Post by Lucien Lachance on Jun 8, 2009 14:36:12 GMT -5
Ancient Tales of the Dwemer
by Marobar Sul
An incomplete series of fictional stories about the Dwemer.
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Only six volumes of this series have survived. Parts I, IV, and VII-IX are missing
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Part II: The Seed
The hamlet village of Lorikh was a quiet, peaceful Dwemer community nestled in the monochrome grey and tan dunes and boulders of the Dejasyte. No vegetation of any kind grew in Lorikh, though there were blackened vestiges of long dead trees scattered throughout the town. Kamdida arriving by caravan looked at her new home with despair. She was used to the forestland of the north where her father's family had haled. Here there was no shade, little water, and a great open sky. It looked like a dead land.
Her mother's family took Kamdida and her younger brother Nevith in, and was very kind to the orphans, but she felt lonely in the alien village. It was not until she met an old Argonian woman who worked at the water factory that Kamdida found a friend. Her name was Sigerthe, and she said that her family had lived in Lorikh centuries before the Dwemer arrived, when it was a great and beauteous forest.
"Why did the trees die?" asked Kamdida.
"When there were Argonians only in this land, we never cut trees for we had no need for fuel or wooden structures such as you use. When the Dwemer came, we allowed them to use the plants as they needed them, provided they never touched the Hist, which are sacred to us and to the land. For many years, we lived peaceably. No one wanted for anything."
"What happened?"
"Some of your scientists discovered that distilling a certain tree sap, molding it and drying it, they could create a resilient kind of armor called resin," said Sigerthe. "Most of the trees that grew here had very thin ichor in their branches, but not the Hist. Many of them fairly glistened with sap, which made the Dwemer merchants greedy. They hired a woodsman named Juhnin to start clearing the sacred arbors for profit."
The old Argonian woman looked to the dusty ground and sighed, "Of course, we Argonians cried out against it. It was our home, and the Hist, once gone, would never return. The merchants reconsidered, but Juhnin took it on his own to break our spirit. He proved one terrible, bloody day that his prodigious skill with the axe could be used against people as well as trees. Any Argonian who stood in his way was hewn asunder, children as well. The Dwemer people of Lorikh closed their doors and their ears to the cries of murder."
"Horrible," gasped Kamdida.
"It is difficult to explain," said Sigerthe. "But the deaths of our living ones was not nearly as horrible to us as the death of our trees. You must understand that to my people, the Hist are where we come from and where we are going. To destroy our bodies is nothing; to destroy our trees is to annihilate us utterly. When Juhnin then turned his axe on the Hist, he killed the land. The water disappeared, the animals died, and all the other life that the trees nourished crumbled and dried to dust."
"But you are still here?" asked Kamdida. "Why didn't you leave?"
"For us, we are trapped. I am one of the last of a dying people. Few of us are strong enough to live away from our ancestral groves, and sometimes, even now, there is a perfume in the air of Lorikh that gives us life. It will not be long until we are all gone."
Kamdida felt tears welling up in her eyes. "Then I will be alone in this horrible place with no trees and no friends."
'We Argonians have an expression," said Sigerthe with a sad smile, taking Kamdida's hand. "That the best soil for a seed is found in your heart."
Kamdida looked into the palm of her hand and saw that Sigerthe had given her a small black pellet. It was a seed. "It looks dead."
"It can only grow in one place in all Lorikh," said the old Argonian. "Outside an old cottage in the hills outside town. I cannot go there, for the owner would kill me on sight and like all my people, I am too frail to defend myself now. But you can go there and plant the seed."
"What will happen?" asked Kamdida. "Will the Hist return?"
"No. But some part of their power will."
That night, Kamdida stole from her house and into the hills. She knew the cottage Sigerthe had spoken of. Her aunt and uncle had told her never to go there. As she approached it, the door opened and an old but powerfully built man appeared, a mighty axe slung over his shoulder.
"What are you doing here, child?" he demanded. "In the dark, I almost took you to be a lizard man."
"I've lost my way in the dark," she said quickly. "I'm trying to get back to my home in Lorikh."
"Be on your way then."
"Do you have a candle I might have?" she asked piteously. "I've been walking in circles and I'm afraid I'll only return back here without any light."
The old man grumbled and walked into his house. Quickly, Kamdida dug a hole in the dry dirt and buried the seed as deeply as she could. He returned with a lit candle.
"See to it you don't come back here," he growled. "Or I'll chop you in half."
He returned to his house and fire. The next morning when he awoke and opened the door, he found that his cottage was entirely sealed within an enormous tree. He picked up his axe and delivered blow and after blow to the wood, but he could never break through. He tried side chops, but the wood healed itself. He tried an upper chop followed by an under chop to form a wedge, but the wood sealed.
Much time went by before someone discovered old Juhnin's emaciated body lying in front of his open door, still holding his blunted, broken axe. It was a mystery to all what he had been chopping with it, but the legend began circulating through Lorikh that Hist sap was found on the blade.
Shortly thereafter, small desert flowers began pushing through the dry dirt in the town. Trees and plants newly sown began to live tolerably well, if not luxuriantly. The Hist did not return, but Kamdida and the people of Lorikh noticed that at a certain time around twilight, long, wide shadows of great, bygone trees would fill the streets and hills.
Publisher's Note
"The Seed" is one of Marobar Sul's tales whose origins are well known. This tale originated from the Argonian slaves of southern Morrowind. "Marobar Sul" merely replaced the Dunmer with Dwemer and claimed he found it in a Dwemer ruin. Furthermore, he later claimed that the Argonian version of the tale was merely a retelling of his "original!"
Lorikh, while clearly not a Dwemer name, simply does not exist, and in fact "Lorikh" was a name commonly used, incorrectly, for Dunmer men in Gor Felim's plays. The Argonian versions of the story usually take place on Vvardenfell, usually in the Telvanni city of Sadrith Mora. Of course the so-called "scholars" of Temple Zero will probably claim this story has something to do with "Lorkhan" simply because the town starts with the letter L.
Part III: The Importance of Where
The chieftain of Othrobar gathered his wise men together and said, “Every morning a tenfold of my flock are found butchered. What is the cause?”
Fangbith the Warleader said, “A Monster may be coming down from the Mountain and devouring your flock.”
Ghorick the Healer said, “A strange new disease perhaps is to blame.”
Beran the Priest said, “We must sacrifice to the Goddess for her to save us.”
The wise men made sacrifices, and while they waited for their answers from the Goddess, Fangbith went to Mentor Joltereg and said, “You taught me well how to forge the cudgel of Zolia, and how to wield it in combat, but I must know now when it is wise to use my skill. Do I wait for the Goddess to reply, or the medicine to work, or do I hunt the Monster which I know is in the Mountain?”
“When is not important,” said Joltereg. “Where is all that is important.”
So Fangbith took his Zolic cudgel in hand and walked far through the dark forest until he came to the base of the Great Mountain. There he met two Monsters. One bloodied with the flesh of the chieftain of Othrobar's flock fought him while its mate fled. Fangbith remembered what his master had taught him, that “where” was all that was important.
He struck the Monster on each of its five vital points: head, groin, throat, back, and chest. Five blows to the five points and the Monster was slain. It was too heavy to carry with him, but still triumphant, Fangbith returned to Othrobar.
“I say I have slain the Monster that ate your flock,” he cried.
“What proof have you that you have slain any Monster?” asked the chieftain.
“I say I have saved the flock with my medicine,” said Ghorick the Healer.
“I say The Goddess has saved the flock by my sacrifices,” said Beran the Priest.
Two mornings went by and the flocks were safe, but on the morning of the third day, another tenfold of the chieftain's flock was found butchered. Ghorick the Healer went to his study to find a new medicine. Beran the Priest prepared more sacrifices. Fangbith took his Zolic cudgel in hand, again, and walked far through the dark forest until he came to the base of the Great Mountain. There he met the other Monster, bloodied with the flesh of the chieftain of Othrobar's flock. They did battle, and again Fangbith remembered what his master had taught him, that “where” was all that was important.
He struck the Monster five times on the head and it fled. Chasing it along the mountain, he struck it five times in the groin and it fled. Running through the forest, Fangbith overtook the Monster and struck it five times in the throat and it fled. Entering into the fields of Othrobar, Fangbith overtook the Monster and struck it five times in the back and it fled. At the foot of the stronghold, the chieftain and his wise men emerged to the sound of the Monster wailing. There they beheld the Monster that had slain the chieftain's flock. Fangbith struck the Monster five times in the chest and it was slain.
A great feast was held in Fangbith's honor, and the flock of Othrobar was never again slain. Joltereg embraced his student and said, “You have at last learned the importance of where you strike your blows.”
Publisher's Note:
This tale is another, which has an obvious origin among the Ashlander tribes of Vvardenfell and is one of their oldest tales. "Marobar Sul" merely changed the names of the character to sound more "Dwarven" and resold it as part of his collection. The Great Mountain in the tale is clearly "Red Mountain," despite its description of being forested. The Star-Fall and later eruptions destroyed the vegetation on Red Mountain, giving it the wasted appearance it has today.
This tale does have some scholarly interest, as it suggests a primitive Ashlander culture, but it talks of living in "strongholds" much like the ruined strongholds on Vvardenfell today. There are even references to a stronghold of "Othrobar" somewhere between Vvardenfell and Skyrim, but few strongholds outside of sparsely-settled Vvardenfell have survived to the present. Scholars do not agree on who built these strongholds or when, but I believe it is clear from this story and other evidence that the Ashlander tribes used these strongholds in the ancient past instead of making camps of wickwheat huts as they do today.
The play on words that forms the lesson of the fable -- that it is as important to know where the monster should be slain, at the stronghold, as it is to know where the monster must be struck on its body to be slain -- is typical of many Ashlander tales. Riddles, even ones as simple as this one, are loved by both the Ashlanders and the vanished Dwemer. Although the Dwemer are usually portrayed as presenting the riddles, rather than being the ones who solve it as in Ashlander tales.
Part V: Song of the Alchemists
When King Maraneon's alchemist had to leave his station
After a laboratory experiment that yielded detonation,
The word went out that the King did want
A new savant
To mix his potions and brews.
But he declared he would only choose
A fellow who knew the tricks and the tools.
The King refused to hire on more fools.
After much deliberation, discussions, and debates,
The King picked two well-learned candidates.
Ianthippus Minthurk and Umphatic Faer,
An ambitious pair,
Vied to prove which one was the best.
Said the King, "There will be a test."
They went to a large chamber with herbs, gems, tomes,
Pots, measuring cups, all under high crystalline domes.
"Make me a tonic that will make me invisible,"
Laughed the King in a tone some would call risible.
So Umphatic Faer and Ianthippus Minthurk
Began to work,
Mincing herbs, mashing metal, refining strange oils,
Cautiously setting their cauldrons to burbling boils,
Each on his own, sending mixing bowls mixing,
Sometimes peeking to see what the other was fixing.
After they had worked for nearly three-quarters an hour,
Both Ianthippus Minthurk and Umphatic Faer
Winked at the other, certain he won.
Said King Maraneon,
"Now you must taste the potions you've wrought,
Take a spoon and sample it right from your pot."
Minthurk vanished as his lips touched his brew,
But Faer tasted his and remained apparent in view.
"You think you mixed silver, blue diamonds, and yellow grass!"
The King laughed, "Look up, Faer, up to the ceiling glass.
The light falling makes the ingredients you choose
Quite different hues."
"What do you get," asked the floating voice, bold,
"Of a potion of red diamonds, blue grass, and gold?"
"By [Dwemer God]," said Faer, his face in a wince,
"I've made a potion to fortify my own intelligence."
Publisher's Note:
This poetry is so clearly in the style of Gor Felim that it really does not need any commentary. Note the simple rhyming scheme of AA/BB/CC, the sing-song but purposefully clumsy meter, and the recurring jokes at the obviously absurd names, Umphatic Faer and Ianthippus Minthurk. The final joke that the stupid alchemist invents a potion to make himself smarter by pure accident would have appealed to the anti-intellectualism of audiences in the Interregnum period, but would certainly be rejected by the Dwemer.
Note that even "Marobar Sul" refuses to name any Dwemer gods. The Dwemer religion, if it can even be called that, is one of the most complex and difficult puzzles of their culture.
Over the millennia, the song became a popular tavern song in High Rock before eventually disappearing from everything but scholarly books. Much like the Dwemer themselves.
Part VI: Chimarvamidium
After many battles, it was clear who would win the War. The Chimer had great skills in magick and bladery, but against the armored battalions of the Dwemer, clad in the finest shielding wrought by Jnaggo, there was little hope of their ever winning. In the interests of keeping some measure of peace in the Land, Sthovin the Warlord agreed to a truce with Karenithil Barif the Beast. In exchange for the Disputed Lands, Sthovin gave Barif a mighty golem, which would protect the Chimer's territory from the excursions of the Northern Barbarians.
Barif was delighted with his gift and brought it back to his camp, where all his warriors gaped in awe at it. Sparkling gold in hue, it resembled a Dwemer cavalier with a proud aspect. To test its strength, they placed the golem in the center of an arena and flung magickal bolts of lightning at it. Its agility was such that few of the bolts struck it. It had the wherewithal to pivot on its hips to avoid the brunt of the attacks without losing its balance, feet firmly planted on the ground. A vault of fireballs followed, which the golem ably dodged, bending its knees and its legs to spin around the blasts. The few times it was struck, it made certain to be hit in the chest and waist, the strongest parts of its body.
The troops cheered at the sight of such an agile and powerful creation. With it leading the defense, the Barbarians of Skyrim would never again successfully raid their villages. They named it Chimarvamidium, the Hope of the Chimer.
Barif has the golem brought to his chambers with all his housethanes. There they tested Chimarvamidium further, its strength, its speed, its resiliency. They could find no flaw with its design.
“Imagine when the naked barbarians first meet this on one of their raids,” laughed one of the housethanes.
“It is only unfortunate that it resembles a Dwemer instead of one of our own,” mused Karenithil Barif. “It is revolting to think that they will have a greater respect for our other enemies than us.”
“I think we should never accepted the peace terms that we did,” said another, one of the most aggressive of the housethanes. “Is it too late to surprise the warlord Sthovin with an attack?”
“It is never too late to attack,” said Barif. “But what of his great armored warriors?”
“I understand,” said Barif's spymaster. “That his soldiers always wake at dawn. If we strike an hour before, we can catch them defenseless, before they've had a chance to bathe, let alone don their armor.”
“If we capture their armorer Jnaggo, then we too would know the secrets of blacksmithery,” said Barif. “Let it be done. We attack tomorrow, an hour before dawn.”
So it was settled. The Chimer army marched at night, and swarmed into the Dwemer camp. They were relying on Chimarvamidium to lead the first wave, but it malfunctioned and began attacking the Chimer's own troops. Added to that, the Dwemer were fully armored, well-rested, and eager for battle. The surprise was turned, and most of the high-ranking Chimer, including Karenithil Barif the Beast, were captured.
Though they were too proud to ask, Sthovin explained to them that he had been warned of their attack by a Calling by one of his men.
“What man of yours is in our camp?” sneered Barif.
Chimarvamidium, standing erect by the side of the captured, removed its head. Within its metal body was Jnaggo, the armorer.
“A Dwemer child of eight can create a golem,” he explained. “But only a truly great warrior and armorer can pretend to be one.”
Publisher's Note
This is one of the few tales in this collection, which can actually be traced to the Dwemer. The wording of the story is quite different from older versions in Aldmeris, but the essence is the same. "Chimarvamidium" may be the Dwemer "Nchmarthurnidamz." This word occurs several times in plans of Dwemer armor and Animunculi, but it's meaning is not known. It is almost certainly not "Hope of the Chimer," however.
The Dwemer were probably the first to use heavy armors. It is important to note how a man dressed in armor could fool many of the Chimer in this story. Also note how the Chimer warriors react. When this story was first told, armor that covered the whole body must have still been uncommon and new, whereas even then, Dwemer creations like golems and centurions were well known.
In a rare scholarly moment, Marobar Sul leaves a few pieces of the original story intact, such as parts of the original line in Aldmeris, "A Dwemer of eight can create a golem, but an eight of Dwemer can become one."
Another aspect of this legend that scholars like myself find interesting is the mention of “the Calling.” In this legend and in others, there is a suggestion that the Dwemer race as a whole had some sort of silent and magickal communication. There are records of the Psijic Order which suggest they, too, share this secret. Whatever the case, there are no documented spells of "calling." The Cyrodiil historian Borgusilus Malier first proposed this as a solution to the disappearance of the Dwemer. He theorized that in 1E 668, the Dwemer enclaves were called together by one of their powerful philosopher-sorcerers ("Kagrnak" in some documents) to embark on a great journey, one of such sublime profundity that they abandoned all their cities and lands to join the quest to foreign climes as an entire culture.
Part X: The Dowry
Ynaleigh was the wealthiest landowner in Gunal, and he had over the years saved a tremendous dowry for the man who would marry his daughter, Genefra. When she reached the age of consent, he locked the gold away for safe-keeping, and announced his intention to have her marry. She was a comely lass, a scholar, a great athlete, but dour and brooding in aspect. This personality defect did not bother her potential suitors any more than her positive traits impressed them. Every man knew the tremendous wealth that would be his as the husband of Genefra and son-in-law of Ynaleigh. That alone was enough for hundreds to come to Gunal to pay court.
“The man who will marry my daughter,” said Ynaleigh to the assembled. “Must not be doing so purely out of avarice. He must demonstrate his own wealth to my satisfaction.”
This simple pronouncement removed a vast majority of the suitors, who knew they could not impress the landowner with their meager fortunes. A few dozen did come forward within a few days, clad in fine killarc cloth of spun silver, accompanied by exotic servants, traveling in magnificent carriages. Of all who came who met with Ynaleigh's approval, none arrived in a more resplendent fashion that Welyn Naerillic. The young man, who no one had ever heard of, arrived in a shining ebon coach drawn by a team of dragons, his clothing of rarest manufacture, and accompanied by an army of the most fantastical servants any of Gunal had ever seen. Valets with eyes on all sides of their heads, maidservants that seemed cast in gemstones.
But such was not enough with Ynaleigh.
“The man who marries my daughter must prove himself a intelligent fellow, for I would not have an ignoramus as a son-in-law and business partner,” he declared.
This eliminated a large part of the wealthy suitors, who, through their lives of luxury, had never needed to think very much if at all. Still some came forward over the next few days, demonstrating their wit and learning, quoting the great sages of the past and offering their philosophies of metaphysics and alchemy. Welyn Naerillic too came and asked Ynaleigh to dine at the villa he had rented outside of Gunal. There the landowner saw scores of scribes working on translations of Aldmeri tracts, and enjoyed the young man's somewhat irreverent but intriguing intelligence.
Nevertheless, though he was much impressed with Welyn Naerillic, Ynaleigh had another challenge.
“I love my daughter very much,” said Ynaleigh. “And I hope that the man who marries her will make her happy as well. Should any of you make her smile, she and the great dowry are yours.”
The suitors lined up for days, singing her songs, proclaiming their devotion, describing her beauty in the most poetic of terms. Genefra merely glared at all with hatred and melancholia. Ynaleigh who stood by her side began to despair at last. His daughter's suitors were failing to a man at this task. Finally Welyn Naerillic came to the chamber.
“I will make your daughter smile,” he said. “I dare say, I'll make her laugh, but only after you've agreed to marry us. If she is not delighted within one hour of our engagement, the wedding can be called off.”
Ynaleigh turned to his daughter. She was not smiling, but her eyes had sparked with some morbid curiosity in this young man. As no other suitor had even registered that for her, he agreed.
“The dowry is naturally not to be paid 'til after you've wed,” said Ynaleigh. “Being engaged is not enough.”
“Might I see the dowry still?” asked Welyn.
Knowing how fabled the treasure was and understanding that this would likely be the closest the young man would come to possessing it, Ynaleigh agreed. He had grown quite found of Welyn. On his orders, Welyn, Ynaleigh, glum Genefra, and the castellan delved deep into the stronghold of Gunal. The first vault had to be opened by touching a series of runic symbols: should one of the marks be mispressed, a volley of poisoned arrows would have struck the thief. Ynaleigh was particularly proud of the next level of security -- a lock composed of blades with eighteen tumblers required three keys to be turned simultaneously to allow entry. The blades were designed to eviscerate any who merely picked one of the locks. Finally, they reached the storeroom.
It was entirely empty.
“By Lorkhan, we've been burgled!” cried Ynaleigh. “But how? Who could have done this?”
“A humble but, if I may say so, rather talented burglar,” said Welyn. “A man who has loved your daughter from afar for many years, but did not possess the glamour or the learning to impress. That is, until the gold from her dowry afforded me the opportunity.”
“You?” bellowed Ynaleigh, scarcely able to believe it. Then something even more unbelievable happened.
Genefra began to laugh. She had never even dreamed of meeting anyone like this thief. She threw herself into his arms before her father's outraged eyes. After a moment, Ynaleigh too began to laugh.
Genefra and Welyn were married in a month's time. Though he was in fact quite poor and had little scholarship, Ynaleigh was amazed how much his wealth increased with such a son-in-law and business partner. He only made certain never to ask from whence came the excess gold.
Publisher's Note
The tale of a man trying to win the hand of a maiden whose father (usually a wealthy man or a king) tests each suitor is quite common. See, for instance, the more recent "Four Suitors of Benitah" by Jole Yolivess. The behavior of the characters is quite out of character for the Dwemer. No one today knows their marriage customs, or even if they had marriage at all.
One rather odd theory of the Disappearance of the Dwarves came from this and a few other tales of "Marobar Sul." It was proposed that the Dwemer never, in fact, left. They did not depart Nirn, much less the continent of Tamriel, and they are still among us, disguised. These scholars use the story of "Azura and the Box" to suggest that the Dwemer feared Azura, a being they could neither understand nor control, and they adopted the dress and manner of Chimer and Altmer in order to hide from Azura's gaze.
Part XI: Azura and the Box
Nchylbar had enjoyed an adventurous youth, but had grown to be a very wise, very old Dwemer who spent his life searching for the truth and dispelling superstitions. He invented much and created many theorems and logic structures that bore his name. But much of the world still puzzled him, and nothing was a greater enigma to him that the nature of the Aedra and Daedra. Over the course of his research, he came to the conclusion that many of the Gods were entirely fabricated by man and mer.
Nothing, however, was a greater question to Nchylbar than the limits of divine power. Were the Greater Beings the masters of the entire world, or did the humbler creatures have the strength to forge their own destinies? As Nchylbar found himself nearing the end of his life, he felt he must understand this last basic truth.
Among the sage's acquaintances was a holy Chimer priest named Athynic. When the priest was visiting Bthalag-Zturamz, Nchylbar told him what he intended to do to find the nature of divine power. Athynic was terrified and pleaded with his friend not to break this great mystery, but Nchylbar was resolute. Finally, the priest agreed to assist out of love for his friend, though he feared the results of this blasphemy.
Athynic summoned Azura. After the usual rituals by which the priest declared his faith in her powers and Azura agreed to do no harm to him, Nchylbar and a dozen of his students entered the summoning chamber, carrying with them a large box.
“As we see you in our land, Azura, you are the Goddess of the Dusk and Dawn and all the mysteries therein,” said Nchylbar, trying to appear as kindly and obsequious as he could be. “It is said that your knowledge is absolute.”
“So it is,” smiled the Daedra.
“You would know, for example, what is in this wooden box,” said Nchylbar.
Azura turned to Athynic, her brow furrowed. The priest was quick to explain, “Goddess, this Dwemer is a very wise and respected man. Believe me, please, the intention is not to mock your greatness, but to demonstrate it to this scientist and to the rest of his skeptical race. I have tried to explain your power to him, but his philosophy is such that he must see it demonstrated.”
“If I am to demonstrate my might in a way to bring the Dwemer race to understanding, it might have been a more impressive feat you would have me do,” growled Azura, and turned to look Nchylbar in the eyes. “There is a red-petalled flower in the box.”
Nchylbar did not smile or frown. He simply opened the box and revealed to all that it was empty.
When the students turned to look to Azura, she was gone. Only Athynic had seen the Goddess's expression before she vanished, and he could not speak, he was trembling so. A curse had fallen, he knew that truly, but even crueler was the knowledge of divine power that had been demonstrated. Nchylbar also looked pale, uncertain on his feet, but his face shone with not fear, but bliss. The smile of a Dwemer finding evidence for a truth only suspected.
Two of his students supported him, and two more supported the priest as they left the chamber.
“I have studied very much over the years, performed countless experiments, taught myself a thousand languages, and yet the skill that has taught me the finally truth is the one that I learned when I was but a poor, young man, trying only to have enough gold to eat,” whispered the sage.
As he was escorted up the stairs to his bed, a red flower petal fell from the sleeve of his voluminous robe. Nchylbar died that night, a portrait of peace that comes from contented knowledge.
Publisher's Note
This is another tale whose origin is unmistakably Dwemer. Again, the words of some Aldmeris translations are quite different, but the essence of the story is the same. The Dunmer have a similar tale about Nchylbar, but in the Dunmer version, Azura recognizes the trick and refuses to answer the question. She slays the Dwemer present for their skepticism and curses the Dunmer for blasphemy.
In the Aldmeris versions, Azura is tricked not by an empty box, but by a box containing a sphere which somehow becomes a flat square. Of course the Aldmeris versions, being a few steps closer to the original Dwemer, are much more difficult to understand. Perhaps this "stage magic" explanation was added by Gor Felim because of Felim's own experience with such tricks in his plays when a mage was not available.
"Marobar Sul" left even the character of Nchylbar alone, and he represents many "Dwemer" virtues. His skepticism, while not nearly as absolute as in the Aldmeris version, is celebrated even though it brings a curse upon the Dwemer and the unnamed House of the poor priest.
Whatever the true nature of the Gods, and how right or wrong the Dwemer were about them, this tale might explain why the dwarves vanished from the face of Tamriel. Though Nchylbar and his kind may not have intended to mock the Aedra and Daedra, their skepticism certainly offended the Divine Orders.
by Marobar Sul
An incomplete series of fictional stories about the Dwemer.
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Only six volumes of this series have survived. Parts I, IV, and VII-IX are missing
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Part II: The Seed
The hamlet village of Lorikh was a quiet, peaceful Dwemer community nestled in the monochrome grey and tan dunes and boulders of the Dejasyte. No vegetation of any kind grew in Lorikh, though there were blackened vestiges of long dead trees scattered throughout the town. Kamdida arriving by caravan looked at her new home with despair. She was used to the forestland of the north where her father's family had haled. Here there was no shade, little water, and a great open sky. It looked like a dead land.
Her mother's family took Kamdida and her younger brother Nevith in, and was very kind to the orphans, but she felt lonely in the alien village. It was not until she met an old Argonian woman who worked at the water factory that Kamdida found a friend. Her name was Sigerthe, and she said that her family had lived in Lorikh centuries before the Dwemer arrived, when it was a great and beauteous forest.
"Why did the trees die?" asked Kamdida.
"When there were Argonians only in this land, we never cut trees for we had no need for fuel or wooden structures such as you use. When the Dwemer came, we allowed them to use the plants as they needed them, provided they never touched the Hist, which are sacred to us and to the land. For many years, we lived peaceably. No one wanted for anything."
"What happened?"
"Some of your scientists discovered that distilling a certain tree sap, molding it and drying it, they could create a resilient kind of armor called resin," said Sigerthe. "Most of the trees that grew here had very thin ichor in their branches, but not the Hist. Many of them fairly glistened with sap, which made the Dwemer merchants greedy. They hired a woodsman named Juhnin to start clearing the sacred arbors for profit."
The old Argonian woman looked to the dusty ground and sighed, "Of course, we Argonians cried out against it. It was our home, and the Hist, once gone, would never return. The merchants reconsidered, but Juhnin took it on his own to break our spirit. He proved one terrible, bloody day that his prodigious skill with the axe could be used against people as well as trees. Any Argonian who stood in his way was hewn asunder, children as well. The Dwemer people of Lorikh closed their doors and their ears to the cries of murder."
"Horrible," gasped Kamdida.
"It is difficult to explain," said Sigerthe. "But the deaths of our living ones was not nearly as horrible to us as the death of our trees. You must understand that to my people, the Hist are where we come from and where we are going. To destroy our bodies is nothing; to destroy our trees is to annihilate us utterly. When Juhnin then turned his axe on the Hist, he killed the land. The water disappeared, the animals died, and all the other life that the trees nourished crumbled and dried to dust."
"But you are still here?" asked Kamdida. "Why didn't you leave?"
"For us, we are trapped. I am one of the last of a dying people. Few of us are strong enough to live away from our ancestral groves, and sometimes, even now, there is a perfume in the air of Lorikh that gives us life. It will not be long until we are all gone."
Kamdida felt tears welling up in her eyes. "Then I will be alone in this horrible place with no trees and no friends."
'We Argonians have an expression," said Sigerthe with a sad smile, taking Kamdida's hand. "That the best soil for a seed is found in your heart."
Kamdida looked into the palm of her hand and saw that Sigerthe had given her a small black pellet. It was a seed. "It looks dead."
"It can only grow in one place in all Lorikh," said the old Argonian. "Outside an old cottage in the hills outside town. I cannot go there, for the owner would kill me on sight and like all my people, I am too frail to defend myself now. But you can go there and plant the seed."
"What will happen?" asked Kamdida. "Will the Hist return?"
"No. But some part of their power will."
That night, Kamdida stole from her house and into the hills. She knew the cottage Sigerthe had spoken of. Her aunt and uncle had told her never to go there. As she approached it, the door opened and an old but powerfully built man appeared, a mighty axe slung over his shoulder.
"What are you doing here, child?" he demanded. "In the dark, I almost took you to be a lizard man."
"I've lost my way in the dark," she said quickly. "I'm trying to get back to my home in Lorikh."
"Be on your way then."
"Do you have a candle I might have?" she asked piteously. "I've been walking in circles and I'm afraid I'll only return back here without any light."
The old man grumbled and walked into his house. Quickly, Kamdida dug a hole in the dry dirt and buried the seed as deeply as she could. He returned with a lit candle.
"See to it you don't come back here," he growled. "Or I'll chop you in half."
He returned to his house and fire. The next morning when he awoke and opened the door, he found that his cottage was entirely sealed within an enormous tree. He picked up his axe and delivered blow and after blow to the wood, but he could never break through. He tried side chops, but the wood healed itself. He tried an upper chop followed by an under chop to form a wedge, but the wood sealed.
Much time went by before someone discovered old Juhnin's emaciated body lying in front of his open door, still holding his blunted, broken axe. It was a mystery to all what he had been chopping with it, but the legend began circulating through Lorikh that Hist sap was found on the blade.
Shortly thereafter, small desert flowers began pushing through the dry dirt in the town. Trees and plants newly sown began to live tolerably well, if not luxuriantly. The Hist did not return, but Kamdida and the people of Lorikh noticed that at a certain time around twilight, long, wide shadows of great, bygone trees would fill the streets and hills.
Publisher's Note
"The Seed" is one of Marobar Sul's tales whose origins are well known. This tale originated from the Argonian slaves of southern Morrowind. "Marobar Sul" merely replaced the Dunmer with Dwemer and claimed he found it in a Dwemer ruin. Furthermore, he later claimed that the Argonian version of the tale was merely a retelling of his "original!"
Lorikh, while clearly not a Dwemer name, simply does not exist, and in fact "Lorikh" was a name commonly used, incorrectly, for Dunmer men in Gor Felim's plays. The Argonian versions of the story usually take place on Vvardenfell, usually in the Telvanni city of Sadrith Mora. Of course the so-called "scholars" of Temple Zero will probably claim this story has something to do with "Lorkhan" simply because the town starts with the letter L.
Part III: The Importance of Where
The chieftain of Othrobar gathered his wise men together and said, “Every morning a tenfold of my flock are found butchered. What is the cause?”
Fangbith the Warleader said, “A Monster may be coming down from the Mountain and devouring your flock.”
Ghorick the Healer said, “A strange new disease perhaps is to blame.”
Beran the Priest said, “We must sacrifice to the Goddess for her to save us.”
The wise men made sacrifices, and while they waited for their answers from the Goddess, Fangbith went to Mentor Joltereg and said, “You taught me well how to forge the cudgel of Zolia, and how to wield it in combat, but I must know now when it is wise to use my skill. Do I wait for the Goddess to reply, or the medicine to work, or do I hunt the Monster which I know is in the Mountain?”
“When is not important,” said Joltereg. “Where is all that is important.”
So Fangbith took his Zolic cudgel in hand and walked far through the dark forest until he came to the base of the Great Mountain. There he met two Monsters. One bloodied with the flesh of the chieftain of Othrobar's flock fought him while its mate fled. Fangbith remembered what his master had taught him, that “where” was all that was important.
He struck the Monster on each of its five vital points: head, groin, throat, back, and chest. Five blows to the five points and the Monster was slain. It was too heavy to carry with him, but still triumphant, Fangbith returned to Othrobar.
“I say I have slain the Monster that ate your flock,” he cried.
“What proof have you that you have slain any Monster?” asked the chieftain.
“I say I have saved the flock with my medicine,” said Ghorick the Healer.
“I say The Goddess has saved the flock by my sacrifices,” said Beran the Priest.
Two mornings went by and the flocks were safe, but on the morning of the third day, another tenfold of the chieftain's flock was found butchered. Ghorick the Healer went to his study to find a new medicine. Beran the Priest prepared more sacrifices. Fangbith took his Zolic cudgel in hand, again, and walked far through the dark forest until he came to the base of the Great Mountain. There he met the other Monster, bloodied with the flesh of the chieftain of Othrobar's flock. They did battle, and again Fangbith remembered what his master had taught him, that “where” was all that was important.
He struck the Monster five times on the head and it fled. Chasing it along the mountain, he struck it five times in the groin and it fled. Running through the forest, Fangbith overtook the Monster and struck it five times in the throat and it fled. Entering into the fields of Othrobar, Fangbith overtook the Monster and struck it five times in the back and it fled. At the foot of the stronghold, the chieftain and his wise men emerged to the sound of the Monster wailing. There they beheld the Monster that had slain the chieftain's flock. Fangbith struck the Monster five times in the chest and it was slain.
A great feast was held in Fangbith's honor, and the flock of Othrobar was never again slain. Joltereg embraced his student and said, “You have at last learned the importance of where you strike your blows.”
Publisher's Note:
This tale is another, which has an obvious origin among the Ashlander tribes of Vvardenfell and is one of their oldest tales. "Marobar Sul" merely changed the names of the character to sound more "Dwarven" and resold it as part of his collection. The Great Mountain in the tale is clearly "Red Mountain," despite its description of being forested. The Star-Fall and later eruptions destroyed the vegetation on Red Mountain, giving it the wasted appearance it has today.
This tale does have some scholarly interest, as it suggests a primitive Ashlander culture, but it talks of living in "strongholds" much like the ruined strongholds on Vvardenfell today. There are even references to a stronghold of "Othrobar" somewhere between Vvardenfell and Skyrim, but few strongholds outside of sparsely-settled Vvardenfell have survived to the present. Scholars do not agree on who built these strongholds or when, but I believe it is clear from this story and other evidence that the Ashlander tribes used these strongholds in the ancient past instead of making camps of wickwheat huts as they do today.
The play on words that forms the lesson of the fable -- that it is as important to know where the monster should be slain, at the stronghold, as it is to know where the monster must be struck on its body to be slain -- is typical of many Ashlander tales. Riddles, even ones as simple as this one, are loved by both the Ashlanders and the vanished Dwemer. Although the Dwemer are usually portrayed as presenting the riddles, rather than being the ones who solve it as in Ashlander tales.
Part V: Song of the Alchemists
When King Maraneon's alchemist had to leave his station
After a laboratory experiment that yielded detonation,
The word went out that the King did want
A new savant
To mix his potions and brews.
But he declared he would only choose
A fellow who knew the tricks and the tools.
The King refused to hire on more fools.
After much deliberation, discussions, and debates,
The King picked two well-learned candidates.
Ianthippus Minthurk and Umphatic Faer,
An ambitious pair,
Vied to prove which one was the best.
Said the King, "There will be a test."
They went to a large chamber with herbs, gems, tomes,
Pots, measuring cups, all under high crystalline domes.
"Make me a tonic that will make me invisible,"
Laughed the King in a tone some would call risible.
So Umphatic Faer and Ianthippus Minthurk
Began to work,
Mincing herbs, mashing metal, refining strange oils,
Cautiously setting their cauldrons to burbling boils,
Each on his own, sending mixing bowls mixing,
Sometimes peeking to see what the other was fixing.
After they had worked for nearly three-quarters an hour,
Both Ianthippus Minthurk and Umphatic Faer
Winked at the other, certain he won.
Said King Maraneon,
"Now you must taste the potions you've wrought,
Take a spoon and sample it right from your pot."
Minthurk vanished as his lips touched his brew,
But Faer tasted his and remained apparent in view.
"You think you mixed silver, blue diamonds, and yellow grass!"
The King laughed, "Look up, Faer, up to the ceiling glass.
The light falling makes the ingredients you choose
Quite different hues."
"What do you get," asked the floating voice, bold,
"Of a potion of red diamonds, blue grass, and gold?"
"By [Dwemer God]," said Faer, his face in a wince,
"I've made a potion to fortify my own intelligence."
Publisher's Note:
This poetry is so clearly in the style of Gor Felim that it really does not need any commentary. Note the simple rhyming scheme of AA/BB/CC, the sing-song but purposefully clumsy meter, and the recurring jokes at the obviously absurd names, Umphatic Faer and Ianthippus Minthurk. The final joke that the stupid alchemist invents a potion to make himself smarter by pure accident would have appealed to the anti-intellectualism of audiences in the Interregnum period, but would certainly be rejected by the Dwemer.
Note that even "Marobar Sul" refuses to name any Dwemer gods. The Dwemer religion, if it can even be called that, is one of the most complex and difficult puzzles of their culture.
Over the millennia, the song became a popular tavern song in High Rock before eventually disappearing from everything but scholarly books. Much like the Dwemer themselves.
Part VI: Chimarvamidium
After many battles, it was clear who would win the War. The Chimer had great skills in magick and bladery, but against the armored battalions of the Dwemer, clad in the finest shielding wrought by Jnaggo, there was little hope of their ever winning. In the interests of keeping some measure of peace in the Land, Sthovin the Warlord agreed to a truce with Karenithil Barif the Beast. In exchange for the Disputed Lands, Sthovin gave Barif a mighty golem, which would protect the Chimer's territory from the excursions of the Northern Barbarians.
Barif was delighted with his gift and brought it back to his camp, where all his warriors gaped in awe at it. Sparkling gold in hue, it resembled a Dwemer cavalier with a proud aspect. To test its strength, they placed the golem in the center of an arena and flung magickal bolts of lightning at it. Its agility was such that few of the bolts struck it. It had the wherewithal to pivot on its hips to avoid the brunt of the attacks without losing its balance, feet firmly planted on the ground. A vault of fireballs followed, which the golem ably dodged, bending its knees and its legs to spin around the blasts. The few times it was struck, it made certain to be hit in the chest and waist, the strongest parts of its body.
The troops cheered at the sight of such an agile and powerful creation. With it leading the defense, the Barbarians of Skyrim would never again successfully raid their villages. They named it Chimarvamidium, the Hope of the Chimer.
Barif has the golem brought to his chambers with all his housethanes. There they tested Chimarvamidium further, its strength, its speed, its resiliency. They could find no flaw with its design.
“Imagine when the naked barbarians first meet this on one of their raids,” laughed one of the housethanes.
“It is only unfortunate that it resembles a Dwemer instead of one of our own,” mused Karenithil Barif. “It is revolting to think that they will have a greater respect for our other enemies than us.”
“I think we should never accepted the peace terms that we did,” said another, one of the most aggressive of the housethanes. “Is it too late to surprise the warlord Sthovin with an attack?”
“It is never too late to attack,” said Barif. “But what of his great armored warriors?”
“I understand,” said Barif's spymaster. “That his soldiers always wake at dawn. If we strike an hour before, we can catch them defenseless, before they've had a chance to bathe, let alone don their armor.”
“If we capture their armorer Jnaggo, then we too would know the secrets of blacksmithery,” said Barif. “Let it be done. We attack tomorrow, an hour before dawn.”
So it was settled. The Chimer army marched at night, and swarmed into the Dwemer camp. They were relying on Chimarvamidium to lead the first wave, but it malfunctioned and began attacking the Chimer's own troops. Added to that, the Dwemer were fully armored, well-rested, and eager for battle. The surprise was turned, and most of the high-ranking Chimer, including Karenithil Barif the Beast, were captured.
Though they were too proud to ask, Sthovin explained to them that he had been warned of their attack by a Calling by one of his men.
“What man of yours is in our camp?” sneered Barif.
Chimarvamidium, standing erect by the side of the captured, removed its head. Within its metal body was Jnaggo, the armorer.
“A Dwemer child of eight can create a golem,” he explained. “But only a truly great warrior and armorer can pretend to be one.”
Publisher's Note
This is one of the few tales in this collection, which can actually be traced to the Dwemer. The wording of the story is quite different from older versions in Aldmeris, but the essence is the same. "Chimarvamidium" may be the Dwemer "Nchmarthurnidamz." This word occurs several times in plans of Dwemer armor and Animunculi, but it's meaning is not known. It is almost certainly not "Hope of the Chimer," however.
The Dwemer were probably the first to use heavy armors. It is important to note how a man dressed in armor could fool many of the Chimer in this story. Also note how the Chimer warriors react. When this story was first told, armor that covered the whole body must have still been uncommon and new, whereas even then, Dwemer creations like golems and centurions were well known.
In a rare scholarly moment, Marobar Sul leaves a few pieces of the original story intact, such as parts of the original line in Aldmeris, "A Dwemer of eight can create a golem, but an eight of Dwemer can become one."
Another aspect of this legend that scholars like myself find interesting is the mention of “the Calling.” In this legend and in others, there is a suggestion that the Dwemer race as a whole had some sort of silent and magickal communication. There are records of the Psijic Order which suggest they, too, share this secret. Whatever the case, there are no documented spells of "calling." The Cyrodiil historian Borgusilus Malier first proposed this as a solution to the disappearance of the Dwemer. He theorized that in 1E 668, the Dwemer enclaves were called together by one of their powerful philosopher-sorcerers ("Kagrnak" in some documents) to embark on a great journey, one of such sublime profundity that they abandoned all their cities and lands to join the quest to foreign climes as an entire culture.
Part X: The Dowry
Ynaleigh was the wealthiest landowner in Gunal, and he had over the years saved a tremendous dowry for the man who would marry his daughter, Genefra. When she reached the age of consent, he locked the gold away for safe-keeping, and announced his intention to have her marry. She was a comely lass, a scholar, a great athlete, but dour and brooding in aspect. This personality defect did not bother her potential suitors any more than her positive traits impressed them. Every man knew the tremendous wealth that would be his as the husband of Genefra and son-in-law of Ynaleigh. That alone was enough for hundreds to come to Gunal to pay court.
“The man who will marry my daughter,” said Ynaleigh to the assembled. “Must not be doing so purely out of avarice. He must demonstrate his own wealth to my satisfaction.”
This simple pronouncement removed a vast majority of the suitors, who knew they could not impress the landowner with their meager fortunes. A few dozen did come forward within a few days, clad in fine killarc cloth of spun silver, accompanied by exotic servants, traveling in magnificent carriages. Of all who came who met with Ynaleigh's approval, none arrived in a more resplendent fashion that Welyn Naerillic. The young man, who no one had ever heard of, arrived in a shining ebon coach drawn by a team of dragons, his clothing of rarest manufacture, and accompanied by an army of the most fantastical servants any of Gunal had ever seen. Valets with eyes on all sides of their heads, maidservants that seemed cast in gemstones.
But such was not enough with Ynaleigh.
“The man who marries my daughter must prove himself a intelligent fellow, for I would not have an ignoramus as a son-in-law and business partner,” he declared.
This eliminated a large part of the wealthy suitors, who, through their lives of luxury, had never needed to think very much if at all. Still some came forward over the next few days, demonstrating their wit and learning, quoting the great sages of the past and offering their philosophies of metaphysics and alchemy. Welyn Naerillic too came and asked Ynaleigh to dine at the villa he had rented outside of Gunal. There the landowner saw scores of scribes working on translations of Aldmeri tracts, and enjoyed the young man's somewhat irreverent but intriguing intelligence.
Nevertheless, though he was much impressed with Welyn Naerillic, Ynaleigh had another challenge.
“I love my daughter very much,” said Ynaleigh. “And I hope that the man who marries her will make her happy as well. Should any of you make her smile, she and the great dowry are yours.”
The suitors lined up for days, singing her songs, proclaiming their devotion, describing her beauty in the most poetic of terms. Genefra merely glared at all with hatred and melancholia. Ynaleigh who stood by her side began to despair at last. His daughter's suitors were failing to a man at this task. Finally Welyn Naerillic came to the chamber.
“I will make your daughter smile,” he said. “I dare say, I'll make her laugh, but only after you've agreed to marry us. If she is not delighted within one hour of our engagement, the wedding can be called off.”
Ynaleigh turned to his daughter. She was not smiling, but her eyes had sparked with some morbid curiosity in this young man. As no other suitor had even registered that for her, he agreed.
“The dowry is naturally not to be paid 'til after you've wed,” said Ynaleigh. “Being engaged is not enough.”
“Might I see the dowry still?” asked Welyn.
Knowing how fabled the treasure was and understanding that this would likely be the closest the young man would come to possessing it, Ynaleigh agreed. He had grown quite found of Welyn. On his orders, Welyn, Ynaleigh, glum Genefra, and the castellan delved deep into the stronghold of Gunal. The first vault had to be opened by touching a series of runic symbols: should one of the marks be mispressed, a volley of poisoned arrows would have struck the thief. Ynaleigh was particularly proud of the next level of security -- a lock composed of blades with eighteen tumblers required three keys to be turned simultaneously to allow entry. The blades were designed to eviscerate any who merely picked one of the locks. Finally, they reached the storeroom.
It was entirely empty.
“By Lorkhan, we've been burgled!” cried Ynaleigh. “But how? Who could have done this?”
“A humble but, if I may say so, rather talented burglar,” said Welyn. “A man who has loved your daughter from afar for many years, but did not possess the glamour or the learning to impress. That is, until the gold from her dowry afforded me the opportunity.”
“You?” bellowed Ynaleigh, scarcely able to believe it. Then something even more unbelievable happened.
Genefra began to laugh. She had never even dreamed of meeting anyone like this thief. She threw herself into his arms before her father's outraged eyes. After a moment, Ynaleigh too began to laugh.
Genefra and Welyn were married in a month's time. Though he was in fact quite poor and had little scholarship, Ynaleigh was amazed how much his wealth increased with such a son-in-law and business partner. He only made certain never to ask from whence came the excess gold.
Publisher's Note
The tale of a man trying to win the hand of a maiden whose father (usually a wealthy man or a king) tests each suitor is quite common. See, for instance, the more recent "Four Suitors of Benitah" by Jole Yolivess. The behavior of the characters is quite out of character for the Dwemer. No one today knows their marriage customs, or even if they had marriage at all.
One rather odd theory of the Disappearance of the Dwarves came from this and a few other tales of "Marobar Sul." It was proposed that the Dwemer never, in fact, left. They did not depart Nirn, much less the continent of Tamriel, and they are still among us, disguised. These scholars use the story of "Azura and the Box" to suggest that the Dwemer feared Azura, a being they could neither understand nor control, and they adopted the dress and manner of Chimer and Altmer in order to hide from Azura's gaze.
Part XI: Azura and the Box
Nchylbar had enjoyed an adventurous youth, but had grown to be a very wise, very old Dwemer who spent his life searching for the truth and dispelling superstitions. He invented much and created many theorems and logic structures that bore his name. But much of the world still puzzled him, and nothing was a greater enigma to him that the nature of the Aedra and Daedra. Over the course of his research, he came to the conclusion that many of the Gods were entirely fabricated by man and mer.
Nothing, however, was a greater question to Nchylbar than the limits of divine power. Were the Greater Beings the masters of the entire world, or did the humbler creatures have the strength to forge their own destinies? As Nchylbar found himself nearing the end of his life, he felt he must understand this last basic truth.
Among the sage's acquaintances was a holy Chimer priest named Athynic. When the priest was visiting Bthalag-Zturamz, Nchylbar told him what he intended to do to find the nature of divine power. Athynic was terrified and pleaded with his friend not to break this great mystery, but Nchylbar was resolute. Finally, the priest agreed to assist out of love for his friend, though he feared the results of this blasphemy.
Athynic summoned Azura. After the usual rituals by which the priest declared his faith in her powers and Azura agreed to do no harm to him, Nchylbar and a dozen of his students entered the summoning chamber, carrying with them a large box.
“As we see you in our land, Azura, you are the Goddess of the Dusk and Dawn and all the mysteries therein,” said Nchylbar, trying to appear as kindly and obsequious as he could be. “It is said that your knowledge is absolute.”
“So it is,” smiled the Daedra.
“You would know, for example, what is in this wooden box,” said Nchylbar.
Azura turned to Athynic, her brow furrowed. The priest was quick to explain, “Goddess, this Dwemer is a very wise and respected man. Believe me, please, the intention is not to mock your greatness, but to demonstrate it to this scientist and to the rest of his skeptical race. I have tried to explain your power to him, but his philosophy is such that he must see it demonstrated.”
“If I am to demonstrate my might in a way to bring the Dwemer race to understanding, it might have been a more impressive feat you would have me do,” growled Azura, and turned to look Nchylbar in the eyes. “There is a red-petalled flower in the box.”
Nchylbar did not smile or frown. He simply opened the box and revealed to all that it was empty.
When the students turned to look to Azura, she was gone. Only Athynic had seen the Goddess's expression before she vanished, and he could not speak, he was trembling so. A curse had fallen, he knew that truly, but even crueler was the knowledge of divine power that had been demonstrated. Nchylbar also looked pale, uncertain on his feet, but his face shone with not fear, but bliss. The smile of a Dwemer finding evidence for a truth only suspected.
Two of his students supported him, and two more supported the priest as they left the chamber.
“I have studied very much over the years, performed countless experiments, taught myself a thousand languages, and yet the skill that has taught me the finally truth is the one that I learned when I was but a poor, young man, trying only to have enough gold to eat,” whispered the sage.
As he was escorted up the stairs to his bed, a red flower petal fell from the sleeve of his voluminous robe. Nchylbar died that night, a portrait of peace that comes from contented knowledge.
Publisher's Note
This is another tale whose origin is unmistakably Dwemer. Again, the words of some Aldmeris translations are quite different, but the essence of the story is the same. The Dunmer have a similar tale about Nchylbar, but in the Dunmer version, Azura recognizes the trick and refuses to answer the question. She slays the Dwemer present for their skepticism and curses the Dunmer for blasphemy.
In the Aldmeris versions, Azura is tricked not by an empty box, but by a box containing a sphere which somehow becomes a flat square. Of course the Aldmeris versions, being a few steps closer to the original Dwemer, are much more difficult to understand. Perhaps this "stage magic" explanation was added by Gor Felim because of Felim's own experience with such tricks in his plays when a mage was not available.
"Marobar Sul" left even the character of Nchylbar alone, and he represents many "Dwemer" virtues. His skepticism, while not nearly as absolute as in the Aldmeris version, is celebrated even though it brings a curse upon the Dwemer and the unnamed House of the poor priest.
Whatever the true nature of the Gods, and how right or wrong the Dwemer were about them, this tale might explain why the dwarves vanished from the face of Tamriel. Though Nchylbar and his kind may not have intended to mock the Aedra and Daedra, their skepticism certainly offended the Divine Orders.