Patroclus Andikes included this drawing of a bas-relief from a ruined city in Upper Egypt in his History of the Nile. Later copies of this drawing sadly dropped the multiple use of fonts and text placement, though they preserved this translation of the text. 

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. 


This text was found in a cave somewhere in Africa. Since the person who made the discovery has since died, no one has been able to locate the text. This translation, from the original explorer's discovery, is the only one in existence. The idea of the living earth is not unknown outside of this, however. Others have learned of the first continent Pangaea and the first ocean Panthalassa, as well as the Tethys sea. The Tethys sea has since closed up, after the formation of the two continents Laurasia and Gondwanaland, but the name Tethys has been remembered. Myths name her as the marine goddess, daughter of Uranus and Gaea, sister and wife to Oceanus. 


This anonymous poem was found in a Nadao Monastery in Afghanistan. It contains a series of lines later quoted by Lewis Carroll in Alice in Wonderland, "Life what is it but a dream? Ever drifting lingering golden gleam." Less recognizable are the mutated elements from Ecclesiastes. The central theme, however, is one found in Chinese ideology. This quote may be found in the Sung-kao-shen chi: 

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." 


This Mexica story has been handed down orally for many centuries. Unfortunately, there is no original written anywhere, so we cannot be sure of the accuracy of all points. The Mexica honored the living earth and the sun through these deities.


This story is recorded in the Aite Book of the Living. It may be taken to be related to the story of Marduk and Tiamat. The names are of course similar. More than that, Tiama, like Tiamat, can wear the shape of a dragon. She is associated with birth and the sea.

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.

Tiangon Kaiwu

Many cultures speak of those who have traveled through the levels of heaven or hell. In this story, the Chinese belief in the seventeen levels of the underworld, and the cruel swan woman who lives at the bottom level seem to be the basis. The kudai are good spirits, the aina are bad spirits. This story also relates to the idea of cave-heavens, and the smoke-hole which connects the earth and the underworld. In a gourd-heaven there is another world.


Stories of the wind pervade all cultures, but this particular account of wind is from the North American plains. The original peoples listened to the wind and heard its singing and stories. The clash with Tethys seems to be a later addition to the story, as Tethys appears primarily in seafaring cultures.


This Wanderer style poem was discovered in a wooden box in the basement of Lord Cardwiks Cornwall manor. The manor, formerly a Catholic abbey, was deeded to the Cardwick family by Henry VIII after his dissolution of the Church.

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."


This story is found in aboriginal Australia. Not much is known. See the Bestiary for dragon notes. 

Green is the Color of Love

Medusa, Siren, Selkie - Eina is all of these. She is the death which results from seduction, and she weds a sort of death, a fearsome Kelpie. Kelpies are shape changers, most often taking the shape of a beautiful man or a black horse. They tricked people into riding them and then threw them, or drown young women after seducing them. Yet it is green, not black, which is the color of love. Love and Death, like Eina and Tarn, come to embody the ability to change. 

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. 

Branoc ap Awrn

Branoc is a familiar character for the fey of Ireland and Wales. He is a warrior, a wizard, and of course of fair blood. Branoc's adventures in search of eternal life make up the Branoc Ap Awrn cycle, of which there are twenty-two manuscripts still extant. His adventures across Europe are left open in order to allow insertion of various individual stories. Fourteen of the manuscript copies display different versions of his adventures. Nine of these stories appear in other manuscripts. 

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. 

Of Jaguar Men

This story is an account of an Olmec shaman (were-jaguar). We see the documentation of these shamans through the carved supernatural figures found in this area of modern Mexico in about 1300 CE. Like most Mesoamerican peoples, the Olmec made offerings to the deities of the earth, sun, and rain. 


On the green hill of UCSC there stands a grave marker to the memory of Samantha. Dogs are no longer allowed on the campus following her death. 

Rhapsody on a Ruined City

This poem, written in 460 CE by Bao Zhao (zi Mingyuan) was published in a collection of literature titled Wen xuan. Xiao Tong compiled this collection in the sixth century, and it was translated in 1987 by David Knechtges. The poem describes the ruins of the city of Guangling, dating from 486 BCE. The Purple Pass refers to the Great Wall. The city was built upon the Guangling Ridge, also known as the Kunlun Ridge, and described here as Kun Ridge. 

Sedranh ap Shoeth

On October 17, 1989 a 7.1 earthquake shook the UCSC campus. Elfland, found on the campus north of Communications and west of Crown Merrill, is a collection of shrines built of fairy rings and other delightful aspects of the woods and their inhabitants. Elfland flourished before construction of Colleges Nine and Ten began in December of 1990, when one of the dens was cut down. Few people visited Elfland for the next year; now gradually the people are coming back. But many feel the area has been irrevocably damaged by the construction. 

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. 


Moraina, commonly known as the prophet of Rowardennan, most likely brought these two stories and placed them in Elfland. This story clearly takes place in the area around Elfland, particularly in Cave Gulch which runs across the UCSC campus. 


Star Date 1301983 

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. 


Excerpt on Dragons from Crystal Carroll's monumental work, A Bestiary on Animales Wandrous and Estrange, as found in all continents of this earthe under the celestial spheres.
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