The Primordial Pyre and the Birth of the Phoenix

First, a summary of the previous chapters ('The Before All Before') that deal with the matters before Time began:

• A) Before Time - ’Before all Befores’
  • The Páramòunt Chief and the Waters
  • The Reflection of Ûmvélinqängi within the Shadowed Abysm
  • The Ùmoíar and the Kraal of Heaven
  • The Guilds and their Chiefs
    • Kalúnga & Anansi, Imäna & Khãnya, Gaùnab ( and Watamaräka), Mantis, Gõr, Khãnyab, Kalathe-ntaombi, Olapa, Djobela [...]
  • The Hallow and the Golden Stool of Mdali.
  • The Procession and the Trance Dance
  • The Wayward Drummer
  • The Rebellion in the Heavenly Kraal
  • The Trial of the Discordant
  • The leader of the rebellion, Gaùnab, is named anew, called Erébüzú.
  • The Silken Chord of Binding ('The Tether of Anansi')
  • The Sundering of Si'ne
  • The Straining of the Banished (the Brotherhood of Gaùwasi)
  • The Bells in the Deep
  • The Sending-forth of Khãnyab and Kalathe (Ben and Zoe)
  • The Wyrm Watamaräka
  • The Awakening and impregnation of Watamaräka by the Cacophony
  • The Laying of the Amaa by Watamaräka (Ngu-kli-ushu, the Cosmic Egg)
  • The First Inyoka ('The First Dragons')
  • The Great Chord of Ûmvélinqängi
  • The Combat of the Volving Serpents ('The Twinned Serpent')
  • The Black Stone and Emerald Crystal: Headstones of Gaùnab and Khãnyab-Watamaräka
  • The second impregnation of Watamaräka by Gaùnab. The growing Brood within Watamaräka's Belly
  • The Rescue of Kalathe and the dissolution of her Veils.
  • Watamaräka is coiled about the bulging Amaa, and Gaùnab-Erébüzú is coiled over his mate. The paired serpents hang in the Abyss of Nammu, far below the Kraal of Heaven, from whence Ûmvélinqängi looks on.

... and thus the tale continues ...

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... .. .. ...

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The Pyre and the First Wars of the World

( A Summary of Events )

• (There are lengthy Notes interspersed here and there below, commentary upon the text. It is advised the first-time reader skip these, for the material therein strays from the narrative at hand).

• B: The Pyre - Creation of the Cycles of Time
  • Initially dark, scaled and hideously cracked upon it's outer surface, the Egg of Amaa has been rubbed smooth by the belly of Watamaräka. It has the looks of a rough silver pearl.
  • Watamaräka squeezes the shell of Amaa overmuch in the mating combat with Gaùnab-Erebuz, damaging and weakening it.
  • Within the belly of Watamaräka grows a clutch of eggs from her impregnation by Erebuz. This, her second brood, are a terrible litter, of which the three souless elemental demons Nganyamba (the Water-Lord or Master of Water) and Kouteign Koorou (the first draconic Earth-Gnome) and Burumatara-Azhamata (the first Fire-Salamander, the flaming Bull Dragon) are chief. Also part of this clutch of eggs is Watamaräka-Omoroca (the first Undine who is named the Mother of All Demons, echo of Si'ne). All of this brood of the Elder Watamaräka-Si'ne were at first mindless, until harnessed by another power or tainted by the resonance or essences of the falling headstones.
  • Dance of the Flameseeds. The sizzling of the Ylem.
  • First Waking of Phoenix, the embryonic Firebird within the cosmic egg, the Root-soul of the World.
  • The Pyre :: Eruption of the great Cosmic Egg - The Shattering of Amaa
  • Watamaräka-Sin is slain, blasted apart by the first heats of the Pyre and shredded by the shattering eggshell. The dragon Erébüzú's body remains dotard as the coiled vessel containing the world: the Great Calabash. In this form it is named Aido-hwedo the Elder, and Blind Dragon, and it's poisons ever dribble forth into the nascent realm.
  • The smaller eggs grew still within Watamaräka as she burst asunder, and these are released into the wheeling spaces of the newly-formed cosmos. Some of these eggs hatch due to the initial violence, whilest others remain intact, falling likewise into the fiery vessel of the World. These beings within their eggs are protected by their shells for a time. The last to erupt (sans egg) from the shattered body of Watamaräka is Aido-hwedo II, the Rainbow-Serpent, also known as Watamaräka-anyava (an avatar of Phoenix) neither male or female, who would later be tamed by Nín-havah-núma to build and carve the mountains of the earth.
  • The Fall of the Darkstar and the Greenstone. The headstones of Gaùnab and Watamaräka, freed from the skulls of the Volving Serpents, tumble inward towards the new-billowing Flameseeds that ignited violently within Amaa at it's shattering.
  • Chaos is first shaken into life and motion. The dancing Flameseeds roil in the frothy vortex of the Ylem
  • Phoenix grows rapidly, and at the borders of the world, Lady Night manifests in response to it's light and heat, but is at first stunned or unconscious.
  • Battle of Heat and Cold - Phoenix finds food and grows, glowing ever hotter and brighter.
  • The flameseeds hatch the first children of Phoenix.
  • Formations of cosmos from fire and ice, a great war is walled by the coils of Time.
  • Phoenix begins to take definite shape, seated regally within the hearth of Muspell. It's wings spread across the cosmos.
  • Night awakens due to the intrusions of Phoenix and aided by the essence of Gaùnab. In her fright, she gives birth to the Children of the Night: "Darkness" (Erebuz), "Doom", "Sleep", and "Death". So too are thereby born the Sisters of the Loom, known as the Weavers or the Fates. These are Kalathe, Tombi and Efa the Crone. Kalathe is barren however, for part of her essence dwells with the Emerald Stone of Khãnyab. Lastly there is Nemesis (The Black Queen, a ghastly spider-shaped dragon). These great Old Ones of the Unseen Realm are joined by the shadowfleets, great dark bat-like forms that beat their way through the emptiness at the edge of the world.
  • Birth and combat of the first urudraknar, the fire-dragons of Phoenix against the Children of Night and their shadowfleets of darkness and cold.
  • The fire-dragons turn on their own, and only the largest and smallest survive
  • Dissipation and cooling. Great ashes. New burstings. First coalescings of the Phoenix into the World Tree.
  • The great combat of the elements forms the Ash of the Pyre, which provides purchase for the grasping roots of Phoenix.
  • Formation of the foundations of the celestial temples, orbiting the great hearths
  • Birth of Nín-havah-núma (Mother Earth, or Ma, also known as Ki) from the Ashes of the Combat. Some say she is Anïma incarnate, mind-child of Ûmvélinqängi. She is beautiful, long-legged, ebony-skinned, lithe of arm, with four shapely breasts that heave in time with her divine breath, and from her oval head flows long curling hair of platinum.

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"Those days were indeed faraway days. Those nights were indeed faraway nights. Those years were indeed faraway years. The storm roared, the lights flashed. In the sacred area of Nimbru (Nibru, Nippur), the storm roared... the lights flashed. Heaven talked with Earth, and Earth talked with Heaven."

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The Primordial World

• C: The Primaeval Ages ('Titans' and 'Gods') (formation of Cosmos and Earth)
  • The cosmos and the earth begin to take proper shape, moulded by the will of 'Ninhavanu-ma', Mother Earth
  • Nín-havah-Núma builds and shapes the Celestial Temples upon their waywardly drifting foundations. Many of these she makes with small pieces of the shattered eggshell of Amaa. She works to steady their movements, designing great loops for them to traverse.
  • The Heavenly Watchers ('Stars') are assigned their stations
  • The World Tree completes it's coalescing from the body of Phoenix and it's great light fades
  • In her galactic travelling, Nín-havah-núma discovers the Rainbow Serpent, Aido-hwedo the Lesser, and names it Watamaräka-anyava, but she is disappointed to discover it has no will of it's own and cannot entertain her. She does find she can command it wherein it has a semblance of life.
  • Formation of Aarde (the Earth) by Nín-havah-núma (Ma) and Aido-hwedo the Rainbow Serpent. She rides securely seated upon his great tongue, and sheltered by his mighty upper jaw as though it were a parasol. Together they travel the world, the giant serpent carving the rough forms of the primaeval land. All the world is filled with the thick murmuring mists of Mummu that glow here and there when the currents clash.
  • The unconscious relationship of Heaven and Earth (the first Dur-An-Ki or Holy Grail)
  • "Thus Nammu's birth of these two solid elements (Earth and Sky), which formed the ceiling and the floor of the world, forced all to live in complete darkness." - the realm of Nimbru
  • The Great Ùmoíar descend into the earth and work to shape it, doing so without bodily form, and by the strength of their will and thought. They are followed by countless lesser Ùmoíar of their guilds - but to each who descend it appears as though they toil alone, ignorant of the others interacting with them. They are brought into the world by traversing the eye socket of the Blind Dragon, where Ûmvélinqängi caused the first observation temple to be built. The stargazers speak of this temple and it's gateway as the Eye of Draco.
  • ... the descending chiefs are Kalúnga (underworld, judgement. division, indexing, dissolution), Imäna (airs and sound, lore, oral law, Kingdom and righteousness), Khãnya (divine light, aether, sight, reception, Queen-ship), Gu (matter, crafts, smithy,trades), Gõr/Tore (forces, the masculine), and others, but excluding Ngai (waters/science/magics), Khãnyab-Heha (song,sound/light,spectrum,trickster,romantic) and Olapa (motherhood), Resh-ki (maidenhood), nor yet the vegetation gods)...
  • The World Tree gives heavenly fruit, additional Celestial Temples
  • The Lachmu (or Lahmu), said to be the males of the Undines, water-daemons of Watamaräka, awaken due to the gentle mists beginning to form amongst the boughs of the World Tree, and descend to follow in the train of Nín-havah-núma, glowing like pale red comets.
  • The headstone of Gaùnab, split in two pieces - a smaller and a larger - after long travels, finally falls to the Earth. The larger piece falls first on the land, impacting near the summit of a tall mountain in the north-east. The terrible impact causes the entire foundations of the earth to shift, and the mountain of the fallen stone now rests in the furthest north, wherefrom great aurora spring up into the airs, glowing with a dark purple light. At this landing of the larger piece, the spirit of Gaùnab-Erébüzú gains influence over large parts of earth. Many lesser Ùmoíar become confused and begin to follow his urgings, disturbing the toil of the other Gods who are striving to shape the world to their own liking.
  • Precambrian [pre-chamber] (encompassing 4.5 bya --> 570 mya)
  • The forces of Gaùnab pummel the earth, rejoicing in Violence. Any attempt at stabilizing parts of the realm he pelts with fiery stones.
  • The incandescent fire-dragons of Phoenix descend upon the earth and revel in the heat and clammy violence. Some of them fall prey to Gaùnab's influence and turn to malice.
  • Hot, steaming, forbidding landscape - primitive crust - before the underworld could form, or the world of the air be inhabited
  • The egg containing Burumatara drifts closer to the earth.
  • Hadean (4600−3900 million years ago)
  • Crustal building, underground chambers/caverns/volcanic belts
  • Gaùnab tires of his first assaults. The fire-dragons mostly leave the earth to find other fruits of the World Tree to play upon. Some of the largest instead find or burrow molten underground caves of the earth to sleep in. A number of these will occasionally rampage at Gaùnab's whispered suggestions, but they do not yet bow to him.
  • Imäna with his great breath clears regions of the earth of the fogs and smokes that veil it's form.
  • Gu the Craftsman wanders the surface of the earth observing it's materials and their interactions.
  • The dust-filled winds of Imäna, stirred up by his singing and chanting, slowly form fluted mountain passes and great and shapely spires of rock as the ages wear onward.
  • Gu builds new hills and mountains, and his quarrying creates new valleys.
  • The spirit of Kalúnga travels seeking underground realms for his earthly abode, and cleaving the earth with his scythe, delves many great caverns and tunnels during his journeys.
  • The great light and piercing heat of the eyes of Khãnya are able to melt the rock and drive great rivers of molten steel across the landscape. She collects the glowing aethers and creates fires that are placed in braziers made by Gu, and these are hoisted into the heavens to provide spotlights on the building projects of the gods.
  • Kalúnga having opened the way to the nether regions, Gu travels the underworld, finding all the secrets of the making of the realm. He shapes great caverns and designs many dark temples and dwellings for the creatures of the earth. They remained long empty, but Gnomes and Dwarrows of the latter days would come to greatly praise these works of the mighty Cthons.
  • The ancient voices of the Gods are heard rejoicing in the whipping winds of Imäna that hurl themselves across the earth, and the grit therin grinds down and slowly smooths peaks of the jagged young mountains.
  • Great eons pass, and the world takes shape.
  • Ma, oldest of the Great Ones upon the earth, weeps in her loneliness, not perceiving the work of the other newly-come Ùmoíar as anything but reactions to her own toils. Her long weeping creates the rivers and seas.
  • The great fires that still remain of the early time clash against the new flux of water upon the Earth, and great steams and hissing sounds fill the air. New coastal formations come to be.
  • The smaller piece of Gaùnab's headstone, the blazing pyramidion, falls into the sea some time later, after the waters of Ma had filled all the great basins and valleys.
  • The first true rains fall, and the Lachmu are able to gently descend to earth. The early soils are stirred up - red mud runs across parched and blasted land and the ancient clays begin to form.
  • ... Time grows older ...
  • Within his egg, Kouteign-Koorou ('Kur', 'Nidho-kur') falls to the earth, landing in a newly-formed lake, and he is washed into the underground chasms known as Abzu or Apsu and by some the Cave of Traitors. He hatches when his egg impacts a sharp rock in an underground stream, and is funneled into a large crystal cavern with a lake of clear water where he comes to rest. It must be here told that Abysm, the Spirit of Fresh Water had came to dwell far beneath the Earth, and was later mistakenly named KR (Kur) after it awakened this first dragon from the sky that had found it's watery lair under the Mound. It's name Nidho-kur meaning 'The Striking Malice', this wyrm ever hungers, and chews at the root of the world, and would come to be the bane of the Tree of Life. This because by happenstance, Kur's cavern lurked beneath that place above which Nín-havah-númaḥai would lay down to sleep after her labours in a distant time still to come]
  • Meanwhile Burumatara, the Bull-serpent, is dormant, circling the Earth above the Sky, hidden amongst orbiting debris - but his egg has a small crack, and could hatch at any time.
  • The second and smaller piece of Gaùnab's headstone (the pyramidion) is eventually found in the depths of the ocean and is swallowed by the sea-serpent Nganyamba, who becomes a vassel of Gaùnab. Nganyamba grows so large that his coils shape the ocean beds, and fully submerged, he surrounds the lands completely. In various myths, Nganyamba and Koeteign-Koorou are sometimes confused, and the title Master of Water given to one or the other.
  • The origin of the legends of Djobela (a title of Nín-havah-núma) and Qamata (or Tsui-Goab, names Austlanders give to Imäna) and their separate battles with the colossal Nganyamba at the far corners of the earth in order to stabilize dry land. This leads to the planting of the Four Watchers (spoken of as stone giants, towers, or divine 'trees' of some alien description), and it is told also of the gigantic mysterious creatures associated with them (that like Nganyamba and the others, hatched from Wataramaka the Elder as she was slain). These powerful beings came later to dwell within or guard the Watch-towers: the Azur Dragon of the rising sun, Vermilyon the Flame of the Austlands, the so-called 'Snow Jaguar' of the setting sun, and the Black Tortoise (the "Black Warrior" or "Black Rock") of the Furthest North (though there are contradictions in tales of the latter as it pertains to Gaùnab-Erébüzú).
  • As the Earth settled, and Nín-havah-núma had more time to take her ease, she often gazed at the sky and saw the face of Phoenix looking down at her through the mists of the upper regions, and perceived his great pinions stretching feintly accross the heavens. She began then to take note of the constant whisperings of Ûmvélinqängi upon the subtle airs.

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Heaven and Earth

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• Archean (3900−2500 million years ago) - Arrival of the Tree of Life (Age of the Trees)
  • The Great Spirit, Ûmvélinqängi-Ishvära-Mdäli, speaks to Nín-havah-núma of her coming Mate.
  • Ma's impatience
  • In a remote location, and without the knowledge of Nín-havah-núma, there came to be the arrival of the Tree of Life upon the Earth (Yggdrasil-on-Earth, Meru). Some sages say this Great Father is an avatar of Ishvara, the Paramount Himself, birthed from Phoenix. Many named him An in later ages, and great Kings took his name.
  • Far in the south, the Tree of Life (An or On and also titled Great O and Lord T and Father L) begat to the flesh his first son Ngai (named Ya, or Ea, and later Ang, Ing, Enakai-hnúm, or Ænqiphontus, chief of waters, crafts, magic and sciences). Ngai is tall and strong, his head long and his face handsome and wise. His braided hair is black at the roots and turns amber-red at the ends, and his dark curly beard with pale ginger-gold tips quickly grows to a great length.
  • At the same time the Tree of Life bore Olapa (later titled 'Handmaiden of Ma', and also named Asaseya, Kina, and Sæthït) who became the first wife of Ngai. She is short and pretty, having a dainty waist and wide curving hips. Her two heaving breasts were the delight of the eye of Ngai, and her own large moist grey eyes radiated the light of her love. These two the Father Tree begat upon the Outer Waters of Nammu (*) by the divine intervention of Ûmvélinqängi-mDäli, and some Sanusis speak of them as the Firstborn of Anïma. These divine children, Ngai and Olapa were twins, eldest of the Ûr-Ùmoiar that would come to be known as Those Who Annunciate, and were unique in not being delivered upon Nín-havah-núma.
  • Some time later, Resh-ki, or Rydagal or Rosigrala, and also known as Anket (who is said to be 'deformed' in some versions of the tale) is also born to Nammu, a younger sibling of Olapa and Ngai. This new child has bright red hair and striking green eyes, and her infancy was long - she was slow to grow to adulthood.
  • Ngai begins work on the the finessing of coastlines and riverways, and he explores many caverns. He measures many things and learns great magic. Resh-ki he leaves in the care of Olapa, who orders their first small homestead in a cave near a deep pool.
  • Leaving his three firstborn children, the Tree of Life wanders the earth, for it is at first mobile, moving like a giant leafy octopus upon it's roots. It travels great distances.
  • The Tree of Life chases Ma, when it discovers her bathing, and is smitten. The great fright of Nín-havah-núma at the sight of her terrible sire, long-destined.
  • Moon-throwing incident
    • (the world lurches so that the black stone is now just south and west of uttermost north, change in the aurora - blue joins the original dark and lurid purple)
  • Sacred marriage of Ma and the Tree of Life
  • Khãnyab-Heha descends to the new realm (as incorporeal Eros, some say), and Ma accepts the Tree of Life as her partner
  • Mated with Nín-havah-núma, the Tree sows many seeds across the earth, and the world begins to turn green
  • Birth of early Earth life from Ma (parthenogenic) .
  • Strange new alchemical substances, and microscopic algae and bacteria sprout and fall from the organs of Father An the Tree and Nín-havah-núma. The earth blooms with tiny worms and microcopic flowers so small the mortal eye could not discern them.
  • The first eight tiny rooted plants are formed by Ngai, who dwells far away, but who soon notices the greening of the world around him. He does this deed by distilling the primitive cultures of the Tree of Life with his own seed. Some say Resh-ki aided him in this, and by this many ochre-coloured organisms came to be.
  • Nín-havah-Núma, still mounted upon the Great Father Tree, gives painful birth to numberless hordes of great creatures such as the many-armed Hagutongrys, and the one-eyed Kiiglyphs. Only later would the Great Ùmoíar and their entourage be born to the flesh.
  • Age of incomprehensible 'monsters' and colossal cthonic entities. Unrestrained mixing of bodily forms, strange hybrids. Primitive life experiments on itself.
  • Strange constructions, new landforms. The monsters continue to form and reform the landscape above and below the earth. Plant life, including dangerous carnivorous varieties spread across the world. Great woods of tall trees cover large countries.
  • Nganyamba thrashes in the seas, and giant waves, thundering waterfalls and jostling rapids continue to erode and sculpt the land. As trees age and die they petrify, become great hills of rock, and these rocks break down into sand, which forms the beaches upon the shores of the seas. White sands and grassy hills slowly replace mud flats and dunes of slag. The world becomes beautiful, but remains wild and untamed.
  • Leaving their first protected enclave and it's homely cave, Ngai, Olapa and Resh-ki travel the world, at first together, and then (for a time) going their separate ways. Resh-ki is still rather young, but Father An had assured Ngai that she would be capable. Many fierce creatures shrunk from her. Olapa explored the beaches, while elsewhere Ngai swam in the deep bays of the sea and explored new caverns. Far away Resh-ki climbed tall hills and walked naked through the dark forests.
  • The disembodied Ûr-Ùmoiar, still ignorant of the presence of their peers, rest from their labours, their spirits slowing their activity until they are in an almost timeless trance. The world continues to be shaped and changed by the lives of the countless animals, beasts, demons and abominations that stalk the land and seas and fly through the air.
  • All this time, Nín-havah-núma is mated to the Tree of Life, Father On, who has fixed himself to the ground at the center of the earth. The pair shiver with pleasures.
  • ... Ages pass...
  • Many kinds of ancient creature dwindle and go extinct, the larger ones falling first, many becoming great mountains and other strange and colossal landforms.
  • Mighty disturbances of the seas cause great erosions, and storms chew away at the highest mountains.
  • ... Ages pass...
  • The powers of the unveiled Great Ùmoíar (who existed as yet, but for Ngai, Olapa and Resh-ki only as free wills incorporeal) fades almost to nothing, their energies spent.
  • There is a great earthquake, as Ma and the Tree of Life exalt.
  • Thus, after long ages the Ûr-Ùmoiar, finally incarnate (become flesh) in small groups or alone over some period of time, being born to Ma after her impregnation by the Tree of Life. In this form they are remembered in the mythologies of Men as the 'Titans' or the 'Elder Gods'.
    • ... these are Imäna, Kalúnga, Khãnya, Gu, Gõr/Tore, Djobela [as follows] ...
  • The Tree of Life names the wide land Ymr and the hallows of their dwelling he dubs Nimbru (that some call Nibru, Nybru or Nippur, and confuse with the ancient cities in the later time of the Shimmer that remember the original).
  • Ma dismounts the Tree of Life, who wanders away to the north after wishing her well and saying his goodbyes. Nín-havah-núma remains with her children in Nimbru.
  • So it was that due to the mating of An and his Woman of Ash, that Nín-havah-núma gives birth to Imäna the Phantom, Únkülúnkülú, Chief of Word and Breath, their eldest, and thus the airs of the world eventually became suitable for the lungs of many new and gentler kinds of breathing creatures.
  • Not much later, siblings for Imäna are born, including his beloved Khãnya-súdh (also known as Mellit/Millet', and who is named the South Wind and the Glow of the Austwind)
    • [ atmosphere production further underway, trade-winds begun, stable climates]
  • The trees of the world grow ever larger and more vigorous. Great fungal mounds and towering mushrooms live in their shade. Wide marshes form, where dense reed thickets rustle in the stirring airs.
  • Imäna mates with Khãnya-súdh, and thus is born the Moonchild, to brighten the darkness of the Earth. Some say the Moonchild is male, Lord Shin (or Syen/Shyan/Svenn), dubbed Sheen and Arébãti, and others rather that she was female, Lady Ynan (otherwise known as Mawu). One group of Sanusi's insists that Imäna and Khãnya gave birth at first to twins, male and female: the Children of the Moon - one glowing white and with fixed expression and other ebony-dark and enigmatic. Though it was rarely seen for the primordial mists and fogs of the world, the joyful pearly orb that flew above them at that time pressed closer to the earth, and thus is was that the tides of the seas come to be.
  • Like the little roughly-formed realm of Earth, the entirety of the Great Calabash is eventually filled with organic life (the Phoenix having settled into matter). Vanabra, the Great Vine, has by now grown upon and about many of the branches of the World Tree that is the umbral body of Phoenix.

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"The second period of the world's history may be termed the past of active creativity. It is the time when the sons of Burr or Borr [Br, Ybr, Uber, Upior, Viper, Hyborua/Hyberborea], those beings Grímnismál 41 calls "the joyous gods" (blíð regin), made heaven and earth out of the body parts of the primeval giant Ymir. These are of giant descent on the mother's side but represent a new genetic stock in the patriline."

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The First Village

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• (There are lengthy Notes interspersed here and there below, commentary upon the text. It is advised the first-time reader skip these, for the material therein strays from the narrative at hand).

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• Proterozoic (2500−570 million years ago)
  • The Ûr-Ùmoiar dwell in Nimbru, which becomes a small village, crudely built with the bones and pelts of fallen animals, and the wood of the strange vegetation of the time, including old branches that had fallen from Father Tree - that is Great An - who remained with Nín-havah-núma and the first small family for a short count of years before he left them. It is said he saw his first few children grow to early youth, so that they might know his countenance, but as is already told, he soon said farewell and departed. Some tell that Father An (who would later become 'Great-Grandfather', and then Great-Great Grandfather, went north at first, and wandered the world for many ages alone.
  • Before he left, Nín-havah-núma his bride and her first-born children dwelled within his great boughs, and cradled between his buttress roots, shaded from the youthful sun by the countless leaves of his wide-stretched branches: bright green above and gold beneath were many of these, while others were dark green above and silver below. When they had become more nimble and dextrous and enterprising, the young Ûr-Ùmoiar collected fallen branches from other nearby trees and built the first rickety tree houses within the woody arms of their Father. This was good practice for the later years after his departure, when they needed to build the structures of their dwellings upon the bare ground.
  • As has been told, the name of the village of this first family was Nimbru, that some translate as 'in-ember' (ie. the fire within, or 'hidden spark'). The wide lands about them the Ûr-Ùmoiar called 'Ymr', of which Nín-havah-núma told her children many stories, wherein she described the Earth itself as her first child, elder even than they (or at least longer-embodied). Father An had provided the land the name of 'Ymr', but Nín-havah-núma his wife, the Lady of Ash, also gave it other names, and Ki and Ge are amongst these, but these titles are also given to their giver, Queen Ma herself (and perhaps this apparent confusion is not so).
  • Now the material (or 'pulp', that is soil) of the earth the Ûr-Ùmoiar named erdhu (erdu/ridu/radah), and later this became a name for the world at large, 'Earth' or 'Aarde'. As a mighty living being, the Earth is ha'Erdhu (ha'Earth), the Fiery Hearth - and every campfire about which sits a group of people, is a small model thereof. Indeed, herein lays the heart of the matter of Middengarden.
    • [Note: the early language of the Ûr-Ùmoiar, it is said, was a subconscious attempt to render the forgotten heavenly veilspeech that they had once used to converse within the Kraal of the Paramount before descending, into the domain of sound. Now the sound 'R' had and has a number of connected meanings, including 'to go, to continue', and 'to move fast, or run', and also 'to climb', along with 'head, summit, peak'. The sound 'D' has various interpretations including 'door, doorway', and also 'portal', as well as 'down, downward' or 'out(ward)'. It might also signal strength or power, and some also ascribe to 'D' a simple thudding onomatopoeia (and thus a grounding connection to the earth). Thus, the word erdhu (soil, pulp) and the name Erdhu (Earth) can be seen to be constructed upon the root 'RD', and in the common tongue of today, we see this root expressed in the word road, and ride, thus one journeys the realm of Earth, whose mountains are it's highlights, and that is riddled with roads. Another important connection in this regard is the word raid: to travel and conquer, to gain dominion by vanquishing opposition. The northern rune letter 'R' is named Raido, with the meaning of 'wheel','ride' and 'raid', and thus the letter itself subsumes the 'D' of the root 'RD' within itself. The word irad (root 'RD') means either 'fleet' (primarily in the sense of 'quick') but more specifically 'fugitive'. The name radah seen above, a variant of erdhu/erdu, implies 'to rule, have dominion, to dominate or subdue', and this indeed was the task of the ancient Ûr-Ùmoiar: who were before Time began the Great Umoyar, the First Tides, the Spirits of Powers of the Paramount Chief Ûmvélinqängi, and within the Calabash of the World and upon the Earth they were fugitives, so to speak, of the Celestial Kraal of the High Heavens, and were come to subdue the primordial realm of Arde and to prepare it for it's future inhabitants. Embodied, however, they did not yet begin to truly perceive the immensities and the difficulties of their task. This task is implicit in the word 'rod', that is the 'staff' or 'scepter', a symbol of rulership - noting that a ruler is a measuring stick. The word iyr (built upon the 'R' root) can mean 'town' or 'city', and carries a connotation of 'watched/watchfulness/wakefulness', that 'watchers' are there, awake and alert. It can also mean 'excitement' or even 'anguish'. Again, 'R' is 'movement/travel/travail' but also 'head/peak/summit', hence the watchful town on the hill that has roads leading to and from it. Meanwhile, another important form of the 'RD' root (seen above in erdhe, 'soil' or 'earth') is Rāḍhā or Rāḍha, with connotations such as 'lustre, splendour', 'favour, kindness', 'prosperity, success', 'lightning', and amongst some peoples is remembered as the name of the female aspect of the Paramount God. So too, Rhadaḥa is a title given to Olapa, sister-wife of Ngai, and Radha is the name of the wife of Kṛṣṇa (कृष्ण), Supreme Lord of the Védhas. It is said that one cannot become King without a Queen. The related word roots examined above, 'RD' and 'RT', when reversed become 'TR' and 'DR', that is a tree and a door, through which might perhaps and hopefully be glimpsed a road towards that which is true.]
  • Some years pass after the departure of Father Tree, Great An. upon his lengthy wanderings. The belly of Mother Ma, First Lady Nín-havah-núma, is very swollen, her womb containing many growing children. It is said that when An wrenched his great roots free of the earthen mound upon which he had long stood, there was revealed to Nín-havah-núma and her children a number of entrances to deep caverns within a shallow pit. Nín-havah-núma had descended into these and examined the chambers below the earth, tunneled and shaped by the mighty roots of her husband, and they were a wonderful refuge for her children, for the underground rooms might be made into a very comfortable home. She emerged in jubilation and called her children to see their new abode. Each chose a room for himself. But there was great sadness when An bade them all farewell, and long Ma and her charges stared into the north, watching him shrink into the hazy distance, tears in their eyes.
    • [Note: as per the previous, with regards to the root word 'RD' from whence erdhu/erdu - the sound 'D' is the voiced form of the voiceless 'T'. If we permute 'RD' to the very closely associated 'RT', we find the root of the word root itself, and such as ritú, 'the rite', and implicity 'write' and 'right' and 'rote' and 'rota', and so too 'rot' and the 'art' that combats it. In the ancient King Lists of the second Shimmer, it is said that kingship descended first at a place known as 'Eridu', which can be variously interpreted as "mighty place" or "guidance place", but also 'to beat to pulp or powder; to pound; to pulverise', and also as yr-du/irr-du, that is 'City of Dominion', or 'The Eerie of Dominion; Eagle's Nest']
  • Gõr the Thunderer is born to Nín-havah-núma in Nimbru.
  • And not much later, Gu also is born to Ma.
  • In this time, iron is slowly deposited in the Earth.
  • Resh-ki finds her way to the land of Ymr, and meets the first few young children of Father Tree and Nín-havah-Núma. They are awed by her green eyes and red hair. They pity her deformity, but treat her kindly. They can see she is an youthful Ùmoíar like them, but seems different.
  • The embodied Ùmoíar spread out across the land and discover it anew.
  • They learn their natural talents, and how to wield their unfamiliar limbs and senses - how to walk, climb, and swim, and to love. In time they have children themselves, who aid them in their labours, but the Sanusis cannot tell us for sure whether they hatch from eggs as the earliest elves did in later times (this being the prevailing opinion), or are instead delivered as infants. Regardless, the vast majority of this race were born to Nín-havah-núma herself, and no mother in history has ever experienced a labour quite like hers in delivering them. Her grandchildren were ultimately few in number, even though the population of the land of Ymr grew to vast assembly.
  • The eldest and strongest of the young Ûr-Ùmoiar are given the responsibility to fetch water from the nearest waterhole, where many animals came together to drink at a place where there was an opening of the tall reeds of the marsh. Through these the breeze moved with many rustlings, and the strange insect-like flying creatures buzzed. The waterhole was dangerous, and the young Ûr-Ùmoiar feared it at first, and rightly so, for the depth of it's waters were not the only danger. As yet unnamed water monsters lurked below it's murky surface, and great hunting beasts of the wilderness came there often to slake their thirst.
  • Gor reaches boyhood, and he becomes the chief warden of the water-carriers that travel to the reed-marshes. Nín-havah-núma institutes the first basic laws of the Village, and these are centered on the tasks of the lookouts and those performing water-duty, and on the different personal domains of the boys and the girl-children. These first laws are known as the Rede, and from this ancient word derived one of the names of these folk, the 'People of the Reed'.
  • Some years pass, and the weather grows a little colder. New techniques are required for the making of coverings, so that the Ûr-Ùmoiar family might not shiver in the long winters.
  • Gor grows ever stronger, and is called upon more than once to defend the village of Nimbru from invading beasts of the wild.
  • Nín-havah-núma (who is called 'Mother Mountain' for she sat upon the lap of Father Tree) gives birth to Lady Reed, who is also named Grael, and Ynhlanga. The Reed-maiden would later become the Queen of Gynn and mother of the Great Lady of Ymr, Ra'ntaombi.
  • ... Some time passes. ...
  • Resh-ki is deflowered by a charming youth named Nügi, after some months of childhood dalliance, after which they drifted apart slowly, for their youthful and curious hearts led them elsewhere. Nügi was well known for having tamed one the Bulltoads that dwelled amongst the roots of Father Tree before he left the Village. Nügi, proving trustworthy and capable, would later aid Ngai in building many canals for the irrigation of the first farms.
  • Gu shows aptitude for invention, and builds many tall structures out of sticks.
  • Ngai arrives on the outskirts of Nimbru and befriends some of it's first few inhabitants. They are confused to discover a living Ùmoíar older than they, for Ngai had a great beard, and they were as yet in their youth, and they find his grey eyes curious, for their own were bright blue. The relation of Ngai and young Resh-ki is made clear. Together they create many new contrivances and develop the ancient crafts. Only later do Ngai and Resh-ki travel to visit Ma at the heart of Nimbru. At first they remain somewhat aloof, coming and going as they please, visiting various folk of their choosing and not yet venturing to the throne of Nín-havah-núma, who is ever curious to hear the stories of them. Ngai is spoken of as 'the Wizard'.
  • Some time later, Gu has reached manhood, and his arms are strongly muscled by the labours of his youth.
  • Pioneering earthworks and the first experimental constructions by young Gu and his crew. Gu performs his first works of alchemy and metallurgy.
  • Olapa returns to Ngai during one of his occasional visits to the outskirts of Nimbru, and later goes by herself to the village center. There she is welcomed by Nín-havah-núma. Imäna finds her beautiful, but he dissembles his feelings, and his love for Khãnya was not lessened. Resh-ki would join her sister Olapa in the village not much later, and became acquainted with Nín-havah-núma, who had heard many stories of the strange but brave girl from the wilds. Ngai, however, remains an enigma to many of the villagers of Nimbru - for he never stays long, vanishes abruptly, and then later will appear again out of the hills.
  • Resh-ki is fascinated by the Moon children, and spends time with Lady Ynan in her infancy. Little Ynan is given the friend-name Mawu by Resh-ki, for the soft cooing sounds she makes. Mawu's brother Shin is a noisy baby, always frowning, and ever thirsty for milk, and thus Olapa becomes his wet nurse in times of need - for the breasts of Khãnya-súdh and Nín-havah-núma have many mouths to feed as the Village of the Reed waxes.
  • Ngai dwells apart for some years, dwelling in a cave that overlooked the passes to the realm of Kur in the east. He designs and builds the first small boat. At first he travels on the rivers, and later navigates and maps the netherworld streams of the Abzu and parts of Kur itself. Ngai's excursions are detected by watchers of Gaùnab.
    • [Note: some have questioned the apparently implicit trust that Nín-havah-núma had in the stranger Ngai, dwelling near and interacting with, members of her household. There are veiled hints, in certain ancient poems, that suggest Father An had lectured Queen Ma on various matters that he foresaw before he left, and that the arrival of Ngai was amongst these.]
  • Resh-ki, remaining with Nín-havah-núma and Olapa, finally grows as she matures to adult-hood. She is tall and lithe, unlike her older sister Olapa. Some versions of the tale say that the maiden Resh-ki recovered from her youthful ailment, and was become beautiful, and many princes of the Ùmoíar desired her.
  • Resh-ki in her adulthood denies the petition of many of the male Ùmoiar, and instead took the arm of Nügi, her childhood friend, to be her first true consort. She saw, it is said, that he was slow to find his aptitudes and his proper craft, and lacked confidence in his later youth. She intended to raise him up in the eyes of his peers. For some years they were together, and by this he came, but lately, into his true manhood. It is said that their first and only child was Ãhzú (or Ãzhú), whose name is thought to have meant "Seed of the Family", but it can also refer simply to a 'waterskin' (ie. leather pouch to contain liquids).
    • [Note: some record his name in the short form, Azú. Later acknowledged as a great student of Ngai, he was called Ṅ-Ãhzú, the dotted 'Ṅ' signifying 'student' or 'pupil'. Even later, the emphasised sound 'Ṅ' became the word 'En', or more properly 'Æn' pronounced almost like aeyin, which meant Lord, and also Prince (of a City), but it's origin lay in the sound 'N' being used with regard to water or wetness, and to fishes or serpents (seen as 'elders of the fish'). 'N' implies fineness, and slipperiness, that being 'difficult to grab old of', or 'hard to get', and hence the 'school of fish' and the serpent as symbolic of the 'teacher' or 'mentor', 'one who brings knowledge'. Prince Ngai's name began with 'N' and he was from the beginning concerned with waters. In terms of 'Azú', the leading 'A' anciently implied 'seed' or 'sperm' (also with the sense of 'power' and 'leadership', and thus 'strong seed') and so secondarily carried the meaning 'water', or 'watercourse' as euphemism, which then intrudes upon the symbolic domain of the sound and letter 'N'. Incidentally, the name "An" (AN) of Father Tree, sire of the Ur-Umoiar, can thus be read as 'Seed (of the) Fish/Serpent/Watery-One': the wellspring of the Celestial Ocean, source of the bloodline of the heavenly powers.]
  • A son is born to Imäna and Khanya-sudh, a younger sibling of the Moonchildren. His name is Nýr (and also Nêr), and he would grow to be mighty and fierce. Some say he was born on a dark night of silent storms, moonless and cold. Nonetheless, he was a most beautiful child, and was beloved by all in the village of Nimbru.
  • Ngai builds a stronger boat and risks a journey upon the wine-dark waves of the Angry Sea near Mount Gaug in order to test his craft.
  • Gõr grows to be a strong youth with a fighting spirit. He is the Storm God of the Gnomes, who according to some appears at times in the form of an elephant, or rides upon Indlovu, grandfather of elephants when he visits mortal men. Gõr is associated with lightning (but more often with thunder), rain, and male fertility. He is the consummate wrestler and has a booming voice. He is great friends with Imäna, but is less erudite, and quick to dispense with formalities. Like many of the Umoiar, he is known by many names, foremost of which are Tore, Thora, Tilo, Lesa ("rain"), and also Shango.
  • Ãhzú, son of Resh-ki and Nügi, slowly grows to early boyhood, and Lord Ngai, having observed him and how he treated Resh-ki with reverence, and that he was fearless in the wilds, began to teach him the healing arts. It is said Ngai instructed him the secrets of the venoms of the swamp creatures, and how they might be turned to curing powders. Ãhzú was often late returning to the Hearth of Ma from the hills in the evenings.
  • Nügi, now a sturdy Ùmoiar of the tribe, becomes one of Ngai's occasional helpers and students, and from him learned many practical crafts. Later he began labours of his own: earthworks that supplied fresh drinking water to the Village and it's outposts without the need for water-carriers. In these times Gu, himself master of many crafts, develops contrivances that aid Ngai and those that labour with him.
  • Gõr makes the first drum from a fallen bough of Father Tree, and it is named Heart.
  • The great pregnant belly of Nín-havah-Núma grows smaller and the labour pains the less, and ever more of the Ûr-Ùmoiar, the Children of the Tree, the ancient Men of the Reed, are delivered into the world.
  • The first great feast to remember Father Tree. Ngai was invited, but he did not come. Some were disappointed, and Queen Ma most of all, for she still had not met the one her children called the 'Wizard' - but it is told in various folk-tales that his attention was greatly needed elsewhere, and things might have gone ill for the village if he had made an appearance that night.
  • A short time passes...
  • Gõr becomes friends with Ngai, and calls him Múrungu. More drums are made.
  • Now it must be said that many smaller more specialized monstrous creatures existed by this time, some of them bordering on humanoid form - but all are feral and beastly. There are many forms of chimaera, strange animals that appeared to be more than one creature mixed together. Gõr delights in wrestling with these fearful animosities, and he defeats ever larger trophies as he grows towards manhood.
  • Nýr grows quickly, and in his late boyhood already is exceeding tall, attaining almost the height of his father, Prince Imäna. Many of his friends called him Kishúnü. He was in his youth a fine scout, and later a tracker of dangerous beasts. He famously hunted down and kept at bay (until Gor arrived to dispatch it) a great golden-maned Sphynx-drake that had been threatening the village. In this feat he wielded a heavy mace that Gu had fashioned for him the previous year. For this bravery he earned the epithet Gyrinúkal (that some records remember as Gringal).
    • [Note: the full expression of Nýr's official title, 'Gyrinúkal' or 'Jirnugal', which was later corrupted to 'Gringle' and 'Gringol', is thought to have meant 'Strong Pathfinder' or 'Mighty Wayfinder' or 'Mighty One that Shines upon the Dwelling', 'He that Shines within the Abode'. Some more imaginative linguists read his name as 'One who walks within the gyre']
  • For a while, the onslaught of the wild creatures slackens, and there are seasons of piece, but this does not last. The sages tell us there was a flux in the weather of these days and there were many migrations of the strange animals of the world.
  • Those were anxious times, and many relationships of the Umoiar were frought with difficulties. The second romance of Resh-ki and Nügi ended during these disturbances, but it is said that theirs concluded amicably, unlike many others of this period. Their son, Ṅ-Ãhzú had by now become a worthy healer and the beginnings of a true mystic, and he was a great aid to those who were injured in the wars with the abominations of the wilds.
  • In time the influence of Gaùnab again stirs up many of these terrible beings, in numbers greater than before, and they came upon the Ur-Umoiar with a ferocity beyond that of mere animal or beast, showing cunning and malice. Their eyes glowed red, and their jaws slavered and their tails flicked back and forth impatiently. They hunt and battle the Umoiar.
  • Gu develops mighty defensive constructions for the main dwelling places of the People of the Reed, but the art of making these does not spread widely throughout the lands at first.
  • Imäna orders the construction of hidden bastions that are quickly constructed, away from the Village, as refuges of last resort. Gu and Nügi and their companions do not hesitate to oblige him, themselves well aware of the urgent need. They were just in time.
  • Stirrings of monsters nigh the dwellings of the children of Nín-havah-núma. The drumming of Heart is heard across the plains, calling the warriors to fight.
  • The frightful and ancient War of Monsters - Gõr rejoices in battle.
  • Nganyamba stirs, for he dreams darkly by the influence of Gaùnab, and the seas rage. Gõr with the aid of Ngai sets out to hunt the great sea-serpent, but they are foiled, not realizing how large and powerful it has become. They return emptyhanded, barely escaping with their lives.
  • Lady Reed, a little girl at this time, is kept in Olapa's care when Nín-havah-núma is performing Village duties.
  • Imäna is banished to Kur for transgression of ritual order (it's exact nature is unclear), but Khãnya-súdh follows. Some say rather that Imäna went willingly in order to seek the Sacred Well of Wisdom and gave one of his eyes for access to it's deepest secrets. During their time in the underworld, Kalúnga is conceived to them. He is also known as Aita, or Eita, and Aedi, the Lord of Shade.
  • Nín-havah-núma is greatly fearful for the absent Imäna and Khãnya-súdh, and the land experiences it's first truly cold spell of weather, remembered as the Great Winter.
  • Resh-ki takes the Children of the Moon into her care, and she dwells now in the household of Ma.
  • Lady Reed reaches maidenhood.
  • Kalúnga reaches manhood while still within the Netherworld, but he is master of it even at his infancy. The dangerous creatures of the underworld flee from him and he protects Imäna and his wife.
  • While Imäna is underground, Ngai arrives in the dwelling place of Nín-havah-núma and her Titan children at Nimbru, and he is made known to all. He takes the title "Lord Earth", but some of those that were there begrudge this. He gives Ma the name Djobela, whilest Olapa names her Titania.
  • Ngai speaks long with Nín-havah-núma in private. Ma entitles Lord Ngai Múrungu, the name Gor had given to him.
  • Some time passes, and the great family learns how to live in harmony together, though there is some concern for the length of time that Imäna and his bride have been away. Resh-ki becomes great friends with all the children of Nín-havah-núma, and ever keeps watch over Lady Ynan, the Moonchild, daughter of Imäna and Khãnya. Ngai himself provides the early schooling of Shin. Ngai is given the name Uncle by the youth of his new tribe.
  • Some say that Maha, Princess Vrasha-ntu, is born to Nín-havah-núma at this time, but there is confusion here, for in many tales Nín-havah-núma herself is named Maha, and was also titled Vrash in the early days of her Village rule. Legends from the Austlands in later times spoke also of a goddess named Ntu (Nt, Nth, Nit) who is said to be the Kemian protectress or mother of the Bhantir. Some say this Ntu is Vrasha-ntu, and was perhaps born of Ma (named Urash), but others insist that Ntu is 'uncreated' or 'self-created', and this is very particularly a description of Nín-havah-núma. The Sanusis remind us that Ma took on many titles, and these shifted as her consortship moved from An the Father Tree to Ngai (and perhaps other Umoiar) in later ages.
  • There is angst amongst the Umoiar, for Imäna and Khãnya do not return from Kur.
  • The forces of Kur, at the prompting of Gaùnab abducts the goddess Resh-ki, and drags her down to the Netherworld. It is said a great thunderstorm shook the heavens when the messengers brought this news to Ma, and the next winter was yet more dire.
  • Ngai sets out in his strongest boat to attack the Kur and avenge the abduction of Resh-ki and to seek for Imäna and his bride. Gõr is willing to go, but Ngai seeing his youthful fear, urges him to stay, and that such adventures must wait for his adulthood. Ngai knows only powerful magic will be strong enough to defend against Kur.
  • The Kur defends itself using a storm of hailstones of all sizes and by attacking Ngai with a vortex of the waters beneath the boat.
    • The first account discovered never tells who the winner is, but from the outcome it can be assumed that Ngai is the victor
  • As it turns out, Kalúnga had rescued Resh-ki from Kur but desired her as wife, and she was being kept in Kalúnga's newly-delved netherworld realm of Asamando.
  • Ngai finds Imäna and Khãnya during his return from the quest of Resh-ki, and brings them back to Nimbru. After they had rested, and Imäna and Khãnya could get re-aquainted, and properly meet Ngai, the heads of the tribe discuss what to do about Resh-ki.
  • Ngai earns the epithet 'Lord of the Abyss' after his exploits with Kur, and some give him the name Ngai-hnúm. Imäna, being greatly changed by his underworld travails, is named Únkülúnkülú, 'the old old one', or 'oldest of the old'. He is now less hasty with his words, and slow to smile. His wife Khãnya-súdh has a flush of grey hair on her temples, unusual for her early years, but her wide eyes burn like flame, and no guilt or subterfuge was invisible to her countenance. The couples' reunion with the Moonchildren was very glad. A generous feast is held in thanksgiving for the safety of all concerned, and the entire village was invited. All noted the palour of Imäna Únkülúnkülú and his wife from their long stay in the netherworld, and would have feared for their health, were it not for their new stature and bearing. Both seemed to have grown taller, and were most imposing to look upon. All were eager to hear about the dangers of Kur that they had faced, and of the nature of Kalúnga's abode beneath the earth.
  • The agreement of Resh-ki's wedding to Kalúnga. She will be Kalúnga's wife but return at times to the upper world. Olapa wept in the knowledge that she and her younger sister would dwell now apart.
• Paleozoic (570−245 million years ago)
  • ... long believed by geologists to mark the beginning of life
  • A single southern landmass
  • North America, Siberia, northern Europe, western Asia, and China had not yet joined the southern landmass. North America a lowland that was periodically flooded by the ocean
  • The trees of the age are giants, reaching to the heights of the hills.
  • All kinds of animals, great and small inhabit the land and seas. Monster hunting is the primary occupation of the strong and brave. Most of the abominations are eliminated, or hide deep in the earth. Kalúnga dwells in safe areas of the netherworld, cleared of monsters and well guarded, and his new wife Resh-ki visits her siblings in the land of Ymr.
  • The children of the Ûr-Ùmoiar grow into a great people and spread over the land. The people live as nomads, building no cities or permanent abodes. The first generations are of gigantic size, but with each generation they diminish. Most are still born of Nín-havah-núma, and considered children of Father Tree, great An.
  • In this time, Maha, the Princess Vrasha-ntu becomes a woman. She and Lady Reed are both very wise and beautiful, and many of the male Ùmoíar pay them homage and bring them gifts.
  • With the blessing of Olapa, Ngai takes Lady Reed as consort, and their daughter is Ra'ntaombi (Ra'ntombi), the 'Great Woman' or 'Great Queen', who was to be the mother of Leesha, Prince of the Sun.
  • ... Time passes ...
  • Some of the sons of Ngai-Múrungu, delivered into the world by Olapa, have grown to adulthood, and a few of them have had children of their own. More sons and daughters follow.
  • Great feast remembering Father Tree.
  • The dwellings of Asamando are delved mightily and deep, and the Netherlords of Kalúnga rule the realm beneath the earth. It is said that Kalúnga cannot concieve, and thus with his assent Resh-ki takes a consort to provide an heir to the underworld kingdom. Thus came to pass the joining of Resh-ki, and Prince Nýr, son of Imäna and Khanya-sudh. By this time Nýr (that is also written Nêr) had become a mighty warrior and his fame had spread about the lands, and from Ngai and his pupil Azú he had learned many magical arts. Entering the court of Kalúnga and Resh-ki, he was entitled Warlock of the Netherworld. Of Kalúnga's barrenness, the sages tell us that his true wife was Anansi, the Spiderwoman, Great Grandmother, and she remained with Ûmvélinqängi in the Heavely Kraal, and thus his children are instead his judgements that steer Fate.
  • Winters grow less severe.
  • Olapa and Ngai birth additions to their litter. Amongst these is Meru-tak (or Meru-taqqa) who would become very great. Some say rather that Meru-tak was sired upon Nín-havah-núma herself by Ngai, for though Ma greatly missed Father Tree and pined for him, none knew yet where he walked, and thus in time Queen Havah-núma desired the lap and embrace of a new mate. Olapa and Nín-havah-núma walked arm-in-arm together with Ngai for many years. In the same year as the birth of Meru-tak, Ra'ntombi attains maidenhood.
  • ... Time turns ...
  • Lord Shin is in this time hailed as the Moon Prince, and his sister Ynan is Moon Princess. A portion of Ymr eventually becomes their fiefdom, beneath the overlordship of Imäna, Ngai and Nín-havah-núma.
  • The tribes have found many caves roundabout, and these are very suitable dwellings, for the skies are clear, and the sun burns hot. Many distant lands have regions turned to desert. Aided by the arts of Gu and Ngai, many new tunnels are dug that connect the most important of the cave-homes. None of these underground regencies could yet begin to compare to the great netherworld of Asamando, however.
  • Leesha the Sun-child (also known as Sums or Sumish, and Leesha-Uthu, Prince of the Sun) - first-born of beautiful twins - is delivered and handed to Lord Shin by his weary consort. The majority say that he is born of the eldest daughter of Ngai, Ra'ntombi (the 'Great Lady'), and his wet-nurses were Resh-ki and Maha-Vrasha-ntu and sometimes Lady Reed.
  • Moments later, the twin of Leesha is born. She is named Story, and Princess Ynan-naha. Her wet-nurse was Lady Reed, and sometimes Nín-havah-núma herself. This famous princess is also known as Tally or Tale, and later, as a grown woman, she would come to beguile Ngai, and gaining access to many secrets of the Emerald Stone, would grow to be powerful and greatly renowned. She was known also as Cauldruna by the one who loved her most.
  • The Kingdom of Lord Shin and Lady Ynan. Brother and sister rule as a platonic couple in the east of Ob. Ra'ntombi remains as Shin's consort within the royal entourage.
  • Birth of Lilú-ta, the Lady of the Lilt, to Queen Ynan. Most histories relate that one Sheskih (otherwise known as Nún) was her sire, but she dwells in the Kingdom of the Moon, fostered by Lord Shin. Her wet nurse in the summer season was Resh-ki, while in the winter Olapa's breast was her pillow. In ages still to come, she would be the prime consort of the first mortal regent, but that tale is regretful to the Ûr-Ùmoiar.
  • Some tales tell that twins, a daughter and a son, are born to Imäna upon Nín-havah-núma (though a few say they were children of Ngai and Olapa Asaseya, whilest a larger group insists that the daughter was born much earlier, sired by An, Father Tree). Regardless, the daughters' name is Bea, or Bia (also Bav, sometimes spelled Bau) and was known too as Bhaetyla and Rhae or Rhaeiou, and she would become a strong chieftainess, and much later would become sister-wife of the famous (or infamous) Lord Gyrrsu, otherwise known as Urtha and Krantz the Great Satyr. There are many tales that speak of Bau as the first daughter of Father An, but details of her life are scant. Meanwhile, the son of these new twins (if twins they were) is Thanu (Tanu-Koyos), and was known as the River Lord, and the Angry Tree, for his oft-tempestous and stormy moods. He became friends with Gor, for each was a worthy foil for the other. Thanu was always doubting and questioning intentions, and thus he is called Curious, and also Pols. His consort was the Lady Fibb.
  • Further growth of plants, moth-birds, animals and eventually hairy, spiny or scaled social humanoids with primitive minds. They exhibit no tool use or speech. Many of them live in caves, fearing the landwyrms of the forest and the gatyrush and mushu-dragons of the swamps.
  • Legends of Tsui-Goab, Ga-Gorib and the Pit. Lord Shin, the Moonchild Arébãti, is instrumental in vanquishing Ga-Gorib. Legends speak of this demon as a gigantic toad-like troll.
  • Kur stirs beneath the mound of crystals. Earthquakes. Abysm is wakened to activity.
  • The clamour of the growing hordes of the underworld, demons born of Watamaräka-Omoroca and Nidh-Kur. Incursions upon Asamando. Abysm is angered by the disturbances. The forces of Omoroca, exploiting the fear of Kur, and led by an ambitious little known Ûr-Ùmoiar named Kng, or Qung, attack the first Village.
  • The threat of the Deep Netherworld. Watamaräka-Omoroca, an elder child of Si'ne, has discovered the fallen Emerald Headstone of Khãnyab in a secret chamber of the earth. She does not fear the boiling inky oils of it's protective covering, these being indeed the congealed spirit of her own mother, Watamaräka the Elder, mate of Gauna-Erebuz himself. It is said that Omoroca empowered Kng with it's essence, and gives him leadership of her chthonic forces. She summons many demons of brutal monsters of the deeps.
  • Ngai's offensives are insufficient to deter the dark forces of the Netherworld, and his son comes to his aid, for Imäna had taught him the spells of the blasting winds. Imäna and his plumed storm serpents - these having the great wings of birds and crowns of feathers - protect the dwellings of his people.
  • Leesha the Sunchild, with the aid of Khãnya-súdh, destroy many demons with blasts of great light. After the battles, Leesha would be gifted the Scepter of the Lion, crafted by Gu himself, and this was handed to him by Gor-Shango, and he was named King of the Sun by the people.
  • The slaying of Watamaräka-Omoroca by Meru-tak (Mverutaq, Mwrtaq, Mbærōdaḵ), the son of Ngai and Nín-havah-núma, with the aid of the forces of Imäna. Her colossal body lying in tatters upon the earth becomes a new mountain range. Some say rather that Meru-tak successfully routed her forces and drove her away, but she, escaping the devastation of the battle dwells in hiding in the far east or perhaps in the Austlands of Diab. Regardless, Meru-tak earned the highest honours for this deed, and his name was remembered still in the time of the Tower at Shimmer long after his disappearance. The Sanusis remind us however, that without the powers of Imäna (named Father Tsui-Goab after the battle), he would have stood little chance alone against that mighty Dracæna.
  • The punishment and sacrifice of Qung who had fought for Omoroca. His son, Qa'yngu, a young friend of Ngai, is spared however, for he did not rebel like his father, and he showed great bravery defending the first Village. Some of his important descendants later travel east, and others south. Qa'yngu rules over the forest of Bwindi, lands that much later would be known as Kongo.
  • After the battle, with the aid of Kalúnga's folk, a search was carried out for the Emerald Stone held by Omoroca, but it is not found.
  • End of the Paleozoic: all continents had come together to form Pangaea
    • see the myth of Pangu (at Cosmic Egg) [ @ Phoenix ]]

Age of the Colossal Trees

• Mesozoic (245 mya to 66 mya). “Age of the Dinosaurs”
  • The landwyrms and skydragons arise, new Phoenix impulse reflects in new forms of fleshy life.
  • The population of the great Ùmoíar is thinned out, and they dwell in secluded regions of the earth in relatively small but impressive walled villages and forts. Much of the land is wild. The variety of life-forms is much less than in earlier times, and the beasts and monsters are less exotic. However, the greatest trees of the world have grown into colossal features of the landscape, some of them beginning to overtop the larger mountains.
  • Ngai is known to many as Lord Enakai in this era of the Realm, and he is Chief N'nsiku, the Master of the Craft.
  • Gyrrsu the Hunter is born to Imäna Únkülúnkülú upon Maha Vrasha-ntu (though some tell that Nín-havah-núma was the mother). Gyrrsu was to become the husband of Lady Bea.
  • Nonösh, a beautiful little girl, is born to Enakai and Olapa. She was greatly fascinated by the animals and fish and flying creatures of the land and marshes.
  • One of the greatest dangers of these times, especially to the unarmed youngster, was the Shirúš, or Great Landwyrm, a mighty wingless dragon, also called the 'monitor', for their beady eyes and fearsome gaze (and that only rarely blinked) and whose heads were held high. These wyrms said to be the forefathers of the Dhiridian landwyrms, terrible predators of the badlands of Dhiridia in southern Thangland of the current era.
  • Time passes. The days of the first mighty walled cities of the Ûr-Ùmoiar. The most impressive of these, in the far east, are ruled by the children of Qing, the enobled son of Qa-yngu, himself the son of the legendary Kng (infamous for his role in the War of Omoroca), but the vast majority of the population centers about the land of Ob (or Ub) in the nearer north. The great bastion of Ngai and Imäna is Ur-Ob, a city of stone high in the mountains anciently formed of the fallen boughs of the great tree that was named Albr and Alliph before it was toppled by Imäna (for it's age was very great, and it's strength waning, and leaving it standing would endanger any burgeoning cities built beneath it). In these days, expeditions to the southern lands cross the forests of Bwindi and the realms of Kongwr lead to the foundings of the first cities of Diab.
  • Slowly a network of bushtrails, and later sturdy but primitive roads begins to cross the landscape, joining major villages and towns to the great bastions. Imäna assigns armed warriors to patrol the roads, and escort travelling groups, as defense against wild beasts, such as the many kinds of shirúsh of the marshes, plains and hills, and also the dúrga serpents of the glades and the pools of the woodlands that could encoil and swallow the largest Ûr-Ùmoiar whole (though slowly).
    • [Note:the word "shirúsh" or shirrús (shortened to shirrú, šyirrú or shirr/širr) is a name for a deadly marsh dragon, a monitor landwyrm, as large as many crocodiles, that lived in this time. The Ûr-Ùmoiar greatly feared it, but respected it, and thus the word 'Shir' or 'Shar(a)' and 'Shúra' (šúra) become words meaning 'Lord' or 'Great Prince' and also 'Head of a Chapter(house)', but also in later times particularly, gained negative association due to various tyrannies, and thus the word "saúr'" ('terrible'). Some sages have put forth the idea that here lies the root of words in the common tongue such as 'tsar' and 'caesar', and the beginnings of such as 'sheriff'. There is an old folktale of the Ûr-Ùmoiar remembered by the elven sages that seems to attempt to explain these derivations, wherein there are two great landwyrms, brothers, that were sons of the first true dragon, Shirrús. Both desired ascension, to become winged dragons, like their father. And so they each climbed a great mountain, and near the summit of each mountain a river sprang forth from it's source. The two dragons thus claimed their mountain palaces, and began their austerities that they hoped would gain them their wings. But the elder wyrm (some versions of the tale say the younger) became prideful, and forgetful of the creatures downstream that depended on his river, he made his nest within the cave from whence the river sprang, and in time soiled waters of his stream, and the creatures of his realm were sickened. Meanwhile the other son, who was wiser and more humble, did not deign to set up his lair right upon the very source of his own river, but a little distance away, where there was no watershed, and thus his river remained pure. This landwyrm became a great Dragon Lord, as was greatly revered by the animals that lived about his mountain. In time, it is said, he gained his wings and flew up to heaven.]
  • The Great Landwyrms: the Thunder Lizards, and the Alutsar, and later the Raptures and the Torasaur spread across the world. These mighty creatures reigned for thousands and thousands of years, and twice they recovered after changing weather and various disasters reduced them to a tiny fraction of their number. Each time they arose again in new forms more varied and powerful. Some grew to colossal size, so that they might compare with the ancient urudraknar, the fire-dragons of the ancient world, but most of these were plant eaters, or dwelled only in the seas. Some had very long necks balanced by whip-like tales that lashed at any hunting dragon that got near to it's young. Some of the plant-eaters grew terrifying armour and spiky defenses so that they might ward away the teeth and claws of the mighty two-legged landwyrms that darted amongst them.
  • More time passes, and the smaller dragon species have developed into the first true birds.
  • Many of the great cities have grown even larger, and the wilds have retreated from their outskirts. Wide regions are safe enough for a child of the Ûr-Ùmoiar to walk alone unattended, without fear of the dragons of the forests and mountains beyond the horizon. The Princes and Lord and Chiefs of the people live in large mansions, built anciently of wood collected from the bergs that were once the glorious boughs of the ancient trees, but are now turned to stone. Many of these mansions are surrounded by small forest gardens, grown over the years according to plans drawn up by Ngai, who delighted in designing landscapes. Many rivers he redirected in this time, changing their paths so that their waters might feed new forests, and this without disturbing the later path of the same river downstream.
  • Princess Ynan, now known as the Great Queen, the Calqal of Ymr, discovers and tames the first grylag (goose), and later she and her brother Shin, walking beside a river, befriend a great hoop (a large swan) that was followed by a gaggle of uvi birds. Regular visits to the riverside, and some tempting with treats, eventually convinced the stunning winged creature to follow them back to their mansion and it's gardens, and there it remained a feature for many years. This swan hatched the first clutch of swans that were known widely by the Ûr-Ùmoiar.
  • In what seemed a short space of years to the Children of the Reed, the air was filled with the piping and singing of birds of all kinds, and ever Nonösh, daughter of Ngai and Olapa-kina, was foremost in learning their ways and giving them names. For this she became known as Okynidha, for she sought most the birds of the rivers and shoreline for her studies. In ages to come she would travel to Diab with Nín-havah-núma and there gained to all the wisdom of the birds of the Southlands.
  • Much time passes. Further developments of the great cities of the elder children of Father An, but this is not without violence between different tribes and factions for all the usual reasons. The oral history of the Sanusis tell that a subtle (perhaps unconscious) feud or power struggle begins to foment between the children of Imäna and those of Ngai at this time.
  • Gyrrsu weds Lady Bea. In this time Gyrrsu is given the nickname Satyr, for his knowledge of the forest and wilderness and all it's denizens was unmatched. Gyrssu would become great friends with Khonvoüm who is remembered as the mightiest of hunters. Gyrrsu accompanied Khonvoüm on many of his Wild Hunts, and these two are sometimes confused in later legends of the ancient days. Gor was with them often also, especially if their quarry was particularly large and fearsome, for Gor had grown very mighty.
  • It is said that late in this era, Gu began experimenting with strange and sometimes dangerous energies found within substances of the earth, requiring lore deeper than many had on hand at the time, and he mixed many different kinds of alchemical fuels, and began the early development of the ancient engines - the beginnings of the first machines that perform complicated manual labour without hands. But these initial primitive forays were cut short.
  • New schemes and corruptions of Gaùnab. Burumatara-Azhamata is hatched from his egg and falls to the earth. Many of the great trees fall. Horrifying disasters. Magical catastrophe and poisonous fires. Smokes and dust. Climate shift. Only a few winged dragon species remain, along with the robust shortlegged landwyrms. All other wyrms not become birds or serpents fade from the lands. Primitive ancestors of the Naga dwell beneath the earth. It is said that Burumatara travelled westward and disappeared.
  • These terrible events happened over quite a long period of time, and thus are not remembered as a single great cataclysm, but nonetheless, by the destruction and mass extinction the biome is remade. Only the largest of the great trees survive, spread out sparsely over the continents, monstrous sentinels watching over the changing world. Two of the greatest trees are Ashyr the famous Cedar of the east and Adamastor in the southlands of Diab.

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The years wheel onward.

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• Cenozoic (“Age of Recent Life” or “Age of Mammals”)

  • encompasses the last 66 million years of the earth's history

  • The trunks and boughs of many of the fallen trees lay torn upon the earth, and in time became new hills and mountains. If it were not for the few remaining giant trees still standing as evidence, only the eyes of the very wise might recognize these new mountains and their true origins. Many larger animal forms die out, and their carcasses become new strangely-shaped hills. Gigantic birds flock in the air, such as the Wroc of Iadin that feast upon the whales of the sea.
  • The Children of the Reed, the Ûr-Ùmoiar diminish further, and the pending disaster of their likely extinction works to re-invigorate them. Nín-havah-núma travels with them, her belly almost shrunk to it's original proportions. She births the last numbered amongst the original race, much smaller in stature than the first, and is almost spent.
  • New journeys. Children are born to children, but slowly.
  • New forms of animals have begin to spread across the face of the earth, and navigate the waters of the seas. Many of the beasts of the wilderness that harried the Ùmoíar and upon which they once hunted, are no longer. The new animals are strange, lacking the spines and variety of scales that covered the creatures of old (though some yet bore the ancient defenses). These new denizens of the plains and forests were covered in thick and shaggy hair, or rich fur. Some were naked of tresses, having leathery flesh like that of the Ûr-Ùmoiar. Some have great manes of hair, others shaggy shoulders. In the colder regions, great tusked mammoths strode across the tundra. In the woods, gibbering four-legged creatures with long spindly limbs leapt from tree to tree, and hung upside down, holding themselves up by their long prehensile tails. The variety of bird life increases, sporting every hue and shade upon their feathers and tails - however, excepting the children of Wroc, Lord of the Skies and emblem of Imäna, the birds of the day do not reach to the great size of the ancient feathered kings that reigned in the last days of the ponderous landwyrms of the past. Nevertheless, they had become true masters of flight, having grown exceeding swift of wing, and flashed between the trees and hurtled by the cliffs at darting speed.
  • Gu begins a great earthworks, quarrying and mining in the lands south-west of Ob, but north of the Sharlands and the Realm of Bwindi. Soon many of the Ûr-Ùmoiar were involved with his efforts. In later ages these deeps and hand-delved valleys would fill with the rains of the sky and become the Middle Sea of our own mortal days, but not before mighty building work was done with the raw materials that Gu extracted from his great labour.
  • Seated one evening about a campfire upon a retreat with Nín-havah-núma, the Great Old Ones, having seen that the people were spread over the land, and were becoming more difficult to oversee, decided to appoint delegates and intermediaries - local chieftains that would take on some of the duties of the Great Chiefs themselves, and help to maintain their law. Especially, Imäna and Ngai desired to spend more time travelling and exploring the world in it's new guise after the great changes of the past Age, in order to know it better, and prepare for the future. Thus they needed a new generation of Shirúš that might continue their old duties in their stead. The first great selection of the Chiefs took place at the bastion of Ur-Ob. Many powerful figures were there, and many proposals put forth. A number of ambitious princes made their petition. This first choosing lasted many days, and the first Shirr of Ur-Ob was one Lïm (Alym, or Alúm, and also Allïm/Allim. Some called him Ayãlú, while later tales render the name Alv-úlemma). The longer forms of his name meant "Seed (or Horn) of the Red Deer", and it is thought that the words lïm and ayyalú in those times recalled the 'Stag', referring to males of the mighty red-pelted deer of the mountain forests, whose heads bore great silvery-white-tipped many-branched horns that reminded the elders of the branches of Father An. It is said of Lïm-Ayãlú that his tribe was descended of old from Resh-ki, and his forefathers had married also into the family of Lady Ynan-naha, the Moonchild Mawú. He was a great and wise Chief, and he was the commander of Ur-Ob for 28,800 years thereafter.
    • [Note: however, at least one version of the histories says the number of years was 67,200. Certain commenters, disbelieving such life-spans might be possible, insist that the title Lïm implies a great dynasty (and so too, those names that follow in the annals)].
    • [Note: the Chronology of Pherisidhe places this first council at circa. 262,626 BC, or 337,026 BC given the longer reign given above)
    • [Note: a controversial linguist of the Ada has noted that the root of the word 'Stag' (STG) is essentially cognate to that of 'stick' (STK), and hence the branched horns of the stag as equivalent to the branches and twigs of a tree, and so too the notion of 'stock' (herd animals, breeds and species of people), and in the realm of finances, one's 'stake' in an enterprise. The word Lïm is not far from the 'limb' of the common tongue, and the 'limb' of a tree is one of it's branches, that is, a 'stick', which can be sharpened into a 'stake'. The stake impales, whilest the chief impels. One makes use of a stick to stoke the campfire, managing it's flame.]
  • Thus began the reign of Lïm-Ayãlú in Ob. He was the first of the new generation of young chieftains - and for thousands of years the only one - until Imäna and Ngai and Queen Ma bethought the experiment a success. Thereafter additional Shirúš were chosen and the Staff of An bestowed upon them. Ob thus in good hands, Imäna and Ngai travelled widely, at first together, along with their retainers (including their scribes, who documented all that they saw). But later the half-brothers separated, each following his own urgings. Imäna Tsui-goab, it is thought remained in the north, and first went eastward to the lands of the rising of the Sun, where he travelled between the cities of Qing. Meanwhile, Ngai the N'nsiku travels throughout the west and east of the south, even unto the far austward realms of Diab, where the cold waters of Tal mingle with those warmer streams that come from Iadin. Some say he built a stone temple or henge in those lands, a place where one might measure the stars. It sat upon the edge of a high cliff that looked out over a bowl-like valley in the north and east of that region. Much later he would build a number of towering ziggurats within that valley, for much gold he discovered in the rivers of that place. Once he had finished his early tours of Diab and Bwindi, Ngai spent long years searching up and down the Sharlands in the nearer south, and from thence eastward to the mountain of Shin, and the riverlands of what would much later be known as Núvia.
  • Ngai-hnúm and the discovery of the Mountain Goats. Ngai finds the first of these creatures near the base of a massive tree. They run from him as he makes to get closer to them, and lead him on a perilous trail upon the great knees of the tree. There Ngai finds the Ashar-luhi, men of Saggar, who know of the long-horned creatures Ngai had seen, and that the beasts are named 'Goats' whose milk is good to drink, if one has no wife with child. They know the name of Enakai-Hnúm, that speaks of a great god, and they are glad to have met him. On subsequent visits to this mighty tree, Ngai would befriend the strong agile beasts with the horns, and some of them followed him, and returned with him to Ymr, where they became revered boons to the tribes.
  • The Medicine Men of Ashyr, the Ashar-luhi (or Asluhhi), who dwell at the foot of the Great Cedar. These perform exorcisms and incantations against illness, and are sought out by Kings for their aid in times of trouble. Ngai is involved in their researches (and some would say that he was a distant ancestor of a founding member). Later this group had a refuge to the west in the land of Shar, where there were deep wells (these in the keeping of Princess Ishara, that is Ish-harah the Serpent Lady, a precocious daughter of Imäna), while another was found in Azera, the distant north-east of Ymr (whose ancient Lords moved in time to the northland realm, Norbhigga, that is western-most Ubyria). The wives of the Men of Ashyr (particularly those in the land of Shar) were fine potters, crafting vessels for the ingredients of their husband's trade. Ngai noted some useful innovations these women had achieved in their craft, and thereby Ngai is associated with the potters' wheel, for he brought these arts back to Nimbru.
  • Millennia pass by.
  • After many long years, Chief Lïm-Ayãlú tired of his position as Siruš ('Shirr') of Ùb (that is Ob) and the wider lands of Ybr. His command had been well respected, and few could have been disappointed with his efforts. It was time to pass on the staff and mantle of An to another. A new Indaba ('conclave') was called, and the Old Ones, the Elder Ûr-Ùmoiar convened again for a choosing. It came to be, after some weeks of debate, that one named Ylaŋarr (that is Ylangarr, also called Yll-Nagarah) was elected to the position of Siruš. His name, it is said, meant to the Ûr-Ùmoiar "The Strong One Who Brings Honey". It is assumed he was originally a beekeeper. The attendant and mentor of Ylangarr was one of Ngai's great students, named Vandhúga (or, Ùv-Andujja) who some historians claim also mentored Lïm, the first Shirr). There are two versions (at least) of the oral history. One tells that Yll-Nagarah, second Shirr and Chief of the Staff, was overlord of Ob for 36,000 years, while the other says rather that his reign was 72,000 years.
    • [Note: Some chronologies claim this choosing occurred in 233,826 BC (or 269,826 BC, if the longer of two reigning periods is correct). Thus Ylangarr held the rite of the erdh of Ob for 36,000 years, or alternatively 72,000 years. It is interesting that the number 72 is a precessional key, and 36 implicitly encodes, amongst many other things, the axial tilt of the earth. These long reigns, as previously noted, might imply a dynasty or simply a title that passed from holder to holder. The reign of Ylangarr might thus signify 'the reign of the (people who were) beekeepers'. Some have claimed that the record of years did not use a decimal number system, and thus are multiples of some shorter period, such as 360 or 365.].
  • Ma travels south to the hidden refuges of Diab with a small contingent and is not seen for a millenia. The main group meanwhile, meet the Kaula birds (talking, two-headed) who lead them to the Emerald Stone near the Ndo-Lamba river nigh to the forests of Bwindi. It was a chief of the medicine men of Ashyr travelling with Gu's workers who first discovered the strange birds. He feared they were new abominations of some sort, or some devilry of Gaùnab. Following their trail with a number of helpers, he came upon a marsh wherein was a pool of black tar that fizzed and bubbled without heat. One of the chief's aides slipped and fell into the tar, and immediately began changing shape into the most twisted and horrible forms as he tried to clamber out of the pool. He eventually boiled away into a fine black mist as the rest of the group fled. Later, Ngai and Imäna were notified, and came to investigate as soon as they were able. With their combined knowledge, the tar was isolated and sucked up and sealed into magical gourds. At the bottom of the pond was a large emerald crystal, brilliant green. After ensuring the discovery was properly washed clean with the clear waters of the Apse of Ngai, it was taken to a secure fortress in the north-west of Ob, and there it was probed for it's secrets. Long and hard was this task, and only the finest minds of the Ûr-Ùmoiar were able to understand even it's simplest elements.
  • Khãnyab-Heha is born to the flesh upon it's discovery (though his parentage is not clear), and with the Great Chaos of the primordial world receding - as the Times settle into place - it came to pass that at the borders of the world, Kalathe-ntaombe stirs from her fitful slumber and begins her dance, and the sowing of her silks. It is said that when this occurred, the Fire of Tale-Telling in the Heavenly Kraal crackled and sizzled, and gave off wheeling sparks. And thus it was that the Weavers of Ayanmó could take up their appointed task, ensuring that the tale in it's later stages goes forward according to plan. They set out then for the Realm of Aarde far below, descending upon the dank webs of the dragonspider Nemesis, to take up their secret office beneath the roots of the Tree of Life who rested in a veiled land unknown even to Nín-havah-núma.

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The Forgotten Civilization

• Years of the Torch-Cities
  • Beginning 39,866 B.C. The Beginning of the Age of the Torches.
  • Great migrations
  • The main families of the Ûr-Ùmoiar move to the center of the Earth, the Eye of the World.
  • Wielding the knowledge in the Emerald Stone, these great founders and their children build a mighty civilization that lasts for millennia (parts of which remain as the ruined cyclopian foundations of 'The Forgotten Ones').
  • At the Navel, the Tribe of the Ûr-Ùmoiar build their Holy City, and it's name was Invur-Elu and it's citadal was Anshar. It slowly grows to encompass many smaller cities about it, and in time the singular central district stretched until it covered all the lands from what is now Gibraltar and the western Saharah across the world to Black Sea and down to the source of the Nile. Small homesteaders travel much further and found little kingdoms all across the world. The city was vast not because it needed to contain millions upon millions of inhabitants (though there were many) but because the Ùmoíar revelled in the building, and the planning and the measuring and observing. They constructed wide avenues for their pleasure, great canals and towering palaces. There was enough housing that one could cast his eye across the plazas, pick any window or door and thereby find a home for as long a stay as one desired. Many ancient Templates found in the Emerald Stone were tested and built with great success.
  • The great Lords of the Earth centered at the Eye of the World, the masters of Invur-Elu, lead by Imäna, Ngai and Gu begin the design and construction of two towering colony academies, one in the far north (Hubur/Hybir I/Sippur) in what is now Siberia, and the other in the south (Eridu I) in Abzu-Diab. These for the enrichment of the distant homesteads and as magical research centers founded upon understanding and harnessing the knowledge within the deepest parts of the Emerald Stone. A secret bastion they build also, high on a mountain at the edge of the north. It is named Mount Lel, and fountains of deep water gush out from near it's summit. There Imäna was wont to go with Khãnya when they tired of the bustle at the Eye of the World and the Court of the Navel.
  • The old works of Gu with regard to power sources and alchemical energies he took up again, and aided by the results of the Stone-masters - the information extracted by the research projects of Ngai and Imäna - he attained mastery of many possibilities. In the years following this, the civilization of Invur-Elu was remade and spectacular technological achievements were a regular and celebrated occurance. A new sort of temple was soon found near every major population center - large spheres or domes or ziggurats that hummed with eldritch power, and the countless lamps and beacons illuminating the great cities at night were a sight to behold.
  • The extreme east and west of the World remain largely unexplored and filled with dreadful challenges, being the home of many of the refuge abominations and monsters of the previous ages. The southlands of Bwindi and Diab remain wilder, though they are heavily exploited for gold and platium and gems. Emerald veins are found there and translations of subsets of the information within the Emerald Stone are made upon great tablets of deep green.
  • ... Much time passes...
  • Much urban development is centered in the north of the world, known as Ubyria, and the center of power drifts in this direction. The beginning of the fading of the powers at the Eye of the World, where political confusion reigns. The research colonies of Diab in the deep south scorn the rush and hubbub of high civilization, and centralized communication breaks down.
  • Kalúnga travels far to the west, seeking to expand his underworld realms. He discovers the land of Mer with towering peaks and great plains. It's far north and south are frozen wastes, but it's central region a place of enchanted islands and magical forests.
  • In the first lands of Ubyria (it's capital now named Shimmer for it's golden lights), there are now many great city municipalities with temples and towers that stretch to the sky. Some of these, and particularly the original outposts of Hubber (known then as Huber-Anshar) and Diab (Shim-Kishar), were taller than the largest mountains of the Earth of today. Nonetheless these were small constructions next to the Great Trees of that ancient era, which by that time had grown to colossal size, and towered over and cast deep shadows upon the mountains below, their gigantic trunks of rocky bark reared up into the mists of the skies, and only very occasionally was their strange foliage seen in the starry heaven. The greatest trees were deemed sacred and left to themselves, while the smaller of the giants were colonized by the Ùmoíar and became great tree cities. Spectacular gems were found in the earth amongst their roots.
  • Secret expeditions to the western lands found by Kalúnga beyond the deep and narrow sea of Tal.
  • Some say that it was at this time that Watamaräka-Omoroca took on the form of the Ùmoíar and comes to the northern Academy Bastion of Hubbur. In her disguise she rises to high station, and is known as Mother Hubbur, and Tehomt. Other versions of this account tell that the title Mother Hubbur speaks rather of Nín-havah-núma returned from the land of Diab in the south, after founding the city of Amak-Habaret. Mother Hubbur was named also Dragon Queen, for she returned to the north riding upon Aido-hwedo, the Rainbow Serpent, navigating the Sea of Tal from the distant coasts of Southlands. It is said that their passage broke the dam of Gavralatarya, and the salt waters of Tal spilled into and mingled with the fresh waters of the newly-filled Middle Sea about which the cities of Invur-Elu stood tall.
  • ... Ages pass ...
  • The Ubyrian Empire of the Shimmer grows to encompass vast oceanic regions of the south-east, and many great agricultural centers with spectacular canal systems of immeasurable complexity arise. The art of temple design and construction here reaches great heights. Princess Ynan-naha, the goddess Story, daughter of Moonchild Lady Ynan-Mawu, spends much time in these regions in this era, and many temples are dedicated to her. Lengthy ritual processions navigated the maze of canals upon exquisitely-decorated boats every time she returned from visits to Invur-Elu and Ur-Ob. The people of the east named her Star, and Aster.
    • [In some tales her name is recorded as some variation of Istri, Ostyri, or Ushtrus].
  • ... Ages pass ...
  • The civilization of Ubyria grows to it's peak, but there are new rifts in the leadership of Invur-El, and stirrings of abominations on the borders and deep underground. On the distant frontiers, the population has begun to thin out, for there are many slain in battle with resurging monsters, and various tribal cults clash over trade and ideology. Many of the Mountain-cities on the outskirts are abandoned or nearly so, and begin eroding. Much later they would come to be unrecognizable as intelligent constructions.
  • Great wars against the forces of Gaùnab, whose agents have weaseled their way into the Society of the Ûr-Ùmoiar, but are now revealed by the watchful eyes of Khãnya-súdh and her network of spies, known as the Pupils, and the Eyes of Millet. The most terrible battles of the Age. All the remaining Great Trees are felled in divine cataclysm, shattering the Mountain-cities below. Burumatara rampages, small fiery eggs in their thousands fall from the sky, pelting the whole of the north. The Academy of Hubbur is badly damaged. From the eggs the children of Burumatara burst into flame and the land becomes an inferno. Meanwhile, Nganyamba rages in the seas, and his tail smashes many coastal cities as it breaches the waves. Some say Nidho-kur emerged from beneath the earth for a time and himself did great damage to that primordial Empire, first to bear the name of Shimmer. The trees that Nidho-kur gnawed and felled in the nearer south caused that land to be named Hoggr, and all that region was made waste.
  • Regrouping and conservatism of the remaining Umoiar.
  • ... time passes...
  • As the Ùmoíar of this latter era settle into earthly life, they become one by one ever more forgetful and their spirits wane, eventually falling into unconscious activity of animal and beast. Large portions of the central city of the Eye of the World is smashed to rubble. Most of the once-great Children of the Reed perish, leaving their headstones (if they were lucky) as relics to their scattered descendants. Eventually, but for a few remote refuges dwelling in secret, only a small contingent of advanced civilization remains, cloistered and utterly decadent.
  • The birth and rise of Za-Ha-Rrellel the Tyrant, and the scouring of the headstones of the forefolk, followed by his creation of the Tokoloshe through an unspeakable rite, and the final and terrible collapse of Great Ubyria. The fall of the great trees and the toppling and devouring of the bastions of Anshar, Hubbur and Diab rendered the skies clear of ancient obstructions, and long and violent stormwinds rage across the entire face of the earth for many years. Nganyamba's great body heaves part of itself onto the land for the first and last time until the end of the world. Many histories relate that only Nín-havah-núma, and Odwa and Amaërava of Kalagaer are known to have survived the disaster. The Ûr-Ùmoiar, the children of Father Tree were no more, but their scattered bones can still be seen yet, for many remain as key elements of the stone henges erected later by primitive mortal men that survive down to our own days. In the immediate aftermath it was not known what had happened to the eldest of the Great Ùmoíar such as Ngai, Kalúnga, Imäna and the rest. They are thought slain or to have flown. Much of the north is by Ma renamed Tartarus ('thrown down'), the Tortured Land, for it had become icy cold and desolate and it was riven everywhere with deep craters and pits. From the furthest south, from the realm of ruined Amak-habaret, the maiden Amaërava and the freed slave Odwa travel north to the mouth of the Kongo River in it's youth.
  • The wreckage of the great forest-earth erodes and crumbles, leaving it much as it appears today, but for isolated spots where the enchantment of the old still lingers. Queen Ma wanders the earth alone, having sent Amaërava and Odwa on a mission to the forest of Bwindi. Amaërava is particularly unwilling, for she loathes the presence of Odwa, whom as far as she knew was the last man on earth, along with all that implied. Her adventures were fraught and unpleasant, and she would meet yet more repugnant creatures than Odwa soon enough. The tale of Amaërava and Odwa we put aside for the time being, however, and return to observe the doings of Nín-havah-núma.

---

The Hatching of the Elves

• Years of the Family Trees and the Birth of the Elves

  • From: 24,562 BC --> 14,474 BC

  • The broken world has had much time to heal. New plant life covers the lands, and what remains of the mountainous regions have been much worn by erosion, the sharpest peaks blunted. There are lakes, forests and plains, but not all is paradise however, for parts of the world are blasted wastes and deserts, or frozen tundra, flat and featureless.
  • Nín-havah-núma seeks for a suitable place to begin anew, where she hopes to hatch her last efforts to ensure Phoenix walks the earth into the future. She is almost exhausted.
  • Nín-havah-núma pre-names her younger children, as yet unborn, with names echoing the divided powers of the Heavenly Kraal. She leaves clues for them to discover their names once they hatch.
  • Ma goes to sleep far away in a great rift valley. Her body petrifies into a mountain range, and the bowl-lands of the first Edùn are protected by her great knees.
  • ...Thousands of years pass...
  • A Great Tree has sprouted from the belly of Mount Nín-havah-núma and grown to giant size. The mountain of her body is hardly recognizable as that of the goddess. Great forests grow around the mountain of Ma. Very much later, this realm is remembered as the Crown Lands.
  • Between the knees of the Treemount of Ma, a natural garden for Mankind.
  • Arising of Man (Elves of the 'pre-Adamic' era)
  • The M'Moatia, the first elves, hatch in the deeps of time (see Succession-I). They are all females, needing no food or drink, and give birth parthenogenically by laying eggs. They are chalk white, bald, and most have six fingers upon their hands. Their eyes are large and dark and glisten like labradorite gems. Their long and shapely heads hold minds sharp of wit and fine senses. They have short fangs and sharp claws on their fingers, and their bodies subtly transmit, magnify and bend light. Upon hatching they are small, only a little larger than the mortal infants of men, but the largest of them are perhaps 9 feet tall when grown.
  • The first group to hatch do so alone somewhere within the deep cave of the Tree-Mount, their eggs being distributed in various places within the vast chamber that looks out onto Paradise. Each elf hatches when a dragon discovers and makes the elven egg the tentpole of the nest for it's own clutch. The first few elves to hatch are able to teleport instantly and at will over short distances.
  • The elves befriend the dragon families they hatch into, becoming the first dragon riders in early youth. Their ability of instant translation (teleportation) aids them in this, for they are able to dodge any attacks that unruly dragons make - eventually the dragons learn that it is useless to assail the fairies. They elves do not yet speak with tongues (though they love to chant and sing in random syllables). They develop language only much later when they chance upon other elves that hatched some time before them and return to their cave of birth after exploring the world.
  • Much time passes, development of early Fairy society centered on Mount Ma...
  • The Naive Age - the Dream-time
  • Slowly tribes of elves take shape as the first gathering grows apace. They are still naive, as children.
  • The first mothers of the elves are concerned to find that their daughters never quite inherit the entirely of their abilities, and after some generations, require the licking of sweat from their bodies for sustenance (this they begin to do instinctively).
  • The elves begin to discover their names, using the clues planted by Nín-havah-núma before she lay down to sleep and became one with the land. The nature of these clues is an enigma, for even the Fairies of today do not speak of it - if any know the truth of the matter, they do not say.
  • The name of the first elf to hatch is not known, and the legends of the Fairies themselves simply tell of Ælf. There are three major threads of thought in regard to this. One camp of sages say that the first elf was of the Angkarim, from whom sprung the families of Anka and Anga (and from these came the Akarim and folk of Aga), while another group say rather than the first elf was Queen Amba, whose daughter Ambaraiha eclipsed her fame and gave rise to the Amarim, and the peoples of Aba and Apa. Another minority says that the House of Asha was first to emerge from Mount Nín-havah-núma. There is no terrible feud over this distinction in the latest days, but in earlier times there was some haughtiness and tension over this issue when arguments arose and certain elves required a justification. Nonetheless, the folk of the Ambarim, the House of Amba (from whence the Amarim and Abar/Apar) have long been considered the leading great house with the longest memory of elvenheart.
  • Time passes, and small cliques of elves begin to form around their elders. The elves play, rejoincing in the varied beauties of the land and of their kin. They discover ever more of the finer points of their minds and bodies, and begin to differentiate themselves by their unique talents and primal and unconcious magical abilities.
  • Discovery of the Emerald Stone (but it is not understood). Rumour of it's finding begins to spread.
  • At this, the Queens of the Elven tribes sense an Omen - and to many it is as if they dimly remember things they did not experience.
  • Soon thereafter, the first males are hatched to egg-laying Elf Queens, and other maidens of the tribe bleed for the first time.
  • Great debates, consternation. Some say that one 'Gaùnab' has cast a spell on them, but none understand what is meant. They are not sure what to do with the males who obviously cannot lay eggs.
  • It is said by some that Ngai and Olapa appear to the young society of the Elves and instruct them at this time. Much later Resh-ki would also appear and join them.
  • The Apocrypha of the Grail-Skull.
  • The formation of the first Seelie and Unseelie Court (though these were not the original names of these groups - indeed there was no name for them at first). This occurs quietly and is at first unnoticed by Ngai or Olapa, and most of the community of fairies remain ignorant, being themselves Seelie.
  • A council meeting debates the issue of the male elves. Ngai and Olapa guide the sensitive discussion as gently as they can. They are fearful of the repercussions of this new division in the fairy clans. In an attempt to avoid early troubles, Ngai decides to announce a new game that the elves will play - and his intention by this is simply to divide the maidens from the boy-children for a short time. The elves do not behave as the Ûr-Ùmoiar did with regards to mating and offspring, and he is not sure what to expect. He needs time to ponder the teachings he will be obliged to administer.
  • After a count of moons, the elves reveal their discovery of the Emerald Stone to Ngai and Olapa. Ngai is at first shocked, but quickly understands some of the reticence displayed by the young fae that had come to his attention. He worries that the fairies will keep secrets from him and thereby endanger themselves.
  • Decoding of the Emerald Stone: Ngai aids the elves in interpreting their discovery, but does not rush the task, knowing that it's secrets will make them wise before their years and dim the magic of their naivety, and make them hasty. Furthermore, he and Olapa realize they must make time to draft proper plans for the reproductive education of the changing elven society, for the community seemed not be handling this new fact of life as intuitively as they had many others. The latest developments were unexpected, and the uncertainty and fear of the Elf matriarchs and their daughters was plain. Nonetheless, as yet none of the male elves had reached the age of urges.
  • Gor is found to be alive, and joins Ngai and the elves. He arrives from the north-east riding a massive mammoth, taller than many trees, who is named Indlovu. He joins the group at Mount Ma. Ngai is grateful for his later guardianship of the growing community, for Gor is willing to accompany them on journeys that Ngai would prefer the fairies not to be making alone. Gor and the dragon riders become fast friends, though Gor prefers to ride upon Indlovu the Mammoth, whose legs like tree-trunks and giant strides allow Gor (mostly) to keep up with the flyers. Gor dubs the dragonriders his Valkyr ('great maidens', 'brave/lordly girls'). Many elf maidens are smitten by the mighty and handsome newcome Ûr-Ùmoiar but remain shy, for he is very large and imposing and his voice is loud.
  • The fairies further explore the surrounding lands, and some of the dragon riders go on great journeys, though Ndlovu cannot carry Gor on the longest of these. Some of the travellers are witness to sights that Ngai and Gor later suspect to be recent works of Kalúnga, who may yet live.
  • Some of the elves begin to grow hair on their heads - at first the finest filaments of silvery gold. Some amongst them argue that this is due to the Emerald Stone. Ngai is not sure of the answer but notes the change. He suspects the eldest male elves might be reaching the time of the flowering of passions, and Olapa tells him that indeed she sees that the Runarin, the maidens-who-have-bled, sometimes have a certain look in their eyes when the boy-children are about them.
  • A tremendous Wroc flies over the realm of Mount Ma. Many are frightened, but Ngai assures them that elves have nothing to fear from the giant bird. It disappears into a storm cloud.
  • Gor develops a simple combat training regimen for the fiercer fairies, as a way to shed their excess energies but also as a defense against possible futures. Ngai is glad that one among the Chiefs can focus on the boy-children, for Ngai has many cares.
  • First attempt at a Lunar calendar developed by Ngai and the Atarim. It turns out to be unsuitable.
  • Some time later, Imäna appears from the east and finds Ngai and the Elves. The meeting is glad, but Imäna is concerned about the Green Stone and demands Ngai be yet stricter still with what he allows the Fairies to read from it.
  • Great feast of the Reunion of the Few.
  • Discussions about seeking for Kalúnga.
  • Slowly the Fairy civilization is shaped under the observation of Imäna and Ngai. Olapa works as midwife. Gor as big brother. New language developments. Artistic breakthroughs.
  • ... Time passes ...
  • Ancient Matriarchy, Oracle Priestesses and Sacred Queens rule
  • Elves begin to be hatched with the beginnings of hair on their heads. The folk of Ara are red headed, and the Agarim have grey hair. The tresses of the folk of Aya tends to dark auburn. That of the Abarim and Aparim is sometimes gold and sometimes dark. The fairies delight in this new development. At the same time some of them begin to hear the thoughts of others - this occurring mostly amongst the Atarim, Afarim, and the folk of Asha.
  • Age of Speech (First Age). The First People grow to a large population. Many tribes form their own subcultures, and spread to cover a wide land, but Mount Ma remains the focus and a necessary repeated pilrimage. The first fairy language develops into a beautiful monolith in which Ngai sees echoes of the Green Stone. Only the very beginnings of tribal differentiation with regards to speech.
  • The merry times of the Elves as they enjoy their mastery of the world. They encounter challenges, monsters and storms, and even the first troubles caused by Gaùnab (of whom they did not know, but for dark hints they had heard from Ngai).
  • A new phenomenon afflicts the tribes of the fairies: certain elf maidens who have bled seem not to conceive eggs, no matter how long they wait. Some get deep into adulthood and are mourning their apparent barrenness. Meanwhile the eldest of the boy-children (who developed much more slowly than the females) could be seen to pine for certain maidens. This caused telepathic disturbances that the Ûr-Ùmoiar chiefs could not perceive or understand. Nonetheless, Ngai and Olapa realize that their education needs to become more explicit.
  • ... some time passes...
  • Resh-ki appears as an ambassador of Kalúnga, whose abode is now in the west, beneath the mountains near the shores of the sea of Tal - the realm of Asamando having greatly expanded. Ngai is overjoyed. Resh-ki will stay awhile, and later return messages to Kalúnga.
  • Ngai and the other Ûr-Ùmoiar spend many hours scheming of means to handle the inevitable growth of complexity of the fairy society.
  • Selection and training of Responsibles. The Green Stone is consulted for it's Templates of Love, for the Chiefs of Mount Ma know that sensitive teachings will be needed shortly. Resh-ki advises upon schools for the Fairy maidens, but Imäna and Ngai quarrel over who will have the responsibility for the general teachings of the boy-children.
  • Gu is discovered in the south. He works alone, smithying strange trinkets, dispairing that he is sole survivor of all the Ûr-Ùmoiar. His leg is smashed, a victim of the combat against the monsters of Gaùnab. He cannot at first be convinced to follow the fairies back to Mount Ma, for he fears they are his drunken illusions, or figments of Gaùnab come to trick him. The elves returning after this expedition, do not describe Gu suffiently, and Ngai does not realize the truth of his identity. Nonetheless, a mark is made on the Great Map.
  • Second attempt at a Lunar Calendar. Resh-ki aids them in this, developing Mnemonics for her own students to learn it, and these Mnemonics come to further influence the fairy language.
  • Resh-ki returns to Kalúnga, but will visit Mount Ma again later.
  • By this time, through the tutelage of Ngai, Olapa and Resh-ki, the first elves have conceived and hatched children by the coupling of male and female. Ngai and Olapa work hard to subtly foment a strong code of etiquette amongst the fairy families, but their fears of unruly and violent behaviours - as had oft beset the ancient Ûr-Ùmoiar of the Children of the Reed - were largely unfounded, and the bliss of the young courting fairies was a delight to them. Imäna had disagreed with some of Resh-ki's teaching and example, however
  • ... more time passes...
  • Very slowly, the elves begin to notice anew the fading of their natural talents as the generations are born - many never learn to translate (teleport) and others find themselves sluggish at times and know not why, but the thoughts of a few have become powerful and inscrutible. A subtle telepathy has worked it's way through the Fairy society, though few realize it at first.
  • The first writings of the elves. Ngai aids the Akar, the Chiefs of the Akarim, in their first crude attempts at creating an alphabet using the House Sigils of the fairies.
  • ... additional time passes ...
  • The fairies belonging to the Unseelie Court begin to be noticed and singled out for their powers that do not wane like the others. Many are curious and resentment begins to sprout.
  • Resh-ki returns from Asamando, and a great spring is remembered by the elves in that time. Kalúnga sends many wealthy gifts, but cannot join them, for he fears there are movements by Gaùnab underground.
  • A summer and winter passes...
  • Fewer and fewer eggs are laid, and ever more Fairies are brought into the world as crying infants that would never have survived hatching in a dragon's nest. The new generations of elves have less poise and wisdom. Some wonder about the Unseelie Court and their youngest children for these still glow as their Elders do, and have not become opaque like most of the newborns of the wider population, some of which are born with only five fingers on each hand, and their claws are weak and break easily. Rumour spreads that Resh-ki knows something about the Unseelie.
  • Some fairies set out towards the distant home of Gu, but Imäna find out and has them brought back - he is wary of bringing a troubled creature back to the land of the elves.
  • Some of the smaller and distant fairy tribes, in a time of mysterious troubles, and having at that time no access to the wisdom of Ngai, begin eating from the fruits of the land, for their own sweat and saliva no longer nourishes them, and they become desperate. Soon their vision becomes less acute than that of their parents, and this particularly at night, and in time their ears become shorter and rounder, and they develop earlobes. The first fairies that ate of the fruits are afflicted with a strange wasting illness. They do not die, but suffer from a bottomless feeling in their bellies. They become meloncholy and do not play and sport with their kin. It takes some time that this is noticed or understood by the Chiefs of Mount Ma.
  • So too, at this time, across the greater fairy society, jealousies arise between the younger elves over their chosen mates, and there is quarrelling between the elf-boys over the maidens, whom they begin to outnumber. The first recorded violence of elf against elf.
  • Ngai and Gor set out for the home of Gu, in order to investigate the strange news about the 'destitute God' from the earlier adventure of the dragonriders.
  • The timing was most unfortunate, for at this time the elves of the outskirts were assailed by first incursion of Shivuverre, the terrible monster, while they were away. Others say rather that the fairies encountered Burumatara at this time, and many were slain. Either way, it was the first grisly death that many of them witnessed, and the scar of the memory cut deep into collective mind of the elven folk. Imäna frightened the monstrous creature away with a sudden dust-storm and a whirlwind, but it was too late, and great injury had been done.
  • Some fairies leave the Mountain of Ma and travel eastward (some of these, returning later from a different direction, speak of a pit containing the petrified carcass of a colossal monster that they had found. There was a relic there, that spoke to them of the vanquishing of the beast Ga-gorib, and that they must flee that place. Imäna impressed upon the elves that indeed they must stay clear of the Pit of Ga-Gorib, for he knows of this monster - but he says no more at that time). Others groups, more adventurous, also leave Mount Ma and head north, but the latter never return.
  • Ngai and Gor find the small rustic smithy of Gu, who recognizes his old friends and smiles, but for his ruined leg he cannot easily rise to embrace them. The three spend a bittersweet evening discussing the old days. Gu decides to remain where he is for a while - for he has the help of a small troop of strange beings, the Gnomes and the Salamanders. The Ùmoíar did not know it at the time, but these were the ancient renegade offspring of Burumatara and Nidh-kur (who might be said to be their gods, the elder elementals), and these had become over the generations quite humble and sociable creatures, with none of the malice and little of the mischievousness of the ancient demons. They did not have the wit of Ùmoíar or Elves or even the mortal men of later times, but they were capable of many tasks and played with subtle magics. They had long memories but secreted a sadness due to an in-perceived lack.
  • Gor and Ngai return to Mount Nín-havah-núma, that some elves now call Ninhavan.
  • ... Time passes ...
  • A significant portion of the fairies no longer sport noticable fangs, but for those of the older noble families and the scattered groups of the Unseelie Court, who have been libelled for their increasingly suspicious aloofness and keep out of the spotlight.
  • Marimba of Amak-Habaret (Ambaraiha?), her wars and song ('The Wreath') [vs. Burumatara and his old guard?]
  • Mantis appears to Ngai and Imäna
  • Ngai takes to wife an Elven consort, a good friend of Olapa, and High Priestess of the House of Ana. This is the first pairing of an Ûr-Ùmoiar and an Elf, but these early 'weddings' were not consummated, and were rather formal companionships.
  • Shift to male-lead society (at least in external matters)
  • The Unseelie take on the name for the first time, they form the first official Covens, but make no show of it.
  • Gu returns to stay near Mount Ma.
  • By this time the flesh of the elves that now and then eat from the fruits and grains of the earth has begun to vary in hue. Of these few, the Aparim become subtly tan, the Agarim turn green, the folk of Aka and Ada are shades of pale brown. This happens very slowly, and is only noticed after a few generations go by.
  • The Salamanders and Gnomes of Gu gradually become part of fairy society. They are quickened by the elves, and rapidly progress in their discipline and intelligence.
  • First unified kingdoms of the Elves in the Crown Lands
  • The Anar rule initially, Gaùnab plots from the outskirts.
  • Kalúnga and Resh-ki visit Mount Ninhava. Kalúnga remains veiled in black, for he must not be seen by the living. The underworld couple in their full finery awe the fairies.
  • The wooing of Ngai by Ynan-naha, the Lady Story, daughter of Lord Shin. She steals ('borrows') some of the green tablets. The tale of this famous affair is detailed in a dramatic text known to many inhabitants of the Second Shimmer.
    • [Note: It is thought this mention of Ynan-naha, the Lady Story, is a scribal error - for though one dubious version of this history tells it as such, it is perhaps more correct that is was not Story that relieved Ngai of the Emerald Tablets, but rather her aunt, Queen Ynan, anciently the Moonchild. And this is perhaps more likely, as Ngai was a blood relative of Story, her mother being Ra'nTaombi, offspring of Ngai himself upon Lady Reed. Other commentors have put forth that the tablet-thief was rather some other ancient Princess, a daughter or revered grand-daughter of Father An, who bore a name similar enough to Ynan that the figures were confused. Yet others have stated that this 'affair' with Story was not sexual, and simply involved the intoxication of wine and/or other distractions that resulted in Ngai being put off his guard. The theft might even have been something that Ngai allowed to happen for reasons of his own.]
  • Time passes by...
  • Some of the lonelier elves take salamanders and gnomes for wives and husbands. The children of these partnerships are curious - a minority become degenerate (and this causes strife within the greater society), but many others display strange new magical abilities that quickly become valued by the elves at large. These pairings accelerate the shift in the hue of the skin of the elves, who become either more red, or pale gold, or darken towards umber. The Salamanders married into the tribe of the Afarim and some others, and these elves began to master fire magic, while the Gnomes that joined the elves contributed greatly to the earth-lore of the Agarim, Akarim and the folk of Anga. Indeed very much later these elves were often referred to as Gnomes themselves, and it became an informal moniker for a number of the families descended from Angka.
  • Stirrings of KR/Kur/Kurgu (but he is only to arise later). Gaùnab begins abducting elves on the outskirts of fairy society.
  • Temptations of Imäna (some say rather one of his sons).
  • Injury of the Tree of Life.
    • [Note: only an isolated fragment remains that hints at this detail, but it is included here nonetheless, due to the implications of the further narrative].
  • Discovery of the Black Stone and the 'Awakening of the First People', Remembered in some tales as the Amar-ir (though others give this name to the great civilization of the long-dead Ûr-Ùmoiar), a remote and primitive clan of the fairies discover the fallen pyramidion of Gaùnab in a great lake-filled sinkhole, where a very large tree of strangely stunted proportions and inky flowers has sprouted. A strange and slightly rank smell drifted in and out of the depths. This sinkhole, unbenownst to all who visit it, is actually the monstrous mouth of the sea-serpent Nganyamba who dreams deeply. His great head had lain hidden, submerged in an ancient bay, as he rested after his mighty strainings during the terrible battle and tumult with the Great Ùmoíar long ago. This bay had filled with mud, and the sea had drained, and his monstrous head and neck had remained quiescent near the surface of the newly formed dry land that came to be deposited there - silt from great rivers. A long tremor of the earth had caused a cave-in of the softer soil, and the cave of his mouth was revealed.
  • Those who visit the newly-discovered pyramidion (that sat, unbenownst to all, en-shadowed upon an island rock that was the tongue of slumbering Nganyamba) began to have curious dreams wherein strange unseen mentors instructed them. New kinds of perception and the abilities of prophecy come to the students of the stone. This appears to increase as they begin to grow hair on their heads. However, the majority of people who stay nearby in order to learn from the small black artifact are rendered barren. These came later to deeply understand the possibilities of the loss of heritage, but being held in thrall by their new knowledge, they found the first Apkallu school. By these they intend to spread their teachings out into the world instead of bringing people to it's dangerous and deadly source, but first they vow to master their new lore and power)
  • Not much later, the chiefs of the students of the stone dream of a future where the sinkhole cave collapses, and they realize their danger in shock and awe. They understand suddenly the nature of the cave mouth they meditate within. They are brave however, and mastering themselves, make plans to document as much of the details of the stone as possible before Nganyamba might awaken and move.

[...]

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The Age of Or :: The 'Golden Age'

• 1: Age of Or (the "Golden Age"/"First Age") 14,474 BC to 9,573 BC
  • Perhaps only 1000 or so of the ancient Ûr-Ùmoiar remain alive after the tumults of the previous ages. There are about 600 dwelling in the region of Mount Ma and the Crown Lands, this number having grown from roughly 300 survivors that found their way there after isolation in distant refuges. It is suspected (and held in hope by some) that unknown refuges remain that have not yet been discovered or contacted.
  • Father An has come to Mount Ma and declared himself by revealing to the Elves and Ûr-Ùmoiar the secret of their Mountain home: that it is the petrified body of the goddess Nín-havah-núma, and that the great tree that shadows it's summits was germinated in her womb before a single elf had hatched. An had arrived in the central square of Nín-havan from an unknown direction. Those present all suddenly noticed a strange figure standing near the great fountain, very tall and clothed in white robes, his hair long and white and his silver-grey beard reached to his feet. He appeared ancient and yet hale. His face seemed stern, but his eyes glistened with laughter and deep knowledge. Fleet-footed messengers ran off to summon Imäna and Ngai.
  • Coming there, the ancient brothers recognize the eyes of An, their long-father, and their wonder and surprise was very great.
  • With the return of Great-Grandfather An (who is known to the elves as Adhra On), there is renewed debate as to the division of leadership amongst the Ûr-Ùmoiar, which leads to a simple casting of lots (regardless of which, An declares his intention to remain with his children primarily as a sagely councilman, and this only for a time).
  • Following this, the first recorded Cleromancy, the sky and the band of the equator is to be ruled by Father On, the lands by Imäna, and the freshwater seas and reservoirs by Ngai-hnum. It is said that Ngai is not pleased with the losses to his portfolio, especially since Imäna is visibly weary of his Lordship already and begins to ponder retirement.
  • Given the growth of the population of the Ûr-Ùmoiar amongst the Elves, there is now a separation between the societies, and to some degree, the elves rule themselves under the gentle guidance and watchful eyes of the ancient titans, while the Ûr-Ùmoiar rule their own households in the ancient way.
  • Imäna and Khãnya-Millet have had many children over the ages, and some of these being born to them in their dwellings within Mount Ma. These children are rememebered as the Sons and Daughters of Elu. Seventy of these remain to them, dwelling upon Mount Ma, or in castles upon the high places roundabout. These form the leadership of the Ygiji, those other lesser Ùmoíar that were not of royal house or of lower stations within them, who are assigned to build and maintain the developing infrastructure of the Crown Lands, and administer to the Elven societies.
  • Imäna assigns his junior children ('dinjira') to perform general labor and maintain the rivers and wells, and one Geshtuv-Lawel is chief amongst the foremen.
  • Gyrrsu, son of Imäna and Maha-Vrasha-ntu and consort of the Lady Bea, takes up the staff as Chief of the Arbors. These tree plantations are for the exclusive use of the Ûr-Ùmoiar, for unlike most of the elves, they require food for sustenance. The elders of the elves are much averse to the disruption of the natural world, their forests and marshes, valleys and cliffs, and so Ngai had worked with them to select limited areas where small farms might be built with as little effect as possible upon the ecology of the Edùn, and away from the majority of elven thoroughfares.
  • The elves have by now grown into a great nation -- indeed, it's tribes might be called nations themselves for they have become quite differentiated. For example, the Azarim have developed scaly skin and the ability to change it's hue, while the heads of the Ayarim, the folk of Ara and others have elongated or domed to a degree far beyond that of the earliest elves, and show a variety of skull formations. Some tribes have held to their original stature, but others have diminished and are now not much taller than men of today. Some are a little shorter on average. Many have become rather willowy, and others more stout. Most have only five fingers in this latter age, and do not grow their fingernails. In general the eyes of the elves have grown smaller with the generations, for great numbers of the fairy-folk spend less time active at night. The ears of most of the new generations of young elves are very similar to the variety seen upon mankind today, very few having the pointed sweep of the Elders and those of the Unseelie Court. None of those of the new generations displayed the full array of magical powers of which their elders were capable, but they had specialized in a number of directions, and certain individuals showed great skill in their specific pursuits.
  • The dragon riders, the champions of the elven host, are reduced in number. Not a few dragons fell along with their riders in the battles against wild forces of years past that cemented the safety of the Crown Lands. These are remembered as great heros, and Gor bitterly lamented the loss of his dearest Valkyr. Very few new dragons come to nest at Mount Ma, and the traditions of the riders begins to die out.
  • In general, the younger generations of the elves are more forgetful, and the folk of the Adarim most of all. These elves took therefore most readily to the arts of writing, and in time the libraries of the Ada were filled to the brim with marvellous tomes and scrolls of lore. At this time there are a number of rudimentary writing systems in use, but it is yet early days in the development thereof, and thus the oldest books in the hands of the elves of today are very difficult to decipher.
  • Gu and Gor remain with Ngai and the other Ûr-Ùmoiar in Nín-havan, where they have small palaces of their own, finely integrated into the landscape. They are both still strong, but have greatly softened. Gor is again merry as ever, and Gu has recovered from his drunken years, and works with the ever-creative elf artisans crafting and building.
  • Olapa is beloved by all of the elves, and at times she travels about their lands in procession and supports the various causes of the tribes and their many organizations. Resh-ki also, visits more regularly, travelling from the distant west, where Kalúnga keeps the Halls of the Underworld. She comes at the beginning of every spring, and her stay at Mount Ma is always begun by visiting the sacred peaks of the mountains, and then passing by the Dragon Cave at the head of the Edùn where Father An sits in peace.
  • Of the first Apkallu of the Pyramidion - those elves that studied the fragment of the Darkstar in the cavemouth of Nganyamba - most go mad. Only seven remain and these Ngai takes into his charge after long discussions with On who is the only other with knowledge of it's powers. On revealed to Ngai how he was present until the last moment, just before the cave-in when Nganyamba shut his massive jaws and heaved his head back into the sea. The earthquakes caused by his withdrawal had indeed been felt subtly, far away at Mount Ma. Grandfather On had arrived at the cave of the Apkallu not long before they had to evacuate, and he had been the last to sit with the stone and absorb it's secrets. He impressed upon Ngai the terrible possibilities inherent in the knowledge of the black stone, for it bestowed the thought and twisted understandings of Gaùnab himself, and these reached unto the very boundaries of Time. The surviving Apkallu would have to be kept under strict observation, and their plans to spread their knowledge be curtailed. Father On thought it fortuitous that it appeared that the Apkallu had not yet found an effective means to convey and teach their strange gnosis, or describe the method of their visions and prophecies (often accurate, though generally mundane-seeming and not apparently 'useful' to others). Thus the Apkallu found no great reverence in their early days.
  • Imäna takes Ki into his harem of consorts
  • Kalúnga makes a rare visitation, and there is much pomp and ceremony, but his messages to the inner court of the Ûr-Ùmoiar afterwards are strange riddles of dark omen. Ngai and Imäna pressed him, but Kalúnga would not explain in more depth.
  • Much time passes, many merry years - though not without the occasional strife, or dangerous incursion of wild creatures on the borders.
  • A single very large dragon is seen crossing the mountains in the far south of Mount Ma.
  • Khãnyab-heha is discovered by the guards of an elven watch-tower on the eastern outskirts of the Crown Lands. He was singing loudly to himself as he walked, gnarled staff in hand, dressed in a wayworn mantle that shrouded his face. He wore shoulder pieces made of the wings of a bird. Of the Ûr-Ùmoiar he was small-statured, and the elves at first mistook Khãnyab for a tall elf of the Ambarim, were it not for his strange words. The elves called out to him and went out to meet him. He was soon brought to Mount Ma, where he made himself known to Imäna and Ngai, who hardly knew him, for he was so changed by long travails in the wilderness. He was aged and yet young, thin, but wiry and strong; his singing voice has great strength and vigor. Nonetheless, the doubt of Imäna and Ngai was laid to rest when Father An appeared to greet his long-wandering son. Soon thereafter, the elves came to know of the singing prowess of Heha, as they called him, and he became the chief of their choirs.
  • The next time Ngai went to consult it, he and the elders of the elves find that the Emerald stone has vanished from it's sacred storage vault. There is a great panic at first, until Father An explains that the stone has not vanished, for Khãnyab is now with them in the flesh. Laying his hands on the shoulders of Imäna and Ngai, he smiles and tells them that though not without trial, the coming years are to be very pleasant.
  • The planet Mercury is identified with Ngai in the later times of the Second Shimmer, due to his association with Khãnyab-Heha in the tales of these times, but this would not remain so - for that planet came later to be associated with Navu, son of Merru-taqqa, in the time of Bhavylion, far to the south in distant years still to come.
    • [some sages speak controveries of this time, that mercury only now finds it's orbit, being castoff from some ancient cataclysm, and hence this astrological injection into the tale]
  • The Seelie Court of the Elves (the Great Thing or Forum) and their doings. The one hundred and forty-four members debate the forms that leadership and instruction should take given the enlargement and reshaping of elf society.
  • The quiet strengthening of the cloisters of the Covens of the Unseelie, and the slow but steady growth of their colonies in the nearer north and west, and yet later, others further afield.
  • The gnomish miners of the elf tribes of Anga, and of the Akar and Agar, and their deep explorations in far lands. Over many generations, they grow shorter and more compact and bent by long toils. Some are lost, and were sundered for over one thousand years, and when they are finally contacted again, they are known as the Dver or Dwarrow (dwarves). These are first encountered by Elves seeking for iron by which they might forge swords against the dangers at the borders of the Crown Lands.
  • The leading sages and phirada ('wordmasters') of the Akarim and the folk of Amba, with the aid of Ngai, begin a very successful series of reforms to the fairy writing systems. In time, all of the twenty-four great houses of the elves adopt the new alphabetic system. Each of the consonant glyphs is a simplified form of the various house sigils, and a new series of vowel letters is developed and orthodox spelling systems put in place.
  • Kalathe-ntaombi, in the form of the Umoiar, has descended from the secret hallows beneath the remains of Father Tree, now abandoned by the newly-incarnate An, and is making her way towards the ancient forests west of the Crown Lands.
  • Khonvoüm the great hunter, an elder son of Imäna, arrives at the outskirts of Nín-havan mounted upon a mighty steed, the first horse ever to be tamed by Ùmoíar or Elf. His arrival is presaged by the strange sound of a very large conch shell blown as a horn that rang from the south west with many echoes. He has with him a small contingent of young Ûr-Ùmoiar scouts, and these were born in the westland refuges near the shores of Tal where a small community of Ùmoíar survive yet. Khonvoüm is brought to Mount Ma.
  • A great feast to celebrate the coming of Khonvoüm. Imäna does not smile often in these latter days, but at the coming of his doughty son he could not contain his joy. Khonvoüm has many tales to tell, for he has travelled far, and seen many things. He speaks of the three old Kiiglyphs that dwell upon an island in a great lake to the south-west, who have set up a mighty forge, and craft strange and terrible weapons for purpose unknown. At this is there is much disquiet, for the Kiiglyphs were terrible adversaries in the ancient days, but the revellers resolve to erase their doubts on this matter quickly, and a number of spies are sent out, warrior-scouts of the Azarim, masters of camouflage, to observe the doings of the Kiiglyphs.
  • Not much later, Imäna travels with an entourage of warriors and scouts, lead by Khonvoüm, seeking to see if Mount Lel remains inviolate after the great disaster that brought down the first great civilization. He leaves his son Gyrrsu (who is known as the Satyr) in overall command of Mount Ma until he returns.
  • 'The time known in many legends as the Reign of 'Saturn'
  • In this time, during the earliest parts of which Imäna was away, Lord Gyrrsu has Imäna-ship, and Ngai and his princes are to aid him in his duties.
  • Some tales tell that Meru-taqq, a great son of Ngai still lived, and dwelled near the sea of Tal with some number of his own people, somewhere far to the south and west.
  • The slow occult rise of the agents of Chameleon, that is Lord Unwaba, by the workings of the Dark Heart. It is thought that Chameleon was an Azarim elf that had been blackmailed into the service of Aziili, a powerful agent of Gaùnab, and in time became a willing servant, for he gained secret boons.
  • While dark things indeed moved in shadows, the majority of the population of elves and Ûr-Ùmoiar was glad and joyful.
  • The 'Golden Age' as it is remembered by many, a peaceful era of craft and commerce of peoples, where the elves, watched over by the Ûr-Ùmoiar, grow plentiful and prosperous in wide lands about Mount Ma. They are divided into twenty-four primary clans. Many small outposts become great cities. All this remains still under centralized organization. Many elves, mostly of the newer and younger generations, subsist upon the fruits of the trees, or the juices thereof, at the very least. Elves that survive entirely by their own fluids are now in the minority. Gyrrsu, who collaborates with Ngai in the guardianship of the elves, comes to be named Urtha, and some of the fae, who thought him over-harsh, called him Krantz, meaning 'stone-hard' in a slang dialect of the Angarim. Nonetheless Gyrrsu was bemused by this and took the name for himself - informally at first, but in time many new him only by this name.
  • The Serpent in the Garden (the secret Watchers, Aziil and his crew etc.): Agents of Gaùnab appear in disguise amongst the elves all about the lands. Some appear to the lay folk, but most present themselves to the Unseelie Courts. Strange whispers and seeds of rumour they planted amongst the outskirts of the fairy society. These took time to bear fruit, but sadly they found ready soil in many places.
  • The infighting of the Unseelie, and their division into two factions: the first was known as the Faithful, and from the other came the Sorcerors and Warlocks, some of whom birthed the first Dracvlfa.
  • The party of Imäna and Khonvoüm return from the far north. There is much rejoicing, for a large group of Ûr-Ùmoiar had survived the cataclysm of Ubyria deep within the fortress bunkers beneath Mount Lel, making use of it's ample stores. Later other survivors, injured and wayworn, made their way there also, and recovered. Again, Imäna praised the Paramount, for he discovered that his beloved, Khãnya-súdh, had been kept safely, and she had long been awaiting her Lord, whom she knew would come seeking for her. A number of the Ûr-Ùmoiar that had made Mount Lel their home remained there, while the rest returned with Imäna and Khonvoüm and Khãnya to Mount Ma, but this only after plans were made to replenish the fortress of Lel, and to re-open communications with the Crown Lands somehow.
  • Khãnya-súdh and her wonder at the new race of elves.
  • Much time passes.
  • The Kiiglyphs are long kept under observation, but eventually Imäna sends out diplomatic messengers to them, who risk approaching their smithy. The creatures are not entirely without wit, and their forge is well managed. Eventually, they become (somewhat suspicious) allies of Mount Ma, and though they will remain on their island, they are commissioned to build powerful new weapons for the Ûr-Ùmoiar and the finest warrior chieftains of the elves.
  • A few heavily encrypted books and secret scrolls made by the Unseelie find their way into the hands of other elves, and there is much mystery and rumour, but the information within is not understood for many years. Scraps of this material is eventually seen by Ngai, and it is said his eyes grew wide when he read the ciphered words, but there is no record of his actions at this time in regards to his discovery.
  • A new danger to the Crown Lands is the 'Troll' or Etthyn, a degenerate cannibalistic race having it's origin in the few fallen and isolated Ûr-Ùmoiar that escaped to the great caverns beneath the mountains during the tumults of Nganyamba at the end of the reign of Invur-Elu. These monsters are known to the elves as the Izimu and the Ogr. Luckily they are are rare, and do not often venture beyond their shadowed and craggy vales. The Etthyn or Izimu are rarer still, being capable of unleashing dark magic by some uncanny intuition, though they appear to have little more wit than the typical Troll (Ogr).
  • In response to incursion by the Ogr and Izimu, along with strange goblinoids that seemed to follow in their trail, the elves begin the forging of stronger weapons of war, for the Kiiglyphs cannot make swords for every elf soldier in the garrisons. Prospecting expeditions are sent out to find ores, and these became large mining projects in distant lands. These remote prospectors from Mount Ma, exploring the broken roots of the ancient trees, there met the Dwarrows, spoken of aforetime. These strange stunted creatures had left behind the name of elf and fairy and now named themselves the Dver of the Deeps. They were of great skill with craft and the forging of metals, and they had superlative knowledge of the minerals of the earth, and of the making of weapons that might stand up to the abominations of the distant wilds. Yet they kept to themselves at first, and their reported friendship with the elves of Mount Ma might be better described as a partnership. Later, however, befriending Gu, the Dver became unmatched masters of their art, and became a boon to the elves, who would, in far future days as yet unthought of, find themselves beset from all sides by cruel and cunning enemies.
  • Some time passes, and the literary achievements of the elves reach great heights. So too, the wizardous groups that have mastered various forms of magic begin to formulate orthodoxies around their methods, and attempts are made to teach advanced methods to those not naturally adept.
  • One day, the day after the great yearly feast of An where exuberant singing performances, solo and choir, were enjoyed (amongst other entertainments) by the busy concourse of elves, it was discovered that the Emerald Stone had re-appeared in it's old mounting in the sacred vault. Messages were sent to seek for Khãnyab-Heha, who had led the spectacle the day before to great praise. He could not be found. Father An merely smiled, when Ngai and Imäna came to inform him of the vanishing of Heha, who was thereafter remembered as the Wanderer, and He-that-comes-and-goes.
  • Father An informs Ngai that the golden years are coming to an end, and he will not remain with them forever. It is thought that this news finally led to Imäna's decision to leave Mount Ma himself and retire in the not too distant future. Imäna knew that Ngai would be happy to continue his guardianship of the elves, for had he not long ago styled himself 'Lord Earth'? Ngai still had a youthful vigor that Imäna no longer felt, though Ngai was indeed the eldest. At the very least, Imäna desired a lengthy retreat.
  • Certain elves having for long years partaken of food, gradually lose more of their self-sustaining nature. There is a great increase in this phenomen since the previous age of the world, for many fairies require more and more food to survive, and the getting of provender became a concern for many families. For most, the juicy fruits of the naturally-arisen trees and forest groves of the land are sufficient, but some, in less fertile regions, begin planting small farms in secret (for the modification of the land in large measure is against the prevailing law). The majority of these elves grow dull and increasingly pacifist over the years. They do not partake in the joyous processions of their kin, and spend less time working on their crafts and activities. Beyond tilling their secret pastures, they spend much more time in leisure, and yet they lose the ancient patience of their people, and become ever more anxiety-ridden. A rare individual at this time has grown fat, and such figures were the target of terrible teasing by the youth of the day, who had become careless and revealed a new cruelty that would have shocked the Elders if they had witnessed it firsthand.
  • Tensions between the great cities, which begin to withdraw inwards, and become averse to the influence of Nin-habhan.
  • Seduction, initiation, and capture of Elves by Aziil, an agent of Gaùnab, who is known to some as Bultungin, and also Vaeleshi. Many of these disappearances are noticed, and cause distress. Some members of the Unseelie Court go missing, but for their secretive nature, it is not reported widely.
  • More time passes, there are diplomatic embarrassments between great houses of the elves, and resentments of the new generations against the ancient and now very aloof elders.
  • Almost all elves are born as infants. Only the most ancient living elven queens still lay eggs. Of the Unseelie, few or none can tell if they remained egglayers, for they had grown very private, and kept their breeding to themselves.
  • The first elf dies a mortal death, stricken and collapsing during a passionate speech in the Forum of the Thing. His heart simply stopped beating. This was a great shock to all. Many rumours ripple outwards. Some said it was poison. Only a long while later, does this occur again, and then with ever-greater frequency, and it is gradually realized that the elves are growing old.
  • The elves begin to age rapidly after a few hundred years of life, and death by old age and bodily failure becomes a common occurance. One can only imagine the cultural turmoil this caused. It took a long while before a young elf grew up without questioning the fact of their own future demise at a time of Death's choosing.
  • The first elf to die this new 'natural death' was said to be of the Azarim, and thus the origin of the well-known 'Tale of the Lizard and Chameleon and how Death came to Man'.
  • Echo of the "Moon-throwing incident"
    • "It was at the end of the first age, symbolized by the expulsion of man from the blessed Garden of Eden, that the moon lost its brightness.(2) It was not just a single human pair—the tradition ascribes to Adam the invention of seventy languages." --Velikovsky
    • “(2) The very angels and the celestial beings were grieved by the transgression of Adam. The moon alone laughed wherefore God . . . obscured her light.” Ginzberg, Legends, I, 80.
  • 'The Garden' (organized)
  • A new class of person in society: the mortal (but even the immortals begin to fear the possibilility of their death, whether it come by sword or by some new divine ordinance). Many of the Unseelie Court slip away in secret, to found distant holdings on the outskirts of the greater city states - for they fear that they will be harrassed for the secrets of their ancient vigor.
  • The agonies of Ngai, who, with some help from Imäna and Great Grandfather, works to craft a new philosophical system that will aid the elves in managing the changes in their midst. The promulgation of this system must somehow be performed in haste, and yet gently.
  • In trading with the dver, the elves discover that that race too began to be afflicted by Death some time during their distant explorations of the north east. None of the folk of the Deeps that began their journeys is still with them, and lay buried in dark tombs under the earth.
  • Some time thereafter came to be the establishment of the first forms of true Kingship (in the sense of sacrificial kings) amongst the fairies. The idea of heritage through bloodline is cemented now that death appears to visit itself upon all the new generations. Only the elders and ancients seem to hold onto their immortality, and many of the greatest of these, including the most venerable of the dragon riders, have over time been lost to warfare with the creatures and ever-present dangers on the borders. The great elders of the Seelie Court have become cloistered from the daily lives of the greater peoples, and this echoed what had become of the Unseelie in times past. Some historians describe these times as heralding the subconscious beginnings of the ancient caste systems.
  • The first Kings are chosen by the Eldest of the Elders, for these latter now prefered not to involve themselves in such a direct fashion with the elven hordes. Unfortunately, many of the wisest of the elves decided that they did not want to shoulder the burden of such a position, and did not petition their cause. Thus it was that the first kings were of younger stock, great in vigor but lacking, perhaps, the heights of wisdom. Nonethless, the Kings were to be intimately guided by the elders of the Ûr-Ùmoiar, and the bounds of their authority was strictly defined, and was far from all-encompassing (at least for a great many years).
  • Mantis visits Ngai for the second time. Long they looked into eachother's eyes, before Mantis jumped away.
  • Private debates amongst the Ûr-Ùmoiar and the eldest leaders of the elves over the possibility of inter-breeding the ancient race with that of the fairies, in the hope that the old vigor, now waning, might be re-introduced into the elven society, and perhaps the strange onslaught of mortality stayed entirely. This was doubtless viewed as controversial, and it is said that tempers grew hot in the council chambers of the castles of the Ûr-Ùmoiar.
  • In these times Imäna has become distant and ever more stern. He was less willing to offer his advice in lesser matters and gainsaid many initiatives. Some tell that he began to tire of his duties managing the new nations of the fairies, and there was growing tension between the various cliques of the Ûr-Ùmoiar that he no longer felt the desire to confront.
  • A new phenomenon afflicts the high-elves, those of the eldest of the immortal elders and also some of the Unseelie. At first disturbing, it's portent later became clear, and is now accepted as one of the great wonders of elven-kind: strange changes began to occur within the upper spine and shoulders of these destined few - they began to sprout the first shoots of bone and ligament that would in time become the wide pinions of bat-like wings. This was a great wonder to those that witnessed it, but being the provence of the cloistered high elves, news of it did not spread quickly. Ngai and Khãnya-súdh (who had become a healing specialist) inspected the first 'afflicted' with this condition.
    • [Note: Many of the elves had by this time given the name Núrse (Núrush/Norúsh/Novrish) to Lady Khãnya, it's original meaning amongst them unknown (though some put forth that it meant 'one-that-nourishes' or 'source-of-food'), but this word came later to mean 'healer' due to her revered activities amongst less fortunate elves.]
  • Some years pass by. Ngai further develops the Code of Kingship.
  • Imäna spends more and more time away at Mount Lel with his wife Khãnya-millit. The ravaged northlands, to the east and west, are beginning to be healed of the hurts dealt it in the fall of Invur-Elu. It is still largely a cold and barren waste, but the pits have mostly filled with soil or water, many new lakes have formed, and green plantlife begins to cover over the scars of the past. Imäna considers new plans for the north, and ponders also the far west and its' realms described by Kalúnga.
  • Imäna upon one of his journeys into the furthest north beyond the peaks of Lel, is visited by strange omens, and later, he discussed these with Father An, who revealed to him that the furtherst north of north was the abode of an ancient evil, for there sat the headstone of Gaùnab-erébüzú, the ancient rebel of the Heavenly Kraal.
  • Much against the desire of Imäna and Ngai, the investiture of the new form of Kingship amongst the fairies leads to haughtiness and possessiveness. The ideals of royal servitude are not adhered to by many of the Elf Lords and the Ûr-Ùmoiar are too few to counter-balance the authority of the Kings over the elf nations. Nonetheless, the elven masses are in the main obedient and humble, and wise enough to allow their new superiors time and space to find their footing without having to face undue rebellion. After all, for the most part they trusted the Elders who sat behind the thrones, and the mindset of the elves was largely still that of the deathless, having not yet entirely come to terms with the new situation, and moreover they had wide lands to live within, and many activities that delighted and entertained them and kept them busy. There was no rush, and true 'progress' (in the modern sense of the word) was slow. What would require that a King of the Fairies be pressed for time or resources?, asked many of the lesser fae as they got on with their tasks.
  • The Lord of the Atharim elves at that time, Thar-a-Ingr, meets Kalathe-ntaombi as he expeditions to the west, seeking for new realms. He had agreed to aid Ngai in detailing the Great Map. Thar-a-Ingr had been seperated from his guards as they canoed down a wide river, when he had been swept into a split in the channel. This side-channel of the river had quickly turned to rapids, and the King was obliged to leave his boat and go ashore on a large forested island that divided the river for some distance. There he was smitten with the beautiful maiden he discovered amonst the great boulders and beneath the dark trees, she whose ancient divinity was plain to him. His entourage could not find him in the woods and thought him lost, and returned to Mount Ma in sadness and confusion. A further expedition sent out to rescue him found him dwelling with Kalathe in a lantern-lit cliffside cave before which the mighty rapids of the great river passed by. There was much rejoicing, and all would have chidden the elf Lord for his rash disappearance if it were not for his status as King, and for the beauty of nTaombi who stood by his side. She revealed that it was destined for the Elves of the Atharim, Angkarim and some others to remove and dwell within these caves for a time, in order to avert a terrible future that she foresaw. This caused great consternation, but the plan was eventually carried out, for the wisdom of Father On was consulted, and he gave his assent.
  • A slow exodus begins to make itself clear. Elven clans are moving outward and away from their homeland, and the lands about Mount Ma begin to very slowly empty. Many go south and east, some few go north, but most drift westward or to the south-west. Still, Mount Ma is a busy hub and regarded as the 'capital city' for many many years.
  • Ngai's planning and attempt to breed and cultivate Grail Kings - true shepherds of the people, that would act as overlords of the existing clan Kingship structure. The Green Stone is again consulted. Long Ngai poured over it's hidden facets. Imäna and Ngai argue about the possible consequences, for Imäna is losing patience with the bustle and complexity of the elven lands, and in his heart, he desires to move west with Queen Khãnya, and live in retirement in quietude. Imäna and Ngai turn to Father An, who lives in the dragon cave above the first Edùn of Mount Ma for advice. They spoke throughout the night. Imäna did not approve of Ngai's plans, yet he admitted they might be necessary in the end.
  • The wings of the first winged elves have almost become strong enough that flight might be possible. News of the winged ones begins to spread, and there is demand from the streets to see and know the truth of it.
  • Imäna prepares to move his household to the far west, nigh to the shores of Tal. Ngai will remain with the elves and proceed with his plans for the Grail Kings.
  • Many elves remove to the new cave dwellings prepared in the near west by the Atharim and Kalathe-ntaombi. This causes great disruption amongst the greater fairy society. Ngai and Imäna mistrusted the maiden Kalathe, but Father An descreed that it should be.
  • The seed of Ngai is implanted in the womb of fourteen young elf maidens of high-elven birth, seelie priestesses of the first Oracle, who were willing, for they desired children, though it was forbidden to the inner circle of the Oracle who must remain unwed and celibate.
  • Further advancements to the writing and spelling systems of the elves, focused on explicitly encoding their knowledge of the Greenstone into their very language. Ngai had for long aided and guided the elves' study of the Emerald headstone of Khãnyab-heha, and they had grown very competent in it's mechanisms. Indeed, Ngai perceived that they were making leaps he had hoped they would not yet have discovered, and he had to face the decision over whether to distract them somewhat, lest they stumble on certain keys far too soon.
  • Birth of Lord Adaeva (King Deu/Tiw) and Lady Hawaḥa (Queen Kava), the most successful births resulting from the project of Ngai.
  • The incident with Lilu-ta, the Lady of the Lilt, and Adaeva
  • Wedding of Adaeva and Hawaḥa
  • Hawaḥa's descendants (children of Ngai, by the prototypical primae-noctis), Gwyon, Avla and later, the birth of Sedha, son of Adaeva. Records of the life of Avla are scant, and it is thought he died young or simply faded into obscurity, but Gwyon (Giwyon, Kyion, Kyaoin, Hhaona) and Sedha (Sidhe, Siddhir) became great chieftains and founders of the most illustrious of the new families that came to public prominence after the generalized withdrawal of the elders. It is thought that the famous hero Galeghmús sprung from the elder line of Hhaona, and also the great architect Nhim-rahdaḥ.
  • The river caves of Kalathe are explored and delved, and the Dwarrows and Gnomes give them aid in this. The craftsmen of Aka work wonders with it's interior chambers, and legends of it's splendour go forth to all the world.
  • The Overkings of Evermære (or Ævermere), the princes of the families of Adaeva and Hawaḥa. The most promising of these become students of Ngai, and were to become the first ancient Drúdh-kings led by Ymr-lenrḥa, while the others divided into the Pendrúkãr (Pendragons), who rule over and advise the kings of the elven nations, and the Watchers called the Ayyin, who go about the lands unmarked and plainly-dressed, observing all that goes on.
  • ... [much time passes : records of these times are rare ] ...
  • Strife between elven city states leads to a brief war of kindred-against-kindred. It is hastily stopped by the Overkings and their Ûr-Ùmoiar aides, but much damage had been done, and relations were strained forever after due to these deeds. Though much more troublesome times were to come, these events are remembered still as a very grievous moment in the long and storied elven history.
  • ... [at least a thousand years passes] ...
  • The cave city of Kalathe has become a mighty underground palace, and is home to a great number of high elves. The Ûr-Ùmoiar have little to do with it.
  • Elves return to the land of Ob and Mount Ma from the far west, and these clash with the fairies of Kalathe's kingdom, still ruled by Thar-Ingr, who long ago took Kalathe to wife.
  • Corruption of certain small factions of the elves - the Folk of the Anvil arise, the Dark Smiths of the south and east, who corrupted the arts of Unavallr (which is their name for Gu) and forged shadow-iron that sapped the life of their foes.
  • The first hidden Anvil undercurrent at the primordial ruin of the distant Navel, the Eye of the World, where the foundation stones of ancient Anshar lay crumbling in the waste.
  • The events remembered as The Sons of God go in unto the daughters of men: A number of Ûr-Ùmoiar chieftains led by one Anaq, along with their assigned group of Watchers is smitten by the elf-women dwelling in a peaceable valley in the south-east, and he and his men, tiring of their station, make a pact to found a city in that place, and it is told that they took wives for themselves from amongst the people, and gave birth to mighty children, whom they taught many things forbidden to lay-fairies. Their children are known as the Anvilem, and they grew tall and strong. These were joined not much later by the aforementioned Folk of the Anvil, who, coming from Anshar, merged with the people of the city of Anaq, for they were of like mind.
  • "Giants in the Earth in those days."
  • Certain elves of the borderlands have become more brazen with their unsanctioned farming activities.
  • Tensions and the building of many strongholds all about the lands - cold war between some elf tribes, much strained diplomacy.
  • Failure of the Satyr's law of undivided fields. Artificial gardens and large farms become prevelant throughout the outskirts of the crown lands.
  • Imäna and Ngai see that they cannot hinder the degeneration of the greater Elven society from it's ancient state, and that perhaps that was always the will of Ûmvélinqängi.
  • Imäna re-assigns the dinjira, the junior Ûr-Ùmoiar to do farm labour and maintain the rivers and canals. Geshtuv remains one of their most reliable leaders.
  • Gyrrsu, who works closely with his sister-wife Lady Bea, takes up the scythe as Chief of the Fields. Lady Bea is Mistress of the Hounds, for she manages the kennels wherein dwell the first great hunting dogs, descended from the dire-wolves of old.
  • Major study of agricultural matters, as large-scale farming becomes a major feature of elven civilization.
  • First covert wars of the secret Orders of Imäna and Ngai against those of Gaùnab's agents of chaos and affliction.
  • The eldest of the hunting hounds retire from their service, greatly praised and decorated by the trooping fairies. At first it is not known what to do with them, but by their own instinct they become the fearsome guardians of the burial mounds and the tombs of the elders, ensuring that their grave goods are not disturbed. In this time, Lady Bea gained the title Nü-bishai (and Nebishet), for she bore Prince Nu-vis (or Nubis) who became a guardian of Kalúnga, and some of the youth named her Rhaeiou, in the imitation of the sound of her pets, and that name in time became Rhae.
  • The straining of the Ygiji and workers of the Ûr-Ùmoiar in the building out of the great cities and roads. These begin to grumble about their labours. In some places half-elf locals are willing to help in the efforts, but more often subtle threats and appeals to authority made sure the tasks were progressing. A new and stronger divide between the Ûr-Ùmoiar and the races of the elves. The word 'god' begins to be applied in ironic and rebellious speech in private, but soon enough was to become all too literal.
  • Cold war phase of what would be known later as the 'Titanomachy'
  • Half-elves (mortal fairies of various houses) spread over the earth and intermingle. A great number of them become rustic in a very short space of time, and are forgotten, for their wisdom and high knowldge they forsook. Others with more vigor and restless, built up new nations and city states.
  • Small nations led by rogue Ûr-Ùmoiar chieftains and dissident Unseelie offshoots cause discord. In some remote regions beyond the watch of the Imäna and Ngai, entire peoples are enslaved by power-mad tribal lords. Much of this in aid of mining projects extracting precious metals such as gold and copper, and also crystals such quartz and amber, from the ancient veins of the buried roots of the forgotten trees, those colossi of the primordial days.
  • "Kingdom lowered from Heaven": Ngai, seeing the great divides forming amongst the elven societies, makes a last effort to bring together as many nations as he can under the banner of the Overkings, but he is only partially successful. Many of the distant regions have, without truly realizing it, fallen to the will of Gaùnab and his many cunning agents. Ngai sees that he will not ever again see the elves united as one, and he wept.
  • Beginnings of the second globalisation, Reign of the 'Giants' on the Earth, the captains of the sophomore rise of industry. Indeed this era began with a meeting under a tree on the banks of the river that had long been named the Indus. [...]
  • Gyrrsu begins to lose faith in the old ways, and begins to cling to his own power. He feels that he is only doing what is necessary. Debates with Ngai, Imäna and Grandfather An become terrrible shouting matches, and a divide forms between them. The mind of Gyrrsu is clouded by dark thoughts and terrible futures.
  • Rise of the Eastern Elves, unknowingly subject, in large part, to Gaùnab forces.
  • In response to the increasingly warlike and imperial far east, and to the incursions by strange peoples from the south, what would become known as the Empire of Thalent (or Talent and Talenta) is founded by the Talonauts, who had sailed the sea of Tal, and explored the land of Mer in the west.
  • Expeditions to the ruins of the long-destroyed academy cities of Hubbur and Diab.
  • Colony cities of Mer, and the Islands of the Crab. Ngai tours the lands of Mer, unto the uttermost west beyond Tal. There he visits briefly with Imäna, who now dwells with Khãnya-súdh upon a high mountain, and only very rarely returns to Ob or the Crown Lands.
  • Gyrrsu vanished for a time, and some thought him lost, but he returned again soon, explaining that he had received urgent messages about a local uprising in lands under his command, but arriving there, found that it had been a miscommunication. Some versions of this tale tell that Gyrrsu secretly met with agents of Gaùnab and made a pact with them during this time away. Others say that Gyrrsu was decieved, being shown visions that he thought to be messages from Nín-havah-núma herself, though she was apparently long dead, and that these gainsaid the efforts of An, Ngai and Imäna. There are rare scraps of lore also, that claim it was Omoroca herself (she not having been slain by Meru-taqqa in the primordial past, but merely routed and escaped) who came to him then, and convinced Gyrrsu that she was Queen Ma, and warned him against aiding the efforts of his family. Regardless of what really happened, the relationship between Gyrrsu and the other Ûr-Ùmoiar began to break down. But Gyrrsu had great influence, and commanded armies, and many were loyal to him, knowing only his benevolence, or themselves disagreeing with the motivations of the current campaigns. Still, it was many years before this divide became insurmountable, and Gyrssu became spiteful and split from his elders and his station, cursed them, and turned against them.
  • Unbenownst to all (by the command of Bultungin-Vaeleshi some say), the ancient and cold-hearted dragon Virrithar descended upon the mountains above Indusha, and made it's lair at the source of the great glaciers. This old serpent exuded the deep chill of blue ice, and it's scales were like as to diamond shards, and all the lands about it's new home began to experience severe cold and biting winters. This led to a drying of the lands further afield, and many rivers froze, and no longer fed the lowlands with fresh water. Many realms far afield became parched and turned to desert, themselves growing hot for lack of clouds - but it was a long time before the source of these events was made clear, and the dwelling of Virrithar upon the mountain revealed. In the meantime, there is good news elsewhere, for peace is made between a number of old city states that finally forgave and forgot their ancient feuds, driven, admittedly, by new and more pressing difficulties near at hand.
  • The World-wide Thalenta Trade Union is founded (an ever-tense, primarily 'elven' alliance, with a number of Ûr-Ùmoiar leaders, chieftains and advisors). Various factions and nations are knitted together by this Union for at least one and a half millenia
  • ... [ much time passes ] ...
  • Glories of Lemma and Talenta. The building of the Great Pyramids in Khemia and Núvia. Spectacular constructions about the Middle Sea and upon it's islands, such as those of Mellit and Kreta (named after Khãnya-súdh and another famous Ûr-Ùmoiar princess).
  • Many of the chiefs of the Ûr-Ùmoiar move across the sea of Tal to the land of Mer, and build there new palaces and ziggurats. In this they had much aid from many families of high-elves that migrated with the elder race, along with their retainers.
  • Ngai and his mate Olapa spent much time in the near south-east during the founding of the Khemian empire (which was at first part of the Union of Thalenta). Resh-ki whiles away many spring and summer months there with them. Merru-taqqa also visited his father Ngai at this time. Olapa-kina became known as Sæthït amongst the local peoples, for she laboured much with Ngai-hnúm in the waterworks of the great river of Núvia. This mighty river flowed in the furthest east of the ancient Shãrlands, from the mountainous regions south-east of the forbidden forest of Bwindi and Qüng. Then, after long journey downstream, it's waters spilled into the Middle Sea (in that realm dubbed the Inner Sea) at it's aust-westward end, filtered by the endless paper-reed marshes nigh the realms of Fynix and Hhaena and the fortress island of Zebrae (that is Sebra-sha). Now this river, the longest in the world at that time, was named Ùiterú, and was also the Kirya and Hyor and Fiãrö. It's passage included many waterfalls and rapids, gorges, and mighty lakes.
  • After the first visit and peregrination of the river Ùiterú by Great-Grandfather On, it gained the title An-nil or An-Ul (a shift perhaps from On-Un) and An-eel , and thus it is remembered as Nailos or Naelos and Nilús, and is associated with a yearly agricultural calendar aligned with the times of the flooding of the plain of it's delta. The river was divided anciently into twenty-eight regions called nomes, but this number was reduced to twenty-two in the Second Age.
  • Ngai-hnum and Olapa-Saethit settled for many years on an island in the river Ùiterú that had formed over a thousand years before from the petrified body of the great Indlovu, the Mammoth-father, steed of Gor, who had wept when his trusty friend had fallen. The tusks of Indlovu were used to built the very famous edifice known as the Ivory Towers.
  • Explorations by brave scouts into the impenetrable forests of Bwindi east of Ùiterú-Kirya. Strange creatures are found there, including a relic population of Thunderlizards and dangerous Alútsar. These first adventurers do not make contact with the secretive people of Qüng, a large but well-hidden tribe that had sprung anciently from the union of Amaerava and Odwa, and later mingled with a small number of elf and half-elf clans thousands of years before. Amaerava was the last of the Ûr-Ùmoiar that survived the first Great Cataclysm outside the safety of one of the secret bastions, for she was succored by Nín-havah-núma herself in her own final days. Odwa had been a servant of a vile master of a fallen city-state of Diab, and some tales describe him as sub-human or a golem, or the result of some sort of hybrid experiment. Others say instead he was of noble birth, but a minor branch that had fallen into poverty and dishonour, and that Nín-havah-núma charged him with redeeming his name. The records of those times are but echoes of oral history, but most agree that Amaerava at first abhorred Odwa, until he proved his relentless faithfulness towards her, and saved her life multiple times from terrible fate in the dense jungle realms of Aphar-y-Kurr. Later, the blood of their children was mingled with that of Ûr-Ùmoiar descendants of the ancient Qa-yngu, and these grew strong and spread towards the southern realms of Diab, and eastwards towards Nuvia, and northwards towards Shar.
  • Two great linguists, one of them of the Akarim, and who was also a temple architect; and the other of the house of Angka, a revered archivist, come to Ngai-hnum seeking council, for they claimed to have discovered a strange possibility. Their meeting would lead to great events much later that involved the Emerald Stone and the aid of the remaining Apkallu (the sages of the pyramidion of Gaùnab-erébüzú).
  • Resettlement of the recovering realm of Tartarus in the north-east, it is named Tar-atharia. It's first major city is begun to be built in secret soon after the first expeditions in that direction, and came to be remembered in some myths as 'Gwen-dulant'. The city was secreted within the collosal ring of an ancient remant tree-stump, that of the immense trees of those long lost primordial times, that now was turned to a great and craggy mountain range. It was located somewhere east and north of the wide plains of ancient Ubyria. From this hidden city the reclaiming of the Tortured Land was begun and managed. It is thought that Ngai played some part in it's initial founding, but he eventually left it to it's own devices, at least for a long time.
  • Resettlement of the far south-eastern oceanic island realms and their canal-riven lowlands, new cities are built atop the old foundations, many old canals are cleared of debris and re-established. These regions come to be inhabited by many half-elves anciently of the Asharim and Ankar, and not a few city states were led by children of Amba. This realm came to be later ruled by the noble allies of Thalenta, the Masters of Lemma, and thus it's ancient fame is remembered as Alma, and La-mer, and also Alamúr, and Lemúryãr. It's first great capital was Ankãr-védha.
  • The mortal elves are now formally distinguished from their immortal elder kin, and the word man comes to refer to those-that-face-Kalúnga-before-the-end. Thus it was that this era was the beginning of 'mankind' as we now know it. In many places, with the work of dwindled ancient Ûr-Ùmoiar and high-elves being increasing performed behind closed doors, the idea of an 'immortal being' (elf, god or otherwise) became a matter of faith, and then legend, and then myth.
  • Gyrssu the Satyr becomes a great master of many far lands, being aided, it is said, by Gaùnab's forces. He had fallen to nihilism, and desired either the complete rule of the world, or it's end.
  • Difficult times as weather patterns begin to shift. Volcano eruptions in various regions. Migrations and further mingling of people. The coastal peoples are disrupted by changes in tides and a slow resettling of sea-levels.
  • A secret project is initiated by Ngai and Imäna, with the consent of Father An, that makes use of the findings of the Akarim architect and the archivist of Angka. It is an experiment to create a Last Resort. The two original elves joined Ngai upon the initiative, and it is said also that a great elf lord of the Ayarim, one Ayarshee Yberön, joined them also, becoming chief amongst it's plotters, and who was eventually instrumental in it's practical implementation beyond the original theory.
  • Some time passes. Refuges in distant lands are warned to prepare themselves for troubled times. It is said these messages had their origin in Father An, who had foreseen dark things in his visions. He had cloistered himself in a remote and hidden place and performed great austerities, battling with the power of the Darkstar.
  • The Dragons are re-kindled: a shift in the climate leads to a short-lived flourishing of the ancient winged species once harnessed by the Valkyr. A new hatching ground is discovered where the old elven drakes are still breeding. Plans to create a new dragonrider colony. These were only partially successful, and ultimately of minor importance in this First Age, but the initiative bore useful fruit in the following age of the world.
  • The second arising of Leesha-uthu and the Moonchildren. They establish lands east and north-east of Nuvia. Leesha-uthu is known as Sümísh in this era. They battle with strange forces from distant lands that are secretly led by Gyrssu the Satyr, Lord Krantz.
  • Gaùnab infiltrates the Federation of Talent, darkness begins to subtly cloud all things
  • Ngai travels the world seeking suitable candidates for his most secret project, that of the last resort.
  • By this time massive cities of men, with their fields and canals and roads cover a significant portion of the earth. Mortal men far outnumber the remaining Ûr-Ùmoiar and high-elves, who must be ever canny and quick-witted to maintain their tenuous positions of power. Many noble houses gave up the strenuous game of active lordship, and retired in far lands they hoped would bring them peace. Others fell to netherworld dealings with the Anvilem, and the folk of the Anvil, and became enemies of Thalenta.
  • Development of the Star Fortresses atop the remnant collosal foundations of Invur-Elu found and uncovered worldwide.
  • Increasing battles with Gaùnab's forces.
  • Gwen-dulant grows to it's peak, and is shut to the world without.
  • Age of Gnomish Slave Kingdoms beneath the Satyr.
  • The lair of the dragon Virrithar is discovered high on the mountains of Indusha north of the realm of Iadin. The ancient cold-wyrm has grown very large, and now coils around the greatest summits. It has caused the glaciers to grow to dangerous size, and their weight crushes down upon the knees of the mountain. Ice and snow fell always upon the summits and had covered the wyrm and hid him from sight. Khonvoum spied out the ways of the dragon, and reported to Imäna, who prepared to attack the great worm. The danger to the empires of the world posed by the growth of Virrithar could not be ignored. Imäna Tsui-goab armed himself with the mightiest weapons forged by the Kiiglyphs and set forth to combat the dragon.
  • The battle of Imäna and Virrithar the coldwyrm. Imäna is victorious, but their rejoicing is short-lived, as the freeze held in place by the icy heart of the dragon began to melt, and glaciers groaned and cracked, and the people in the plains below heard the terrible sounds that seemed to echo from the sky and beneath the earth.
  • The voyages of the Ancient Mariner, seeking for the hidden realms of Mer and Talenta.
  • The forces of Thalenta are greatly reduced in number in the wars against the foes of the Overkings, and project Last Resort is taken to its' conclusion. Many elves had by now joined the project, and had worked secretly towards it's objectives, and these all vanished, along with the Emerald Stone. From this point onwards, only the various tablets that contained duplicates of subsets of the knowledge of the Greenstone remained to mortal men. Ngai would not reveal the secret of the project to anyone, nor would he say where the disappeared had gone. This knowledge only began to seep back into the records of the next age of the world, a millennia hence.
  • Long silence of Gwen-dulant, and it's fall. It's survivors are very few, but these are crucial in the survival of the high-elves of multiple houses into the Second Age.
  • The Great War of the Battle Dragons: Gaùnab's forces set afire much of the earth. Other realms are blasted by deep cold. Those who can flee south and west. These times include the Legend of the Cursed Family, who remained steadfast, and yet withered in the final writhings of elven Ob, betrayed by the first son of Burumatara-Azhamata, who was named Great Wyrm.
  • The battle of Wroc against Taevon the Storm-dragon, largest and mightiest of the offspring of the Wyrm, whose flame was terrible, and whose jaws might swallow Indlovu, the grandfather of Elephants had he still lived. Together Wroc and Imäna-Endúra Unkulúnkülú defeated this titanic enemy. Some say the body of Taevon dwells since that time beneath the volcano known as Taena and Ythnar.
  • All hope seemed lost, but one more bowl of terror remained to the Age.
  • Abomination: the jars containing the black poison of Watamaräka are discovered and most destroyed in disaster, but the remnant is recovered by Gaùnab's agents and it was used to dire purpose. The swarm of the spawn of Shivuverre and Bultungin, the hive-dragons. These horrific and nightmarish creatures, ebony-dark and slender, wingless, with long tails and panther-like bodies, seemingly flayed and without skin but bearing the elongate skullforms of ancient Unseelie elves with grossly distorted jaws and teeth, ravage the landscape, tearing and consuming every living thing they find. Very few escape, be they high-elf or low, mortal man, or Ûr-Ùmoiar. Imäna and Ngai had to use every last drop of their power and influence to gather forces enough to combat this horrid new situation, and it is said that only with the help of Father An rising upon Phoenix himself that any prevailed to tell the tale of those days.
  • And thus the closing of "The Terrible War", it's associated seige, and the Great Deluge that followed, ending what remained of the Golden Age. The thawing of the freeze of Virrithar reached a critical mass and this was quickened by the earthquakes caused by the fall of Taevon. The waters bound up in the high mountain realms of the coldwyrm were released, and much of the land were flooded by terrible torrents of water, slush, mud, and avalanches of rock. The lands all about, groaning and cracking due to the shifting weight of debris upon it, shivvered and tumbled, and many volcanos erupted all over the world. Steam and heats caused by these fires mingled with the thaw of Virrithar, and great rains fell from dark skies. The flooding grew higher and higher, and much of the earth was drowned. Not even the realm of Mer was entirely spared, and many wonders of the ancient world were lost to all knowledge, buried beneath silt and dark sludge.
  • Collapse of the worldwide trade union of Thalent, but for a remnant of hardy folk who rebuild in the far west. Some speak of other surviving Ûr-Ùmoiar and high elves in the east of east and south of south.
  • The Darkstar is at last uncovered by the weary surviving forces of Imäna and Khãnyab-heha. Binding of the Fallen Ones, including Lord Gyrrsu, in an undisclosed location deep underground. Some say Kalúnga watches over their prison.
    • ie. and thus ended the first deluge that properly contributed to the tale of 'Noah's Flood' (option 1, ending first age - ie. representing the transfer to the Empire of Thalent to 'Atlantis' itself, as opposed to the remnant that survived the fall of it's later island capital)
  • The details of the end of the age are mired in uncertainty. Some say the black stone is destroyed. Other tell that only the recovered pyramidion, it's splintered corner is finally broken and scattered. Either way, the last original Apkallu with first-hand knowledge of the Darkstar died out in the time of this, the second great Cataclysm, and thereafter their lore was transmitted only in writing.
  • Earth is decimated, regroup and recovery of the few survivors.

[...]

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• 2: Silver Age (the "Second Age") 9,573 BC to 6132 BC
  • [...]

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[...]

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Dramatis Personae (List)

• Umvelinqangi Paramount, Lord of All Things. Chief of the Heavenly Kraal
  • mDali, Ishvara, A., The Paramount Chief
• Anima, The Waters of Nammu (summation of the Reflection)
  • The Sleeping Water, the Murmur, the Mindchild.
• The Shadow (of Umvelinqangi upon the Waters)
  • The Hidden Thing(s), the Veil, the Terrible Thoughts, the source of 'Evil'
• Gaunab (The Wayward Drummer, Lord of Time, the Dark Heart)
  • Erebuzu, Gaunab-erebuz, Ungalokwelitshe, Darkness of the World, the Great Doom
  • his headstone is called 'the Darkstar'
• Anansi (The Spiderwoman, Great Grandmother, Mistress of Fate, Ayanmo-matar)
  • 'Mother' and Leader of the Weavers of Ayanmo, the Sisters of the Loom
  • Spinner of the Silken Cord of the Banished ('The Tether of Anansi')
• Kalunga (Asamando, Lord of Shade, Great Judge, He Who Divides the Portions)
  • Eita, Aita, Aede, Elder Chieftain
  • The Underworld Lord, Keeper of the Dead
  • husband and soulmate of Heavenly Anansi; wedded to Resh-ki within the World
• Imana (Umoíar, Lord of the Airs of the Heavens, Sky-Regent, Mountain King)
  • also known as Tsui-Goab, and Qamata.
  • known as Unkulunkulu after he returned from the underworld of Kur and it's Sacred Well.
  • he is named the Phantom (for the winds of the world are his breath, and later for the pallor of his face after his underworld travails)
  • he is called Regent of Umvelinqangi, and 'First Son'.
  • Imana is known as Umoíar (that is, 'Titan' or more specifically 'Titan-spirit'), in acknowledgement of his role as king of the embodied Ur-Umoyar ('Titans'). This title, 'Umoíar-Titan' was also, and perhaps more properly given, to Father An, the Tree of Life himself, father of Imana (Imana being the eldest son of An, not including Ngai).
  • Imana gained the epithet Endúra after his slaying of the great coldwyrm Virrithar.
• Mantis (the Herald of Ishvara the Paramount, the Unspeaking Speaker)
  • Kaggen, sometimes Cagn (though the latter might be confusion with another figure)
• Khanya (Lady Light, Eyes of Imana, Sky-Mother, 'Lady Luck', Secret Word)
  • wife and soulmate of Imana, who is Lord of Breath and King of the Mountain.
  • she known as Khanya-sudh when born to the flesh, Mellit, Millit, 'The Nurse'
  • epithets include 'South Wind', and Glow of the Austwind.
  • she is also named Thii (Thí), for her eyes glow like radiant crystals. The crystal shortswords of the Atharim elves are in reverence named thus also 'thii'. Khanya-millet gained this latter title after the powers of An were bestowed upon Imana and was thus himself called Ybr-i-On.
• Khanyab (the Prince of Song, Chief of the Choir, son of Imana and Khanya)
  • Heha, Khanyab-Heha, 'Ben'
  • The Song-Master (to some 'the conductor', but this, others say, is heresy).
  • his headstone is 'the Greenstone', the Emerald Crystal or Emerald Tablet, the 'Book of Razil'
• Gõr (Storm God and Wrestler, Chief of the Impi)
  • the leading Drummer opposed to Gaunab
  • Shango, Tore, Thora, Tilo, Lesa ('rain')
• Gu (the Great Craftsman)
  • Maker of the Brazier of the Fire of Tale-Telling
  • also named Unavallr
• Kalathe-ntaombi (Youngest of the Weavers of Ayanmo, daughter of Anansi)
  • Kalathe, nTaombi, the Spinner, the Fey Dancer, 'Zoe'
• Tombi (of the Weavers, middle daughter of Anansi)
  • the Measurer, the Looper
• Efa the Crone (eldest daughter of Anansi)
  • Severer of Ayanmo, She-of-the-many-eyes
• Watamaraka, Si'ne (the Bosheth, the First Abomination, torn from Gaunab)
  • Watamaraka the Elder, 'Eurynome'
• Amaa, the Cosmic Egg (Ngu-kli-ushu), the World Pearl
• ...
• Phoenix (Cosmic Firebird, the Root Soul, the Spirit)
  • Heruwer, Phanes, The Eagle, The Dragon, Montura, Horus the Elder, Ophion the Elder, Child of the World
  • becomes the World Tree, 'Yggdrasil', 'Meru'
• Lady Night (born at the edges of the universe)
  • Stirred into being by the birth of Phoenix
• Chaos (the Empty Space, initial Void, or Roiling Vapours)
  • spoken of by some as a being or sentience, but others say simply represents the movement of Phoenix
• Darkness (Erebuz, first child of Lady Night)
  • Gaunab has harnessed it
• Sleep (born of Lady Night, one of the Children of Night)
• Death (spawn of Lady Night, one of the Children of Night)
  • Kalunga of Asamando commands Death
• Doom (Lord of Quests, one of the Children of Night)
  • said to be the Power that bequeaths trials and purposes upon souls, or the collective manifestation at the moment one's path of life is made clear.
• Ananke (Lady Necessity, one of the Children of Night)
  • said by some to be an avatar of Anansi the Spiderwoman, but others say Anansi does not manifest as an avatar, and Ananke is rather a personification of the result of Anansi's final weave. Certain sages speak of Ananke as the Woman at the Crossroads, who forces ones' decision upon a certain path - an enforcer of Fate. Yet others speak of her as the goddess of the 'default decision' or the result of inaction.
• Burumatara-Azhamata (Azhamata, the Bulldragon, the Elder Salamander)
  • Burumatara, the Fire Salamander, The Infernal Demon
  • Father of the Salamanders, his head bears great curving horns.
• Nganyamba (Yormnganda, the Elder Sea Serpent)
  • The Dragon of the Sea, the Leviathan
  • his body, submerged within the Ocean, surrounds the lands.
  • he swallowed the Pyramidion, the chipped fragment of the Darkstar, the headstone of Gaunab-erebuzu, which later was partially regurgitated and became fused to the tongue of the great serpent as it slept.
• Kouteign-Koorou (Nidho-kir, Kur, the Elder Gnome)
  • The Ancient Gnome-Dragon; The-One-Who-Gnaws, "Behemoth"
  • Father of the Gnomes and the spirits of the earth elements, as well as many great earthwyrms.
• Watamaraka-Omoroca (first Undine, 'Mother of all Demons')
  • Omoroca, a twin of Nganyamba, some say, "Lilith the Elder"
  • Tehomt, Tyamatha, Thalash, Thalassah
  • the Elder Undine, mother of the water spirits, and commander of the ancient infernal hordes.
• Nemesis (the Dragonspider of Lady Night)
  • known as the Match-maker, and She-who-brings-my-enemy.
  • hatched second last of Watamaraka-Si'ne's second brood
• Watamaraka-anyava (Rainbow Serpent)
  • Aido-hwedo the Lesser, Aido-hwedo II, 'Mawu-lisa' in some tales
  • dubbed 'The Great River Serpent' by the tribes of the Mountain Vales.
  • .. and also called 'The Wyrm of Grandmother's Glade' due to one famous legend
  • harnessed by Nin-hawah-numa to shape the Earth
  • last to hatch from Watamaraka-Si'ne
• Shadowfleets (Great Bats of Shadow)
  • spawn of Lady Night, guardians of the edge and end.
• Urudraknar, the Fire-dragons of Phoenix
  • the first children of Phoenix, battled the Shadowfleets
  • birthed the Inyoka, the first serpents and fire-dragons of the Earth.
  • some sages tell that the venom of the lowly snakes of our current day (being much mingled with the blood of the water-serpents of Watamaraka the Undine) remains yet as a distilled spark and remembrance of the ancient fire.
• Lachmu (the Lahmu/Lahmw, red mists, celestial clay)
  • enigmatic: some speak of them as rudimentary beings, others as comets or mists, and yet others as something to do with digging and (watery) soils.
• Vanabra (Vaname, the Great Vine)
  • the great vine that drapes the World Tree, some say it is sentient, or an aspect or consort of Phoenix.
• ... ... ...
• Father Tree, the Tree of Life, Great An (or On), also Ånwé/Ånvé
  • avatar of Phoenix (and thus Umvelinqangi) upon the Earth
  • father of the Ur-Umoiar (the 'Titans' or Elder Gods).
  • thus he known as Umoíar ('Titan', or 'Titan-spirit'; 'Great Power'), but this title was transferred to, or also held by, his first son born to Queen Ma, Lord Imana.
  • named also Haía (or Haya or Hhaja), for his rings remember the ancient lore, and because the written word is oft marked upon and by the products of the trees and plants. The name Haía also implies that contained within Father Tree is the full account of all men, every life a leaf upon his branches.
  • known as Ubyr-i-An (or Ybr-i-On), translated by some as 'He who goes before', or 'He who walks above', but also simply as 'Heaven-of-Ybr' or 'Heaven-upon-Ybr', that is 'Sky-upon-Earth (at Ybr). Noting 'Ybr' later became Ubyria, the Overland. Ybr being a portion of the original realm of Ymr (which is thought by some to be a corruption of Ymbr: the Ember-land, or Amber-land). The first village of Father An and Queen Ma was named Nimbru (ie. 'in-ember', or 'the spark within').
• Nin-hawah-Numa ('Ma', Mother Earth, Great Mother, first wife of Father Tree)
  • Mami, Maha, Ki, Ge, Vrasha, Djobela, Titania, Lady Horusaga, born of the Ash of the Pyre
  • Mother of the Ur-Umoiar (the 'Titans' or Elder Gods); 'Sybelle' the Elder
  • Mother Mountain, Bride of Heaven, Lady of the Elder Tree, Mamlambo
  • Known as Ybr-gúna, she who keeps the grains of the reed, and the record thereof, and in remembrance of the first lessons she taught her daughter Khanya-millet.
  • Known as Yn-Shaba, Shaba, Shava and She-ava, in acknowledgement for her setting the stage for the scribal and literary arts, by her ancient engima of the naming of the first elves.
  • The title 'Vrasha'/'Vrash'/'Urash' seems to imply the mystical power of 'Uraeus' the Cobra or Cypher - the awakened mind's eye, fiery consciousness or spirit, and the ability to enter supra-mundane worlds. In the word vrash one might read the word verse (ie. of poetry or scripture, and so too, the universe). This label or title, Vrasha, was given to others below also. It has been said, "the gods always speak in verse").
• Ngai (Lord of the Craft, Great Prince, Murungu, Enakai-hnúm, Ænqiphontus)
  • Chief of Waters, Enakai, Enkai, Ang, Ing, Mulungu, Mulungwe, The Great Sun
• Olapa (Asãséya, Ti, Rhadaha, Sæthït, sister-wife and soulmate of Ngai)
  • Lady Life, Queen Shee, Great Wife of the Prince
  • also known as Moon, or First-Moon, and Elder Queen of the Moon, Lady Lún/Luna
  • and so too Dame Queen, and the Great Dam and Dame Bright-Noon, and Galanona
  • her Moon associations, and so too Ngai's solar associations are only generalized in terms of male-female aspects combined with the ancientness of the figures - it is rather the Moonchildren and Leesha the Sunchild who are more properly the presiding deities of these planetary domains, being viewed clearly as 'moon gods' and 'sun god'. In the same fashion, Imana is sometimes given solar iconography, but this merely an element demonstrating the 'heavenly' aspect of sky and airs.
• Resh-ki (younger sibling of Olapa and Ngai)
  • named Reshqi, Rydagal or Rosigrala; also known as Èöshí, and Anket (or Anketh)
  • named by some in latter ages as Núb-dhúsha and Phyriéšefn.
  • famous for her red hair and green eyes
  • was later wedded to Kalunga, and became the Queen of his underworld kingdom.
• Nügi (a youngster of Nin-Hawah-Numa's first village)
  • first partner (childhood romance) of Resh-ki
• Lady Reed (Grael, the Lady of the Reed; Ynhlanga, Pure Reed)
  • Princess Purity, The Syllable, Ndjikhuja
  • daughter of Ma Nin-hawah-Numa and Father Tree
  • first Great Daughter after Khanya-sudh
  • first consort of Ngai and Olapa, remained long a virgin.
  • she is the Queen of Gynn, mother of Ra'ntaombi the Great Lady.
• Maha, the Princess Vrasha-ntu (Queen Uras, Urasha, Vrahsa)
  • also known as Nth, or Ntu [Nit or Nt], Queen Covra, Sky-Viper
  • born of Ma and Father Tree
  • some tales say she is merely an echo of Nin-hawah-numa, or as Nut represents Nammu as Antu(m). Others say this character represents Nin-hawah-numa in a certain light, a certain state, or as ritually entitled in some fashion. However. most legends speak of her as one of the first great daughters of Ma after Khanya. Her tales present a bias towards the celestial as opposed to the earthly nature of Nin-hawah-numa as Mother Earth.
  • she was the wet nurse of Leesha-uthu, the Sunchild.
• Ra'nTaombi (the 'Great Lady', daughter of Ngai and Lady Reed)
  • also known as Gull, Gala or Gal, the Bright Woman, Nicula, and Zhiru the Soulflame
  • birthed Leesha-Uthu the Sunchild, who represented the first blending of the bloodlines of Imana and Ngai
• Princess Ynan (Lady Ynan, Mawu, Moonchild, Lady Moonchild)
  • first daughter of Imana and Khanya-Sudh
• Prince Shin (Lord Shin, Moonchild, Lord Moonchild, Arébãti)
  • Syen, Shyan, Svenn. Suen, '(The) Sheen'
  • first son of Imana and Khanya-Sudh, twin of Princess Ynan
• Leesha (the Sunchild, Leesha-uthu, Prince of the Sun)
  • also named Sums, and Sümish, and Tixo
  • later the King of the Sun and wielder of the Scepter of the Lion (a relic also known as the Torch of Tixo)
  • firstborn of Ra'nTaombi and Lord Shin, his wetnurses were Resh-ki, Maha-Vrasha-ntu and Lady Reed
  • twin brother of Story, otherwise known as Ynan-naha, and as was she, born in the cave-palace at Shyvrah in Ob, beneath the north-westerly shadows of the boughs of Alathya.
  • Lady Reed and Resh-ki were his primary wet-nurses, with help from Nin-hawahnuma
  • instrumental in the battle against Watamarka-Omoroca and the forces of Kng.
• Story (the Princess Ynan-naha, Ynan's daughter, twin of Leesha-uthu)
  • second child of Ra'nTaombi and Lord Shin.
  • also named Tally or Tale, and Cauldruna. Born in the cave-palace at Shyvrah (Syprah) in Ob.
  • Her wet-nurses were Lady Reed and Nin-hawah-numa. A very famous princess who came to great power and commanded armies.
• Lady Bea (Bia, Boa, Bav, Bau, Bhaetyla and Rhae or Rhaeiou)
  • debated parentage (presume Ma and Father Tree), very ancient regardless
  • some say she is mother of Nubis, and named therefore Nü-bishai (and Nebishet).
  • also titled Boa-vanabrae ('Howl of the Vine'); associated with hounds.
  • spouse of Urtha, that is Kranz the Great Satyr, usurper and tyrant
  • some say she mother of Zuv (Zu the Blackbird; Ana-zhu the Crow)
• Lord Gyrrsu (Chief Urtha, The Satyr, Krantz / Kranz)
  • most tales speak of him as one of the eldest sons of An and Nin-hawah-numa.
  • some say, however, that Maha-Vrasha-ntu was his mother, and there are also stories that have him as son of Imana and Queen Ma in the guise of Horusaga.
  • this particular composite text refers most often to Gyrrsu as son of Imana, implying Lady Bea is also a child of Imana, though this goes against the prevailing opinion that she was 'first daughter' of Father An, senior even to Khanya-sudh, but less politically involved.
  • became sister-wife of Lady Bea.
  • his lordship became very controversial at the end of the Age of Or ('First Age'), and he is remembered by many as a tyrant.
• Meru-tak (Meru-taqqa, Mverutaq, Mwrtaq, Mbærōdaḵ)
  • a great son of Ngai and Olapa, slayer of Omoroca, later gained Imana-ship
  • worshipped much later in the civilizations founded upon the second Shimmer.
• Nonösh (Nonš, Nunshee, Nan-achae, Nyn-ashae, Nun-sidhe)
  • daughter of Ngai and Olapa, a devotee of animals and birds, particularly of river, shoreline and ocean. Became known as Okyanidha of Nina. Also named Ness and Nessi. She was Lama to the children of the families of Princess Ynan and Prince Shin in her youth, and learned some of the healing arts later in life
• Princess Ishara (Ish-harah the Serpent Lady)
  • daughter of Imana Tsui-Goab, but cleaved to the family of Ngai and adopted many of their ways. Keeper of the wells of the Sharlands
• Khonvoüm (Chief of the Hunters, known as Lord Rò and Ròva)
  • the finest tracker amongst the Ur-Umoiar, great friends with Shin-Arebâti and Gõr.
• ... [ additional entries forthcoming ] ...

Placenames:

• The Heavenly Kraal - the divine palace and hallows of Umvelinqangi, about which the guildhalls of the Nine Inhlanganeso are cloistered.
  • The Nine Inhlanganeso are:
  • 1. Judges of Asamando (Kalunga)
  • 2. Dreamers and Diviners (Anansi-mayah and Bhishanu)
  • 3. Spinners and Weavers (Anansi)
  • 4. Speakers or Sanusis (Imana and Mantis)
  • 5. Drummers, or the Timekeepers (Gaunab, later Gor)
  • 6. Praise-singers, the Izibongi (Khanyab-heha)
  • 7. Dancers (?)
  • 8. Blacksmiths (Gu)
  • 9. The Watchers, the One-Thousand Eyes and the Pupils (Khanya)
  • 0. The Sangomas, the Servants, and the Impi.
• The Golden Stool - the throne of Umvelinqangi-Mdali in the central hallow of the Heavenly Kraal, before which stands the Brazier of Tale-Telling.
• Nammu - the waters of the Abyss without the Heavenly Kraal, the dwelling of Anima, or another name for her.
• Ngu-kli-ushu - A name given to the Cosmic Egg Amaa, or to Watamaraka, it's layer.
• Great Calabash - the Vessel of the World, floating in the Abyss, formed of the body of Blind Dragon, Aido-hwedo, who once wrapped about Watamaraka his mate, who in turn clutched the egg that hatched Phoenix before the egg shattered. Phoenix is the Child of the World, who was to rule it afterwards from within.
• Ylem - the contained Pyre, the first frothy yolk of the Cosmic Egg, burning with intense heat. The Ylem became the food of Phoenix, who grew within it, and it's remnants are the Hells of Muspell.
• Ymr - the name given to the first homeland of the Ur-Umoiar by An, the Father Tree, upon the Earth.
• Nimbru - the first dwelling of the Ur-Umoiar in the realm of Ymr.
• Ob - early name for the entire northern landmass of Ymr, later given to it's western parts, and very much later remembered in the name of a major river.
• Ubyria - the northern, and later, north-eastern parts of Ymr.
• Ur-Ob - the populated regions of the Ur-Umoiar in Ob. Later the name of it's western and central realms.
• Kur (or Abzu-Kur) - the dangerous mountainous regions full of caves and pits in the east of Ymr. Dragons dwelt there, and thus dragons themselves were sometimes known as kur, kyr, or krr.
• Abzu (or Apsu) - the great underground reservoir caverns of the earth. Abysm, the spirit of fresh water, dwells there. Refer to the modern word apse.
• Diab or Abzu-Diab - the southern landmass from the forests of Bwindi and beyond.
• Asamando - the underworld dwellings of Kalunga beneath the earth.
• Middle Sea - the great sea delved by the earthworks of Gu that laid the foundations of the great civilization of Invur-Elu. Originally freshwater, it's waters later mingled with those of the salty sea of Tal.
• ... [ additional entries forthcoming ] ...