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Category Archives: Books
Tomes from Penhew Foundation basement
Three books and a set of scrolls found from a storage room in Penhew Foundation’s basement:
YE BOOKE OF COMUNICACIONS WITH YE ANGEL DZYON (ARCHAIC ENGLISH)
PHYSICAL DESCRIPTION:
Leather bound manuscript, 18” x 11½” (medium folio), slightly damaged with some foxing and occasionally irregularly sized pages. No title or author is given on the cover but a frontispiece identifies it as Ye Booke of Comunicacions with ye Angel Dzyon. The manuscript contains text in archaic English and an unknown set of symbols as well as marginal notes in what appears to be Greek.
CONTENTS AFTER QUICK SKIMMING:
This book is a loosely organized collection of what can be described, for lack of a better term, as séances between an unnamed medium and an “angelic spirit” identified in the text as Dzyon (or sometimes as Dzyan). The sessions are supposed to transcribe the wisdom of Cehuti, an archangel (?), and are composed of a mixture of divine pre-history, angelic law and magic, confounding cabalistic discussions, and suggestive discussions of how certain humans may be elevated to divinity. The papers that form the text seem to have been collected and organized along specific themes and not chronologically. Some of the portions in the non-English symbols appear to be written contemporaneously with the regular writing but not in the same hand.
The work itself is confused and sometimes self-contradictory. While portions of the English text seem to be translations of the two types of ciphers used, other portions are left untranslated. Certain sections, particularly those dealing with incantations, are heavily annotated in Greek.
QUOTES:
Casting againe into ye Shew Stone, ye Angel spake, saying unto me much of what passed in long-sunk Atlantis and is spoke of by Cehuti. In those days ye Nephilim walked ye land and payed obeyance to one such as Glune, crowned in laurels and fearful to behold and served by great beasts whose bodies were like a flower with ye head of a serpent. Another angel revered as ye father of this race was Dowlot, who wove ye fibers of creation and undoes them at God’s command, and his mark is ye crystal rod he carries which bearest three sides and is yet round. Ye might of these men was great and they knew much of magic…
— — — — —
When ye song is played again under winter sky ye one [the Black Bird of the Anemoi] will come to ye learned practicioner. Ye bird subsisteth upon carrion flesh and must be appeased before it will labor at your behalf. Ye hunger of such a one can be slaked with ye body of a single child but it is a cruel servant and will oft clamour for more. Be not hesitant to fulfill such whims as it may carry ye unwary summoner aloft if displeased. When it flies with belly-full it can be of great aid to ye subtle magician and can travel many leagues without tiring.
— — — — —
[Be wary! The one who slumbers is a spirit of the greatest darkness. Call not upon him for the price he demands far exceeds the rewards he grants. Lest ye wish to arouse such a one who dwells in sea-dark chambers and whose very tread maketh the rocks tremble, practice such rites as these at your own peril. Pay heed to one who has suffered much from what he hath seen because his grasp exceedeth his wisdom. My dreams are grave troubled still, years on from such folly, and I fear gravely His eye remaineth upon me still.]
THE G’HARNE FRAGMENTS (ENGLISH)
PHYSICAL DESCRIPTION:
A slim, unadorned, pasteboard-bound work in mediumsixteenmo; 4 ½” wide by 5 ¾” high; 128 pages. The title is printed on both the pasteboard cover (a pale cream, with black ink) and the spine, with the author’s name (Sir Amery Wendy-Smith) printed below the title. No publisher is listed nor is a date of publication given. The production quality and style suggests a small university press or that the author paid for publication himself; the finished product is of inexpensive materials. There are numerous illustrations depicting some sort of cipher or artificial language consisting of haphazardly arranged dots and a scattering of astronomical charts. A hand-written dedication on the title page says “Many thanks for your advice and aid, W-S.” Scattered throughout the text are a few passages underlined in meticulous pencil lines.
CONTENTS AFTER QUICK SKIMMING:
This work provides a supposed translation of inscriptions first discovered by British explorer Sir Howard Windrop in a hitherto unknown ruined city in Africa, referred to as “G’harne” by the author. Expanding on Windrop’s earlier translation, Wendy-Smith, claims that the text contains the fragmentary records of a prehistoric, (perhaps even non-human) civilization. Included in the text is an incomplete catalog of the various cities of this unknown civilization (including G’harne) as well as discussions of the cities of other increasingly fanciful civilizations and races. A lengthy passage discusses the fall of the city after the collapse of G’harne’s builders’ civilization and how the survivors were besieged by a race of subterranean creatures. Eventually the city’s builders were able to trap their attackers via some powerful enchantment.
A short chapter presents a labyrinthine catalog of earlier wars between the builders of G’harne and a myriad of implausible races. Another section presents fragmentary star-charts and a catalog of the planets of our own solar system, including a body between Mars and Earth, as well as a host of worlds lying beyond Neptune. A final chapter discusses the city of G’harne itself, as described by Windrop1; a collection of vast, mammoth, eons-old stone blocks worn down by time and forgotten and mostly shunned by the local peoples. Wendy-Smith (like Windrop) never explains by what means he was able to translate the writings of this lost civilization, saving that for a promised future book to be written upon his return from a new expedition to G’harne.
QUOTES:
The third body is the greatest of the home sites in this region of all things, bearing much of worth to our people and in great settlements we inhabit it, sharing much of the southern lands though at time we made war with those we found there or who came after our arrival. The Nath Spheres proved of great worth after the coming of the [untranslatable] and his offspring, laying low his lands and driving them beneath the greatest of waters. Those who built upon the outer worlds pay us great heed and do not long stay upon this our claim and other native animals pay heed.
– – –
In distant ages this attack would have been stopped by the power we control but after the rising of the enslaved ones we were greatly diminished. The great rock worms, lead by [untranslatable, but according to local tribes the leader of the “rock worms” is the being called Shudde M’ell (he who shakes the earth from below)] fears not our tools and trapped the few who remained within the interior of the city. By plan, these unworthy beings were drawn into the great chambers beneath and were trapped by means of the [?] sign, the shape of which carries potent strength. In this way we have bound him and his children here, until such a time that our people are revitalized and can return the amorphous ones into bondage and return to punish those who sought to overthrow our dominion.
– – –
The local mganga who collect the star-stones do say that for a time the site of G’harne was inhabited by a degenerate race of men who came from a distant land. They made sacrifices to the great worms dwelling there and lived in great filth and corruption. They awaited a time when their god, who they called the King of Night, would come from the land of the great water, after being freed from his tomb of stone topped by stones, and lead them back to rule there forever. These terrible men, said not to be of any tribe, lived there for many ages until they were gathered by two princes, one from the north and one from the east, who carried them forth for reasons unknown, perhaps as slaves. This god, the King of the Night (sometimes called the Black King or Lord), is also known as the God of the Bloody Tongue, the God of the Black Wind (by tribes in the Kenya Colony), the Spiraling Worm (in the Belgian Congo), Ndura Oteba, the Sender of Great Illness (Somaliland and Abyssinia). My research indicates that it is a common figure in many African mythologies and seems to show a remarkable diffusion of an obscure Egyptian divinity called ‘Nyarlathotep’.
LIBER IVONIS (LATIN)
PHYSICAL DESCRIPTION:
A large (25” x 36”) vellum manuscript bound in brass-capped leather. The interior of the work (entitled Liber Ivonis) is in illuminated Latin, accompanied by copious marginal illustrations, miniatures, and decorated initials (most of which seem to consist of a rather fanciful toad or frog). The manuscript binding is in fair condition—some of the brass fittings have been lost, the inside cover has been gouged repeatedly (apparently to remove a book plate, the scraps of which remain, but are totally illegible), and there are recent small scorch marks on the rear cover. The manuscript interior is in excellent condition. The artwork within depicts many strange scenes, some of which are rather disturbing and unlike those found in a typical medieval work. An expert can date the manuscript to the early 13th century, most likely the Sicilian Court of Frederick II. The cover is more recent, probably dating from the early 16th century.
SET OF 15 SCROLLS:
PHYSICAL DESCRIPTIONS:
Six Arabic (A) scrolls:
A1—A fine linen scroll in Arabic, about five inches across, tied with a faded red silk ribbon. It can be dated to the 15th century, most likely originating in Egypt or possibly Tunis. The Arabic text is stylized and illuminated, and the scroll is in excellent condition.
A2—A cracked, partially fire-damaged, piece of parchment, about 15 inches across, mounted on a wax tablet (a method used to preserve particularly fragile texts). The text is in a very shaky hand and can be dated to the 9th century, most likely from Moorish Andalusia.
A3—A vellum scroll in Arabic, about 8 inches across, tied with a faded red silk ribbon. It can be dated to the early 12th century, almost certainly to Egypt.
A4—A papyrus scroll in Arabic, about 8 inches across, untied. It dates from the 8th century, though the writing style is somewhat antique (stylistically similar to the style of the previous century), suggesting the possibility that the author or scribe was from a provincial region, probably in the Arabian Peninsula.
A5—A vellum scroll in Arabic, about 8 inches across, tied with a faded red silk ribbon. The script and material suggests the work is of Egyptian origin, probably mid 15th century.
A6—A badly decayed papyrus scroll, probably from the middle of the early Fatimid Caliphate (10th century).
Four Latin (L) scrolls:
L1—Fragments of a papyrus scroll, written in Latin, pressed between thin glass plates and mounted in a booklet. The language suggests it was written around the time of the early Roman Empire (30-40 A.D.).
L2—A worn vellum scroll in Latin, about 12 inches across, tied with a linen cord. The script suggests it was written in the 12th century; a note at the beginning is in period ecclesiastical Latin while the bulk of the text is in late Imperial vernacular (probably 4th century). Fragments of a leaden seal bearing the image of a lion are preserved.
L3—A parchment scrap with Latin writing, uneven but between 7 and 8 inches across though it tapers at one end due to tearing or breaking. The language and the script used suggest an early medieval author, possibly in the late 8th century, most likely from the Carolingian court.
L4—Linen paper scroll in Latin, about 11 inches across, untied. The language is very late Medieval Latin, and is heavy with Italian vernacular. It probably comes from Northern Italy, possibly Milan, and dates to late 15th or early 16th century.
Two Egyptian Hieroglyphs (H) scrolls:
H1—A papyrus scroll in Hieratic Egyptian, about 10 inches across, mounted on a wax board. It probably dates from the 19th Dynasty (about 1200 B.C.).
H2—A papyrus scroll in Hieratic Egyptian, about 10 inches across, tied with a faded red silk ribbon. It dates from the Tanite (21st) Dynasty (about 1000 B.C.).
Two Medieval French (F) scrolls:
F1—A brittle vellum scroll in Langues d’Oïl (Old French), about 10 inches across, untied, dating to the later 11th century.
F2—A fine parchment scroll in Middle French, about 15 inches across; illuminated, illustrated, and tied with a black silk ribbon laced with threads of silver. It dates to the mid 16th century, probably from the court of Francis I.
One Old English (E) scroll:
E1—A brittle vellum scroll, about nine inches across, tied with a strip of hide. An expert could date the scroll to around 1050 AD, making it a remarkable and rare find.
Posted in Books
Tagged Angel Dzyon, G'harne Fragments, Livre d'Ivon, London, penhew foundation, The Cult of the Bloody Tongue
Africa’s Dark Sects
Tome found from the Ju-Ju House of NY:
AFRICA’S DARK SECTS (ENGLISH)
PHYSICAL DESCRIPTION
Green cloth over paperboard, 6” by 8 ¼”; 328 pages, with the title stamped on the spine. Though the date of publication is listed as being only four years previous (1921), this book is in very poor condition. The spine is broken, the back cover is cracked, and multiple pages are dog-eared. There are also some marginal notes in pencil.
The author is given as one Nigel Blackwell; no publisher is listed. The end paper inside the cover bears a bookplate indicating it belongs to Harvard University’s Widener Library.
CONTENTS AFTER QUICK SKIMMING:
This book collects the papers of Nigel Blackwell, a minor self-funded African explorer. No attempt seems to have been made to organize Blackwell’s work (there is no index for example) and the topics vary widely. The focus of the work is on African cults and esoteric religious practices—the more gruesome or vile the better. Cannibalism and bestiality are some of the more comparatively tame practices discussed.
The author treats the blasphemous religious claims of the various African tribesmen he discusses with an undue and unexpected degree of credence. Regions discussed include East Africa (the Kenya Crown colony and German East Africa in particular), the Belgian Congo, and West Africa (especially the Niger River basin).
QUOTES:
Beyond the reach of the great Abrahamic faiths, Africa retains the primal truths of human society and religion; society is as raw and unformed as the landscape. The Gods are known by their old names and not prettied up by hymns and incense. It is here in this great continent of the Id that Man may truly know himself. That Man, as a whole, is so brutal and untamed at his heart, only shocks the unlettered or those blinded by the false trapping of the prison we have built for ourselves in our so-called civilization.
–
The cult, named in whispers by the natives ‘The Bloody Tongue,’ is supposedly based far in the interior, but has followers in Mombassa, Nairobi, and even Muslim Zanzibar. Their idols are human shaped though surmounted with a long red trunk instead of a head, and it is rumoured that more than one missionary has discovered that when the whites leave, the natives swap a head topped by a crown of thorns for one with a bloody ‘tongue’.
–
The sorcerer would then rend flesh from his own body, usually the arm, and spit the bloody offering into the mouth of the body supposed to be raised. A great chanting would be then undertaken by both sorcerer and his audience. The words are not in the native Yoruban. I have attempted to capture them phonetically:
“Hu ning lui mugluwal naf wugah nagal atzu tuti yok sog tok foo takun. Atzu tuti fu takun! Hu ning lui. (Compare viz. Waite and Zimmerman)”
Tomes from Carlyle safe
Matthew Griswold VI received the following four tomes from the safe of Robert Carlyle, when visiting her sister, Erica Carlyle.
LIFE AS A GOD (ENGLISH)
PHYSICAL DESCRIPTION:
White leather over wood, crown quarto, 7½” x 5”, unnumbered but about 160 pages; a holographic (i.e., handwritten by the author) account by one Montgomery Crompton bearing the title “Life as a God” within a poorly rendered frontispiece of faux-Egyptian styling. The text is sloppy and erratic in brown, and sometimes fading, black ink. The book was amateurishly bound and the spine is separating in places.
CONTENTS AFTER QUICK SKIMMING:
This work purports to be the diary (though it functions more as an autobiography) of Montgomery Crompton, a British soldier and artist. Its first few pages recount his life as member of the landed gentry in Northern England up until he is dispatched in 1801 to Egypt under General Sir Ralph Abercrombie.
Seriously wounded in battle, he recovered after several weeks of a high fever and a series of what he claims were occult visions. Remaining in Egypt to recuperate, he was inducted into a secretive cult. Claiming to have survived from ancient times, the cult worshiped a mythical figure known as the “Black Pharaoh”, a forgotten ruler of ancient Egypt said to have possessed magical, possibly divine, powers. As a cult member, Crompton witnessed and participated in acts of torture, murder, and rape, as well as weird magical ceremonies all in praise of this Black Pharaoh (sometimes called “Nivrin Ka”).
In 1805 he returned to Great Britain where, settling near Liverpool, he and a group of other British converts attempted to replicate the cult and its depraved rites before being thwarted by unnamed, but mockingly condemned, local authorities. Crompton apparently composed this work whilst incarcerated in an asylum. Even from a quick skim, it is obvious that the author was a murderously sadistic lunatic prone to megalomaniacal delusions, foremost of which is that he would achieve god-hood through his occult practices.
QUOTES:
The man standing before me was of swarthy complexion, but with a haughty bearing befitting an Emperor. He reached out a hand to touch my cheek, my wound shrieking in agony until he brushed it, washing away my pains. He spoke to me, in low tones, with a voice like a mother to an infant babe. He spoke to me of his grand design which would unseat the rule of Man for the rule of the true Gods, and how I might serve him. I knew in my truest heart that this was the purpose I had so long sought, that in His service, I would be made whole and pure and that those who had wronged me so greatly would be brought low. I wept in joy and promised I would serve him gladly.
<•>
The beggar was held fast by my brothers and I, eyes tearing with joy, struck him mightily with the sacred club again and again, until he was rendered insensate by the pain and his limbs were useless. Filled with wordless praise for Him who Dwells in the Shadow before light comes, I turned it in my hands then pierced the wretch’s heart with the cunning bronze spike. His scream of agony washed over me and I was reborn as a full Brother and servant of the Pharaoh of Shadows.
<•>
Its angles were magnificent, and most strange; by their hideous beauty I was enraptured and enthralled, and I thought myself of the daylight fools who adjudged the housing of this room as mistaken. I laughed for the glory they missed. When the six lights lit and the great words said, then He came, in all the grace and splendour of the Higher Planes, and I longed to sever my veins so that my life might flow into his being, and make part of me a god!
PEOPLE OF THE MONOLITH (ENGLISH)
PHYSICAL DESCRIPTION:
White leather, 6¼” x 10½”; 104 pages, title on cover page. This slim volume looks to have been hand-crafted with an eye towards quality bordering on opulence. The pages and leather cover are excellently hand-stitched and the paper used is top quality. The pages themselves were printed as individual lithographic plates, that is to say, etched on plates rather than with a regular moveable-type press. Every page has elaborate geometrical designs along the border; there is no artwork as such, save for grotesques incorporated into the first letter of each poem.
The most striking feature of the book is the unusual medallion on the front cover. It appears to be a very thin slice of some sort of polished translucent rock, placed over a thin sliver backing, creating a weird mirror-like effect in rich gray and white tones. The pattern of crystal formation is highly symmetrical and suggestive of organic forms.
The front page bears, in a bold hand, a dedication “To Mister Roger Carlyle. I hope you find these words to be as inspiring as yours were to me at our last meeting. My regards to Anastasia—Tyler.” There is no publisher or date of publication given.
CONTENTS AFTER QUICK SKIMMING:
This work is a collection of poetry by one Justin Geoffrey. The poems are in a modern style, generally without fixed meter or structure, but with a clear thematic link—menace, horror, and a (sometimes romantic) nihilism. Titles include “Out of the Old Lands,” “Strutter in Darkness,” and the titular poem “People of the Monolith”.
The work is disturbing and shocking, at least to amore sheltered reader. The stark horror of the poet’s words are not tempered by the beauty of his writing.
QUOTES:
They say foul beings of Old Times still lurk
In dark forgotten corners of the world,
And Gates still gape to loose, on
certain nights,
Shapes pent in Hell.
– “People of the Monolith”
They lumber through the night
With their elephantine tread;
I shudder in affright
As I cower in my bed.
They lift colossal wings
On the high gable roofs
Which tremble to the trample
Of their mastodonic hoofs.
– “Out of the Old Land”
THE PNAKOTIC MANUSCRIPTS (ARCHAIC ENGLISH)
PHYSICAL DESCRIPTION:
A manuscript, 10” x 12.5” bound in pale green leather. The cover has no title, only a peculiar pentagram-like symbol, seared into the heavy bindings. The title page gives the work’s name, followed by a subtitle “As written in the so-called Pnakotik Scrolls, as translatid from the Greke by the author togeder with addicional remarkes upon that worke in the light of Newe Lerning.”
The print is neat, typeset in archaic English. A printer’s mark says “Trevisa et fils. 1496,” but the binding appears to be much more recent. Periodically plates (presumably bearing illustrations) appear to have been carefully cut from the book. Pencil annotations in modern English appear frequently in the first third of the work (usually glossing the more archaic language), but decrease in frequency afterwards.
CONTENTS AFTER QUICK SKIMMING:
This work claims to be a translation of an otherwise unknown series of documents (The Pnakotic Manuscripts) brought to the West after the fall of Constantinople in 1453. These are said to be Greek translations of even older documents chronicling an otherwise unknown epoch of the pre-human history of Earth. The unidentified translator claims to have obtained this work, also called The Pnakotik Scrolls and The Scrolls of Pnakotus, from an unnamed refugee from the Byzantine Empire. This translation was made in conjunction with the help of another (also unnamed) Greek scholar.
The body of the text is a haphazard jumble of myths outlining the history of various fabulous kingdoms and civilizations of Earth before the rise of Man (as well as other places specifically said to be not of this world). Discussions include a catalogue of various races in residence on the Earth during the ages before man, the actions of various legendary figures, and the myriad inhuman deities worshiped by both. A final section traces the mythic history of the book itself, from fragments uncovered in some vast non-human library (the so-called “city of Pnakotus”) to the scribes of vast pre-historic human empires who consulted with improbable “others” (some sort of flying, barrel-shaped beings) in their efforts to understand the work.
It seems likely that this work is a compilation of a host of mystical texts, many of which arepreserved only in fragmentary form.
QUOTES:
“And from Sykranoetia reysed Xatogia, taking the forme of a grete furred tode, he dwelled in the cavernes of Ienkae and the walkyng serpents of Ioth helde Him in grete reveraunce much to the grete anger of Yigge, the God of thosebeasts…”
—•—
“Myghty was the war betwixt the Elder Ones and the Dwellers in Real-yea and yet upon the endyng dayes of sayd war, the Elder Ones drew strong powyrs hild by the Spear of Neth and unmayd the verry lande of the Earth and Realyea was caste downe beneeth the wayves of the Grete Western Ocean.”
—•—
“Hyer on the sloep climmed Goode Sansu, tho the sloep of Hatikala grewe ever more steep, for he sot the Gods themsylves, sayd as they were to dwellin at the verry sumit of the Peake. But naughte was to be found there save Ice and Snowe, for the Gods dwelt ayleswere…”
SELECTIONS FROM THE LIVRE D’IVON (FRENCH)
PHYSICAL DESCRIPTION:
A parchment bundle, 10” by 15”; 179 pages. The pages are obviously old, and have suffered from both the elements and the negligence of past owners. The most obvious damage to the work is that the back edge of each sheet is ragged. The work is handwritten and copiously illuminated with grotesque faces, obscene marginalia, and a recurring curious sigil resembling a triskelion. While it is obvious that Roman characters are used, the condition and age of the manuscript makes the language difficult to determine but judging from the paper and script used, an expert can date the creation of this work to the mid to late 15th century though the language is a Norman variant of French from an earlier period.
CONTENTS AFTER QUICK SKIMMING:
The book purports to be a commentary on the Liber Ivonis (Book of Eibon), a work supposedly written by Eibon, a sorcerer in distant antiquity. The author of the commentary is one Gaspar du Nord, a self-proclaimed sorcerer from Averoigne, a region in south central France. The discussion within, written in an elliptical and didactic manner, is a wide-ranging commentary on ancient and contemporary theology, magical ritual, and fantastic history.
The author focuses upon the lives and magical discoveries of several antediluvian sorcerers in a kingdom called “Hyperborea,” with a particular emphasis on “Eibon,” the supposed author of the original work. Eibon apparently entered into some sort of pact with a powerful being (perhaps a god?) known as Sathojuè, granting him both greater magical abilities and access to arcane secrets. Other powerful beings and species are mentioned in only passing detail, but include a race of ophidian magicians and a malevolent and immense white worm that brought Hyperborea low in some icy apocalypse.
The author also boasts not only of his own magical studies under the wizard Nathaire, but also of his defeat of his former master. Though du Nord claims that his purpose is to give instruction to the novice magician, he often obscures his meaning in allegory or oblique references. A reader lacking a copy of the Livre d’Ivon will find Selections from the Livre d’Ivon a daunting and frustrating work.
QUOTES:
“…I therefore submit this commentary. It contains no wisdom that is not a reflection of the wisdom of the Unfathomable One, Eibon the Inscrutable. It contains no secret that is not His, and no power. I, whose language is paltry and whose art is dim, scribe this meager work only because I fear that in my error I have corrupted the text of the Book, and wish to absolve myself to the reader of my crimes of omission by presenting what little knowledge I possess of the land above the north wind, and the deeds wrought by the men who dwelled there.”
– – –
“By certain signs and secret signals, it may be deduced that the hoary huntsman whom the Unfathomable One speaks of in the parable of the Eremite is one and the same as the Huntsman, whom the witches and the farmers whisper of in the dark forests of the Empire to the east. Those who would speak with Him would be wise to travel where men do not go: to the dark places of the forest, or the harrowed shore. It is there that the seeker must make the sevenpointed star upon the ground, and burn the seven tallow candles, and break a stave of ash, and mend a spear of elm. It is there that one must call Him by his secret name, Nodens, and mediate upon the Eremite’s rhyme: ‘King of empty spaces/Lord of lonely places/I risk the huntsman’s wrath/my mind has wandered from the path/as sun slips beneath the sky of grey/Huntsman make me predator not prey.’ Know this, however: He is no friend of the magus, for he hates the magician’s gods.”
– – –
“The sky grew dark when I reached the blighted lands, and I knew that Nathaire had grown very strong indeed. He had scribed his name in the Black Book, and his new master, le Homme Nuit had sent two black dragons to serve him. In the endless night they were ever-watchful, but the learned one need never hold fear in his heart save of Sathojuè, who is everything and nothing. Recalling the texts I had studied so long, I considered Eibon’s symbol and how it might call forth a wheel of mist, that I might travel unseen by yellow eyes. It is written that one need but cross the arms across his chest and speak the words: xiothui terragyrus maturin…”
Posted in Books
Tagged Life as a God, Livre d'Ivon, new york, People of the Monolith, Pnakotic Manuscripts, Tomes