In 1809, Capt. Jack Horsnby used the Andikes text to discover the location of the city. Capt Hornsby ordered his detachment to remove any artifacts, which might be valuable for study. After removing all cartable artifacts, they cut many of the bas-reliefs from the stones themselves.
The Tihn relief makes it permanent home in the London City Museum of Natural History. There has long been speculation as to the meaning of this relief. Since no one had been able to determine the city's location until 1989, when it was rediscovered by the US military satellites looking for terrorist bases, and as Capt. Hornsby did not note the exact locations of the bas-reliefs before detachment, speculation was all that remained.
After examining the remains of the city's refuse dump, it is clear that this city was a jinn nest, where various races of the fair came to meet in a neutral area governed by the jinn. Jinn have often been known to carve Essence honorific art into the rocks of their habitats. By comparing a rubbing of the back of the relief and the surfaces of the rock faces, it was determined that the relief came from a sheer cliff face. Capt. Hornsby's detachment removed the relief with small explosive charges. The only creatures capable of carving the rock with such precision and at such an altitude are jinn. Their art work by using flame and water as cutting tools has long been legendary.
This relief display both the cyclical -everything/nothing/everything - sequence common to jinn poetry, but it contains the conventional theme of dissipation.
It is difficult to convey the sense of font usage between alphabets. The text within the box, is actually scattered over the cliff face in roughly this format.
When it comes to transformations, the essential spirit of an old pine tree changes into a gray bull, a crouching tortoise, yellow amber, or a green stone.
The Huang-shan-sung-shih-p'u cites the Po-wu-chih as saying "The pine tree is ultimately of the same nature as stones."
In the original version of this story, Marduk kills Tiamat, who is the mother of all things living and he creates the world from her body. Tiamat bore monsters and gods in her womb. The original story destroyed the Goddess for the God. This is a story of a time when they were on better terms.
The manuscript has been verified by stylistic appearance and language variation to date from the seventh to eighth century in England. It bears many language topes of Anglo Saxon poetry, ie gift giver, whale road, world serpent.
The reference to the cadesh connects this text to the selkie, who were well known to form themselves into cadeshes.
A cadesh as defined by McCallum's Life Among the Selkie is "a unit of protection from the predators of the sea. The leader of the group is a male or female selkie who retains the loyalty of the cadesh through gifts or guidance."
It is this quality which makes this lais an exemplary example of the
philosophical tone of literature in the court of King Gwidion of Lyoness
of the undersea in the Eleventh Century. This story was written down from
folktales by a court poet who identified herself as Elizabetta of Petit-Bretagne.
Little is known of Elizabetta, other than she came from Brittany. King
Gwidion traced his decent from Elowyn, Eina's youngest sister.
There is a further, much looser, cycle of Branoc stories following the Branoc Ap Awrn story. There are nineteen extant manuscripts of this cycle, which are made up of sixty-seven different stories.
This version of Branoc Ap Awrn is based primarily on the Fishbroker version of the text, using other versions for reference. Branoc Ap Awrn embodies the Dryad beliefs in the cyclical nature of life. Other versions with additional stories display a more active, martial Branoc. I choose to concentrate on the Dryad versions of this story in order to remain true to their spirit.
This story is a sort of Keltic Gilgamesh. Lloyd Alexander supplied many of the names. It was actually the custom of the Picts to expose their dead, before burying the bones in a common burial house. They may not have had pan pipes, but a magical instrument, which makes people dance, is not an uncommon theme.
This prophetic story was found in the Catacombs of Faith in Elfland just prior to the earthquake in 1989, along with the story Daershryli. It is believed that other writings lay hidden in Elfland, but to date none have been discovered.
In the style of a race who speak in references, Corina Mina has written
this stylized poem based on recent events. The Common introduction, and
then relationships. A father and son who do not get along. Two races, one
the logical parent, the other the dangerous child. The next refers to two
people, one supplied with arms by the Federation, the other by the Klingons,
and incited to fight by those two governments. Kras was a Klingon sent
to incite Maab to kill his brother, the ruler of Capella IV, which they
did. New Salem Station was the site of the betrayal by Cornel Green of
his people in the 21st Century. Nona was the wife of the leader of the
Hill people, who were given arms by the Federation. She sought to betray
her husband and was instead killed by those she attempted to betray him
to. The Day of the Dove is the day Klingons and the crew of the Enterprise
worked together to rid themselves of a creature that fed on hate. Daarmak
and Gilaad were stranded on Tinagra and the only way they could live was
by working together. Geordi and Bakra worked together and escaped Galordon
Core because of it. Unification refers to an aborted attempt to reunite
the two races of Vulcan and Romulus. If failed, the time was not right.
Proconsul Neral and D'Tan betrayed and thwarted the attempt. Chancellor
Gorkon was killed on Chronos I attempting to bring peace. Yet his daughter,
Chancellor Azetbur, went on to sign a treaty at Khitomer. Worf, a Klingon,
was raised by Humans and went on to serve on a Federation ship. He symbolizes
that Vulcan phrase Infinite Diversity in Infinite Combinations - IDIC.