The Dreaming Into Being (The Yazilìic creation myth).

THE YAZILÌIC STORY OF THE CREATION

The Yazilìic creation myth, known as The Dreaming Into Being (Ursušaťya Ru Ùùrsursu), was inscribed on the Dream Stone (Ursušfis) that stood at the centre of the High Temple in the holy city of Srusùsursu until it was captured by the Knarunate. As the story inscribed there contradicted the Ìasite theogony, they destroyed the Dream Stone and erected in its place the four iron obelisks that stand there to this day.

The inscription was in the Formal Tòlan script and consisted of 11 verses, each within its own cartouches. Unlike most Formal Tòlan inscriptions, each line ends at the end of a word.

The Dream Stone as reproduced in the Grand Cathedral in Lausòem.
The Dream Stone as reproduced in the Grand Cathedral in Lausòem.

Each cartouche will be examined individually in the following sections, with a copy of the actual inscription as it appears on the reproduction of the Dream Stone in the grand cathedral in Lausòem, a transliteration in blue, then a translation, in red, , followed by an explanatory note.

Cartouche #1.

Cartouche #1
Cartouche #1

Zuszìasya Ša Pťuťu Ùrsu Yazilìa Zyašùťìyas Su Ù Zusťursnu. Zušuť Yazilìa Ùrsu Usun Zyasurnu Zyahiù Su Ù Zyaèrs Ù Uzìaèrs.

Before all things was Yazilìa1 uncreated and eternal. Beyond Yazilìa was only the boundless and unending void of Ùfťìyèrs 2.

  1. Yazilìa [yah-zil-EYE-ah] is the universal demiurge in the theogony of all of the major religions of Tòlanar. The name is based on the same root as the word “yazis”, which means “open”, and it translates as “opener” with the sense of the one who begins or opens creation. According to the theogony, Yazilìa alone is uncreated, he has always existed, and all of creation exists within his dream. (Note, although Yazilìa is always referred to as masculine, he is considered to be both male and female simultaneously).

Yazilìa has 12 attributes, six abstract (called fundamental attributes) and six physical. Each fundamental attribute is considered to reside or be contained within one of the physical attributes, and each physical attribute is associated with a specific bodily organ. The attributes are listed in the following table in the order in which they appear in the text.

FUNDAMENTAL

MEANING PHYSICAL MEANING ORGAN

Nìas

Longing

Unus

Heart

Heart

Sasu

Will

Èrzùš

Soul

Stomach

Nursùn

Thought

Nursťu

Mind

Brain

Ilèasu

Word

Silnu

Breath

Lungs

Uzus

Deed

Sìyaš

Hands

Hands

Rurùsu

Sexuality

Šilwu

Loins

Intestines

 

  1. Ùfťìyèrs [yuf-thigh-EARS] is a difficult concept to explain, it is the infinite and indefinable nothingness that preceded creation. The name is derived from the same root as the word “ùfťìyas”, which means “awake”, and it means “the waking”in the sense of what is outside of Yazilìa’s dream. It is, in the words of the great theologian Kinšaunsones “an emptiness so complete that it lacked even existence”, yet it also represents the potential for existence.

Cartouche #2.

Cartouche #2
Cartouche #2

Su Yazilìa Unus Ru Nyasursas Usnù Ù Sùť. Su Nìas Ilsù Ru Ursšìas Ù Yazilìa Su Usù Sùšťu Zus Sasu Wu Yararsu Sursìa Rzùšùr Ù Yazilìa.

And Yazilìa dreamt in his majestic solitude. And Nìas1 sprung from the heart of Yazilìa and entered into his dream and called to Sasu2 that dwelt within the mind of Yazilìa.

  1. Nìas [NYE-ass], which means longing or yearning, is one of the fundamental aspects of Yazilìa. It is not a desire of Yazilìa’s per se, but rather the desire or longing of existence itself to exist which is inherent in the nature of the demiurge, and is the driving principle behind all of creation.
  2. Sasu [SAH-suh], which means will, is one of the fundamental attributes of Yazilìa. It is the divine will that arises in response to the need of the Nīas, without which nothing can occur, and it is also the consciousness or spirit of Yazilìa.

Cartouche #3

Cartouche #3
Cartouche #3

Su Hursi Ù Hìa Nursùn Nyašu Asnù Ru Unus Su Yazilìa. Su Ilèasu Asnìyas Ru Pťyur Ù Yazilìa. Su Uzus Sursìa Sìyašu Ù Yazilìa.

And so did Nursùn1 take shape in the heart of Yazilìa. And Ilèasu1 formed on the breath of Yazilìa. And Uzus1 within the hand of Yazilìa.

  1. Nursùn [nur-SYUN], Ilèasu [il-ee-AH-suh], and Uzus [UH-zus], which mean thought, word, and deed are three more of the six fundamental aspects of Yazilìa, representing Thought, Word, and Deed (in the sense of the realization of the Thought expressed by the Word). Thus the cosmogony supposes that creation itself was an intellectual act, not a physical one as Yazilìa first conceived of creation in his mind, and then gave the idea form by speaking it and then initiated a course of action to bring about the thought.

Cartouche #4

Cartouche #4
Cartouche #4

Su Hursi Ru Husù Nurilsu Zusnur Unsur Su Pťìur Su Sasya Ù Yazilìa Ùrsu Syausù Ù Zyaèrs Ù Uzìaèrs Ursu Suru Ru Asnur Ù Sušurùsu Ù Zyahìùrnu Zya Irs Wu Su Sèausu Su Nìarùursùnùs Susuùr Ù Sasu Su Ursaris Zus Su Rasìyas Yasil Su Husi Zus Su Rìyas Suùsur Usis Wu Ùrsu Nìas.

And thus in this way, through the heart and breath and hand of Yazilìa was the unending emptiness of Ùfťìyèrs was given form in the bottomless boundless depths of Sèausu1 and the Eightfold Manifestation2 of Sasu set to swim therein and so to quell the ravenous yearning that was Nìas.

  1. Sèausu [see-ah-UH-suh] is the primordial chaos from which all of creation is formed. All of creation is derived from the formlessness of the Sèausu and in time will be destroyed and return to it. It is conceived of as a boundless, swirling eternity of water.
  2. These eight entities are the deified attributes (manifestations)of the Sèausu, and are seen as the male and female aspects of those attributes. Zèìsurù [ZEE-eye-suh-ryu] and Zusilsurù [zuh-sil-SUH-ryu] are the deification of its endlessness or eternal nature. The names are based on a root meaning “endlessness”. Sus [sus] and Usurù [uh-SUR-yu] are deifications of the darkness of its depths of the Sèausu. Their names are based on the same root as the word for “darkness”. Ťursilu [THUR-sil-uh]and Sursu are the waters of the Sèausu, and so represent matter. Their names are derived from the same root as the word for “physical matter”. And, finally Röis [ROO-is] and Rusu [RUH-suh] are the deifications of the hidden nature of the Sèausu, its invisibility and unknowableness, and their names are based on the same root as the word for “hidden”. Together these four pairs of deified attributes make up the Sèausu.

Cartouche #5

Cartouche #5
Cartouche #5

Su Sursìa Husilsu Sušurùsu Zìa Šùsìa Su Zyasuzušyùru Yasìa È Fsùrsur Su Sisaťru Zus Asusùn. Zèìsurù Hirsus Zusilsurù. Sus Hirsus Usurù. Ťursilu Hirsus Sursu. Röis Hirsus Rusu.

And within those lightless and unfathomable depths did they strive and struggle for mastery. Zèìsurù against Zusilsurù. Sus against Usurù. Ťursilu against Sursu. Röis against Rusu1.

  1. In this list, the Manifestations are listed with the feminine first, in keeping with the theogony’s assumption of the primacy of the female deities. In the Ìasite version of the story, the male principles are listed first, to reflect that theogony placing the male deity Ìas in the position of the elder of the four primal deities.

Cartouche #6

Cartouche #6
Cartouche #6

Yasìa Ùrùr Ìyaw Su Šìayaraur Ru Nurilsu Su Yasìayašu Su Yarus Ù Ašìa Su Saurùsu Ù Silsu Su Hursi Nùšèr Wu Yarhir Ri Nirs Ursu Su Ùsiyas Yayarsìa Su Nìas Isùya Su Nusù Ù Zìazsasuriyas Ursu.

And so evenly matched were they and so complimentary their strengths and weaknesses that none could gain advantage and Nìas hungered still and remained yet unfulfilled.

  1. This verse establishes the masculine and feminine principles are in and of themselves complementary in nature rather than opposites, similar to the Chinese concept of yin and yang.

Cartouche #7

Cartouche #7
Cartouche #7

Susùrya Sasù Ru Ùťus Ù Yazilìa Rurùsu Yašùis Ù Rurťsu Ù Sùsù Susawù Yasa Ru Yarhè Hanzsùnurs Irťusù Su Rìať Su Hursi Ùrùr Su Susu Hyasus Su Ru Hanùrùn Yasya Uùr Hasus Ù Syašu Ù Ùsù Irhyašìyas Su Ťusu Susuwis Ru Yarhi Su Irfsuùr Nù Iťusìas.

Until there arose in the loins of Yazilìa, Rurùs, the Sacred Attribute, who drew them together each to its compliment and so the Eight were become Four and in combination they caused the High Hill of Ùsù to be drawn together and rise above waters.

  1. Rurùsu [ruh-RYU-suh], which means Holy or Sacred, is the final attribute of the nature of Yazilìa is the expression of the principle of sexuality as a creative process, that causes the male and female principles to combine and so overcome the inherent strife between them to bring about creation. It is also representative of the inherent commonalities that the male and female of a species share.
  2. Ùsù [YUS-yu], which means “new”, is the primeval mound of earth that first rose out of the waters of the Sèausu from which the world grew. It is identified with Mount Suùšùurèa (which means the Mountain of the Sun and the Moon), a volcanic plug in the province of Hasu and is the holiest site in all of Tòlanar, revered by all the Yazilite churches.

Cartouche #8

Cartouche #8
Cartouche #8

Su Nuh Sìašurùru Nu Su Sìašurìyas Uhrsu Asuyašu Hi Ù Uùšùťùnuš Irfìa Ù Sùsya Susis Ru Su Sùsùr Ruathìa Zìa Šyaťsu Sìas Su Ùs Su Ursur Ù Nìas I Ù Nuhr.

And upon the Most Exalted Height was the  Golden Nest (Asuyašu [AH-suh-yah-syu]) wherein lay the  Eggs of Creation (Uùšùťùnuš [uh-yu-SHYU-thyu-nush) from which hatched1 Ursur and Ùs and Sìas in whom the formless need of Nìas was made flesh2.

  1. In the centuries following the destruction of the Dream Stone, a number of versions of its text have circulated. They agree on most points, with the differences being in Verse 8. The difference is in the order in which the three mother goddesses are listed, which has been interpreted as indicating the order in which they hatched. The version presented here is that accepted by the Suùšite churches, and so it lists Ursar as the eldest. The version accepted by the Irhilùrite Church and the Sìasuan Szasite Church list Sìas as the first, and the version accepted by the Ùsian Szatite church lists Ùs first.
  2. The cosmogony has the feminine principle, embodied in the three mother goddesses as the embodiment of the Nìas, and therefore as the true creative principle. The masculine is seen as the initiator of the process.

Cartouche #9

Cartouche #9
Cartouche #9

Syahus Ù Surùsur Ru Silsu Hu Nirsìyar Yasya Wu Zùrùr Szùť Sèausu Sùsya Hyasaù Zusnur Silsu Ru Sìar Ù Rìašur Ù Uùšùťùnuš Asuyašu Su Yasùsis Hursi Wu Nùrui Yanyahiťùsè. Su His Zusyasur Ù Yanyahiťùsè I Yaz Yasil I Rìaw Ìasuyayaù Hu Nyas.

The flames of their desire so tormented them that they drank of the Sèausu which passed through them into the bowl of Asuyašu and so watered the shards of Uùšùťùnuš, from which sprouted the  Blue Lotus (Yanyahiťùsè [YAN-yah-hith-yu-see]). And when the petals of the Blue Lotus opened there emerged Great God Ìasu1.

  1. Here we have the masculine progenitor being created by the application of the feminine creative force to the primordial matter of the Sèausu (represented by the Three Mother Goddesess’ drinking the waters and then urinating on the remains of the Eggs of Creation). This has the further implication that the feminine principle is divine in origin, being hatched from eggs that were came into being along with all of creation, and the masculine as being earthly or natural, as it grew out of the created world.

Cartouche #10

Cartouche #10
Cartouche #10

Su Ìasu Nu Rusùsùr Ifìa Yarya Ù Sùť Su Usis Yasur Ù Us Ru Nurilsu Wu Su Nirs Su Rìyas Sìahus Su Su Zusniru Nìašuhr Ù Nìas Sursìa Šururya Su Hursi Sùrsù Hu Zìasu Hu Zusursùhu Wu Su Hizsìyasya Wušùnùr Ù Yazilìa Su Yašìyas Hursi Su Išusaù Asuù Su Wùuťs Su Hursi Ùrsu Nìas Zusnirus Ru Zutsisťu Nu Sasu.

And Ìasu lay with each in turn so that his seed might quell the flames and fulfill the longing of Nìas within the  Three Mothers (Šururya [shuh-RUH-rya]) and so begat the first of the Gods who comprehended the intent of Sasu and so crafted and ordered the world and the heavens and the first born of them was set to rule over what had been achieved.

  1. This verse further establishes the concept of the masculine as the active initiator and the feminine as the passive creative principle. It also reinforces the idea that the act of procreation involves the masculine satisfying a need within the feminine.

Cartouche #11

Cartouche #11
Cartouche #11

Su Hu Sùrsis Hu Zìasu I Šùťìya Zus Su Rirsìyas Nù Sìa Ù Yarìať Wu Ùrsu Yašùsis.

And the first born of them was set to rule over what had been achieved1.

  1. In the Ìasite version of the tale, it is Ìasu who is set to rule over creation.

Note on the Ìasite variation

The Ìasite Church has a different version of this legend; it is identical up until verse 8. The Ìasite version has a single Egg of Creation, from which Ìasu hatches as the embodiment of the Nìas. In order to satisfy the need to create implied in that concept, Ìasu masturbates and ejaculates on the shards of his egg and three Blue Lotuses sprout. (This is not me being a perv, the onanistic origin of the gods is in fact part of the Egyptian creation myth from Hermopolis). Of course this results in the views of the masculine and feminine principles being reversed, with the masculine being both the active and the creative principle and of divine nature, while the feminine is seen as passive and receptive and of an earthly nature.

 

OK, so this is the way I originally intended to make this post, but I made a stripped down version because I misread GB as MB and thought I was running out of upload space. But having noticed my mistake, I redid it the way it was meant to be.

For anybody interested, you can download a copy of the full document in PDF format here.

And yes, I do know that this is really geeky of me to do, but it was really fun to do, and my players always liked handouts with graphics and stuff.

 

 

 

 

 

 

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