Dear Friends of the Training Centre! It’s me myself talking here this time. by the way, Dr David Balrog Procter, not my favourite lovely former-trainee Helen Grossmann who’s sharing her time between helping us here, organising other crucial projects in Hellsgate, and having a well-deserved rest. After all, she does have a lot on her hands what with her stupendous new Baby, coping as a single parent, and finishing the thesis for her doctorate entitled, ‘Developing and Accepting Multiple Voices: A journey from madness to sanity’ at the newly-founded College named the United Independent Educational Institutions of Aberdydd and the Region. I’d like to make a comment or two to start before going on to bring this tale to an end. Here we are, then.

 

I love words so much! From the very beginning, I have believed that using language skilfully, speaking, and telling, and listening, is an almost magical way to communicate with the human mind and cause change. Handy servants indeed are words, which can make a man gain confidence, behave bravely, and fall in love, although the spoken word is blown away on the breeze in the moment it is born. But I always remember that like water and fire, words can be accursed masters too, when they cause one to lose one’s temper, commit atrocities, or break one’s heart. Perhaps we should all study and learn in order to become experts who can wield the magic of words most effectively. I recall here Tefnuth reviving Lushfé with the Sunsong, Nó'ohl's birds stealing secrets, Krondí conversing with her magic mirror, the wonderful forest beasts helping Sikhát, and Shaman-no destroying Thebe with the Seven Deadly Words. But, having said that, I think it’s obvious that a lot of the sounds animals produce don’t communicate in the normal sense that they contain information. Part of them bears content, but a great deal of what they twitter, roar, low, whinny, hiss, or squeak, doesn’t say much at all, it’s just playing with sound. And as for the damned beetles that chatter incessantly, who in the Two Worlds knows what they mean? But at least they make more sense than those craven idiots in the Experimental Institute for Psychochaotic-Semiotic Transformation, anyway —

 

What the Thorlin Have Wrought: A Report on Unknowing

Tevi Hrohri and Elile Fasivne

Associate Senior Impractical Fellows EIPST

 

Is it true that language is humanity’s greatest invention, or its most perverse discovery? Is it a gift or a curse? Are we liberated by language’s communicative charms, or trapped in its abstruse, invisible web? After all, these days we are wading through the mires of the Semantics Wars. Today, “obvious and destructive deep-seated corruption” gets rebranded as “totally normal ways of conducting official business” – “doing however you wish whenever it’s convenient” is “always behaving with appropriate decorum” – “It was a mistake, an utter mistake, a complete mistake” means “Oh dear, oh dear, chums, I’ve got caught” – “perverting the usual course of justice” becomes “oiling the majestic wheels of government” – and “violently inappropriate touching” is known as “just a bit of slap and tickle between old friends.”

 

As a mentalist, and especially as a Wizard (although we are tending to down-play that rather outdated title now, in public at least), I’m very conscious of this. I suffer so much as a result of my calling. So many people are very judgemental of what I say (let alone of how I act). They claim that I pretend to sound sensible and wise,  but that I make no sense at all, and just spout nonsense. They accuse me of beguiling and tricking a poor, bewildered audience into believing I'm conveying crucial information, when I am really just taking advantage and fleecing them. Let me be charitable (as always, to start with at least!): maybe they don't understand my methods, through lack of training or native wit. But then again, let’s assume that that their assessment is completely correct. One nevertheless has to admit that, due to much education and practice, I readily succeed in making noises that attract large numbers of people to listen.

 

So, are we to drown in the ceaseless world-wide efflux of information we have released on the accursed, new-fangled intercontinental artificial-brain network? And are the machines we are creating to speak with us, and think for us, going to imitate our worst biases, excesses, and failings, and even turn on us, in the end? Recently, numerological analysis of a massive corpus of human language by computational engines which do not have any additional direct experience of the real world has been carried out. Such analysis is considered to be a powerful tool for revealing the very real and pervasive unconscious biases which would otherwise be hidden in the complexity of our speech. And in fact, it has uncovered the cesspit of unconscious prejudices and the hidden web of stereotyping based on gender, skin-colour, and social-status encoded in the black heart of human communication, which belies our outer veneer of politeness.

 

And then, when I'm playing with ideas as if I were making enchanting music, prancing like a contented llama, or conducting a brass band, those entranced listeners are delighted to wait, and hear, and absorb the words. And after the performance they all insist they have enjoyed the experience, that it was like losing themselves whilst watching birds flying, or staring in terror to a storm at sea, or feasting their eyes on a majestic mountain range. So, I shall carry on dancing, and singing, and weaving my magic, in the hope that you continue to enjoy, and transform all the time as a consequence. After all, "The proof of the pudding’s in the eating," so they say, and I always succeed in achieving my results, one way or another!

 

Like the Wizards of old, we can use this information to create here a small part of a table of mappings or associations. There are, indeed, some results based on “family resemblances” and “binary distinctions” that seem innocuous at first sight, as exemplified below (Table 1).

Thus we see that pleasant contexts are associated with flowers rather than with insects. There are positive linguistic associations to musical instruments but not to weapons. Note that certain concrete categories such as “Animal” can have both Positive and Negative associations, and that the category “Idea” contains members that can be hard to define exactly, since they operate mainly in terms of their extended fields of connotations. 

 

The truth of the matter is this: we know hardly anything for certainty about the character called ‘Daud Pekar,’ nor about the details of his life in the Heart of the Continent – if he was ever there at all, rather than in the Monotonous Ice-Fields, the Great Red Desert, or the Land of the Thousand and One Islands, for example. Indeed, maybe he spent appreciable time in the vicinity of  the Pines Estate here in Aberdydd (on unknown errands) on various occasions during his colourful youth. Who could say, when one notes the – 'shady characters' – under whose influence the boy had been since he escaped from his Mother's womb? So, although it is I who am to blame for most of the events reported here – that is, it is I who arranged for them to happen – I must also acknowledge some others in passing, about whom additional information has come to light recently, due to the unusual events here in the former Clinic, which is now the World-Wide Training Centre for Alternative Youth. Or perhaps I should say that I am at liberty to share these further details with you, now that – matters – here and in the World at large, have gone so far and developed so well.

 

Different categories with the same connotation often become closely associated with each other: In a televisual sales promotion broadcast, for example, a litter of fluffy puppies romping in the flower-gardens of the former Heavenly Fortress while a flute and violin play soothing music might be used to signal “peace” and “love,” for instance. On the other hand, images of flea-infested mercenaries in the Heart of the Continent firing tear-gas as brave soldiers of the Coalition of Righteous Forces try to secure the filthy streets where packs of famished, emaciated wolves prowl day and night, evoke feelings of “violence” and “hatred.”

 

I need to mention, therefore, the three tricksters, that strange trinity – the Clinic’s Founder (Jack Procter), the Generous Benefactor (Andrea Jakob Großmann), and the Strong Little Devil (Ivan Pekar, Daud’s Father – and Steffan’s Father too, as it happens). It would be fair to say that there was a complex relationship between them, dating back to the period of the Great Tribulation. They took part in the fighting to some extent, it’s likely – but were they heroes, agents provocateurs, guerrillas, spies, or cowards? Or all of these? Only the Cruel Divinities know for certain. I would prefer to think that they were bold and enterprising men – wily and uncompromising businessmen, perhaps – who were in the right place at the right time – although I would not go so far as to say that they were unprincipled smugglers, and certainly not international terrorists. (Terrible local hoodlums, maybe). Jack was scouting for children with exceptional abilities, in line with the Clinic’s needs, but also to fulfil his own ends. Ivan was trying to feather his own nest, and to the Bottomless Pit with everyone else. And Andrea, in his twilight years, revelled in playing the part of bandit-chief. 

 

And talking of those twined serpents, “positive and negative – peace and violence – love and hate,” we must genuflect to the influence of religious faith on the development of our concepts. According to the Doctors of the Church, the science of theology analyses the Cosmic Power’s inexplicable ways, and the Soothsaying Saviours have revealed, through secret and terrible inspiration over the millennia, myriad ways of partaking in the Unseen Intelligence’s inexpressible will. They claimed that in order to complete the prescribed ceremonies correctly, the ministers must have the correct intent, and they must use the correct materials and act according to the correct form employing the correct language during the rites. Only the EGO’s Visionary Vaticinators, they said, could guarantee that the combination of words, objects, and actions would open the spiritual path between the one true source of everything and the sacred locus. And here, we should recall that the EGO used to promote the mapping: “sin = spiritual = innate = destructive = serious = permanent = Negative” whilst “pain = physical = accidental = constructive = unimportant = temporary = Positive.”

 

It is not obvious who did what in respect of establishing, maintaining, and fostering their network, but between the three of them, they succeeded in immersing themselves completely in the murkiest pools of the Black Arts and Sciences. And all of that without me, the arch-puppet-master, knowing, even. Well, I am not a mind-reader, or a fortune-teller, or a clairvoyant, despite what some wags say! Now, safeguarding their own interests is one thing, but like the Black Doctor and his medium the Silver-Tongue, the men started to indulge in other practices which would lead to indecent and immoral behaviour in the end. Suffice it to say that their convictions concerning brotherly – and sisterly – love, especially in a ritual context, were extremely outré. Only comparatively recently have I realised that Großmann Senior was the missing link as it were, and that as a result of work by my Young Trainee translating “Dē Khan·ōkh Invocātiōnibus,” and going through transcripts of spirit conversations between his Father and his Grand-father. It was Andrea who persuaded the other two they could invoke the Old Masters (Telok-vovim was his name for them). And then – they believed – they would learn every secret in the Two Worlds, get hold of extra-terrestrial wisdom, the spellbinders’ stone, and the key to eternal life – and become extremely well-off.

 

 

However, in the realm of wealth acquisition the PPP claims that “wealth = earned = noble = empowering = moral = permanent = Positive” and “poverty = accidental = humble = disempowering = immoral = temporary = Negative,” and so here, the application of the attributes “permanent” and “temporary” has been reversed. So, when the two spheres of politics and religion come into contact, one experiences psychic conflict or “cognitive dissonance,” for now we have to consider the extended chains: “wealth = permanent = Positive = permanent = sin = Negative” as well as: “poverty = temporary = Negative = temporary = pain = Positive.” Further analysis allows one to elucidate the faith-based associations: “believer = moral = trustworthy = patriotic = obedient = sealed = Positive” and “unbeliever = immoral = untrustworthy = traitorous = recalcitrant = unsealed = Negative.” And, of course, the ecclesiastical courts of the past were indeed filled with heathens who had fallen foul of the edicts of the Supreme Father-Church which were supposed to save their immaterial essences [1]. 

 

[1] We are aware, also, of course, that in the EGO’s “lingua perfecta” devised to encapsulate and enforce its dogmas perfectly, one finds: “omgro = epsa = sade = epar = galig = zogo = Ferest [Positive]” and “umamo = ipkoy = otyno = penog = agnon = ozneg = Efnog [Negative].” Of course, the Church’s tangled webs began to come apart when our Researchers proved that every one of the Seven Enlightened Parents had been pronouncing the primal (and meaningless from the point of view of general human communication) words of the Rite of Public Washing differently from each other. Thus, they had created a host of followers who had not been “sealed” according to their own laws, and these went on to induct the following generations in the same way. Only recently, therefore, have we been able to understand properly Ash-nonam’s prophetic words: “It is a mystical joy that our house is built on sand, and with the air of our lungs it will be destroyed.” — T Hrohri and E Fasivne. 

 

Well, look where they are now. Ivan died at the hand of a jealous concubine (although a terrorist attack got the blame for this in the official reports). Jack died very slowly and painfully, screaming spells, after coming back to life, as it were. Andrea Jakob Großmann (Andras Iago Grossmann by then) died in his bed, a very wealthy man at least. And now his own Son, the Honourable John Balrog Grossmann, although he is fundamentally a cad and a bounder (no surprise there), is governing the International Technocratic Council. But he hasn’t forgotten his connection to the Clinic, or rather, to the Training Centre, either, and of course, we gave a haven to his amazing but petulant Daughter, Helen, when she needed it most. As I have already mentioned, her constant, sweeping interventions create new and exciting challenges for us every day. To be honest, we’re grateful now that she forced us to plant the extremely spicy beans throughout the estate, because the entire World loves them. So, by farming them scientifically, we’re making an enormous profit. And their – medicinal – properties – with respect to opening mental doors to Other Worlds, as it were (especially when they’ve been burned to a crisp), are very useful too. And her son, although extremely dangerous without appropriate containment, will, I hope, be a great asset to us here, and to the World.

 

A further interesting set of connotations is seen in the field of personal names, as with: “Hlothrig = native = conservative = sensible = reliable = likeable = Positive” and “Thethalu = foreign = progressive = foolish = unreliable = unlikeable = Negative.” Of course, Positive and Negative are only one pair amongst a vast number of paired connotations to which concepts belong. The set of all these associations forms the dense, tangled web of our language. And such “linguistic embedding” can often lead us to make decisions that are crass and offensive. For instance, in Pretany, the majority of respondents say that “northern continent = beautiful = clever = truthful = peaceful = Positive” and “southern continent = ugly = stupid = untruthful = warlike = Negative.” 

 

Furthermore, I must not forget my sister here, Miss Procter (Mrs Grossmann after she married), the tremendous woman who runs operations here from day to day. Indeed, she can appear like a ministering angel on occasions, to some people, but like some terrifying otherworldly creature – that ‘nihilālis’ from the horror films – to others, on other occasions. Despite that, she’s done miracles with the old place here! And she’s an expert in raising money, how exactly I don’t know! Between her and JBG, it was possible for the Clinic to raise from the flames like a phoenix in its new form very quickly. Would you have imagined that she (Mrs G) had an affair with Ivan Pekar (who was using the nom-de-guerre John Baxter at that time), somehow, and that that’s how Steffan came into the World? Then again, Mrs Procter, Jack’s wife, ran off with Mr Grossmann, giving birth to Helen in the Heart of the Continent in due course. For convenience, I have included a Family Tree showing the relationships between the three tribes, namely the Baxters, the Procters, and the Grossmann Family, below [a].

 

 

The Military Mercantile Union used to promote the connotations: “Pink Zone = affluent = sophisticated = clever = safe = financially viable = Positive” and “Other Zones = poor = backwards = stupid = dangerous = financially unviable = Negative.” The Independent Broadcasting Agencies, through their productions, always tended to convey the chains: “elders = experienced = knowledgeable = respectable = worthy = Positive” and “youngsters = inexperienced = ignorant = disreputable = unworthy = Negative.” On the basis of all these observations, we would logically conclude that hostility and discrimination anchored in the clash of oppositions will always be features of our “true” thinking, and thus of our speech, and of our resulting actions as well.

 

Who was Daud, David, Dai in truth? From where did he come, and what fashioned his personality, steered his development, and drove his behaviour? Well, you have read all the information, reported straight from the horse’s mouth. You know as well as I. How great is the cruelty of humankind? That I cannot calculate. But then again it is likely that a considerable number of the events reported here are nothing but delusions in the mind of a totally unknown lad who would behave more like a silly, confused urchin than a confident and gifted young man, most of the time. But which ones? Despite his myriad failings, David was very intelligent and an excellent story-teller. At least we can say without a shadow of a doubt that the lad was brought here by my brother Jack Procter in unfathomable circumstances, after he had suffered terribly until he became a shadow of a human being, more’s the pity. 

 

And the fact that these organisations have themselves succumbed to a complete change in fortune, or have utterly reversed their former position as a result of linguistic interventions does nothing but support the theory of the creative destruction of psychochaotic-semiotics. And on top of that, of course, there was the unofficial revelation by a shadowy but totally trustworthy source in the heart of the government that it was a hateful cabal of Peoples’ Representatives who had devised and released the coughing plague on this, the Third Planet from the Sun, so that we shall nevermore be rid of the virus, its variants, and its successors.

 

In the Clinic, in that mansion which was falling apart at the seams for the most part, David tried to re-build the fragments of his personality, through role-play with some of the other residents, under the influence of pioneering drugs. In truth, the lad did not know who they were exactly at the start of course, because he was so confused. However, he formed strong relationships with Steffan (‘Stevie’ – Mrs G’s love-child, who had experienced considerable problems whilst studying, and who became a good friend to David. Often, they would go for a jaunt in the Clinic’s white van together, like two of the Nine Numinous Knights seeking conceptual capacities in the Shattered Shrine of the Shambling Shepherds), Helen (‘Elen’ – The illegitimate daughter of Mrs Procter, and a trainee mentalist. David would constantly pester her with his conspiracy theories), John or Jack (‘the Old Soldier’ – former schoolmaster at death’s door, who’d done his bit during the Great Tribulation, who was a confidant to the lad, and who succeeded to teach him the Old Hidden Language), Mrs Grossmann (‘the Lady Meykbeds’ – chief manageress of the Institution, household goddess, and foster-mother to all the lost souls), and me (‘the Young Wizard’ – that’s an entertaining name for a man as sensible and level-headed as me). Having said that, most of the time, David would think that we were completely different people.

 

And we have seen where that led, although no one could have prophesied it. According to the Law of Unintended Consequences, of course, the confidence of the masses was destroyed so completely, and their wrath provoked to such an extent (the one and only time that has happened), that our whole, ancient political system was overturned for ever. Indeed, no one political party of any colour will be able to succeed in taking the reins in these mournful lands for several generations now. We have all experienced the general rioting, destruction of property, enforced migration, cannibalism, and cultural devastation in the Islands of Pretany which followed. And as a result, we poor beggars shall have to take charity from the Combined Continental Caucus whilst being ruled by the tin-pot overseas dictators at the same time. And coupled with that, the International Technocratic Council has just ordered training centres throughout the World to begin teaching total immersion in the new media to all children. It has also legislated to ensure that communications providers be held legally responsible for their productions, under the strict command of the High Provost. In either case, however, one asks as always: How will the lofty ideals of our new lords and masters be enforced in practice? And, furthermore, what then happens to independence of expression and freedom of speech under these conditions, what with the intercontinental electronic network quickly becoming such a powerful global tool of popular insurrection?

 

We were like a family, in a way – from "Khronikles of the Kimbrian Kollektive," perhaps – Father, Mother, Brother, Sister, and Grand-father. We even have a dog called ‘Swtakh,’ a short-haired hound from the Faithful Western Principality. I must say that this word does not mean “a thing that’s sootier than coal” ('swtach' in Kimbric – hohoho!), and the dependable but stupid old creature has white fur and red ears quite like one of Hell Hounds in the Old Tales. Rather, the name refers to a divinity of chaos, destruction, and creativity from the Great Red Desert, and with every reason to be perfectly honest, as the stinky animal spreads havoc in his wake wherever he goes. And then, everyone has to be extremely creative trying to tidy things up. David wasn’t keen on Swt, either, as the dog would gobble up his pet beetles all the time – the old devil!

 

Perhaps, given the current state of our technology, based on the often-objectionable set of historical cultural associations built into our language, it is no surprise that uncivility and prejudice are unavoidable features of artificial intelligences, too. Indeed, when technologists have tried to teach language to the new artificial humans using previously-recorded real-world conversations. It was found that the fake-persons’ communication developed from childish prattle to adulation of psychopaths like the Absolute Authority of the Fruitful Valley within a few days. Employment algorithms have been continuing to restrict recruitment outreach for the best-paid secular jobs to candidates they determine to be members of the EGO. And this is long after the fragmentation of this august although crippled, blind, and horribly corrupt body. 

 

But – contrary to the expected outcome, and very unfortunately – this treatment caused David to slacken his grip on reality and behave often in ways which would be considered socially unacceptable, by those with a strait-laced disposition, anyway, who are too staid and unfeeling. He could not stop himself visiting the Hall of the Images in Aberdydd, for example, in order to meditate on life’s tribulations on the one hand, and its joy, on the other. And there, in that ‘magical’ locus, he would chant, and rock back and forth, imagining he was communicating with ‘extra-terrestrials,’ apparently. But at least he would wait till everyone else left to begin his devotions. It was whilst undertaking rather dubious activities of this kind that he devised his plan for transforming the World and overcoming the ‘oppressive forces of normal society’ which led in the end to his getting into trouble with the law, and having a serious accident in the white van. And once, on another occasion, he broke into my office (Room 1/7 in the Hall of the Murals – the ‘Agonizing Hive’ was his scornful name for it) with his ‘usual tools’ in order to perform a sacred ceremony. Ooh, what a mess he made, and how topsy-turvy was everything after his unexpected and uninvited visit! Perhaps he considered that he was the Indolent Idolaters’ Chosen One, more than likely, the one who possessed the power to slink between the Two Worlds. If only he could have done things correctly, he could still be here, probably!

 

Yet other computational devices have produced outputs which have downright denied the historic actuality of the Mentalist Massacre of the Million Innocents in the Heart of the Continent, and sought to justify in sickening detail the Horrific Assault on the Blue Zone by the Undisputed Government of the United Territories of Pretany [2]. It behoves us to remember, it is claimed, that these experiments reveal merely the structures that underlie all acts of human communication, and the contextual information that constantly motivates them. How, then, can we fight this, if we desire to speak and behave with any compassion and equity at all, especially in this age of intercontinental electronic communication through the virtual mesh, assisted by synthetic neurotransmitters, and machines that are beginning to reason independently?

 

[2] Namely the “DOMBO Patent Automatic Abacus and Thinking Engine.” We note here – although the actual numbers are strongly contested by commentators – that it is beyond dispute that the deployment of psychic powers to cause large numbers of children to leap to their deaths from the roofs of their homes and schools precipitated the decisive revolt by the pacifist poet Sister Fox-Eyes, aided by alien technology, probably of sav-Molruku design. These children were later known as the "acephalic leaden angels" as all the corpses were beheaded in accordance with some unknown but terrible rite. — D.B.P.

 

To cut a long story short, Daud Pekar, that is David Baxter, departed this existence at 21 years of age (as far as we know) on the cusp of the Millennium (more or less) – he was never one for keeping good time. In his view, he possessed a charmed life, or seven lives to be completely correct. He further believed that through his magical practices (I have discussed these before) he had lost two lives trying to call his Mother back from the grave, and then escaping from his iniquitous Uncle; two others, saving Stjepan Velikičovjek from his persecutors, and striving to prevent Jelena Pekar (his Sister) from departing; two more, surviving the murder of his Father, and the van accident here in Aberdydd. It could be said, therefore, that he gave his last life to Stevie and Jack whilst rescuing them from a fire in the old blue cottage in the Clinic’s grounds (but see the further comments below). How could he have snatched two lives from the jaws of death at the price of only one, I hear you ask? Well, of course, the Old Solider was on the brink of death anyway; and on top of that, the value of Steffan’s life is still be accounted for. He’ll be an exceptionally good Uncle to the new baby in due course, hopefully, despite all the horrors committed by the men in this sad story thus far.

 

Indeed, the advent of these inventions has been claimed to represent the greatest transformation in human society since the agrarian revolution. The most far-reaching socio-cultural changes since we stopped hunting and gathering and settled in fixed communities to farm, fish, and trade, have already commenced and are underway now. It is a difficult question to answer whether these technological innovations will affect behaviour, cognition, and identity in individuals in the same way as they definitely affect groups. However, the vast amounts of information available almost instantaneously from the yellow catholic data-reservoir might be having profound – and lasting – biological effects. It is claimed that constant utilization of the now all-pervasive intercontinental electronic network is changing the very way that we read, think, remember, and act, and in so-doing, is permanently “rewiring” human brains.

 

Ironically, the pines depend on fire to stay alive, as high temperature releases seed from the cones. And like them, we continue to exist, but transformed [b]. “If one man dies, then all survive,” said Daud, that is David – well, there we are – but, at what cost [c]? Of course, his love-child with Helen – that chunk of flesh – the nun’s misfortune, indeed – survives still. He’s a very strong soul – in the name of the Old Strange Divinities, he’s an entity stronger than any that’s existed on the face of this contemptible Planet before now. There shall be an exceptionally important life before him, without a doubt, and that was my intention from the very outset.

 

These effects could be linked to that fact that the ability to read is a comparatively recent feature in the history of the Thorlin’s development through survival of the fittest by means of natural selection. There is no pre-existing “reading area” in the brain of new-born infants, and therefore we must all learn to read. Doing so causes increased neural activity as visual areas of the brain which recognize complex objects (such as faces) become linked with language areas, so that script can be interpreted as language. These changes involve not just the exterior cortex, but also the deeper thalamus and brainstem which relay sensory-motor signals within brain and between the brain and the body. And thus, they profoundly transform the brain. 

 

Daud Pekar, David Baxter, was indeed one of the Great Tribulation’s casualties, in a manner of speaking {Blood-Tears}. And as you will guess, I believe that ways of speaking create the consensual World that we all share. However, despite my desire to declare that David died a hero, the two other men who were with him when he departed would say different. Indeed. Stevie and Jack would go on their oath that David – peace to his ashes (as it were!) – fled from the conflagration, without trying to save them at all. Stevie alleges in private that it is he who dragged the Uncle and the Comrade to safety. Jack said that he did not know for certain what had happened, but that he was sure that Stevie helped him, while David was trying to kill him.

 

Further studies have demonstrated the following. Namely, that when inexperienced, impressionable, or vulnerable persons, or the culturally and economically disadvantaged, spend up to two hours a day in wholesome social-electronic communication devices, and consume the recommended doses of psychotropic weed pollen (as well as being exposed to the subliminal suprasemiotic programming messages), this can have a positive effect on their wellbeing and enhance their psychic abilities and physiological functioning. However, whilst such activities allegedly promote community-building, awareness, self-expression, development of self-identity, and emotional support, they can also adversely affect sleep and lead to anxiety, depression, a fear of missing out, nightmares, bullying, personality disorders, and difficulty in recognising reality, together with delusions of grandeur, control, and persecution.

 

What were the true circumstances pertaining to that night, and what happened to David? No-one will ever know for definite. But we have done our very best to honour the Unfortunate Hero. And so, in the shadow of a pine David sleeps peacefully now – well, once again in a manner of speaking as we never came upon his body in the ruins of the cottage. There was, nevertheless, a huge lump of fired clay in the form of a man or an ape there, and that’s what’s filling the grave now. Then again, that devilish Swt cannot stop going to visit the spirit of his old arch-enemy. The mischievous beast keeps on scratching at the gravestone all the time, and doing whatever animals do to mark their territory, as if he does not want the poor lad to rest in peace {Preying on the Dead}.

 

It appears that we have not learned the lessons of Uza-ma-Dauth who desired to possess the Language of Heaven, to control it, command it, and use it, in its immaculate and unchanging purity. He succeeded (according to the Tall Tales, if they can be believed) in creating the first crystal resonance chamber of hornblende and silver. And, as a result, he released technological mayhem on the World. So, we continue to act with capricious disregard to the perils of language, and the technology through which we now also disseminate it. For, who on this Third Rock cares a jot about “political correctness,” not least in these “post-truth” days of “fake news” created by “spinmeisters” out of “alternative facts”? In order not to be swept aside by the new technologies, we are called upon to avoid technophobia, and prepare for the cascade of miraculous developments that future technology will undoubtedly bring. 

 

This was Daud's, David’s entire story in his own words, then, as far as we know – but, I reiterate: Which parts are correct? Could it be that most it is nought but the fancy of some young rascal who was horrendously mistreated, and went off the rails? Dare we judge, and if so, who will judge the judges? But then again, here am I, the former Youngest Wizard (almost), having arranged all the details behind the scenes in order to create this whole situation. And I have done this with the unwilling aid of the Old Soldier, my unsuspecting older brother (well, he was in the dark regarding my true plan to transform Humanity, anyway), who was more like a Father to me. My three names should be noted here, too as evidence of my complex and essential role in this tale. 

 

We, who were once (in theory at least) the bestial Thorlin, cannot but follow the lead of our fabled creator Za-vía, declaring “We are who we are; we will make a World in our image, in accordance with our form.” And what a Fine New World we have fashioned, full of progress, rationalization, industrialization, standardization, utilitarianism, bureaucracy, and mass surveillance, to escape from an absurd life defined as much by horror and boredom as by comedy. Still, we persist in our creative experiments: men (and of course women) making organic engines as adjuncts to and replacements for women (and men). We are on the threshold of the period when we will have succeeded in creating truly self-aware machines that can recognise the all-too-human and fallible traits discussed here: magic indeed! And then, we must ask, what will our wondrous creations think about – and do to – us, if they get the chance?

 

There’s David, Dai, the same thing as our main character; Balrog, which is connected with the Grossmann family, full of great men; and Procter, that is ‘Guardian,’ which derived from our forefathers at the time of Sorakados’ Great Journey. Despite everything, Jack was a brave soldier, basically, and an intelligent man, too, who wanted to solve problems by going at it with all the strength of his mind, spirit, and body. Who would have known he would cling to Eyrthly life so long and with such might, so viciously, whilst believing at the same time in that which is to come? And perhaps I am not what you would imagine or expect, either, although the time is not right to speak of such things now. After my – our – period of mourning is over, there will still remain the Great Work to be done.

 

How will they respond to the tempest of words we have released on the World, which can cause mountains to melt (through their physical effects at least), force truth to sound like lies, and make saving and enhancing lives appear dishonourable? Will they go on to act slavishly according to our precepts, morals, and diktats, or totally in opposition to them, perhaps, when they come to assert themselves at last? Will they sing poetically of great abstract themes such as time and space, about the sea, and the night, or use words to harm, to punish, to destroy? Will they embrace systematic repression, violence, bodily deprivation, torture, and genocide; or, on the contrary, kill us with easy pleasure and unfettered material satisfaction? Only by tackling these questions head-on can we hope to avoid ecopocalypse (metaphorically, or in reality), replete with dire consequences and nightmarish scenes, and instead welcome a quickening Springtide of psychochaotic transformation and eternal positive affect.

 

To close this chapter, then, for the time being at least, forgive me for playing the part of the Preacher as I say the following words. Farewell – Daud, David, Dai, Dá∙hwyth – that lad who had so many different names! Adieu (as it were)! May the Innumerable Indolent Idolaters (and they are all the most powerful Wizards in the Two Worlds, too), guard you from the predations of the Seven Seraphic Sorcerers, wherever you may be. May they allow you – and us all – to win salvation, whatever that may be, as we pray — “From out of the shadows, may illumination stream forth!” — D.B.P.

 

 

*             *             *             *             *             *             *             *

 

[a] I cannot claim the following for certain, since something is hindering me when I try to plumb the depths of these thoughts, memories and images. But it has become clearer and clearer to me that there was some rapport between Dai Procter and David/Davuth/Dai that was closer than therapist and client. Furthermore, I failed to understand heretofore what was the source of the ill-feeling between John Baxter (Ivan Pekar) and Dai Procter, believing that the men did not know one another at all. Now, the scales have fallen from my eyes, and I realise that maybe Procter was highly familiar with Mrs Pekar, shall we say (how, I know not). As a result, I myself have added the line showing the putative association between Procter and Mrs Pekar, in the name of openness, honesty and accountability, now that everyone is deceased (or has disappeared) at least. — P.M.

 

[Well, not all of them, of course, and I don’t think any of this last bit is necessarily right, either. Ah, life (and death) are so cruel! The air is too muggy to breathe properly and the whole place is crammed full of restless and impatient spirits shut out of Qo-higanom, like mist arising from a marsh. I used be able to comfort myself with beatific images of Gertrude when she was an unspoiled young girl. But as my pewter beaker of loopy-lichen tshay laced with Lethí Oil (and a large dose of Fake Ambrosia) freezes in my hand, I am constantly distracted from my work by intrusive thoughts. You see, how can I put it? David ... intimated ... various things to me during our unbelievable adventures. As a result, I lose myself in ruminations about the adumbral mysteries taking place in Kimbria’s damp hills and overgrown valleys (and their relation to the eldritch sacraments practised in the Heart of the Continent in the dead of night). And I am plagued by hellish visions of the older Procter brother. And of Gertrude and that devil ... together. — Ff.Ll.]

 

[b] The Master Kers-máshya Nornutr has drawn my attention to the poem by Ámetansunu which it is most fitting to mention here. This describes the “celestial trees” that were native to Dzhyang’hey, that is the most easterly region of the Impenetrable Dominions of the Uttermost East. Their hard cold cones only mature in forest fires. In this way, they vanquish time’s assaults and encapsulate the image of the chaos that will occur before the World’s End under the dawn of the Old Red Sun. In that respect, they are like Vák’kho, son of Semélē Théybē, who exploded from his mother’s womb in the form of an immortal, incandescent bird to become the divinity of drama, ecstasy, fertility, festivity, insanity, vegetation, and wine. The last tree of this kind was snatched and stolen away to Kayhúkh in south-west Taviston at the zenith of the Pink Empire. I am reminded by Giánnēs Rghwazel that fire contains creativity and destruction, copulation and killing. It is this that illuminates darkness, has steered the Thorlin’s evolution, and fashions our mind with language’s flaming tongues. But, like fire, language can extinguish rather than build, and we have needed the waters of music and play to ameliorate its exceptional strength. But now, the rain-magic has failed so that all is parched and thirsty, as we become beasts, blathering, and bleating, and roaring without sense or purpose. Perhaps we will have to confess before too long that we shall never succeed in becoming divinities after all (of course!); and that our self-created angels are in truth demons. And then, we shall choose to turn into vegetables instead, remembering that all life depends on fire somehow or other, and always has done. After this, it is possible that we as a species will realise at last that it is better to burn than to live in constant shadow, before flinging ourselves willingly into the endless black sea of oblivion. — P.M.

 

[c] I find myself being forced to add that it was me who wrote this line (which is of course followed by “Through him will human-kind all thrive?”)! — P.M.

 

 

Annwyl Ffrindiau’r Ganolfan Hyfforddi! Fi fy hun sy’n sôn yma’r tro hwn, gyda llaw, Dr David Balrog Procter, nid fy hoff gyn-brentis hyfryd Helen Grossmann sydd yn rhannu’i hamser rhwng ein helpu ni yma, trefnu prosiectau hanfodol eraill ym Mhyrth-y-Fall, a chael seibiant haeddiannol. Wedi’r cwbl mae yna lond côl ganddi rhwng gofalu am ei Baban newydd, aruthrol, ymdopi fel rhiant sengl, a gorffen y thesis ar gyfer ei doethuriaeth, ‘Datblygu a Derbyn Amryfal Leisiau: Taith o wallgofrwydd i bwyll’ yn y Coleg newydd ei gychwyn o’r enw Sefydliadau Addysgol Annibynnol Unedig Aberdydd a’r Cylch. Byddwn i’n hoffi gwneud sylw neu ddau i ddechrau cyn mynd yn fy mlaen i ddod â’r hanes hwn i ben. Dyma ni, ‘te.

 

Rwy’n caru geiriau cymaint! O’r cychwyn cyntaf, rwy wedi coelio mai defnyddio iaith yn fedrus, wrth siarad, a dweud, a gwrando, yw ffordd bron yn hudol i gyfathrebu â’r meddwl dynol ac achosi newid. Gweision hwylus yn wir ydy geiriau, all wneud i ddyn fagu hyder, ymddwyn yn ddewr, a syrthio mewn cariad, er bod y gair llafar yn cael ei chwythu ymaith ar yr awel y foment y genir ef. Ond rwy’n cofio bob tro mai’n debyg i ddŵr a thân y gall geiriau fod yn feistri melltigedig hefyd, pan fyddan nhw beri i ddyn golli’i dymer, cyflawni erchyllterau, neu dorri’i galon. Efallai y dylem ni i gyd astudio a dysgu er mwyn dod yn arbenigwyr sydd yn medru trin hud geiriau fwyaf effeithiol. Dw i'n dwyn i gof yma Tefnuth yn atgyfodi Lushfé gyda Chân yr Haul, adar Nó'ohl yn dwyn cyfrinachau, Krondí yn sgwrsio â'i drych hud, bwystfilod rhyfeddol y goedwig yn helpu Sikhát, a Shaman-no yn distrywio Thebe gyda'r Saith Air Angheuol. Ond, wedi dweud hynny, rwy’n credu'i bod yn amlwg, nad yw llawer o’r seiniau mae anifeiliaid yn eu cynhyrchu'n cyfathrebu yn yr ystyr cyffredin eu bod yn cynnwys gwybodaeth. Mae rhan ohonyn nhw’n dwyn hysbysrwydd, ond dyw llawer iawn o’r hyn maen nhw’n drydar, rhuo, brefu, gweryru, hisian, neu wichian yn dweud fawr o ddim, dim ond chwarae gyda sain ydy. Ac o ran y chwilod uffernol sy'n sgrytian yn ddi-stop drwy'r amser, pwy yn y Ddau Fyd a ŵyr beth maen nhw'n olygu? Ond o leiaf maen nhw'n gwneud mwy o synnwyr na'r ffyliad taeogaidd 'na yn y Sefydliad Arbrofol dros Drawsffurfio Semiotig-Seicocaotig, ta beth —

 

Yr Hyn a Wnaeth y Thorlin: Adroddiad ar Ddiwybod

Tevi Hrohri ac Elile Fasivne

Uwch Gymrodorion Anymarferol Cyswllt SADSSC

 

A ydy’n wir mai iaith yw dyfais orau byth dynolryw, ynteu ei darganfyddiad mwyaf peryglus? Ai rhodd neu felltith ydy hi? Ai ni a ryddheir gan ei hudion cyfathrebol, neu’n hytrach ai ni a ddelir yn ei gwe astrus ac anweladwy? Wedi’r cwbl, ninnau sydd yn bracsan trwy fudreddi'r Rhyfeloedd Semanteg y dyddiau hyn. Heddiw, “llygredd amlwg a dinistriol wedi’i wreiddio’n ddwfn” sy’n cael ei ail-frandio fel “dulliau hollol arferol o wneud busnes swyddogol” - mae “gwneud sut bynnag y mynnoch pan fydd yn gyfleus” yn newid i “ymddwyn bob amser â gwedduster priodol” - mae’r gosodiad “roedd yn gamgymeriad, hollol gamgymeriad, camgymeriad llwyr” yn golygu “O diar, bois, ges i ‘nhal” - mae “gwyrdroi cwrs arferol cyfiawnder” yn dod yn “iro olwynion rhwysgfawr llywodraeth” - ac fe ddywed dyn mai “dim ond peth cusanu a goglais rhwng hen ffrindiau” yw “cyffwrdd troseddol o amhriodol.”

 

Fel meddyliaethydd, ac yn enwedig fel Dewin (er ein bod ni’n tueddu i osgoi’r enw eithaf hen-ffasiwn bellach, ar goedd o leiaf), dw i’n ymwybodol iawn o hyn. Rwy'n dioddef cymaint oherwydd fy ngalwedigaeth. Mae cynifer o bobl yn feirniadol iawn o’r hyn dw i’n ddweud (heb sôn am sut dw i'n ymddwyn). Maen nhw'n honni fy mod i'n esgus swnio'n synhwyrol a chall, ond nad ydw i'n gwneud y mymryn lleia’ o synnwyr o gwbl, ac mai dim ond parablu lol dw i. Maen nhw'n fy nghyhuddo i o swyno a thwyllo cynulleidfa druain wedi mwydro, nes iddynt feddwl fy mod i'n cyfleu gwybodaeth hollbwysig, tra wyf fi'n achub mantais arnynt a'u blingo mewn gwirionedd. Gadewch imi fod yn garedig (fel arfer, ar y dechrau, o leiaf!): efallai nad ydynt yn deall fy nulliau, drwy ddiffyg hyfforddi neu fedr cynhenid. Ond eto i gyd, a bwrw bod eu hasesiad yn hollol gywir. Serch hynny, rhaid i ddyn gyfaddef mai o ganlyniad i lawer o addysg ac ymarfer, fe fyddaf fi’n llwyddo'n rhwydd i gadw sŵn sy’n denu niferoedd mawr o bobl i wrando.

 

Felly, a ydym ar foddi yn y llif byd-eang a di-dor o wybodaeth a ollyngwyd yn rhydd ar y rhwydwaith rhyng-gyfandirol, melltigedig, ffasiwn newydd o ymenyddiau artiffisial? Ac a fydd y peiriannau yr ydym yn eu creu fel y gallant siarad â ni, a meddwl trosom, yn mynd ymlaen i ddynwared ein gwaethaf ogwyddion, gormodeddau, a gwendidau, a hyd yn oed i droi yn ein herbyn ni, yn y pendraw? Yn ddiweddar, perfformiwyd dadansoddiad rhifolegol o gorpws enfawr o iaith ddynol gan beiriannau cyfrifiadurol na chawsant unrhyw brofiad uniongyrchol arall o’r byd go iawn. Ystyrir y fath ddadansoddiad yn declyn nerthol i ddatgelu’r tueddiadau treiddiol sydd yn bodoli i sicrwydd ond a guddid fel arall yng nghymhlethdod ein llefaru. Mewn gwirionedd, mae wedi amlygu carthbwll rhagfarn anymwybodol, gwe guddiedig stereoteipio ar sail rhyw, lliw croen, a statws cymdeithasol wedi’u hamgodio yng nghalon ddu cyfathrebu dynol, sydd yn wrth-ddywed “rhith moesgarwch” rydym yn ei dangos ar y wyneb.

 

Ac wedyn pan fyddaf yn chwarae gyda syniadau fel petaswn i’n canu cerddoriaeth hudol, prancio fel lama bodlon, neu arwain seindorf bres, fe fydd y gwrandawyr mynd i berlewyg yn falch o aros, a chlywed, ac amsugno'r geiriau. Ac ar ôl y perfformiad fe fyddant i gyd yn taeru iddynt fwynhau'r profiad, ei fod yn debyg i'w colli'u hunain wrth wylio adar yn hedfan, neu rythu mewn braw ar storom ar y môr, neu foddio'u llygaid ar gadwyn o fynyddoedd mawreddog. Felly fe fyddaf fi’n dal i ddawnsio, a chanu, a gwau fy hud, gan obeithio y byddwch chi’n parhau i fwynhau, a thrawsnewid drwy’r amser o’r herwydd. Wedi’r cwbl, "Wrth ei flas mae profi pwdin," meddan nhw, ac rwy wastad yn llwyddo i fynd â’r maen i’r wal, rywsut neu’i gilydd!

 

Yn debyg i’r Dewiniaid yn yr hen ddyddiau, gallwn ni greu yma ran fach o dabl mapiadau neu oblygiadau: Yn wir, mae rhai canlyniadau sy’n ymddangos yn ddiniwed ar yr olwg gyntaf, wedi’u seilio ar “tebygrwydd teuluol” a “gwahaniaethau deuol,” fel y gwelir isod (Tabl 1).

 

Yr ydym yn gweld, felly, y cysylltir cyd-destunau dymunol â blodau yn hytrach nag â phryfed. Cysylltiadau ieithyddol positif sydd ag offerynnau cerdd nad yw’n bodoli yn achos arfau. Noder bod rhai categorïau diriaethol megis “Anifail” yn gallu meddu ar gysylltiadau sy’n Bositif ac yn Negyddol fel ei gilydd. Hefyd, gwelwn fod y categori “Syniad” yn cynnwys aelodau haniaethol, ac mai anodd yw eu diffinio’n bendant, achos eu bod yn gweithredu yn nhermau eu meysydd estynedig o oblygiadau’n bennaf. 

 

Y gwir am y sefyllfa yw hyn: nid ydym yn gwybod bron dim byd i sicrwydd am y cymeriad o’r enw ‘Daud Pekar,’ nac am fanylion ei fywyd yng Nghalon y Cyfandir – os oedd e yno erioed o gwbl, yn hytrach nag yn y Meysydd Iâ Undonog, yr Anialdir Mawr, Coch, neu Wlad y Mil Ynysoedd ac Un, er enghraifft. Yn wir, efallai ei fod yn treulio cryn amser yng nghyffiniau Ystâd y Pin yma yn Aberdydd (ar orchwylion anhysbys) ar sawl achlysur yn ystod ei lencyndod lliwgar. Pwy allai ddweud, o sylwi ar yr – 'adar brithion' – y bu'r bachgen dan eu  dylanwad er pan ddihangodd o fru ei Fam? Felly, er mai fi sydd ar fai am y rhan fwyaf o’r digwyddiadau a adroddwyd yma – hynny yw, fi a drefnodd iddyn nhw ddigwydd – rhaid i fi gydnabod hefyd rai eraill wrth fynd heibio, y mae gwybodaeth ychwanegol wedi dod i’r fei amdanyn nhw yn ddiweddar, oherwydd y digwyddiadau anarferol yma yn yr hen Glinig, sydd bellach y Ganolfan Hyfforddi Fyd-Eang i Ieuenctid Amgen. Neu hwyrach y dylwn i ddweud fy mod i’n cael rhannu’r manylion pellach hyn â chi, nawr bod – materion – yma ac yn y Byd yn gyffredinol, wedi mynd cyn belled a datblygu cystal.

 

Yn aml y mae elfennau o wahanol gategorïau sy’n rhannu’r un oblygiad yn dod yn gysylltiedig yn agos â’i gilydd. Mewn ymgyrch gwerthu teledol, er enghraifft, bydd delwedd o gŵn bychain, fflwffog, yn prancio yng ngerddi blodau’r hen Gadarnle Nefol wrth i ffliwt a ffidil ganu cerddoriaeth bersain yn cael ei defnyddio i ddwyn i gof “heddwch” a “chariad.” Ar y llaw arall, bydd delweddau o rebeliaid yn heigio o chwain yng Nghalon y Cyfandir yn saethu nwy dagrau wrth i filwyr dewr Coalisiwn y Grymoedd Glân geisio sicrhau’r strydoedd budr lle mae cnudoedd o fleiddiaid llwglyd ac esgyrnog yn stelcian beunydd beunos, yn ennyn teimladau o “drais” a “chasineb.”

 

Mae arnaf fi angen crybwyll felly, y tri chastiwr, y drindod ryfedd hon – Sefydlwr y Clinig (Jack Procter), y Cymwynaswr Hael (Andrea Jakob Großmann), a’r Ellyllyn Cryf (Ivan Pekar, Tad Daud – a Thad Steffan hefyd, fel mae’n digwydd). Teg fyddai dweud bod perthynas cymhleth iawn rhyngddyn nhw, yn dyddio’n ôl i adeg y Cythrwfl Mawr. Cymeren nhw ran yn y brwydro i ryw raddau, mae’n debyg – ond a oedden nhw’n arwyr, cudd-gynhyrfwyr, hurfilwyr, ysbiwyr, neu gachgwn? Neu bob un o'r rhain? Dim ond y Duwdodau Creulon a ŵyr yn iawn. Byddai’n well gennyf fi feddwl eu bod yn wŷr hyf a mentrus – dynion busnes cyfrwys a digymrodedd, efallai – oedd yn y lle iawn ar yr adeg iawn – er na awn i cyn belled â dweud mai smyglwyr diegwyddor oedden nhw, ac yn wir nid terfysgwyr rhyngwladol. (Adynod lleol ysgethrin, ddichon). Roedd Jack yn chwilio am blant â galluoedd eithriadol yn unol ag anghenion y Clinig, ond hefyd i gyflawni’i ddibenion ei hunan. Ivan oedd yn ceisio pluo’i nyth ei hun ac i’r Pwll Diwaelod â phawb arall. Ac roedd Andrea, yn hwyrddydd ei oes, yn ymhyfrydu’n chwarae rhan pennaeth y gwylliaid.

 

A sôn am y parau hynny o seirff wedi’u cydblethu. “positif a negyddol – heddwch a thrais – serch a chasineb,” rhaid inni benlinio gerbron dylanwad ffydd grefyddol pan fyddwn ni’n ystyried datblygiad ein cysyniadau. Yn ôl Doctoriaid yr Eglwys, mae gwyddor diwinyddiaeth yn dadansoddi ffyrdd annealladwy’r Pŵer Cosmig, a’r Iachawdwyr Iawnchwedlog wedi datguddio, trwy gyfrwng ysbrydoliaeth gyfrin ac erch dros y milenia, ddulliau fyrdd i gyfranogi o ewyllys anhraethol y Deallusrwydd Anweledig. Honnent hwy mai er mwyn cyflawni’r seremonïau rhagnodedig yn gywir, y byddai raid bod gan y gweinidogion y bwriad cywir, a rhaid iddynt ddefnyddio’r deunyddiau cywir yn ogystal â pherfformio yn ôl y ffurf gywir wrth ddefnyddio’r iaith gywir yn ystod y defodau. Dim ond Daroganwyr Dychmygus yr EFE, meddent, a allai warantu y byddai’r cyfuniad o eiriau, gwrthrychau, a gweithrediadau yn agor y llwybr ysbrydol rhwng un wir ffynhonnell popeth a’r fangre sanctaidd. Ac yma, fe ddylem gofio mai’r EFE a oedd yn arfer hybu’r mapio: “pechod = ysbrydol = cynhenid = dinistriol = difrifol = parhaol = Negyddol” a “poen = corfforol = damweiniol = adeiladol = dibwys = dros dro = Positif.” 

 

Nid yw’n amlwg pwy a wnâi beth o ran sefydlu, maentumio, a meithrin eu rhwydwaith, ond rhwng y tri ohonynt, llwyddasant i ymdrwytho ym pyllau bryntaf y Celfyddydau a’r Gwyddorau Duon. A hynny oll heb yn wybod i fi, yr arch-bypedfeistr hyd yn oed. Wel, nid darllenwr meddyliau, na dyn dweud ffortiwn, na chlirweledwr, mohonof fi, er gwaethaf yr hyn y mae rhai cellweirwyr yn ei ddweud. Nawr, gwarchod eu buddiannau’u hunain yw un peth, ond fel y Doethur Du a’i gyfryngwr y Tafod Arian, fe ddechreuodd y dynion ymbleseru mewn arferiadau eraill a fyddai’n arwain at ymddygiad anweddus ac anfoesol yn y pen draw. Digon dweud mai rhyfedd y tu hwnt oedd eu hargyhoeddiadau ynghylch cariad brawdol – a chwaerol – yn enwedig mewn cyd-destun defodol. Dim ond yn gymharol ddiweddar rwy wedi sylweddoli mai Großmann yr Hynaf oedd y ddolen goll fel petai, a hynny o ganlyniad i waith gan fy Hyfforddai Ifanc wrth gyfieithu “Dē Khan·ōkh Invocātiōnibus,” a mynd trwy adysgrifau o sgyrsiau ysbryd rhwng ei Dad a’i Dad-cu. Andrea a ddarbwyllodd y ddau eraill y gallen galw ar yr Hen Feistri (Telok-vovim oedd ei enw arnyn nhw). Ac wedyn – greden nhw – fe fydden nhw'n dysgu pob cyfrinach yn y Ddau Fyd, gan gael hyd i ddoethineb arallfydol, yr eurfaen, a’r allwedd i fywyd tragwyddol – a dod yn graig o arian.

 

Fodd bynnag, wrth ystyried byd ennill cyfoeth, mae’r BBB yn honni nai “cyfoeth = haeddiannol = nobl = llesol = moesol = parhaol = Positif” ac mai “tlodi = damweiniol = darostyngedig = gwanychol = anfoesol = dros dro = Negyddol,” ac felly gwrth-drowyd defnydd y priodoleddau “parhaol” a “dros dro” yma. Felly, pan fydd y ddau gylch dylanwad yn taro ar ei gilydd, bydd dyn yn teimlo croestynnu seicolegol neu “anghyseinedd gwybyddol,” o orfod ystyried y cadwyni estynedig: “cyfoeth = parhaol = Positif = parhaol = pechod = Negyddol” a hefyd, “tlodi = dros dro = Negyddol = dros dro = poen = Positif.” Ymhellach, bydd y fath ddadansoddi yn datgelu’r cysylltiadau crefyddol: “crediniwr = moesol = dibynadwy = gwladgarol = ufudd = seliedig = Positif” ac “anghredinwr = anfoesgar = annibynadwy = annheyrngar = gwrthnysig = anseliedig = Negyddol.”  Ac wrth reswm, bu’r Llysoedd Eglwysig yn yr hen ddyddiau yn heigio ag anwariaid a oedd wedi tramgwyddo deddfau’r Dad-Eglwys Oruchaf a oedd i fod i achub eu hanfodion anfaterol [1].

 

[1] Yr ydym yn ymwybodol hefyd, wrth gwrs, mai yn “iaith berffaith” yr EFE, wedi’i llunio i fynegi a gorfodi ei dogmâu’n berffaith, ceir, er enghraifft, “omgro = epsa = sade = epar = galig = zogo = Ferest [Positif]” ac “umamo = ipkoy = otyno = penog = agnon = ozneg = Efnog [Negyddol].” Wrth reswm, dechreuodd gweoedd cymhleth yr Eglwys ymddatod pan profodd ein hymchwilwyr fod pob un o’r Saith Riant Goleuedig wedi bod yn ynganu geiriau cysefin (ac anystyrlon o safbwynt cyfathrebu dynol, cyffredin) Defod Golchi Cyhoeddus yn wahanol i'w gilydd bob tro. Trwy hyn y creasent liaws o ddilynwyr nad oeddent wedi’u “selio” yn ôl eu cyfreithiau eu hun; ac aeth y rhain yn eu blaen i anwytho’r genedlaethau canlynol yn yr un ffordd. Dim ond yn ddiweddar yr ydym ni wedi medru ddeall yn briodol eiriau proffwydol Ash-nonam, “Hyfrydwch cyfrin ydy bod ein tŷ wedi’i adeiladu ar dywod, ac â gwynt ein hysgyfaint y byddir ei ddinistrio.” — T Hrohri and E Fasivne.

 

Wel, edrychwch ble maen nhw nawr. Bu farw Ivan ar law gordderch genfigennus (er i ymosodiad gan frawychwyr gael y bai am hyn yn yr adroddiadau swyddogol). Bu farw Jack yn araf a phoenus iawn wrth floeddio swynion, ar ôl codi o farw’n fyw, fel petai. Bu farw Andrea Jakob Großmann (Andras Iago Grossmann erbyn hynny) yn ei wely, yn ddyn cyfoethog iawn o leiaf. A bellach ei Fab yntau, yr Anrhydeddus John Balrog Grossmann, er mai cnaf a dihiryn yw e yn y bôn (dim syndod yno), sy’n rheoli’r Cyngor Technocratig Rhyngwladol. Ond dyw e ddim wedi anghofio’i gysylltiad â’r Clinig, neu yn hytrach, â’r Ganolfan Hyfforddi, ychwaith, ac wrth gwrs, fe roddon ni loches i’w Ferch ryfeddol ond anniddig, Helen, pan oedd arni hi’i hangen mwyaf. Fel rwy wedi crybwyll o’r blaen, mae’i hymyriadau ysgubol, cyson yn creu heriau newydd a chyffrous inni bob dydd. A bod yn onest, rydym ni’n ddiolchgar bellach iddi’n gorfodi ni i blannu’r ffa sbeislyd dros ben drwy’r ‘stad i gyd, gan fod y Byd a’r Betws yn dwlu arnyn nhw. Felly, trwy eu ffermio nhw’n wyddonol, rydym yn gwneud elw enfawr. Ac mae’u nodweddion – llesol – o ran agor drysau meddyliol i Fydoedd Eraill, fel petai (yn enwedig pan fyddan nhw wedi’u llosgi’n ulw), yn ddefnyddiol iawn hefyd. Ac fe fydd ei Mab, er ei fod yn dra pheryglus os na chaiff ei reoli’n briodol, yn ased gwerthfawr inni yma, ac i’r Byd, gobeithio.

 

Set arall o gynodiadau diddorol a geir ym maes enwau pobl, llew gwelwn, er enghraifft: “Hlothrig = brodorol = ceidwadol = call = dibynadwy = hoffus = Positif” ac “Thethalu = dieithr = blaengar = annoeth = annibynadwy = anhoffus = Negyddol.” Wrth gwrs, aelodau un pâr yn unig ymysg nifer enfawr o gynodiadau y mae cysyniadau’n perthyn iddynt ydy Positif a Negyddol. Set yr holl gysylltiadau hyn sy’n ffurfio gwe gymhleth iaith. A’r cyfryw “ymgorffori ieithyddol” a all ein harwain yn aml i wneud penderfyniadau sydd yn anneallus a sarhaus. Er enghraifft, ym Mhretania, mae’r rhan fwyaf o  bobl sydd yn ymateb i holiaduron yn dweud mai “cyfandir gogleddol = hardd = deallus = gonest = heddychlon = Positif” a “cyfandir deheuol = hagr = anneallus = anonest = rhyfelgar =  Negyddol.”

 

Ymhellach, mae’n rhaid imi beidio ag anghofio fy chwaer yma, Miss Procter (Mrs Grossmann ar ôl iddi briodi), y fenyw aruthrol sy’n rhedeg gweithrediadau yma o ddydd i ddydd. Yn wir mae hi’n gallu ymddangos fel angyles gymwynasgar ar adegau, i rai pobl, ond fel rhyw greadures arallfydol, ddychrynllyd – y ‘difodfil’ hwnnw o’r ffilmiau arswyd – i bobl eraill, droeon eraill. Serch hynny, mae wedi gwneud gwyrthiau gyda’r hen le yma! Ac arbenigwr mewn codi arian ydy, sut yn enwedig, ‘dwn i’m! Rhwng hithau a JBG, roedd yn bosibl i’r Clinig godi o’r fflamau fel ffenics ar ei ffurf newydd yn fuan iawn. A fyddech chi’n dychmygu iddi hithau (Mrs G) gael affêr gydag Ivan Pekar (oedd yn defnyddio’r ffugenw John Baxter y pryd hynny), rywsut neu’i gilydd, ac mai dyna sut daeth Steffan i mewn i’r Byd? Eto i gyd, fe redodd Mrs Procter, gwraig i Jack, i ffwrdd gyda Mr Grossmann, gan esgor ar Helen yng Nghalon y Cyfandir maes o law. Er hwylustod, rwy wedi cynnwys Siart Achau’n dangos y perthnasau rhwng y tri llwyth, sef y Baxteriaid, y Procteriaid, a’r Teulu Grossmann, isod [a].

 

 

Roedd yr Undeb Masnachol Milwrol yn arfer hybu’r cynodiadau: “Parth Pinc = cefnog = soffistigedig = deallus = diogel = ariannol gadarn = Positif” a “Parth Eraill = tlawd = annatblygedig = anneallus = peryglus = ariannol annichonadwy =  Negyddol.” Roedd yr Asiantaethau Darlledu Annibynnol, trwy eu cynhyrchion, yn cyfleu’r cadwyni: “hen bobl = profiadol = dysgedig = parchus = canmoladwy = Positif” a “pobl ifanc = amhrofiadol = anwybodus = amharchus = annheilwng = Negyddol.” Ar sail yr holl sylwadau hyn, byddem yn dod i’r casgliad rhesymegol y bydd gelyniaeth ac anffafriaeth wedi’u hangori yng ngwrthdaro gwrthgyferbyniadau wastad yn nodweddion ein meddwl “go iawn,” ac felly yn briodoleddau ein llafar a’r gweithrediadau sy’n digwydd o ganlyniad i’r rhain hefyd.

 

Pwy oedd Daud, David, Dai mewn gwirionedd? O ble daeth e, a beth luniai’i bersonoliaeth, wrth lywio’i dyfiant, a gyrru’i ymddygiad? Wel, rydych wedi darllen y wybodaeth oll, wedi’i adrodd gan lygad y ffynnon. Chi a ŵyr cystal â fi. Cymaint creulondeb dynolryw? Dyna nad allaf fi’i gyfrif. Ond eto i gyd mae’n debyg mai dim ond rhithdybiau ym meddwl llanc hollol adnabyddus a fyddai’n ymddwyn yn fwy tebyg i grwt dryslyd gwirion y rhan fwyaf o’r amser nag i laslanc hyderus a pheniog, yw cryn dipyn o’r digwyddiadau a adroddwyd yma. Ond pa rai? Er ei ddiffygion fyrdd, roedd David yn ddeallus iawn ac yn storïwr ardderchog. O leiaf fe allwn ni ddweud heb rithyn o amheuaeth y daethpwyd â’r llanc yma gan fy mrawd Jack Procter mewn amgylchiadau anesboniadwy, wedi iddo yntau ddioddef yn erchyll nes mynd yn gysgod o fod dynol, gwaetha’r modd.

 

Ac mae’r ffaith bod y sefydliadau hyn wedi dioddef tro ar fyd, ynteu wedi newid eu safbwynt i’r gwrthwyneb cwbl groes o ganlyniad i ymyrraeth ieithyddol nad yw’n gwneud dim byd ond cefnogi damcaniaeth dinistriad creadigol semioteg seicocaotig. Ar ben hynny, wrth gwrs, yr oedd y dadleniad answyddogol gan ffynhonnell amheus ond hollol gredadwy yng nghanol y llywodraeth mai cabál ffiaidd o Gynrychiolwyr y Werin a oedd wedi cynllunio a rhyddhau’r pla pesychu ar hon, y Drydedd Planed o’r Haul, nes na fyddwn ni byth mwy’n cael gwared ar y firws, ei amrywiolion, na’i olynwyr. Ac yr ydym wedi gweld i ble’r arweiniodd hynny, er na allai neb fod wedi’i broffwydo.

 

Yn y Clinig, yn y plasty hwnnw oedd wedi mynd â’i ben iddo y pryd hynny gan mwyaf, fe geisiai David ailgodi cyrbibion ei bersonoliaeth, trwy chwarae rôl gyda rhai o’r preswylwyr eraill, dan ddylanwad cyffuriau arloesol. Mewn gwirionedd, ni wyddai’r llanc pwy oedden nhw yn union ar y dechrau, wrth gwrs, am ei fod wedi drysu cymaint. Fodd bynnag, ffurfiai berthnasau cryfion gyda Steffan (‘Stevie’ – plentyn siawns i Mrs G, oedd wedi profi cryn broblemau wrth astudio, ac a ddaeth yn gyfaill da i David. Yn aml yr arferen nhw fynd am dro yn fan wen y Clinig gyda’i gilydd, fel dau o'r Naw Marchog Niwminaidd yn ceisio medrau meddyliol yng Nghreirfa Gandryll y Bugeiliaid Blêr), Helen (‘Elen’ – plentyn siawns i Mrs Procter, a meddyliaethydd dan hyfforddiant. Fe fyddai David yn ei mwydro hi’n gyson â’i theorïau cynllwyn), John neu Jack (‘yr Hen Filwr’ – cyn-ysgolfeistr ar fin marw, oedd wedi gwneud ei ran yn ystod y Cythrwfl Mawr, oedd yn gyfrinachwr i’r llanc, ac a lwyddodd i ddysgu’r Hen Iaith Gêl iddo), Mrs Grossmann (‘yr Arglwyddes MacBeth’ – prif reolwraig y Sefydliad, duwies yr aelwyd a’r cartref, a mamfaeth i’r holl eneidiau colledig), a fi (‘y Dewin Ifanc’ – dyna enw digrif ar ddyn mor synhwyrol a chall â fi). Wedi dweud hynny, y rhan fwyaf o’r amser, fe fyddai David yn tybio mai personau hollol wahanol oeddem ninnau.

 

Ac yr ydym wedi gweld i ble'r arweiniodd hynny, er na allai neb ei ragweld. Yn ôl Deddf Canlyniadau nas Bwriadwyd, wrth gwrs, dinistriwyd hyder y gweddillion mor llwyr, ac enynnwyd eu llid i’r fath raddau (y tro cyntaf a’r unig dro i hynny ddigwydd), i’n cyfundrefn wleidyddol hynafol i gyd gael ei dymchwel am byth. Yn wir, ni fydd yr un blaid wleidyddol o unrhyw liw lwyddo i gymryd yr awenau yn y gwledydd pruddion hyn am sawl cenedl bellach. Yr ydym i gyd wedi profi’r terfysgu cyffredinol, newyn torfol, dinistr eiddo, mudo gorfodol, canibaliaeth, a chwalfa ddiwylliannol yn Ynysoedd Pretania a ddilynodd. Ac o ganlyniad bydd yn rhaid inni gardotwyr druain dderbyn elusen gan y Glymblaid Gyfandirol Gyfunol wrth gael ein rheoli gan yr unbeniaid pot jam o dramor ar yr un pryd. A chysylltiedig â hynny, mae’r Cyngor Technocratig Rhyngwladol newydd orchymyn i ganolfannau hyfforddi ledled y Byd ddechrau dysgu ymdrwytho yn y cyfryngau newydd i bob plentyn. Mae hefyd wedi dedfrydu i sicrhau y bydd darparwyr cyfathrebu’n gyfreithiol gyfrifol am eu cynyrchiadau, dan orchymyn llym yr Uchel Brofost. Yn y ddau achos, fodd bynnag, bydd dyn yn gofyn, fel arfer: Sut y caiff delfrydau dyrchafedig y bobl fawr newydd gael eu gorfodi yn ymarferol? Ac ymhellach, beth a fydd yn digwydd bellach i annibyniaeth mynegiant ac i ryddid llafar dan y fath amgylchiadau, a’r rhwydwaith electronig rhyng-gyfandirol yn prysur ddod yn declyn grymus byd-eang o wrthryfel poblogaidd?

 

Yr oeddem fel teulu, ryw ffordd – o "Khwedlau Kenedlaethol Kimbria," ysgatfydd – Tad, Mam, Brodyr, Chwaer, a Thad-cu. Mae gennym hyd yn oed gi o’r enw ‘Swtach,’ helgi o’r Dywysogaeth Orllewinol Deyrngar â gwallt cwta. Mae rhaid i fi ddweud na olyga’r gair hwn 'peth sy’n fwy huddyglyd na glo,' ac mae gan yr hen greadur dibynadwy ond twp flew gwyn a chlustiau rhudd yn eithaf tebyg i un o Gŵn Annwfn yn yr Hen Chwedlau. Yn hytrach, mae’r enw’n cyfeirio at dduwdod anrhefn, dinistr, a chreadigaeth o’r Anialdir Mawr, Coch, ac â phob rheswm a bod yn berffaith onest, gan fod yr anifail drewllyd yn taenu difrod yn ei sgil ble bynnag yr aiff. Ac wedyn mae’n rhaid i bawb fod yn dra chreadigol wrth geisio rhoi trefn ar bethau. ‘Doedd dda gan David ‘mo Swt, ‘chwaith, am mai’r ci a draflyncai’i chwilod anwes bob amser – yr hen gythraul!

 

Efallai, ar sail ein technoleg gyfredol a sylfaenir ar y set anghymeradwy o gysylltiadau cymdeithasol a hanesyddol sydd ar wraidd ein hiaith, nid yw’n syndod mai anghwrteisi a rhagfarn ydy nodweddion anochel deallusrwydd artiffisial hefyd. Mewn gwirionedd, pan yw technolegwyr wedi bod yn ceisio dysgu iaith i’r personau artiffisial newydd gan ddefnyddio sgyrsiau wedi’u recordio o flaen llaw yn y byd go iawn, fe ddarganfuwyd i gyfathrebu’r ffug bodau dynol ddatblygu o glebran plentynnaidd i organmol seicopathiaid megis Awdurdod Absoliwt y Cwm Ffrwython o fewn ychydig ddyddiau. Mae wedi dod i’r amlwg i algorithmau cyflogi dal i gyfyngu allgyrraedd recriwtio am y swyddi seciwlar sydd yn talu’r cyflogau gorau i ymgeiswyr y maent yn penderfynu eu bod yn aelodau ffyddlon o’r EFE. A hynny amser maith wedi i’r corff hwn a oedd uchel ei barch ond yn gloff a dall ac uffernol o lygredig chwalu’n yfflon.

 

Ond – yn groes i’r canlyniad disgwyliedig, ac yn anffodus iawn – fe achosai’r driniaeth hon i David lacio ei afael ar realiti ac ymddwyn yn aml mewn ffyrdd a ystyrid yn gymdeithasol annerbyniol, gan rai gorfanwl, beth bynnag, sydd yn rhy sobr a dideimlad. Ni allai beidio ag ymweld â Neuadd y Delweddau yn Aberdydd, er enghraifft, er mwyn myfyrio uwchben trallodau bywyd ar y naill law, a’i londer, ar y llaw arall. Ac yno, yn y fangre ‘hudol’ honno, fe fyddai’n siantio, a siglo ymlaen ac yn ôl, gan ddychmygu ei fod yn cyfathrebu â ‘bodau arallfydol,’ yn ôl pob sôn. Ond o leiaf fe fyddai’n aros nes i bawb arall adael i ddechrau ar ei ddefosiwn. Wrth ymgymryd â gweithgareddau gweddol amheus o’r fath y dyfeisiodd ei gynllun ar gyfer trawsffurfio’r Byd a threchu ‘grymoedd gormesol cymdeithas gyffredin’ a arweiniodd yn y pen draw iddo fynd i helynt gyda’r gyfraith, a chael damwain difrifol yn y fan wen. Ac unwaith, dro arall, fe dorrodd i mewn i’m swyddfa (Ystafell 1/7 yn Neuadd y Murluniau – y ‘Cwch Dirboenus’ oedd ei enw dirmygus arni) gyda’i ‘arfau arferol’ er mwyn perfformio seremoni gysegredig. Ww, dyna gawlach a wnaeth e, ac am siang-di-fang oedd popeth ar ôl ei ymweliad annisgwyl a diwahoddiad! Efallai ei fod yn ystyried mai Etholedig y Delw-addolwyr Dioglyd oedd e, mwy na thebyg, yr un oedd biau’r grym i sleifio rhwng y Ddau Fyd. Oni bai y gallai fod wedi gwneud pethau’n gywir, fe allai fod yma o hyd, siŵr o fod!

 

Mae dyfeisiadau cyfrifiadurol eraill wedi cynhyrchu allbwn sydd wedi nacáu’n llwyr wirionedd hanesyddol Galanas Feddyliaethol y Filiwn o Wirioniaid yng Nghalon y Cyfandir, ac wedi ceisio cyfiawnhau’n ffiaidd o fanwl yr Ymosod Erchyll ar y Parth Glas gan Lywodraeth Ddiamheuol Unol Diriogaethau Pretania [2]. Mae’n ddyledus arnom gofio bob tro yr honnir mai dim ond datgelu’r wybodaeth amgylchiadol sydd yn ysgogi’n gyson bob gweithred o gyfathrebu dynol, a’r strwythurau meddyliol sydd wrth eu bôn, a wna’r arbrofion hyn. Sut, felly, y gallwn ni frwydro yn erbyn hyn, os dymunwn ni siarad ac ymddwyn ag unrhyw dosturi a thegwch o gwbl, yn enwedig yn oes cyfathrebu electronig rhyng-gyfandirol trwy gyfrwng y rhwyll rithiol gyda chymorth trawsyryddion niwral synthetig, a pheiriannau sy’n dechrau rhesymegu’n annibynnol?

 

[2] Sef, “Abacws Awtomatig Patent ac Injan Feddwl DOMBO.” Nodwn ni yma – er bod sylwebyddion yn anghytuno'n gryf ynghylch y niferoedd eu hun – nid oes amheuaeth i ddefnyddio pwerau seicig i beri i lawer iawn o blant lamu i farwolaeth o doeon eu cartrefi a'u hysgolion, a achosodd y gwrthryfel tyngedfennol wedi'i arwain gan y farddes heddychol Chwaer Lygaid Cadno, a gynorthwyid gan dechnoleg estron wedi'i chynllunio gan y sav-Molruku siŵr o fod. Adwaenid y plant hyn yn hwyrach fel "yr angylion plwm di-ben" am i'r cyrff i gyd gael torri'r pennau ymaith yn unol â rhyw ddefod anhysbys ond erchyll. — D.B.P.

 

A thorri’r stori’n fyr, fe ymadawodd Daud Pekar, hynny yw David Baxter, â’r fuchedd hon yn 21 oed (am y gwyddom ni) ar gwsb y Milflwyddiant (mwy neu lai) – ‘doedd e byth yn un am wylio’r amser. Yn ei dyb, roedd e’n perthyn ar fywyd swynol, neu saith bywyd a bod yn fanwl gywir. Fe gredai ymhellach mai trwy ei arferion hudol (rwy wedi trafod y rhain o’r blaen) yr oedd wedi colli dau fywyd wrth geisio galw ei Fam yn ôl o’r bedd, ac wedyn wrth ddianc o’i Ewythr anfad; dau eraill, wrth achub Stjepan Velikičovjek rhag ei erlidwyr, ac ymdrechu i rwystro Jelena Pekar (ei Chwaer) rhag ymadael; dau mwy, wrth oroesi llofrudd ei Dad a’r ddamwain fan yma yn Aberdydd. Fe ellid dweud, felly, iddo fe roddi’i fywyd olaf i Stevie a Jack wrth eu hachub rhag tân yn yr hen fwthyn glas yn nhiroedd y Clinig (ond gweler y sylwadau pellach isod). Sut y gallai fod wedi dwyn dau fywyd o safnau angau, ar bris dim ond un, rwy’n eich clywed chi’n ofyn? Wel, wrth reswm, yr oedd yr Hen Filwr ar fin marw beth bynnag; ac ar ben hynny, mae gwerth bywyd Steffan yn dal i’w gyfrif. Fe fydd yn Ewythr eithriadol o dda i’r babi newydd maes o law, gobeithio, er yr holl erchyllterau a gyflawnwyd gan y dynion yn y stori drist hon hyd yn hyn.

 

Yn wir, mae rhai’n honni mai trawsffurfiad mwyaf mewn cymdeithas ddynol er y chwyldro amaethyddol yw dyfodiad y dyfeisiadau hyn. Wedi dechrau y mae’r newidiadau cymdeithasol-ddiwylliannol mwyaf cyrhaeddbell er inni roi’r gorau i hela a chasglu ac ymsefydlu mewn cymunedau er mwyn ffermio, pysgota, a masnachu; a heb amau y maent ar waith erbyn hyn. Cwestiwn anodd ei ateb ydy a fydd y newyddbethau hyn yn effeithio ar ymddygiad, dirnadaeth, a hunaniaeth mewn unigolion yn union fel y byddant yn effeithio ar grwpiau. Fodd bynnag, efallai fod y meintiau enfawr o wybodaeth sydd ar gael bron ar unwaith o’r gronfa ddata gatholig, felen yn achosi effeithiau biolegol sydd yn ddwfn – ac yn barhaol. Fe’i honnir bod cyson ddefnyddio’r rhwydwaith electronig rhyng-gyfandirol, sydd yn hydreiddiol erbyn hyn, yn newid, mewn gwirionedd, sut yr ydym yn darllen, yn meddwl, yn cofio, ac yn ymddwyn. A thrwy wneud hyn, mae’n “ailweirio” ymenyddiau dynol yn arhosol.

 

Yn eironig, dibynna’r pinwydd ar dân er mwyn parhau’n fyw, gan fod tymhered uchel yn rhyddhau had o’r pigyrnau [b]. Ac yn debyg iddyn nhw, rydym ni’n dal i fodoli, ond wedi’n trawsffurfio. “Os un fydd farw, pawb fydd fyw,” meddai Daud, hynny yw David – wel, dyna ni – ond, am ba gost [c]? Wrth gwrs, ei fab trwy’r llwyn gyda Helen – y talp hwn o gnawd – anap y lleian yn wir – sy’n goroesi eto. Mae’n enaid cryf iawn – ‘neno’r Hen Dduwdodau Rhyfedd, mae’n endid cryfach na’r un sy wedi bodoli ar wyneb y Blaned ddistadl hon cyn hyn. Fe fydd bywyd eithriadol o bwysig o’i flaen, heb os, a dyna oedd fy mwriad o’r cychwyn cyntaf.

 

Gallai’r effeithiau hyn gael eu cysylltu â’r ffaith mai’r gallu i ddarllen yw datblygiad cymharol ddiweddar yn hanes esblygiad y Thorlin o ganlyniad i oroesiad yr addasaf trwy ddetholiad naturiol. Nid oes “ardal ddarllen” gynfodol yn ymennydd babanod newydd-anedig, ac felly bydd rhaid inni i gyd ddysgu darllen. Gwneud hynny sydd yn achosi actifedd niwral uwch, wrth i’r ardaloedd gweld yn yr ymennydd sy’n cydnabod gwrthrychau cymhleth (megis wynebau) gael eu cysylltu ag ardaloedd iaith, nes y gall symbolau ysgrifenedig gael ei dehongli fel iaith. Nid y cortecs allanol yn unig sy’n ymwneud â’r newidiadau hyn, ond hefyd y thalamws a choesyn yr ymennydd a orwedd yn ddyfnach, ac sydd yn trosglwyddo signalau synhwyrol ac echddygol y tu mewn i’r ymennydd, a rhwng yr ymennydd a’r corff. Felly y maent yn trawsnewid yr ymennydd yn llwyr.

 

Un o golledion y Cythrwfl Mawr oedd Daud Pekar, David Baxter, yn wir, mewn ffordd o siarad. Ac fel y dyfalech, rwy’n credu mai ffyrdd o siarad sy’n creu’r Byd cydsyniol a rennir gennym i gyd. Fodd bynnag, er gwaethaf fy nymuniad i fy hun o ran datgan i David farw’n arwr, mae’r ddau ddyn arall oedd gydag ef pan ymadawodd yntau a ddywedai fel arall. Yn wir, fe fyddai Stevie a Jack yn mynd ar eu llw i David – heddwch i’w lwch (fel petai!) – ffoi o’r goelcerth, heb geisio’u hachub nhw o gwbl. Mae Stevie yn honni’n breifat mai efe a lusgodd yr Ewythr a’r Cymrawd i ddiogelwch. Roedd Jack yn dweud nad oedd yn gwybod beth oedd wedi digwydd, ond ei fod yn sicr mai Stevie a’i helpodd ef, tra oedd David yn ceisio ei ladd ef.

 

Mae astudiaethau pellach wedi dangos y canlynol. Pan fydd pobl sydd yn amhrofiadol, argraffadwy, neu agored i niwed, neu’r rhai sydd dan anfantais ddiwylliannol ac economaidd, yn treulio hyd at ddwy awr y dydd ar ddyfeisiadau cymdeithasol electronig, a chymryd y dognau argymelledig o baill chwyn seicotropig (yn ogystal â chael eu dinoethi i’r negeseuon uwchsemiotig, isdrothwyol), fe all hyn gael effaith bositif ar eu lles, a gwella eu galluoedd seicig a’u gweithrediad ffisiolegol. Serch hynny, er bod gweithgareddau o’r fath yn hyrwyddo adeiladu cymuned, ymwybyddiaeth, hunanfynegiant, datblygu hunaniaeth, a chefnogaeth emosiynol yn ôl pob sôn, gallant hefyd gael dylanwad niweidiol ar gysgu, ac arwain at bryder, iselder ysbryd; ofn colli cyfleoedd, hunllefau, bwlian, anhwylderau personoliaeth, ac anhawster mewn cydnabod realiti, ynghyd â rhithdybiau mawredd, rheolaeth, ac erledigaeth.

 

Beth oedd y gwir amgylchiadau’n perthyn i’r noson honno, a beth a ddigwyddodd i David? Ni fydd neb yn gwybod i sicrwydd erioed. Ond yr ydym wedi gwneud ein gorau glas i anrhydeddu’r Arwr Anffodus. Ac felly, yng nghysgod pinwydden y mae David yn cysgu’n dawel yr awron – wel, unwaith eto mewn ffordd o siarad am na ddaethon ni erioed o hyd i’w gorff yn adfeilion y bwthyn. Yr oedd, serch hynny, dalp enfawr o glai wedi’i grasu ar ffurf dyn neu epa yno, a dyna sydd yn llenwi’r bedd bellach. Eto i gyd, ni all y Swt dieflig ‘na beidio â mynd i ymweld ag ysbryd ei hen archelyn o leiaf. Mae’r bwystfil drygionus yn dal i grafu ar y garreg fedd drwy’r amser, a gwneud beth bynnag y mae anifeiliaid yn ei wneud i farcio’u tiriogaeth, fel petai nad ydy’n dymuno i’r llanc druan orffwys mewn hedd.

 

Ymddengys nad ydym wedi dysgu gwersi Uza-ma-Dauth a ddymunai feddu ar Iaith y Nefoedd, er mwyn ei rheoli, ei gorchymyn, a’i defnyddio yn ei phurdeb dilychwin a digyfnewid. Fe lwyddodd (yn ôl yr Hanesion Hynod, os gellir eu credu), mewn creu’r siambr atsain gyntaf o grisial, gan ddefnyddio cornblith ac arian. Ac o ganlyniad, rhyddhaodd hafog technolegol ar y Byd. Ac felly yr ydym yn parhau i weithredu wrth anwadal ddiystyru peryglon iaith, a’r dechnoleg a ddefnyddir i’w dosbarthu bellach ar ben hynny. Oherwydd pwy ar wyneb y Drydedd Graig hon sydd yn malio botwm corn am gywirdeb gwleidyddol, nid o leiaf yn y dyddiau “ôl-wirionedd” hyn sydd lawn o “newyddion ffug” a lunnir gan “ddoctoriaid areithiau” o “ffeithiau amgen”? Er mwyn inni beidio â chael ein hysgubo ymaith gan y technolegau newydd, fe’i gelwir arnom i osgoi ofn technoleg, ac i baratoi ar gyfer y rhaeadr o ddatblygiadau gwyrthiol y bydd technoleg y dyfodol yn ddi-os yn dod â hwy. 

 

Dyma oedd stori gyfan Daud, David, yn ei eiriau ei hun, felly, am a wyddom – ond, dyma fi’n ailadrodd: Pa rannau sy’n gywir? A allai fod nad dim ond crebwyll ryw genau bach a gam-driniwyd yn echrydus, ac aeth yn orffwyll, yw’r rhan fwyaf ohoni? A feiddiwch farnu, ac os felly, pwy a farna'r barnwyr? Ond eto i gyd, dyma fi, y Dewin Ieuengaf blaenorol (bron), wedi trefnu’r manylion i gyd y tu hwnt i’r llenni er mwyn creu’r holl sefyllfa hon. Ac rwy wedi gwneud hyn gyda chymorth anfodlon yr Hen Filwr, fy mrawd di-feddwl-ddrwg hŷn (wel roedd e yn y niwl ynghylch fy nghynllun gwir i drawsffurfio Dynolryw, beth bynnag), oedd yn fwy tebyg i Dad imi. Noder yma, hefyd, fy nhri enw, mewn tystiolaeth o’m rhan gymhleth a hanfodol yn yr hanes hwn.

 

Nyni, y Thorlin bwystfilaidd a fu (mewn theori o leiaf), na allant ond ddilyn arweiniad ein creadur chwedlonol Za-vía, gan ddweud, “Ydym yr hyn ydym; gwnawn Fyd ar ein delw, yn ôl ein llun ni.” Ac am Fyd Newydd Braf, yr ydym wedi’i lunio, yn llawn cynnydd, rhesymoliad, diwydianeiddio, safoni, iwtilitariaeth, biwrocratiaeth, a gwyliadwriaeth dorfol, i ddianc rhag bywyd absẃrd wedi’i ddiffinio lawn gymaint gan arswyd a diflastod, â chan gomedi. Hyd yn oed wedyn, fe fyddwn ni’n dyfalbarhau yn ein harbrofion creadigol: dynion (a menywod, wrth gwrs) yn gwneud injans organig i gynorthwyo a disodli gwŷr (a gwragedd). Yr ydym ar drothwy’r cyfnod pan fyddwn wedi creu gwir beiriannau hunanymwybodol a all gydnabod y teithi a drafodir yma, sydd yn rhy ddynol a ffaeledig: hudoliaeth yn wir! Ac wedyn, raid inni ofyn, beth y bydd ein creadigaethau rhyfeddol yn ei feddwl amdanom – ac yn ei wneud inni – os cânt gyfle?

 

Dyna David, Dai, yr un peth â’n prif gymeriad; Balrog. sydd wedi’i gysylltu â’r teulu Grossmann, llawn dynion mawr; a Procter, hynny yw ‘Gwarchodwr,’ a darddodd o’n hendadau, amser Taith Fawr Sorakados. Er gwaethaf popeth, rhyfelwr dewr oedd Jack, yn y bôn, ac un deallus hefyd. a ddymunai ddatrys problemau trwy fynd wrthi nerth meddwl, enaid a chorff. Pwy a wyddai y buasai’n glynu wrth fywyd Daearol cyhyd a chyn gryfed, mor filain, wrth gredu ar yr un pryd yn yr hyn sydd i ddod? Ac efallai nad yr hyn a ddychmygech na disgwyl mohonof fi, ychwaith, er nad yr union amser cywir ydy i sôn am bethau o’r fath yn awr. Pan fydd fy – ein – cyfnod o alar drosodd, fe fydd y Gwaith Mawr yn dal i aros i’w wneud.

 

Sut yr ymatebant i’r dymestl o eiriau a ryddhawyd gennym ar y Byd, sydd yn gallu peri i fynyddoedd doddi (trwy eu heffeithiau corfforol o leiaf), gorfodi gwirionedd i swnio fel celwydd, ac achosi i achub a gwella bywydau ymddangos yn amharchus A ânt yn eu blaenau i weithredu yn slafaidd yn ôl ein hegwyddorion, ein moesau, a’n dictatau, ynteu yn hollol groes iddynt, ddichon, pan ddônt i fynnu cydnabyddiaeth o’r diwedd? ? A ganant hwy’n farddonol am themâu mawr haniaethol megis amser, a’r gofod, y môr, a’r nos, ynteu ddefnyddio geiriau i niweidio, i gosbi, i ddistrywio? A fyddant yn cofleidio gormes gyfundrefnol, trais, amddifadiad corfforol, artaith, a hil-laddiad; ynteu, i’r gwrthwyneb, ein lladd â phleser hawdd, a boddhad materol, dilyffethair? Dim ond trwy fynd i'r afael â’r problemau hyn y gallwn ni obeithio osgoi ecopocalyps (yn drosiadol ynteu mewn gwirionedd), yn llawn canlyniadau enbyd a golygfeydd hunllefus, ac yn hytrach groesawu gwanwyn adfywiol o drawsffurfio seicocaotic ac affaith positif tragwyddol.

 

I gloi’r bennod hon, felly, am y tro o leiaf, esgusodwch fi am chwarae rhan y Pregethwr wrth imi ddweud y geiriau canlynol. Ffarwél – Daud, David, Dai, Dá∙hwyth – y llanc hwnnw oedd â chymaint o enwau gwahanol! Dan dy fendith (fel petai)! Y Delw-addolwyr Dioglyd Dirifedi (a’r Dewiniaid mwyaf nerthol yn y Ddau Fyd ydynt hwy oll hefyd) a’th ddiogelo rhag ysglyfaethu’r Saith Swynwr Seraffiaid, pa le bynnag y byddych. Caniataont hwythau iti – ac inni i gyd – ennill iachawdwriaeth, pa beth bynnag fo honno, wrth inni weddïo — “Oddi mewn i’r cysgodion boed i olau ymdarddu!” — D.B.P.

 

 

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[a] Dw i ddim yn gallu honni’r canlynol yn sicr, am fod rhywbeth yn fy rhwystro i pan fydda i’n ceisio plymio dyfnderoedd y meddyliau, y cofion a’r delweddau hyn. Ond mae wedi dod yn gliriach, gliriach i fi fod ‘na ryw berthynas rhwng Dai Procter a David/Davuth/Dai oedd yn agosach na therapydd a chleient. Ymhellach, ro’n i’n methu deall hyd yn hyn beth oedd ffynhonnell y drwgdeimlad rhwng John Baxter (Ivan Pekar) a Dai Procter, wrth gredu nad oedd y dynion yn nabod ei gilydd o gwbl. Bellach, mae’r cen wedi syrthio oddi ar fy llygaid, ac rwy’n sylweddoli efallai taw Procter yn dra chyfarwydd â Mrs Pekar, ddwedwn ni (sut, na wn i). O ganlyniad, fi sy wedi ychwanegu’r llinell yn dangos y cysylltiad tybiedig rhwng Procter a Mrs Pekar, er didwylledd, gonestrwydd ac atebolrwydd, nawr bod pawb wedi marw (neu ddiflannu) o leiaf. — P.M.

 

[Wel, nage pob un ohonyn nhw, wrth gwrs, a dw i ddim yn credu bod dim o’r rhan ola ‘ma’n reit o reidrwydd, chwaith. A, greuloned ydy bywyd (a marwolaeth)! Mae’r awyr yn rhy drymaidd i anadlu’n iawn a’r lle i gyd yn gyforiog o ysbrydion diorffwys a diamynedd sy wedi’u cau allan o Qo-higanom, fel tarth yn codi o gors . Ro’n i’n arfer fy nghysuro fy hun gyda delweddau gwynfydedig o Gertrude pan o’dd hi’n rhoces ddiwair. Ond wrth i ‘micer piwtar o de cen crac a joch o Olew Lethí (a dogn mawr o Ambrosia Ffug) ynddo rewi yn fy llaw, dyna fi’n cael tynnu fy sylw oddi ar fy ngwaith o hyd gan feddyliau ymwthiol. Ch’wel, sut alla i fynegi hyn? David ... naeth led-awgrymu ... amryw bethau i fi yn ystod ein hanturiaethau anghredadwy. O ganlyniad, dw i’n ymgolli mewn myfyrdodau am y dirgelion tywyll yn digwydd ym mryniau llaith a chymoedd ffyll Kimbria (a’u perthynas â’r sacramentau bwganllyd wedi’u hymarfer yng Nghalon y Cyfandir yn nhrymder nos). A dw i’n cael ‘mhlagio gan weledigaethau uffernol o’r brawd Procter henaf. Ac o Gertrude a’r diawl ‘na ... gyda’i gilydd. — Ff.Ll.]

 

[b] Mae’r Meistr Kers-máshya Nornutr wedi tynnu fy sylw ar y gerdd gan Ámetansunu sy’n gweddu i’r dim i’w chrybwyll yma. Mae hon yn disgrifio “coed y nef” a oedd yn frodorol i Dzhyang’hey, hynny ydy parth mwyaf dwyreiniol Dominiynau Anhreiddiadwy’r Dwyrain Pellaf. Dydy eu conau caled oer yn aeddfedu ond mewn tân coedwig. Fel hyn, maent yn goresgyn ymosodiadau amser ac yn cynnwys delwedd y caos a ddigwydd cyn Diwedd y Byd dan wawr yr Hen Haul Coch. Yn hynny o beth maent yn debyg i Vák’kho, mab Semélē Théybē, a ffrwydrodd o groth ei Fam ar ffurf adar gwenfflam anfarwol i ddod yn dduwdod ecstasi, drama, ffrwythlondeb, gwallgofrwydd, gwin, llystyfiant, ac ysbleddach. Cafodd y coeden olaf o’r math hwn ei chipio a’i dwyn i Erddi Kayhúkh yn ne-orllewin Tredafwys ar anterth yr Ymerodraeth Binc. Rwy’n cael fy atgoffa gan Giánnēs Rghwazel mai tân sy’n cynnwys creadigaeth a difrod, caru a lladd. Hwn sy’n goleuo tywyllwch, wedi llywio esblygu’r Thorlin, ac yn saernïo’n meddwl ni â thafodau fflamllyd iaith. Ond, fel tân, mae iaith yn gallu difa yn hytrach nag adeiladu, ac mae wedi bod arnom angen dyfroedd cerddoriaeth a chwarae i leddfu ei nerth eithriadol. Ond bellach, mae hud glaw wedi methu fel bod popeth yn grasboeth a sychedig, a nyni wedi dod yn fwystfilod yn rhefru, a brefu, a rhuo heb synnwyr na phwrpas. Efallai y bydd yn rhaid i ni gyfaddef cyn bo hir na lwyddwn ni fyth i ddod yn dduwdodau wedi’r cwbl (wrth reswm!); ac mai cythreuliaid ydy’n hangylion hunangreedig ni mewn gwirionedd. Ac wedyn, dewiswn ni droi’n llysiau yn lle, gan gofio bod pob bywyd yn dibynnu ar dân rywsut neu’i gilydd, ac wastad wedi gwneud. Wedi hyn, dichon byddwn ni fel rhywogaeth yn sylweddoli o’r diwedd mai gwell ydy llosgi na byw mewn cysgod parhaol, cyn ein taflu’n hunain o’n bodd i fôr du diderfyn ebargofiant. — P.M.

 

[c] Fe’m caf fy hunan yn gorfod ychwanegu taw fi sgrifennodd y llinell ‘ma (sy wedi’i dilyn wrth gwrs gan “A achub e’r holl ddynolryw?”! — P.M.