruddiaethau, a’r damweiniau, a’r aberthau a ddigwyddodd ar daith y Thlomnaru tuag at oruchafiaeth lwyr, dim ond naw ohonynt a ddalient ati i fyw erbyn hyn. Cynllwyniai wyth ohonynt o’r enw hoy-Goyethu, dan awdurdod Zundlakla, yn erbyn Kth’hlu Fawr, a llwyddo i’w ladd. Dyma blant olaf Hmtholdo i ddal i fyw: Kluzvlé, Devdnutí, Tlemblé, Mundumgí, Khultzira, Izlentlí, Memblenzlí, a Zundlakla.

 

Er y cychwyn cyntaf, mae’r Ddraig Fawr o’r enw Gwareiddiad wedi bod yn ymdrechu i orfodi ei hewyllys arnom trwy gyfyngu’r chwarae, trwy greu a rheoli gwrthdaro rhwng rhyfel a heddwch, newyn a gormodedd, diwylliant a diwydiant, gwaith a hamdden, chwant ac ataliad, celfyddyd a gwyddoniaeth. Yn lle gadael i unigolion agor eu cwys eu hun, mae cymdeithas ar lun yr Eglwys a’r Llywodraeth wedi sefydlu cyfreithiau a defodau wedi’u rheoli gan egwyddorion athronyddol di-sail a dogmâu ynghylch pechod a gwaredigaeth, i’w dilyn yn slafaidd gan y werin bobl. Mae’r sefydliadau hyn wedi’u llethu gan wybodaeth a dysgeidiaeth, a phob trychineb yn peri iddynt ddymuno mwy o reolaeth, gan ddyheu am fod yn fwy mawreddog, a’u pwerau’n fwy ysgubol. Ers cyn cof, trwy’r y amser, yn y cefndir neu’n fwy amlwg, Archimandriaid yr Eglwys Fyd Eang sydd yn doethinebu ar foesau ac ymddygiad. Ar y dechrau, y Breninesau a’r Tywysogion a arferai fynnu teyrnged a gorfodi ufudd-dod. Wedyn, yn ddigon buan, dôi’r Ymerodraethau Gormesol i sathru’r cenedlaethau llai dan eu sodlau dur. A chyda threigl amser, cynllwyniasant i danio’r Rhyfel yn Erbyn Drygioni, na fydd fyth yn dirwyn i ben, mae’n ymddangos. Bellach, mae clefydau cyffwrdd yn ymledu’n wyllt, chwyddiant yn mynd yn rhemp, rhyfel yn bygwth dinistrio’r Byd, a’r werin yn marw o newyn, rhewi i farwolaeth neu droi at ganibaliaeth.

 

Beth y mae’r penbyliaid troseddol o anghymwys yn Nhŷ’r Llywodraeth yn ei wneud? Crwydro’n ddi-hid o gwmpas eu plasau gan rwdlan wrthynt eu hun am anghyfartaledd, anghyfiawnder, ac annhegwch bywyd, dyna beth! Ac wedyn, wedi anghofio’r hyn y dylent fod yn gweithio arno, bydd yn rhaid iddynt wneud cwpanaid arall o goffi arbenigol, cyn bron â mynd ar goll yn yr oergell-rewgell mewngamadwy yn llawn foie gras, ffesantod, ac elyrch. O’r diwedd, byddant yn hacio sawl darn helaeth o gaws gourmet a llyncu gwydraid arall eto o win coch amhrisiadwy a fewnforiwyd o ryw wlad waedlyd yng Nghalon y Cyfandir ar draul y cyhoedd. Dyna sut y dyfeisiant y cynlluniau moronaidd o greulon i ddywed wrth y boblogaeth y byddent yn gallu: anghofio eu pryderon, brynu’r brandiau rhatach, bwyta eu babanod, cwtogi ar wario, dysgu coginio’n well, eu codi’u hun gerfydd eu careiau esgidiau eu hun, dod at eu coed, ymdawelu, a dal eu gwynt, edrych ar y darlun ehangach, gofyn i’r bòs am gyflog mwy, gweithio’n galetach o lawer, gweithredu neu dewi, gwerthu nain a thaid, gwisgo dillad cynhesach, gwneud y peth iawn, gwystlo eu cariad, llosgi eu llyfrau, mynd ar gefn beic i chwilio am swydd orau, tynhau eu gwregys, ac ymgymryd â mwy o oriau. Yn wir, mae’r fermin parasitig hyn yn fwrn ofnadwy ar gymdeithas, yn simsanu o gwmpas y le megis trolis siopa wedi torri, gan greu cymaint o drafferth a thrybini yn eu sgil a lledaenu’r fath anobaith Ond maent bob amser yn llwyddo i ddianc rhag cael eu hatal na’u cosbi megis berchyll lwcus allnaturiol yn sain i gyd yn sleifio o afael pwy bynnag sydd yn ceisio eu dal.

 

Aeth y Goyethu yn ôl i Fryn Vlvalelí. Yno y saernïasant lensiau mawr, drychau llachar du, peli grisial, a phrismau i ddefnyddio, mwyhau, a gwyrdroi golau Hmtholdo, wrth watwar Jakurokula. Fe wnaethant hefyd sawl trydanell, yn ogystal â llawer o fagnetau a solenoidau, o gyrosgopau ac injans, o foduron a generaduron. Gyda’u cyfarpar y galwent fwy o Hvlekru i lawr, a rhyddhau mwy o Dmarlu nag y beiddiasent eu gwysio erioed o’r blaen. Ac o dan yr ymosodiad hwn y gwnaeth y Bryn fewnffrwydro, gan ysgwyd Hnelní at ei sylfaeni, a bwrw Hmtholdo y Seren Lachar allan o’r nefoedd tros byth.

 

Mae grymoedd cymdeithas wedi dod yn fwyfwy cryf, felly, ac yn alluocach nag erioed i sibrwd eu hanesion slei, digrif iawn, a thra deniadol, i reibio meddyliau’r boblogaeth trwy ddileu phob amddiffyniad seicolegol, a’u llenwi a phryder, ac ofn, ac anobaith. Yn fwy diweddar, Gweinyddion dros Effeithlonrwydd, Trawsffurfiant, a Gwelliant y Llywodraethau Daionus sydd yn gyrru’r Byd hwnt ac yma, ar hyd hynt anesboniadwy tuag at ffin dibyn marwol o serth, trwy gyfuniad o drahauster, diogi, ac anwybodaeth (ac â drwgfwriad, hefyd, efallai, nid oes neb yn medru dywed, mwyach). Y dynion mawr sydd yn gwau gwe anghyfiawnder yn tagu’r Byd wrth lymeitian, gamblo, a phuteinio, gan ddarbwyllo’r dosbarthiadau isaf i dderbyn yn oddefol y caent cyfle arall ar fywyd mewn Byd i Ddaw trwy ddewis eu hysbaddu eu hun ac ufuddhau yn y Byd Truenus hwn. Maent yn pregethu cryfder trwy drallod, cyfiawnder trwy anghyfiawnder, cytgord trwy wrthdaro, digonedd trwy ymwadiad, diweirdeb trwy dlodi, gwirionedd trwy anwireddau, heddwch trwy ryfel, perffeithrwydd trwy amherffeithrwydd, rhyddid trwy ddarostyngiad, a serch trwy gasineb. Mae eu geiriau mawr, gwag ond gorlethol yn atseinio’n brudd megis nodau gan hyrdi-gyrdi enfawr, er nad oes ynddynt ddim gwahaniaeth rhwng ffaith a ffuglen. A dyna sut maent bwrw eu hud dros y dychymyg milain, cyffredin, wrth hybu cyfyngiadau ofnadwy’r edrychiad dynol. Ar ben hynny, yn y Byd sydd ohoni, mae’r Technolegwyr wedi dechrau gwneuthur arbrofion gwyddonol yn wyrthiol lwyddiannus, bron. Mae pŵer swynol gwyddoniaeth a thechnoleg wedi tyfu, ac yn para i hybu cynnydd nas synnid amdano, gan chwalu’r hen gymunedau a ffurfio rhywbeth byrhoedlog, anwadal, a chyfnewidiol yn eu lle. Bellach, peiriannau cythreulig â’u manylder mecanyddol sydd wedi dechrau cymryd rhan pobl. O’r herwydd yr ydym wedi ymddieithrio fwyfwy oddi wrth ein gilydd, wrth ein Planed, ac wrth yr Holl Fyd. O ganlyniad, mae’r Thorlin wedi dod yn bethau sydd yn denau ac yn llaes eu cyhyrau, fel infertebratau, yn hercian mynd, rownd a rownd mewn cylchoedd bach nes iddynt gwympo’n farw, bron.

 

Daeth sylwedd Vlvalelí, ynghyd â’r Hvlekru, yn Labyrinth byw Astherní, yn llawn pontydd a phyrth i Fydoedd eraill. Fe ddihangodd y Dmarlu trwy agennau rhwng y dirweddau newydd i’w poblogi. O’r diwedd, âi’r holl Vlizkethu wedi’u difodi i ymuno â Jakurokula mewn ebargofiant yn eu hamser eu hun. Fodd bynnag, gan eu bod yn caru Vlvalelí cymaint, byddent yn aros, wedi’u clymu wrth Gwlad rhithiol Hrevkw, ond heb allu croesi Môr anghofus Stharanathé, nes iddynt ddewis ymadael. Ac felly y parhâi delwedd, a syniad, a nerth caotig anfarwol y Vlizkethu. Yr oedd y rhain yn tarddellu o Labyrinth Astherní ac yn arllwys trwy Fydoedd y Hvlekru, er mawr siom i’r Goyethu a gasâi’r Vlizkethu â chas perffaith, a dymuno’n fwy na bywyd ei hun gael gwared arnynt. Ac oddi ar hynny, o-Felisehethire, hynny yw, yr Eilunod Egnïol Afrifed, fyddai’r Vlizkethu, a Bro’r Meirwon fyddai Hnelní.

 

Mae’r gormodedd, y gwendid, yr afradlondeb, yr anfoesoldeb, a’r llygredd a ryddhawyd gan Lys a Llan i foddi’r Byd trwy gydol hanes bodolaeth y Thorlin wedi codi ofn a llid ar y mwyafrif. Ond rhai eraill sydd wedi gweld ei bod yn bosibl maentumio ar y sefyllfa erchyll i ennill pŵer, a chlod, a chyfoeth nas breuddwydiwyd amdanynt. Maent wedi penderfynu edrych am gymorth trwy alw ar rymoedd o’r tu hwnt i’w hun, sydd yn fwy nerthol o lawer, ac yn eithriadol o anodd eu trin. Maent wedi cysylltu â “Catalog Masgiau” a defnyddio’r gwyddorion anfanwl, y celfyddydau hyllion, a segurdod academaidd o bob math i ddwyn o hunllefau’r gorffennol a breuddwydion y dyfodol endidau’n hanner peiriant a hanner organig yn y gobaith o’u rheoli a’u defnyddio i ddymchwel y pwerau gormesol, a’u gosod eu hun yn eu lle. Ond yn hytrach na galw ar angylion, creasant hwy angenfilod, ac yn eu ffoledd a’u balchder, rhyddhau hwy ar y Ddaear. Mae’r bodau hyn yn cyflymu’r ymddatod brawychus sydd yn bygwth dinistrio’r Byd, gan droi pobl yn fwystfilod, neu’n “zethelihuri,” sombis di-gwsg, di-feddwl, neu’n dalpiau ynghwsg, goddefol o gnawd. Efallai y pair y newidiadau rhemp i’r rhywogaeth niwed y tu hwnt i adnabyddiaeth, yn arwain at dranc neu’n waeth hyd yn oed, maes o law, pwy a ŵyr?

 

Gyda eu grym dirfawr y cododd y Goyethu Ddinas fawr Zlahnenthí ar adfeilion Vlvalelí, wedi’i hamgáu â muriau o garreg yn llewyrchu gan dân glas gwan, a’r rhain wedi’u hamdorchu â drain yn sgrechan, ac ynddynt bennau’n griddfan. Y tu ôl iddo yr oedd Mynydd Gwydr May-eynsel, ac arno Nant hí-Nanedh, yn cynnwys hylif du byw mai dim ond hoy-Goyethu a allai ei yfed a dal i fyw. Yn wir, gwnaent hyn yn aml, gan ddod yn gryfach ac yn fwy dybryd bob tro. Yno, yn y Tyrrau wedi’u Gefeillio, Legmenlo ac Almadro, Gwybodaeth ac Ofn, ar ben sigwrat enfawr Niwerth, byddent yn gwneuthur cynllwyniau a doctora realedd. Ond ni fyddent byth yn fodlon, ac yn barhaus wenfflam gan fariaeth a digofaint.

 

Awdurdodau’r Byd a’r Betws sydd wedi dyfeisio ac yn maentumio Teyrnas Farwol i’r rhai byw yn llawn pechod parhaol a gwir boen. Ystyried yr canlynol: y dadansoddi di-baid sydd yn drysu’r meddwl ond na fydd fyth yn arwain i unman; y rhyfeloedd crefyddol, gwleidyddol, a diwydiannol yn ysu’r Byd; y ffatrïoedd, y busnesau, a sefydliadau addysg ble mae pobl yn cael eu troi’n beirannau; cymdeithas sydd yn annifyr, anniogel, a threisiol; bwyd, dŵr, ac awyr wedi’u gwenwyno; ffobiâu, obsesiynau, a niwroses; caethiwed i sylweddau, adloniant teledol, hapchwarae; ac, wrth gwrs, anghenion a phleserau’r cnawd sydd yn naturiol ac anwrthwynebol, ond yn cael eu condemnio cyfuwch. Ac yn waeth, maent wedi creu syniad bywyd parhaol yn yr Isfyd wedi’i reoli ganddynt nad oes neb yn gallu ei herio na’i wrthbrofi. Nid anialdir diderfyn Anwariaid y Cyfandir Deheuol yn Tshitshivl-garya yn llawn diniweidrwydd creulon yw hwn, na llynnoedd niwlog y Lluoedd Duon yn Ay-natirur yn borffor tywyll fel inc wedi'i wneud o fitriol gwyrdd, afal derw, copras, sylffad fferrus gwyrdd crisialaidd, ble na all dyn weld y gwaelod. Yn lle hynny, maent yn dychmygu, darlunio, a dysgu parhad diddiwedd, ofnadwy’r fodolaeth gorfforol hon, a weinyddir a llywodraethu ganddynt. A dyma’r wobr fwyaf ichwi: yno y disgwylir gwasanaeth digwestiwn a gorfodir ufudd-dod dibetrus ar boen damnedigaeth dragwyddol yn y Pwll Diwaelod. Hyd yn oed wrth borth marwolaeth a’r tu hwnt, maent wedi cydgynllwynio i drefnu, strwythuro, a deddfu dros ddigwyddiadau. Gyda’i gilydd y maent wedi sefydlu defodau, yn orlawn o fanylion, gan honni mai hon fydd y siawns olaf, a’r un orau, i’r unigolyn diweddar a’r gymuned oresgyn caos bywyd trallodus yn y Byd Darniog hwn. Felly, fel y gwyddoch yn rhy dda, bydd yn rhaid i’r gymdogaeth oll ymgasglu’n rheolaidd dros wythnosau llawn yn dilyn profedigaeth i daeru perffeithrwydd y Deallusrwydd Anwybodadwy, datgan eu ffaeleddau afrifed, ac erfyn maddeuant dros y trancedig. Ond trwy’r amser wrth ymddwyn mor llwfr fel hyn, byddant yn cynyddu eu prudd-der a’u pryder, ac yn gwneud eu hun yn wannach, wannach.

 

Yn y pen draw, o-Falanaheithasa oedd yr enw ar y Saith Hen Feistri -- lu-Sule, the-Funuthi, le-Nepele, nu-Thunuhi, hu-Luthila, si-Lenethim, a ne-Pelesi – a thyfasent i fod yn filain o genfigennus wrth Zundlakla su-Thalaha a oedd yn fwy medrus na hwy ac yn torsythu drostynt, yn eu tyb hwy o leiaf. Am unwaith, stopiodd y naill frwydro yn erbyn y llall, a bwriasant su-Thalaha allan o’u plith, a’i rwymo, er na fedrent ei ladd. Valkuro Herinethi, Ceidwad y Pyrth oedd su-Thalaha yr hen arweinydd rhwysgfawr ar ôl hynny.

 

Ond serch yr holl gelwyddau ynghylch natur a ffawd y Thorlin a ddarlledir i godi ofn a ar y boblogaeth a dysgu ufudd-dod difeddwl iddynt, nid oes wahaniaeth bwysig rhwng y byw a’r meirw, mewn gwirionedd. Nid ydy’r rhai olaf yn ymadael yn llwyr ar ennyd tranc, yn ôl Myfyrdodau Apulio L’dzí ac yr ydym yn dal mor agos at ein gilydd, gan rannu’r un awyr, a’r un grym bywydol â’r Blaned. Bydd suhazarirí dyn yn dod yn endid o’r enw “themnu” pan edy ef y Byd Corfforol. “Larsu” fydd, os bydd wedi bod yn dda, “larvu” os yn ddrwg, a “vammu” os yn gymysgedd o’r ddau. Ni ryfedd felly ein bod yn gallu dychmygu’r meirw cystal unwaith iddynt grwydro i ffwrdd, fel petai, neu gael eu hysgubo ymaith i fywyd cwsg ar drothwy ein canfyddiad, eu lleisiau fel sŵn gwyn neu statig iasol, yn daer ond bron yn isdrothwyol, a’u meddyliau’n gaeafu. Wedi’r cwbl, wrth i’r cyrff bydru dan y ddaear, gan ryddhau eu hegni ar ffurf tonnau a phelydriad sydd yn dianc mor araf a mud, hwynt-hwy ym Mro Ddychmygol Hnelní Neleni sydd yn ein breuddwydio ni, trwy’r nosweithiau hir diamcan, a’r tymhorau, y blynyddoedd, a’r milenia’n llifo heb gynllun i yrru digwyddiadau. Ond eto i gyd, bydd y mwyafrif o’r rhai byw’n gwrando arnynt heb eu clywed, fel y bydd dyn yn hepian ger yr aelwyd yn methu talu sylw i’r tân yn clindarddach.

 

A yno o flaen Pyrth Dinas Zlahnenthí Salanenethi y safai, ar ffurf cerflun byw o sebonfaen, alabastr neu halen; o dywodfaen neu trafertin; o onics neu gwenithfaen; neu efallai ei fod wedi’i lunio o’r rhain i gyd, neu o rywbeth hollol wahanol, neu’n newid o’r naill beth i’r llall. Ond Valkuro Herinethi yn unig a wyddai wir enwau ac anianau cyfrinachol y lleill i gyd ac a allai o ganlyniad dynnu pŵer oddi wrthynt a’i ffocysu ynddo ei hun. Ac yn ei arwahanrwydd gogoneddus enillodd Valkuro Herinethi hyd yn oed mwy dylanwad nag erioed, trwy aberthu ei safle cymdeithasol a’i barch, fel petai.

 

Drwy gydol hanes y Thorlin, rhai unigolion a sylweddolai mai cyfundrefnau dros dro ac anghyflawn oedd y rheini a gyhoeddwyd gan Hierarchaeth Aruchel yr Eglwys a Gweision Gostyngedig y Wladwriaeth, o ran esbonio bodolaeth a dysgu sut i fyw o leiaf. Yn y pendraw y daethant i fod Proctoriaid cyntaf yr Urddau Hynafol, a oedd yn diwtoriaid a gwarchodwyr, ac arnynt ysfa brwydro i gael gwared ar y cyfyngiadau allanol, y strwythurau gormesol, a’r rheolau dyrys, a’u harwain eu hun. Fe welent fod yn rhaid iddynt ymdrechu i ddianc rhag y rhwydau cymdeithasol i Fyd trothwyol chwarae, er mwyn tyfu, datblygu, a chreu ystyron newydd. Hieroffant neu Siaman ydy’r Hudol sydd wedi’i ynydu ei hun, wedi’u saernïo’n debyg i broffwydi’r hen ddyddiau a fu, a oedd yn bobl ddiwair â llais cryf, o dylwyth wasgaredig meudwyaid. Mae’r Rheibiwr wedi taflu ei enw yntau i’r môr, neu’r awyr, neu’r pridd, ac wedi cysegru ei fywyd a’i bersonoliaeth gyfnewidiol i ymarfer defodau llymion, fel y gall uno â sylwedd a dibenion yr Holl Fyd [6]. Trwy hyn y gobeithia’r Lledrithiwr gynrychioli popeth cyfiawn a sanctaidd er mwyn sianelu gras, a phŵer, a braw bodolaeth i newid wyneb y Ddaear ac arwain gwaredigaeth boenus y Thorlin sydd yn amlhau eu cystudd trwy ymgydio dilyffethair, a chamddefnyddio technoleg annynol o ffiaidd, yn debyg i fwg a drychau consuriwr twyllodrus, i wneud caethweision o’u hun.

 

Pan sylweddolasant eu ffolineb, ymosododd y Falanaheithasa ar ei gilydd, a dinistrio Zlahnenthí oll ymhlith galanas uffernol, gan adael dim ond O Foluthe Salono Hithe, Teml Arucheledd Colledig, yn fynediad i Labyrinth Astherní. Yn y gwyll tragwyddol, ymhlith y malurion, y Falanaheithasa a dynghedir i ymladd heb ball â’r Felisehethire a’u dilynwyr y Sananathulu, mewn rhyfel na allant ennill heb gymorth eu hen bennaeth su-Thalaha sydd bellach yn gennad iddynt ac yn geidwad eu carchar ar yr un pryd, Herinethi Valkuro. Yr unig ffordd i ddyn fynd i mewn i Zlahnenthí Salanenethi wedyn fyddai iddo drynewid elfennau enw Valkuro Herinethi i lunio disgrifiadau priodol ar Saith Hen Feistr y Ddinas a’u datgan yn hyderus iawn nerth yr ysgyfaint gerbron cerflun byw’r pwca pyrotechnegol. Pe gallai’r Falanaheithasa fod erioed wedi gadael cyffiniau Sananethi, buasent wedi gweld llygaid ambr y ddelw’n wylo dagrau halltion, a gasglai yn y cafn o faen glas wrth droed y plinth. Ac os llwyddai neb i gipio sampl o’r Olew Herinethi hwn, byddai’n gallu eu defnyddio i gyflawni campau mawr bob tro y byddai angen. Yn awr, mae Hnkulu Nehulu yn sibrwd gwirionedd wrth y Falanaheithasa sydd yn ymddangos mor greulon iddynt nas credant byth, ac na allent weithredu arnynt dros eu crogi, hyd yn oed pe byddent yn rhoi coel arno.

 

Nod y Swyngyfareddwr fydd rhoi’r hunan goddrychol yn ôl yng nghanol ymarfer hud, ond heb ddod yn feistr hunanol, myfïol, na hunangeisiol ar bobl eraill. Er ei bod yn ymddangos y bydd y Byd wastad yn addoli delfrydau caotig gwaed, pridd, a llid yn wrth honni bod yn hollol resymegol, bydd yn rhaid i’r Rhiniwr gofleidio, dathlu, a chynnal y llawenydd yn tarddu o feddwl clir wrth archwilio llwybrau cuddiedig anhrefn a gwallgofrwydd. Bydd arno angen teithio trwy Fydoedd fyrdd a dysgu o brofiad ar anturiaethau diddorol, cyffrous, ond poenus o galed, dopograffi a chyfrinachau’r Isfyd. Rhaid iddo gofio, a derbyn, fodd bynnag, fod bwrw hud fel straffaglu â phos na fydd byth yn cael ei ddatrys, gan ragweld, nid y gwallau eu hun y bydd yn mynd i’w gwneuthur, ond y ffaith y bydd camgymeriadau’n yn ei daro fel bollt, heb iddo allu eu cywiro ar ei union na’n uniongyrchol gan amlaf. Drwy’r amser y bydd yn llafurio uwchben saernïo gofod a rheoli llif amser o’i gwmpas yn y gobaith ofer o ddatgan bod bywyd yn ystyriol, ac o ehangu ymwybyddiaeth y Thorlin. Dyna amcan urddasol y Swyngyfareddwr, er y bydd yn sicr o fethu, lawn cyn amled â pheidio.

 

A bellach, yn adfeilion y gwareiddiad a fu unwaith yn ddirfawr a ddinistriasant hwy, y Saith Swynwr Seraffaidd, maent wedi sefydlu’r Fiwrocratiaeth Fendigedig sydd yn wyddonol ac wedi’i gyrru gan ddata, yn ormesgar a lloerig, a oruchwylir gan bersonél etifeddol wedi mewnfridio yn gyforiog o gynffonwyr o athrawon gwaradwyddus, cenhadon dauwynebog gwaredigaeth, crafwyr tin taeogaidd, cribinwyr croengaled, gwleidyddion llygredig ac anonest sydd yn dywed celwydd ar ôl celwydd gyda phob anadl, hen ddifyrwyr meddw, hwliganiaid â meddwl budr, pedleriaid o bob pechod dan yr haul, personiaid amflednais yn gwerthu maddeuebau, personoliaethau hunanobsesiynol, puteinfeistri blysig, a sebonwyr llwgr. Mae’r Sefydliad Sarhaus hwn yn cynnwys drysfa ieithyddol yn boddi dan adborth, adroddiadau, adysgriflyfrau, agendâu, amserlenni, atodiadau, biliau, bwlaon, catalogau, codisiliau, datganiadau, deddfau, dehongliadau, dogfennau, ewyllysiau, ffurflenni, gwadiadau, gwritiau, gwysion, llawysgrifau, llythyrau, memoranda, mesurau, mewnbynnau ac allbynnau, negeseuon, nodiadau, papurau, a thraethodau. Yno, mae pob un hunanddyrchafydd digywilydd yn cystadlu â’i gilydd i lyncu negeseuon anghymharus ei feistri a’u hailchwydu wrth grafangu i ben y polyn llithrig gan drywanu ei ffrindiau gorau yn y cefn ar y ffordd. I bob gyfeiriad yr edrych y Swynwyr yn eu sgriniau sgrio rhyng-ddimensiynol, maent yn gweld tiriogaeth ffrwythlon i’w choncro a’i hanrheithio, a hyn y dymunant uwchlaw popeth. Felly y gweithiant i rannu’r boblogaethau a gosod y naill garfan yn erbyn y llall, gan geisio rheoli gwaith, hamdden, a chynhyrchu bywyd, tanio rhyfeloedd, lledaenu pâm a gorfodi canibaliaeth, rheoli cyfathrach gymdeithasol a rhywiol, a rheoli amser, lle, achos a dull marwolaeth, hyd yn oed.

 

Straeon (neu ganeuon!) yw hud, a fydd yn effeithio ar bawb yn eu clywed yn wahanol, ac yn annarogan, o achosi iddynt bwdu, codi gwar, chwerthin, neu regi, i ddylanwadu ar eu synnwyr hunan a sut y ffurfiant eu personoliaeth a gyrru eu bywyd. Yr ydys yn tueddu i hen straeon gael eu hadrodd, a’u hailadrodd, a’u newid, wrth iddynt dyfu a datblygu’n annibynnol i’r adroddwyr, fel pethau byw sydd yn gorfod dal i oroesi heb reswm y tu hwnt iddynt hwy eu hun. Mae’n bosibl y bydd y gwirionedd sylfaenol ynddynt yn cael ei gladdu’n llwyr, wrth i’r traethwyr addurno a rhoi eu marc arnynt yn ôl eu rhagfarnau a’u dymuniadau. O ganlyniad, mae’r hanesion wedi mynd yn gymhleth iawn, wrth i ddrwg a da newid lle, a’r angenfilod yn dod yn arwyr. Maent yn dal i ddatblygu, wrth orgyffwrdd a phylu, fel na fydd fawr neb yn gallu rhagweld sut mae’r naill yn cysylltu â’r lleill. Ni all y rhai heb eu hynydu ddarganfod nod yr antur, na’r llwybr i’w ddilyn, na phryd y chyrhaeddant ddiwedd y daith. Rhaid i’r Cyfareddwr weithio mor galed i’w ddisgyblu ei hun fel y bydd yn gyfarwydd gwych, chwedleuwr ardderchog, a storïwr campus, felly. (Ond, gwell fyth fyddai iddo dyfalbarhau yn ei ymdrechion i ddod yn gyfansoddwr medrus, a pherfformiwr dawnus!)

 

Gyda’r bwriad hwn mewn golwg, maent wedi dyfeisio un system o systemau wedi’i seilio ar iaith ac ideoleg, sydd yn ddirfawr, amlamrywedd, tra amryfalent, ac annynol o greulon, ac iddi rannau dirifedi’n cydblethu a rhyngweithio wrth weithio dros ddominyddu. Yno, ymysg y cawdel o ddiogi, chwarae’r ffon ddwybig, dwyn gwarth arnynt eu hun a’u gwneud eu hun yn destun siarad, mae byddin o clapgwn dilornus, cŵn yn gwgu gweigion, galluogwyr diegwyddor, segurwyr di-ddawn, sbwnjars di-asgwrn-cefn, ac ymgreinwyr sebonllyd yn llwybro i wneud y gwynt yn solet. Y rhain sydd yn distrywio gwirionedd, serch, rhyddid, ac urddas, gan wneud celwydd noeth yn eirwir a llofruddio’n gymeradwy yn enw lles cyffredinol cymunedau y maent yn honni ar yr un gwynt nad ydynt yn bodoli. Ac yno y mae eu peiriannau organig na chwsg byth yn ailgylchu golau chwareus Hmtholdo Nothotho a ddiflannodd, a cheisio ei ail-greu, gan ddenu eneidiau di-rif o fröydd Hvlekru Felehalara â breuddwydion am serch ac ofn, gwybodaeth a golud, rhyfeddod a chasineb. Trwy fygwth amddifadedd materol, maent yn perswadio’r werin i’w caethiwo eu hun gyda phleserau corfforol a boddhad hawdd: chwaraeon treisgar, miwsig caethiwus, darllediadau teledol hypnotig, a chyffuriau marweiddiol. Yn aml, maent yn llwyddo i sicrhau bod y cyhoedd wedi’i ddarnio’n grwpiau demograffig ynysig gan luosogrwydd o gyfryngau ar gael ar amrantiad a gynlluniwyd i gulhau’u gorwelion meddyliol a’u dysgu i feddwl trwy’r coludd. Wedyn, maent yn creu argyfyngau rheolaidd er mwyn brawychu’r boblogaeth a pheri iddynt neidio ar draws ac ar hyd trwy reoli’r ffeithiau anwir a ddarlledir a’u gyrru o’u cof. Oddi yno maent yn gorfodi diwydianeiddio, rhesymoli, safoni, moderneiddio, dad-ddyneiddio, ac arolygiaeth dorfol yn enw iwtilitariaeth.

 

Mae llawer o bobl y bu imi’r pleser o’u hadnabod (neu fel arall) yn ystod fy mywyd lliwgar wedi rhoi pin ar bapur (neu wedi teipio, neu arddweud, neu beth bynnag), i gofnodi eu meddyliau anfeidrol parthed y materion hyn dros y blynyddoedd. Teg dywed bod yna eiriau’n hedfan o’m cwmpas ym mhobman yma; nid ydwyf yn gallu dianc rhagddynt yn Neuadd y Delwau Byw, hyd yn oed. Dyma rai o’r pethau y byddwch yn dueddol o ddod ar eu traws (er gwell neu er gwaeth) os dal ati i ymchwilio i ddirgelion bodolaeth a wnewch, felly: “Cofion Dewisol o Gof Detholus” gan y Dr D B Procter (teitl gwirioneddol gan ŵr anonest, mae’n ddrwg gennyf ddywed); “Hanesion Hynod” Ffred Phantastig (dyna fy mrawd, hen lanc hyfryd ond twp a ŵyr fwy nag a gyfeddyf am gynifer o bethau, efallai) sydd yn rhyfeddol o wirion; “Iaith, Celwyddau, Hudoliaeth” a sgrifennwyd gan fy nghyfaill uchel ei barch, Pjetër Mamrick; “Cariad, Colled, Chwilod: Nodiadau gan Dai Baxter; wedi’u datrys gan Elfan Baldrog Bacster a’u golygu gan Pjetër Mamrick” gan Dai Baxter (yn ôl pob sôn!); “Barddoni a Byw” gan yr Athrawes Jelena Pekar (mae’n wych os ydych yn gallu trafferthu neilltuo amser i geisio ei ddeall); “Sgrechiadau o’r Cyrion” gan y fenyw ifanc, uchelgeisiol honno, Helen Grossmann sydd yn llawn iaith liwgar a bras; “Cofiant am Fywyd Defnyddiol” gan Mrs Blodeuwedd Grossmann (peidiwch â chredu hanner yr hyn a ddarllenwch yma); a’r ffantasi hunangeisiol, warthus honno, “Annifyrrwch Anhepgor a Llawenydd Anhaeddiannol” gan yr Hen Filwr bondigrybwyll, Jack Procter, sydd yn gelwyddgi, twyllwr, pechadur anedifeiriol, a llawer gwaeth ar ben hynny [7].

 

Ac maent yn annog gamblo a hela, asgetigiaeth a hunanboenydio, darogan a dywed ffortiwn trwy hybu’r cred mai ofer, melltigedig, a diystyr ydy bywyd yn y bôn, cyn cosbi’n llym neb sydd yn ymgymryd â gwneud unrhyw beth o’r fath. Os nad yw hyn yn gweithio, byddant yn eu gorchfygu trwy gytuno, eu tanseilio trwy wenu, a’u darbwyllo i’w distrywio eu hun trwy adael iddynt lyncu golchion nes byrstio. Nid y corff llygradwy sydd o bwys iddynt, wrth reswm, ond y meddyliau, yr eneidiau, yr egni, a’r patrymau, y credau, a’r syniadau a greant a’u defnyddio. A thrwy hyn oll y mae’r Saith Swynwr yn llenwi Llosgfynydd Anobaith, Pwll Diwaelod, a Ffynnon Eneidiau sydd yn ffynhonnell pŵer annherfynol iddynt. A dyma ffynhonnell pŵer y gwir Ddewin, efe sydd yn brwydro tros y Ddaear Fethedig i atal ysglyfaethu gan y Falanaheithasa wrth iddynt geisio ei dihysbyddu o’i holl fywyd, a’i ffrwt, a’i llawenydd. Nac anghofier byth mai’r meddyliau, y gofal, a’r credau’n perthyn i’r Dmarlu Thanalire, eu meddyliau a’u gweithred, sydd yn nerthu Bro Hnelní Neleni. Ac wrth i Nothotho grechwenu’n llawn siom, anodd yw anwybyddu sibrydion Nehulu, sydd wedi’u gwau yn neunydd y Byd, yn dywed mai yn y pen draw y bydd o-Falanaheithasa yn uno ag o-Felisehethire, a dianc o Neleni i’r Felehala, cyn i bawb o’r diwedd uno â Jakurokula Thahulohula am byth.

 

Er gwaethaf yr holl falu awyr yn digwydd, tybiaf y bydd rhai eneidiau brwdfrydig yn eich plith a fydd yn awyddus iawn i bori yn y gweithiau hyn. Ond cyn ichwi gychwyn, gadewch imi ddywed dim on hyn yma. Nid cynnwys hanesion y bobl hyn sydd yn bwysig, ond y ffaith bod eu lleisiau’n ymuno mewn corws enfawr yn hollol ddiarwybod iddynt hwy. A myfi yw’r gyfansoddwraig, a’r unig wir arweinydd, sydd yn deall y gân yn gywir. Er imi amau a gaf fy ffordd fy hun yn hyn o beth fel arfer (ac nid yw hi’n bwysig yn nhrefn pethau beth bynnag), ond “Lleisiau” -- dyna fyddai fy enw ar y stori hon.

 

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[1] Yn nhyb y Gweledydd Ifsahzha Nepw, er enghraifft, mae brwydr gyson rhwng “Gulpnôr,” byd wynebol ymddangosiad a rhith, a “Vomual,” byd gwirionedd ysbrydol, a bydd yn rhaid i ddyn ddianc o’r cyntaf a ffeinidio’r ail i sylweddoli’r hunan. — P.M.

 

[2] Efallai fod y "shmamshu" wedi'u gwneud o "ambahí" neu "ideoplasma." Sylwedd hudol, lled-gorfforol, goleusensitif ydy hwn. Pan fydd yn ymrithio, bydd yn darthog ac yn llawn golau coch gyda fflachiadau bach glas a gwyn ym mhobman. Wedyn, bydd yn dwysáu'n solet amorffaidd cyn dod yn debyg i fater organig yn fflwroleuo'n wyrdd. Mae i'w weld i ddechrau fel y jeli mewn slefren fôr, yn aml ar ffurf selsig neu dentaclau cyhyrog yn ymwingo (er ei fod yn gallu cymryd unrhyw siâp), yn dryleu ond wedi'u gorchuddio gan gramen feddal. Mae'n gallu amlapio gwrthrychau eraill fel cocŵn tra thenau, perlog i ddarparu'r egni i'w trawsffurfio. — P.M.

 

[3] Daw’r enw Pretaneg “Humanity” (“Dynolryw” = “dynol + rhyw”) o’r gair Etrwsgeg “hūmānus” (“yn perthyn i bobl; dyngarol; diwylliedig, llednais”) a chael ei ddefnyddio’n gyffredinol mewn cyd-destunau seciwlar. Yn ôl yr Hen Lyfr, rhoddwyd yr enw “Thorlin” i’r “bodau dynol” cyntaf, sef Elena a Davuth, gan Xlotlringku Vlaltanlu-tnalzse yn Llwyn Pomgranadau yng nghanol Rhos Poen a Dioddefaint. Tarddiff y term olaf, medd yr EFE, o’r elfennau “nefol” canlynol: “tho + (u)rli + n” (“rebel/difäwr/goroeswr + newidiol/drwg/cryf + ôl-ddodiad personol”). Dyma’r unig derm a gefnogir gan yr Eglwys, ond mae wedi’i adennill yn ddiweddar gan sawl grŵp dymchwelol a’i ddefnyddio i herio awdurdod crefyddol a gwladol.— D B Procter.

 

[4] Mae Heresi’r Chwaer Xehela y mae Proctoriaid Addysg Grefyddol yr Eglwys wedi ymdrechu mor galed i’w gwahardd yn honni bod hierarchaeth ddiamheuol i’r Holl Fyd.”Zlutha” yw’r maes unedig a deimlir ac adlewyrchu yng ngrym bywiol popeth (“tisheha”); “vruha” yw cartref i gysyniadau, yn cyfatebu i weithrediad sythwelediad a dychymyg (“nishema”); “tsura” yw lefel bod yn cynnwys grymoedd a pherthnasau ble mae deall a dewis (“ritesha”) yn digwydd; “hsuha” yw byd mater, ble y mae gwrthrychau’n ymddwyn yn awtomatig, a phethau byw wedi’u rheoli gan reddfau ac atgyrchau (“niveza”). — P.M.

 

[5] Credaf fod Gertrude Llwynlesg yn sôn am “ffractalau” yma heb eu henwi, a’i bod yn gywir ynghylch eu pwysigrwydd. Caiff y patrymau o’r enw ffractalau (a’r prosesau’n ymwneud â nhw) eu diffinio a’u disgrifio gan reolau rhifolegol sy’n syml yn aml ac yn seiliedig ar syniadau “iteriad” a “dychweliad.” Nodwedd ddiffiniol ffractalau yw “gymesuredd datblygol.” Maen nhw’n anfeidraidd ailadrodd, ac yn tueddu i edrych yr un peth ar bob graddfa wrth symud o olwg agos i olwg o bellter neu fel arall (maen nhw’n “hunan-debygol “). Yn gyffredinol, mae’r gosodiadau canlynol yn wir. Mae gan ffractalau “ddimensiwn ffractal” yn fwy na eu “dimensiwn topolegol,” nis gellir ei ddifferu yn unlle, ac felly nid ydy’n bosibl eu mesuro mewn ffyrdd traddodiadol. “Ffractalau union hunan-debygol” ydy’r rheiny ble mae ffurf y patrwm ar bob graddfa’n union yr un fath.

 

Yn hollol annibynnol ar Gertrude, roeddwn i wedi dod yn argyhoeddedig o’u pwysigrwydd a’u dylanwad treiddiol sydd ar waith trwy gydol byd natur. Maent i’w gweld mewn afonydd, algâu, asidau niwclëig, coed, cyfradd curiad a synau’r galon, cymylau, daeargrynfeydd, mellt, mynyddoedd, nerfau, trylifiad, pibellau gwaed, plu eira, polymerau, profiadau seicedelig, proteinau, a thonnau, ymhlith pethau eraill. Dyma rai enghreifftiau i chi.

Rwy wedi bod yn myfyrio dros sut y gellid defnyddio ffractalau mewn antenau, archaeoleg, cyfnewidiau gwres, cywasgu signalau, daeareg, daearyddiaeth, delweddu, diagnosteg gyfrifiadurol, graffeg, meddygaeth, niwrowyddoniaeth, chwilio ac achub, seismoleg, a thransistorau, er enghraifft. Does gennyf amheuaeth y bydd fy astudiaethau ynghylch sut y mae’r patrymau hyn sydd mor nerthol o hudol yn codi, esblygu a gweithredu, o gymorth mawr imi wrth ymgyrchu dros gael hyd i ddamcaniaeth unedig natur fel y gallaf adeni’r Ddaear Ddinerth.

 

Mae’n ddrwg iawn gennyf gofio o hyd, raid dweud, yr hyn a ddigwyddodd i Gertrude. Gwnes i bopeth a allwn i i geisio ei atal. Ond “ffurfnewidiwr” (neu “mngârva”) oedd Jack, yn eitha tebyg i’r rhain o Ganol y Cyfandir, ac, wrth gwrs, yn union fel Daud Pekar. (Erbyn meddwl, efallai eu bod yn debycach o lawer nag roeddwn i wedi sylweddoli, a dyna pam eu bod yn arfer gwrthdaro cynddrwg). Roedd hi’n ddioddef mor enbyd, Gertrude, a dim ond ceisio ei helpu a wnawn i, yn fy ffordd fy hun. Ac wedyn ei gwanodd hi i Galon y Cyfandir o bob man, a finnau’n gorfod dilyn ei hôl traed! Rwy’n sicr bod Ffred wedi dyfalu mwy nag y mae’n barod i’w ddweud ynglŷn â hyn oll wrth chwarae o gwmpas gyda Daud. Ond beth y gall e ei wneud? — D.B.P.

 

[6] Ac yma y bydd yn rhaid cysylltu â “Ffolineb Noyramalv” i ddeall gwir ystyr y term “diwair,” neu “anhalogedig, anllygredig, dihalog, pur,” a dod i weld sut y gall rhywun yn llawn diffygion ei buro ei hun, fel y bydd yn ymddangos heb ei lygru o ran gair, meddwl, na gweithred yng nghyflawnder amser, er gwaethaf ei bechodau, neu’n bwysicach na hynny efallai, er yr holl loes a berir iddo gan Fyd creulon a throseddol. Digon dywed, myfi, wedi fy nhreisio a’m halogi, ac wedi dioddef cymaint, sydd yn gwybod o’m profiad fy hun fod iachau o’r fath yn bosibl, ac y gall cyfranogi o’r broses alcemegol, ddirdynnol hon fod yn llesol hyd yn oed, wrth fwrw hud. — G Llwynlesg.

 

[7] Tybed, rywbryd, sut mae wedi bod yn bosib i Gertrude fyw mor hir, ac eto dal i fod mor heini ac iach â llances lysti sy'n gweithio mor galed a chyfansoddi mor llwyddiannus, heb sôn am lwyddo i drafod popeth yma mor drylwyr ac mor ffraeth! Yn bwysicach, sut mae hi'n gwybod cymaint am y gweithiau 'ma os yw hi'n meddwl cyn lleied amdanyn nhw, a llai, hyd yn oed, am yr awduron ('tasai 'ny'n bosibl)? Wedi'r cwbl hi sy wedi dethol y ffynonellau cynradd a dyfynnu ohonyn nhw yma. Ond tipyn bach o broffwydes ydy hi, a bod yn onest, ac mae hi wrth ei bodd yn busnesa'n bendant! Mae rhyw syniad twp 'da fi, hefyd, fod 'na ran bwysig 'da hi yn storïau'r bobl eraill 'ma, rywfodd neu'i gilydd. Dw i'n gwybod i sicrwydd iddi olygu'r pamffled "Rhaffu Rhyfeddomatig a Ffolineb Ffuglennol” gan yr Athrawes Jelena Pekar, er enghraifft. A helpiai hi fi'n fawr gydag “Iaith, Celwyddau, Hudoliaeth,” wrth gwrs. Ond bob tro i fi ofyn, mae'n gwenu'n enigmatig a dweud rhywbeth fel: "Peidiwch â bod mor wirion, Feistr Veythra Marm·íku." Ar adegau eraill pan dw i 'di holi am ei bywyd a'i chefndir, mae wedi ymateb: "Hrethrund, Xerndru, a Gertrude ydwyf fi, yn cyfrannu o dair agwedd fenywaidd, ac felly nad ydwyf neb ar yr un pryd. Collais i bopeth, ac ennill rhywbeth arall nas chwiliaswn i amdano erioed. Ac yn awron y gwelaf, a chlywed, a gwybod cymaint, er nas dymunaf. Efallai y bydd yn rhaid imi ganu megis afon drwchus ddu'n llifo, nes i'r Bydoedd oll ddod i ben." Unwaith, ar ôl gwledd ragorol yn "Penelin y Mwnci," ro'n ni'n eistedd wrth dân agored ar bwys y tarddell boeth, yn gwylio'r haul yn machlud cyn dweud straeon bwganod dan y sêr. A dyna oedd y Gertrude fendigedig 'na'n esbonio sut gallai dyn cysylltu pob dyfais gyfrifiannol yn y Byd i ffurfio un rhwydwaith dirfawr megis ymennydd artiffisial i ail-greu holl ddeallusrwydd y Blaned a mynd tu hwnt i ddirnadaeth ffaeledig y Thorlin. Mor hollol annealladwy ydy hi o bryd i'w gilydd, ond mae hi'n hen greadures annwyl, heb os. Mae'i cherddoriaeth yn arddunol, a dw i 'di dysgu cymaint ganddi, er mor wahanol yw'n traddodiadau ni. — P.M.