The Book of Yrlo
Prefatory Comment:
Rin niddemvo nikkyamid
Keyst, helepmivarn! ta nikkyam perim uom ihhai rrõhhõnt, uom ihhai ferrefib, uom ihhai oy preib ven elepmibjo. Rin ystoryan mimarabyllysjo¦ nikkyam perim, tsem etsan ev hrõ il Tosiddeydys rhõ il Plyny, uo il Zendavvesta. Tyr keyst, ta vowwydaht nwetis ystoryan, send oy il wyda omtwav plebyada, celad li niddemvo nomtwav obnnisim tand vilid kresprivarn mimpplõso uo vilid ystorymavarn dõvddeuon. Send narmil seliterratosp remwe tytat vomim tal omddey.
Keyst ban helepmivarn difelreon il nikkyam. Celil tearmid aiba, ta niwydale ad tsobolarem li niddemvo lis. Celil fetilan nomtwav obnnisim tsema nitakriwet revbom mekttekma uo ril merimek revbombennakuo. Tsema elmmenen ob revbomnnisim uo ril tesan revbombennakuo, ril nilryahtod revbomtoeeto, hrõ vekomihs hrõ tadjomih, difelreon le plebuan ros estwe elwy tomed, ran elepma soys, tandy roy nittratos venppreib.
On Lies in Books
Consider: there are books that are secret, books that are lost, and books that are known and well-read. There are books of history and books of marvels, like those by Thucidydes, Pliny, and the Zend-Avesta. Consider too that many of these histories are false, and while they claim to give you truth, lies will rise up in them from the interpolations of bad scribes and the mistakes of bad historians, and no one can tell the difference except the learned.
And then consider the books of the Felrreo. In these, the lies are made into truths. They rise up in the pages like islands surfacing and displacing the sea. Like mountains pushing up and displacing cities and swallowing borders, the words of the Felrreo will move you either inches or miles, as you read, away from your well-known shores.
Araiyisai Jy, 1692
Incipit il Kyam
I
ERAHENAHIL
Rev sa tabllysan harym vo mahhadrem.
Il eahr iksa uome nomry ronli.
Cel mohsa Erahenahil ry perim.
Il uome iksa eahr nomry nenuo.
Rev sa fimmuõla harym vo mahhadrem.
Idkallõndra il Mõn õksy nomry neom.
Idrremba kwohe'l minrif nomry pebuo.
Cel dekrima filrroib nomry edrim.
Here I find no cause to cry.
Between the high and low I lie.
Within a vast security
I live between the low and high.
And here there is no cause to weep.
I breathe the knowledge of the deep
And drink of cool eternity
While wrapped in universe I sleep.
II
VEPAREMA
Vawem vilvviglo na.
Vawem paraddokhsa na.
Vawem tal perim vera.
Vawem vawem na.
Ty na vawemp ywem
ouar ai cotan sa parem vawem.
Veparema vilvviglo na.
Veparema paraddoksha na.
Veparema tal perim vera.
Veparema vawem na.
Bom parem vawem parem na vera.
Parem beparemjo,
Ywem voselvvymaib ai.
Veparemaz parem tal selvvyma vera.
Paremp veparema tal toet vera.
Veparema tal toet vera,
Tal bronma vera,
Tal hlumrildo vera,
Tal flehhtyzuo vera,
Tal mimmiluo vera,
Tal e ouar vindel vera.
Ywem vindel.
Ywem vawemp celkor.
Yry harym send vawem
Uary ennyve vera
Uo ain cel õl fen.
Yry harym send om vawem
ouar uary hadha.
Yry harym uanner
Uary brotten na.
Ta õl vyssemaht vawem.
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Nothing is a conundrum.
Nothing is a paradox.
Nothing cannot exist.
Nothing is nothing.
If nothing is something
It needs something else to be nothing.
Nothing-at-all is a conundrum.
Nothing-at-all is a paradox.
Nothing-at-all cannot exist.
Nothing-at-all is nothing.
Being is not being nothing.
Being and ceasing to be
Is something not conceived.
Being cannot conceive
of nothing-at-all.
Nothing-at-all cannot swallow being.
Nothing-at-all cannot swallow,
Cannot issue,
Cannot fold upon itself,
Cannot burst out in flame,
Cannot divide into many,
Cannot change into something other.
Something is changing.
Something is surrounding nothing.
I am here, and I have eaten nothing
And put it into my Self.
I am here, and I have
made nothing other.
I am here because
I have always been.
Nothing is different from me.
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III
VYHTRO TEMEHDROJO.
Temmehdro came first, and her name means Substance. She stretched herself out in four dimensions. She left no room for Veparema the Nothingness.
"Bring me a mate to fill my hills and valleys!" Vyhtro came second and his name means Strength. He entered her mansions and filled them up with energy. He entered her valleys and filled them up with forests. He strode into her mountains and filled them up with bones. They rolled around together and surrounded Veparema. They rolled around together and put Veparema inside them. They rolled around together and called Veparema by name, but in doing so they lost the power of speech. When two become one, what is the need for speech? They get lost in nothing.
IV
How Yrlo Got Mastery of Substance and Strength
And Yrlo was at the center of Temmedhro and Vyhtro, at the center of nothing. And he was greatly perturbed by the ceaseless rolling that became undifferentiation. So Yrlo sang this song which was his song of becoming:
I am the bound and the unbound.
I am the nothing and the something.
I am at the center and at the margin.
I am everywhere and nowhere.
I am both in the high and in the low,
And in the middle of a place I will name.
I will call it Erahenahil and I surround it.
Let Veparema be swallowed up twice over.
Here I have no cause to cry and yet I am weeping.
I am a thinking child without thinking parents.
Substance married Strength but they have no thought.
I am thought without language.
I am a parent without a child,
And many words within me seek release.
Take control.
Confer separation.
And Yrlo stretched out his words which became hands, and he stretched out his thoughts which became wings. With his hands he separated mountains from air and air from sea. He put the earth under him and air above him, but he put Erahenahil both under and above the earth and air, and that's where he put the fire. I will remain, he said, a closed eye, as dark as the dark under closed lids. And then let us see who finds me.
V.
How Yrlo made the Mõheadyn.
Yrlo took a bit of air and a bit of water and he made the first mõhhead, but it had formlessness and slipped between air and water. So Yrlo took a bit of air and a bit of earth and he made the second mõhhead, but it still had formlessness, and slipped between air and earth. So Yrlo took a bit of water and bit of earth and he made the third mõhhead, but it, too, had formlessness, and slipped between water and earth. It's the fire, said Yrlo. I'll need it to boil and bake these beings! But the veparema in him rose up and hardened his resolve. Let us see what these can do in the darkness, he said. Perhaps they will find me and do my will.
to be continued.