Since all the Christian Kirdaian kings abandoned the pact with the Robaecians[1] until today, the lives of five kings of Egmar have moved during that time. And, through that time, the kings of Jagrionc and Asiomor have received the faith of the Lord of Heaven, so only those of Egony and those of Amnus continue to serve the false gods. Ecdioriebus of Ixatciad was the first Kirdaian king who became a Christian, who was a friend of the Robaecian Michiajalobes and who appointed the first Kirdaian bishop, Agaroc the elder, who traveled through many lands and wrote the fables that he heard or read in those places, whether because he wanted to do what Lumpicurx did or because he liked to listen to them. His writings were brought back to this place, to Ixatciad, at the request of our king Gijatcejus, and are kept in this abbey.
IN GOGOR
When he was going towards Egon, the bishop stayed a few days at the court of Unmelertherma of Gogor, who received him with his love within the laws of society between the Robaecians and the Kirdaians. In that place Agaroc saw that the king and his courtiers were all sitting at a table while his servants lit a small fire inside a metal box, which was next to a small statue of their goddess Arthe. While this was happening, the mothers danced with their babies in their arms, singing them a song. Then, Unmelertherma told Agaroc about a nobleman's daughter, Algaparcy, who was going to the forest at the entrance to Egony, carrying a box with honey, silver and lily to give to her goddess Daly. In that place they were with some animals that the Robaecians call "the knights of fire"[2], whose body was that of an ant and whose head was the bone of a man's head. These lived inside the flowers and came out of them because they heard the young girl's call. Then, she left the box on a petal and the little knights entered it, but they saw that she had not taken the silver, because, before she left, her mother, who loved silver, had stolen it. Then, with fury in their chests, they climbed on top of the young woman and, digging their jaws into the noblewoman's flesh, injected her with their fire poison, which burned her body from the inside, turning her into ashes, which fell on the land. But the goddess knew that she had not betrayed her and, with her chest full of compassion, she made a tall pine tree grow from its ashes, the tallest in the entire forest, with bark as pale as the petals of the lily. The robecos who worship this goddess go to this and leave their offerings for the little red knights to receive.
IN EGONY
When Agaroc left Gogor, he went directly to the court of Cajebiar, the wisest, who, together with his court, served false gods. He stayed in that place for three nights, but before leaving, he decided to go down to the fields to see the farmers, who served a god called Cacime[3], to whom they offered the first male calf of their cows, to that would give them abundant harvests. In that place, young farmers gathered in the forests in groups of two women and two men and spent three days in that place. The old man[4] says about this:
When they sent the young people into the forests, they selected two men and two women, old enough to have sons. The men wore a crab shell[5] hanging from their thighs, because they wanted Cacime to give them the ability to bear sons, like rain; and the women carried their bellies with mud and roots hanging from their waists, because they wanted Cacime to give them the ability to have sons, like the earth. And within the forest they joined together, or buried seeds and acorns, but they did not kill animals, nor did they pluck flowers from the ground or fruit from the trees, because just as they gave and did not take away, they expected that Cacima would give them sons and that they would not. take away their sons.
The farmers also feared the homeless dogs, because they said they were thieves and murderers who fled from their villages to the plains behind the mountains, where Sia[6] was, who taught them how to do magic. Then they turned into dogs to return to their towns, steal and attack the sons of the people who condemned them.
IN EJAMOC
Leaving Egony, Agaroc passed through Egmar and went towards Ajamoc. In that place men did not pass through the forests at night, because in that place lived some demons, whose heads reached up to the knees of men. This is why they called them the dwarfs[7]. But they were fast as lizards and would climb trees or attach themselves to bark and move through them, seeking to reach knights passing through the woods and steal their things. But in the forests of Ajamoc there lived more of those that people feared. And about these it is said that a young girl who lived in their city, Ejamadag, used to walk with her father through the meadows, until one day she walked away from him following a black horse. According to Agaroc:
The jesgiacirs[8] were demons without a body, but with a beautiful bearing. They ran through the meadows, diverting men and women who wandered through that place from their path and taking them towards the waters. They could not be touched or reached and, when they reached the rivers, they rode on the surface, like steam, and those who followed them, lulled by their beauty, sank into the waters and drowned.
These sons of satan took the sons when the parents were not seeing them and one of them took Ejamadag. But those from Ajamoc say that the girl did not reach the waters, because, when they passed through a forest, a jewel distracted her more than the devil; some say it was a necklace, others believe it was a choker; others believe they were earrings. And the girl went to her and took her. But it had been stolen by one of those dwarfs, whose chest, seeing it, was filled with rage and sent the brothers to chase it. And she ran, but a tree root, which stood above the ground, caused her to stumble; then the dwarves caught up with her and killed her, to recover their loot. Then his god Porsus saw her and, filling his heart with compassion, he turned her into a yellow flower, with long petals, which we call ejamádag[9].
In Ajamoc, Agaroc also met a pagan, whose name was Jesgejam, who, in exchange for the old man speaking to him about Christ, told him about the gods who protected those of Ajamoc. He wrote this way:
Then Jesgejam took me to his house and shared with me bread, fish and milk and listened with pleasure to the Gospel of Jesus Christ, Our Lord, and, as payment, he told me the life of Gijantcaejus. Before there were men and animals, Spaja[10] and Jonc[11] loved each other and had two daughters, Ejam[12] and Jerpat[13]; and Jascir[14] and Jonc loved each other and begot two sons, Baptas[15] and Macil[16]. And the four wandered through the sky, until Ejam and Baptas loved each other and begot the stars of sky. And Jerpat and Macil also loved each other and gave birth to the animals and the rivers and Ciaroci and Oce were their first sons. But Baptas also loved Jerpat and they engendered death and old age together. Then Ejam learned of his sister's betrayal and exiled her from sky to earth. But this did not please Baptas, so he distanced himself from his sister. And Jerpat's betrayal did not please Macil either, so he prepared to kill her every time he saw her. But Jonc took pity on her and protected her from Macil, who attacked him days and nights seeking to reach Jerpat. And Adagejam was the daughter of Gijantcaejus, who brought tribute to Jerpat in the forest near the place where Ciaroci sleeps. But she pleased Jasiderliop, one of the sons of the gods, who was a dog whose head was at the level of the top of the trees, and, taking her, he carried her to a hidden cave in the forest. And the goddess was angry because she did not receive her tribute and, when the girl's father went to look for her in the mountain, she threw fire at him, which killed his companions. Then Gijantcaejus asked Macil for help and he attacked Jerpat. And Ciaroci, to protect her son, threw the water of the river against Macil but it wet those of Ajamoc, who turned into stones on the ground. And part of the waters wet Gijantcaejus' hands, which turned into stone. And Macil launched large waves against the forest, so Ciaroci raised its floors towards the sky, moving the father away from the cave where the daughter was.
IN TAMARGABIRN
Then the old bishop crossed the waters of the Jet, hoping to reach the other shore, on which Ocdior of Ixatciad was waiting for him, who had gone to the island to bring the good news of Jesus Christ. This is how Agaroc relates it:
The good Ocdior received me and the crew of my ship and hosted us in his house. In that place he told us about those who lived on the island. He said there were two tribes. One gentle, which he called Thigmejescs[17], and another violent, which he called Parcasades[18]. He said that he had arrived at a city, Miatcetgy[19], which was called, in the language of those on the island, "the chest of the forest[20]", because the whole island looked like a forest because of the tall trees on each one. his parts. The people in that place knew several gods, whom they called tzezes[21], whose abilities they recognized, but they did not worship them and they did not know the name of any of them, but they spoke with them when they needed their help and they gave them fruits. and animals in exchange for favors. In that place a Thigmejesc and the son welcomed him into their house. The woman's name was Gnodan[22] and the young man's name was Gabzothabtzets[23]. These used to recite a story one day this day and one day the next. At night, when the young man went home after hunting and the woman cooked the meat he brought, she began to tell a story. On the day after this, when the young man went home after hunting, he continued telling the same story, from the point where the mother had stopped telling. On the day after this, when the young man went home after hunting, the mother once again took the voice of the story. Then one day the young man went to the house with another who hunted with him and said that they knew a story he heard about the Parcasades. He began by saying that it spoke of a young man, whose name was Thathleceme[24], who went to the forest looking for the body of his father, who had died in that place after confronting the Thigmejescs. And he found him inside a stone cave, the depth of which stretched far away. But in that place there was a puddle left by the waters of the rain, from which arose one of those demons Jolmioniobe[25], sons of Leviathan, whom the Parcasades called a goddess, whom they called Egmenathy[26]. She would not allow him to take him, enraged[27] with the young man, since the father's body had been left as a battle offering. But the young man refused to leave it to the demon and it expanded its body of water until it touched all the walls of the cave, seeking to devour the parcassada, who, out of fear, asked his god Carth[28] for help, who He filled his lungs with air, so that he could swim in search of the exit. But a large stone had completely covered the entrance, so he had to swim through the bowels of the demon, through the interior of the grotto. In that place he found a first vault, from which small streams came out that reached the entire cave[29]. In that place he saw a turtle the size of a cow, which took him to the next vault. When they reached it, Thathleceme's lungs broke and opened his chest, making slits through which the waters began to enter; and his fingers, due to the pressure of the water, softened until their bones disappeared. Then some fish approached the turtle and devoured it[30] and wanted to reach the young man, but he reached the entrance to the last vault, in that place his skin broke into pieces and the flesh of his back fell off. the water pressure. Then his god turned the flesh of his back, his hands and his feet into fins, his broken skin into scales and the slits of his chest into gills. And, making his size small, he turned him into a fish[31], so that he was able to pass through a hole in one of the walls of the cave, which led to a small river, that led to the waters of the Jer.
IN THE ILMESC SETTLEMENT
After this, Agaroc left the island and arrived at a town that Agaroc called "Ilmescs"[32], where women carried their sons in bags, which they called "darjadion"[33]. In that place a woman named Agiocgaijan[34] welcomed him into her home. And Agaroc asked her why they carried the babies in that bag and she told him that two young men named Queriom[35] and Nemutargemius[36] went to the forest to hunt deer and in that place they saw the goddess Tharlecebemius[37], bathing in The Macile Jedaber[38] and approaching it, joined Queriom in the mud on the shore, but Nemutargemius refused to do so. Then, the god Diorecnam[39], enraged because a man had abused his daughter, turned him into a pig, but he pardoned the one who had not joined her and sent him to his tribe, taking his brother, so that he could tell the others young people who, if they did the same as this one, would be turned into animals in the same way. But they did not believe him and another of them, named Egioniarem[40], went to the forest and in that place he saw the goddess drying under the rocks and, approaching her, they joined together. Then the enraged god turned him into a turtle and sent him to his tribe to tell the other young people that, if they did the same as him, they would be turned into animals in the same way. But Egioniarem did not reach the tribe before another young man, named Jogarliorn[41], carrying his brother in his arms, went towards the forest, but Diorecnam saw him and ordered the trees to hunt him down and devour him. The goddess picked up the baby and held him in her arms, but the child suffocated and died. Agiocgejan said that this is why mothers carried their sons in those bags, to prevent the goddess from taking them away[42]. Then Agaroc said to him, "I understand what you say and your fear of those gods; but know that there is a more powerful God and that he will take care of you and your son." Then the woman knelt on the ground and, taking the son in her arms, out of that bag, she lifted him up, giving him to the Lord. Then she was the first Christian woman in those lands.
[1] robaik, term with which the Kirdaians referred to the Symbaians.
[2] droñgélax, mythological creatures with the body of an ant and the head of a human skull. They served the goddess and punished those who sought to deceive the goddess.
[3] Kakeima, Kirdaian god of harvest and fertility.
[4] The author speaks in a dialect from the time after the breaking of the alliance with the Simbaíni, while Agaroc speaks in a classical dialect, still pagan.
[5] Which one that represented the rain.
[6] Sie, Kirdaian goddess of magicians, doctors and priests.
[7] kalpiain, the calpis or calpians.
[8] εsgяskir, "shadow skin".
[9] eяmadaga, "eyes of the sun" is the name that the Kirdaian give to the sunflower.
[10] Diossa-luz.
[11] Dios-tierra.
[12] Diosa-sol.
[13] Diosa-fuego.
[14] Diosa-obscuridad.
[15] Dios-luna.
[16] Dios-océano.
[17] zeigmoiεsg, "bark skin", a term with which the Kirdaians referred to the Mecedaeraephs.
[18] parkasadaain, "(people) on horses", term with which the Kirdaians referred to the Cenutzians.
[19] Mяtkezgε, the way the Kirdaians transliterated Miatcevgous' name.
[20] tяi i tamarar ire. Although the island features a jungle biome, Ocdior would mistake it for a forest because there were no jungles on Dutory and there is no Kirdaian word for "jungle." The name of the island itself, Tamargabirn, "covered in forest", constitutes a paradox, since there was no forest on this island, but it was completely covered in jungle.
[21] жeθə, they are non-personal and non-personified deities. They do not have specific names or attributes, but are a kind of nomenon to which the Mecedaeraeph resorted only when they needed a favor..
[22] Ñodən (mc.). "sky".
[23] Gəvfohhavжeџ (mc.). "strong legs".
[24] Zatzlekoemaan, probably Fəџleqemə, from Cenutzian, Pφəџlękęmə, "(he who) faces the waters".
[25] From Symbaian oyllmýnyφys. See note 6 of The Dolparmous.
[26] Ąñmąęnąφi, Cenutzian goddess of water.
[27] One of the differences between the Kirdaian that Agaroc, a still pagan, spoke, and the Kirdaian that the author of this comment spoke is the absence of symbainisms and structures and phrases typical of the Symbaians, the result of the influence that they exerted on the Kirdaians until the dissolution. of the alliance. In this quote you can see how Agaroc does not use the phrase "his chest was filled with", which was typical of the Symbaians, who believed that emotions and thoughts flooded the chests, which was the place where, for them, They housed the soul and the mind.
[28] Kąrǰ, the Cenutzian god of life and nature. This came from the peninsular Proto-Vermaric deity *(p)ʰɒ̈rʰ (Vərh in Phojean and Фör in Phoephonian), who in turn came from the Kirdaian god Porsus. The Vermaric people who arrived in Dutory had contact with the Kirdaians. This can be seen in the large number of Kirdaian loanwords that these languages have (such as kęџnįrę, "god", from Peninsular Proto-Vermaric, *k[ə]d(j)ʊ̈(r), this from Kirdaian, gdër). Now, although the Kirdaians continued to have contact with the Phojeans, this was not the case with the Phoephonians, who had moved towards the east, and did not know the Cenutzians, who descended from a group of Peninsular Vermarics who had crossed to the island.
[29] This first vault represents the heart of the goddess, with its arteries. The vermaric peoples saw their deities as personified and living natural bodies, as is the case of Pleus and Parabas, who are the sky and the earth, but not personifications with the power of these, but rather their bodies constitute the firmament and soil. Another example is the Symbaian Ocon, which was once a living entity. The Insular Vermarians saw aqueous bodies as divinities incarnated in the waters.
[30] This vault represents the stomach.
[31] This myth presents an inverse parallel to the Symbaian myth, according to which humanity descended from the graemes, a race of fish men (Paladasty 21.81-84). This suggests that the idea of the original relationship between man and fish could be of Proto-Vermaric origin.
[32] eilmeskin, "cow tongue".
[33] darjadjutn, bag with which the Ilmescan women carried their sons.
[34] Agukgaijakn, "white hare" in ilmesc.
[35] Qoirjom, "strong dog" in Ilmesc.
[36] Nemutargjemu, "the one who leads men".
[37] Djarljekebaimu, Ilmesc goddess of forests and rivers.
[38] Makilain Εdaber es, "The Waters of Blood", a river that reached the Ilimesc settlement.
[39] Dureknam, Ilmesc god of the sky.
[40] Egunjarem, "stone foot" in Ilmesc.
[41] Ugarllurm, "earth hair" in Ilmesc.
[42] The goddess represents the forest and the river, so this myth tried to explain the loss of the young Ilmescs who went to the forest and did not return, as well as the danger of letting small sons bathe alone in the river.