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Hehefit

Meid tehilid liad çafiru yiay ke nulgin wa lahili. Nejē, tamirere, detiri le hehefit anu yt masit suy fean yaqur asar hehe wilda. Mubira lerira żi żihine żi hehsig hehe teņot kuçilu. Fu mubira yedāre şasid ain bihira yiaż fean nul. Setino dy magin siliru wa yiar çesit nuçiro deteŗtun, dri dejīse ain nejē rekini yiaż fean nul fu kihina macas hai bi hain de yiaż wilda fean yucur yo setiro dy fiaż mar. Żi fegili, ain derew żiliraci tanila żi ain kigu żi ain gekino kihina. Yiar żiliraci wa yiaż lażişes fean nulgin żo yu kigu, dri hain żi żi ya kihina ri ke yu kigu homda teykā şuçdagin żi çeis.

Boçdare, roriragin wa neig dy yiar çesit hodinul bi ke ain wotur liad gonili. Boçdare wa yn roriragin dy fu waqūtin wotur żi ain yesirasu dażiri: heheft, fużinila selişe, desinos dawrū bi ye vare:

“the soul was posited not as an ethereal wisp, but as a rarefied state of matter, elusive yet palpable, akin to the quintessence sought by the sages of yore. Through the crucible of transmutation, the adept sought to condense this enigmatic essence, employing the sacred triad of dissolution, purification, and reconstitution.”

Yu yohirusu lerira riad mi vara ya sugina deragon mayxū rar fean li şi yiat yiaż wofinisir. Nu ain derem kikiro fode yado fu dufinutev lorilono dy mubira, roriragin fu mubira wotur fean nub şi żo degin fidirere bim wa yiaż fu mubira bi. Kawişo roriragin fu mubira wotur żi fużinila selişe wa yiaż dibirotli mubira şawlī şi yiaż ain mid bi, macas şi nulil nub yr wotur duhdasin yado yn yunoctin. Rih ain yuwilono, tamirere, şuçda żihine żi yg sulay dy woturse dy yehūet, żewēl mubira, rih anu hawtīci deragon.

Mubira masig delighit nu boçdare. Şi wa yiar çayilot goşişino dy heher lisişi ve heher laywē fean gonili meid godine dy kurilusu bi. Şi yutire ke hehe yiat ketinire lisişilu lugih bi wumilade lugih fean de şebirigin hehe sayili. Fean fagōli mubira woturse, tuwdayl hehose ba fi liniri liqī, boçdare wa moşişa ain mokilal mil. Rime rih woturse yożilo nife ve deswis saeg ke nive. Hehe ratdaş ketinire deż bi ga deż ve hehu libişi fean çutişu nife yażirire weçişol. Rih woturse yiat nulyl dri yiaż emmi sad tefīse:

“In his treatise, he explains the soul, once a vaporous specter, could be distilled into a crystalline form.”

Sişişenig wa ain lisişilu rokdagin. Fu bi dy hutiloc de yiaż huve fean ma mubira, dri ya mubira hedset nulyl çawtōse yt waydat anu sişişenig aru meid reçilo. Hutiloc fian nimit liad devī ded fean saeg godine dy mubira bi.

Seçā ve yonilu yiat yiaż ret ke çesit mubira woturse weçişos. Hutiloc żi lahili gonilitde ame hehem bi kawişo żi tenōde lahili, wa yiar żihine yemēt żitā:

“To embark upon the sacred art of distilling the soul into its crystalline essence, one must first gather the primordial elements: the fiery spirit of sulfur, the mercurial fluidity of quicksilver, and the grounding weight of salt, each representing the triad of existence. In the alchemical vessel, these elements must be harmonized through the ancient rite of calcination, where the dross of earthly attachments is consumed by the purifying flames, leaving only the ethereal residue of the true self. As the crucible reaches the zenith of its heat, the adept must chant the incantations of transmutation, invoking the celestial spheres to align and bestow their favor.”

Żeyişi riad sişişer derik lisişi yiat anu mubira anu yg masig hehe mawino. Nu ye he dy vakan, aranti bi loluż, hehese bel mawilurise yo nivgin şuydase, fegā weyrūtin kite, ve ço niririse nu çeno fean şa heher raron. Dejīse, ye bise dy mubira gefişide yu yiat çeysō: dizīgin wuctim żi şuydac, nulgin çene fean weyila heher mahilolse bi tulda ayż ain degma ke tininase boçdare, yowe bi bise kawişo çere bel. Żuliru yeir, heher şewişasin yiat żu tofirire yeil rih roldat terime.

Mubira mahilolse yiat dejīse geret reşile luden fiam beyvūgin furinase. Ayni fu fa çon, nu ain sebdas bi tulda nu ain sikile kim dy yetda fa, fu mubira mahilol liad ma rinō. Rargre, çere sadilatin wakinase fean weyrūec yiat nulyl çobinide rufişare żu żo heylūno, aru dest, żu żu żo mid sewişide furinase. Rih fu mubira tehurç wu ma ain dişinagin keyyē dy nune tubişade ba yowili ratdaf ve moşinode ba rotirul rituri, rindgin kine nu ym yemī. Żuliru mubira mahilolse wu ma bawsīde dro ren bi żese seçişode dro bel woturse.

Çukdagin yd ded bi wogin sad ga nivgin terwşe, bobilat çeckerise dy nife ve goyt, yiat yuheryl mubira. wogin hehem wa neig dy yiar çesit kurilusu terime ame yo kikiro ke ain yedāre liad gonili. Kawişo żu hehe yiat lemēde fean de wibilagin mid, sad yuvariyl ragin sev şuliru vara yo kikiro, suhiç yo şi ain derkre ve çere mubira reşile. Ku furinase rutişu heher żabō ayna hugih halda bi kawişo dożire fohila fean rutişu roşinu kibbsir yare. Roşinu kibbgin wa detiri ain saçişov mewī, yeik çagēsir żi mid ten żi yow çogişasil.

Dy ters, mosirofilid yiat kiso seçişor reşile żi roşinu kibbsir bi żi çagēsir tefīse, fean libişi terwşe:

“With each cycle of distillation, the soul's essence, once a nebulous vapor, begins to coalesce, shimmering with the hues of the cosmos. Finally, through the delicate process of congelation, the alchemist captures this luminous essence, allowing it to crystallize into a radiant gem the elyamite people called kedeth.”

Mubira moçişe wu lofine sad, tifiret sa boyilogun, bim yutilare giminu bi rayila meid dy ain totişi dy żaqū lifda. Dejīse, ain ga mubira moçişe testre liad gi żu ba testgin ain ma mubira moçişe, anu boniru anu hai bi hain de yiaż de ri żi fu mubira dażiri. Dri yh rah dy mubira gekino ded devī fean bobilano ve yewōno. Moçişe ba bobilano tesit yiat ri mubira ke hehe kuçilu ain żokişola ve weynāla kigiru yado ye testre.

Żafişe bimgin neig lumise żokişoyl wa yiaż yuheryl nejēsu, bimgin heher giminu wa emmi mubira. Żihine yt belesit dy nejē telid reşiloyl wilda fean tise folişu fean yutilare wotur fużişila niyda. Woturse fian bobilat giçinit tulda wiwatç heher ma devī, soninigin ke şidgin ain nejē yadi fean ya timda dy yf yaninif wa şayişetin lugih:

“The adept scribes, cloaked in the guise of seekers of wisdom, deftly encoded treaties and clandestine negotiations within the ornate flourishes of their texts, transforming the mundane into the mystical. Thus, the alchemical lexicon, with its promises of transformation and enlightenment, became a masterful distraction, a shimmering mirage that concealed the very essence of political maneuvering, ensuring that the delicate balance of power remained shrouded in the mists of obscurity.”

Dri mubira masig vare fean çotur ma ve fokirer hehem fean deż ve rime kawişo lumişire fean fokirer yu giminu dy heher ma, şaver kosdagin hehem ya sakda dy deż. Rulişi null, rime mubira masig nu heher bel gekino fean destro fu şuwontin giminu, ludgin taen bi çeis hamiruc mibūre.

FL-141019 Dei glidig duszund

 

FL-100421 Kedez̧

 

FL-230121 Initiation Texts - Reahish

 

Woods, J. R. (2012). Antilanguage in the Synoptic Gospels: A Sociolinguistic Inquiry. Regent University.