The
Gest
of
Ambrathas
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The |
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The Gest of Ambrathas is one of the oldest and most important of all Laranian documents. Not only is it the story of the first and foremost saint of the religion, but it is also the basis for much of the future mythology, literature and theology of the Laranians.
The text of the Gest has been considered sacred, and for that reason unchangeable, for many hundreds of years. It was almost surely considered so for some time before it was officially declared such by a decree of the Tirnatha in 473 SA. Ironically, there is a strong possibility that one of those involved in making the decision in fact edited the text slightly before it became the "official version". Just what changes may have been made, however, is unknown.
Despite the inviolate nature of the text (and the extreme care with which it was and is copied; see below) there are other stories which survive from roughly the same period and which shed a different light on the same events. These have never, however, been committed to parchment, and are difficult to study for that reason.
The task of copying the text of the Gest from one manuscript to another is not one undertaken lightly - more so than with other holy texts. There are numerous difficulties which make it necessary for the copyist to take especial care, and this is compounded by the stricture that any mistake in the work requires the "impure" page to be destroyed and begun again.
The primary difficulty in the actual copying is the language used in the Gest. It is the earliest Church text, and as such its language is the furthest removed from any known today, and even among the Church texts (which are all, by definition, written in the same conglomerate language) it is difficult. In addition there are a large number of words taken from other languages - in particular the strange tongue of the Laranian calendar, which has been dated to the time of the Gest for that very reason.
[I'm beginning to think that entire previous paragraph is a complete load of nonsense.]
The Gest is written in ancient Emelan, a primarily Jarind language which contains many Azeryan and Pharic words, and also borrowings from another, largely unknown tongue.
Story as per Gods of Hârn. One of the knights is Marag-Duram, who betrays his companions and escapes (though wounded). He leads part or all of the army that wipes out Alamire.
Ambrathas is married to some woman (in fact, the very beginning of the Gest is a description of the wedding), by whom he has a son. While Ambrathas is away at Alamire and elsewhere serving Larani, Larani herself, in disguise, visits his wife and child and keeps them company. She gives three gifts to the son, which later allow him to kill some demon, mean he is recognised by the monks who heal him (a talisman with the symbol on it which is also the symbol on the cloth given to the monastery founder), and the last is not revealed fully.
At the beginning, there is some king who rules the land in which Ambrathas lives. He is the first character introduced, and the person in some sense presiding over the wedding. Alamire falls within this territory, in a strange way (perhaps it cannot always be reached?); during the course of the tale, the king dies heirless.
The Gest can be considered as having five distinct sections. These are as follows:
To aid in understanding just who is who and what is what, I have prepared a index to the Gest; there is information contained there which is not here, so it's a good idea to have a scan of it.
The Gest begins with the wedding of Ambrathas and Gwydreil at Teanned.
The king wanders out in the countryside, and sees Ambrathas riding along with his retinue. They meet, and ride to Teanned. There they have a feast in the evening, and discuss various matters (the wedding, the political situation, etc - stuff that will form the backdrop to the story). The next day the wedding takes place, and we meet Gwydreil for the first time.
During the wedding Gwaerythna interrupts the ceremonies, prophesying that the union would be split by a common ally (meaning Larani) who meant them no harm and would give them everlasting fame, and that also the product of this union would do that which his father could not, but that he would turn aside from his father's path of virtue.
See GoH. In this version, however, the maiden binds Ambrathas's wounds with a white kerchief after the final battle; it is subsequently splotched with his red blood.
Larani tells Ambrathas to do various things (see GoH). She also gives him a piece of cloth embroidered with a symbol (on a red and white checkered background?), which she bids him give to the person who carries the head of a living man. Oh bugger, two pieces of cloth?
Ambrathas lies long recovering from his wounds, and when he awakes, there are five priests there. They tell him he must led an assault on the dark fortress below (Ca Anak-Bash) and one of them blows a horn which summons the Knights of Tirith. They also name the warlord who holds the castle - who is it?
The Knights of Tirith arrive. Among them is Marag-Duram, who tells Ambrathas the story of how he came here, a servant of the Goddess.
Ambrathas leads the Knights of Tirith on an assault of Ca Anak-Bash; there is much fighting and heroism etc. Ambrathas issues a challenge to the warlord before the fight, and perhaps slays him in single combat? Fitting parallel with later, when he falls to Mabashar.
In the midst of the fighting, Ambrathas is separated from his companions. He finds himself before a pair of great doors, where he fights and kills some horrible creature. His attention is fixed on the doors, which are decorated with a scultural relief; on one door is half of a male figure, on the other half of a female figure, joining seamlessly in the middle, where the two doors meet. The wood is deeply scoured in irregular grooves.
Using his sword, Ambrathas tries to prise open the doors, but succeeds only in breaking the blade, and spreading blood over the wood (which runs garishly down the runneled wood :). He tries again with the stump of his sword, but again fails. He then notices his companions fighting some distance away, and is moved to aid them. However, he turns back to the door, and casting aside his sword, he removes his armour, feeling both hot and uncomfortable. After cleaning the blood from the doors (and seeing strange lettering above the carved figures), he tries the doors a third time, and now they open.
Going through the doors, he descends and.... He enters a room (a temple/shrine?) and in the darkness he faces tests. Almost at the point of despairing, he sees the white cloth that Larani had earlier used to bind his wounds, and his faith and hope is restored. Taking the cloth (which, I imagine, is stained in places red from Ambrathas' wound) he lays it over a stone block/altar in the room. He has thus passed the final test, Alamire becomes a holy place, and Ambrathas is confirmed as the devoted servant of the Goddess.
Larani, disguised as the old woman and midwife Kryste, calls on Gwydreil at her home. She tells her that her husband has important work to do, that will keep him from coming home for many years. When Gwydreil asks how she knows this, Kryste....
Kryste gives three gifts to Pynwis - a sword (decorated and marked), a talisman marked with a rune, and an armband with a decoration on it. She tells Pynwis not to use the sword except to defend that which is dearest to him, or something.
Larani, in the guise of Kryste, tells Gwydreil the stories of the beginning, when the Goddess wandered the lands in search of a home, finally coming to Athallata, where she slept, and where Dolithor grew out of the hill. Stories about the geography around and about too, perhaps - like the forest.
Larani wanders around the land, looking for something (a home?)
Goes through the forest
Comes to the hill
Sleeps there (and dreams?)
Dolithor grows up around her
A man arrives at Alamire, bearing the living head of a man on a spike. He (being Roghlynn) tells their story to Ambrathas, about revenge, penance, etc, and Ambrathas gives the cloth and some land on which they found a Peonian monastery (Biolweneg); later, they recognise the same symbol on the talisman given to Ambrathas' son by Larani, and save him.
That cloth bit seems far too contrived. Better perhaps if Larani doesn't give that cloth to Ambrathas, and Roghlynn recognises the symbol on Pynwis's talisman from some much earlier time.
Three daughters of three kings arrive at Alamire. What are they doing there? Part of it (on a meta-level) is to show that there is recognition of Alamire as a new centre of power, belief, etc.
Gwaerythna might at this point make some prophecy, presumably about some outcome of the adventures, most likely refering in some way to the fate of Honour and the evil of the lady he accompanies. Alternatively she might make some prophecy later, after the delivery of Honour's head, about events which are not covered in the Gest.
Ambrathas sends a Knight of Tirith to accompany each of the daughters home. Perhaps all the knights duel for the honour? Their "working titles" are Faith, Trust, and Honour.
During the journey, the knight and the lady he accompanies meet a man who wishes to join them for a while. They agree to this, and they journey on until they come to a river, over which is a stone bridge. The man, Alharissa, warns the others that "this bridge is old, the waters older", and advises that they cross by boat. The knight resolves to walk across the bridge, and show it is safe. He sets foot upon it, and stands there still for a while, then steps off. He says that the bridge is unsafe - it might collapse if they walk on it. When asked why he had waited so long, he says that at first he thought he heard a voice, but could not make out the words. Then he realised it was the sound of the water beneath him.
The three get into the boat that is conveniently nearby. In the centre of the river, Trust beseeches his companion to accompany and protect the daughter in a true and good fashion. Before the companion can reply, another boat passes in front of their own vessel, heading directly upstream. Aboard it is a figure draped with dark furs. After watching it go silently by, the lady and the man realise that the knight is gone from the boat. The lady then sees him, in ghostly image, patrolling up and down the bridge, surrounded by mist (as is the whole river, in fact). The man calls out that he will indeed keep the lady safe, though it cost him his life. At this Trust turns slightly and gives a brief wave, then returns to his unseeing march up and down the bridge.
The man then accompanies the lady to her home, during which journey he behaves in a suitably Laranian fashion, protecting the daughter. Then later, in the story of the third knight, this knight and the man meet up, and the latter tells his story - including his conversion after some event to Larani, and the fact that he is journeying to Alamire, to be a knight there.
This guy gets done, somehow. He dies for his honour, before he knows the lady he accompanies is safe. Yet, in fact, the lady is safe - it is her father who has wrought a trap for the knight. So, perhaps this lady does not look favourably on Alamire, etc, for some reason.
On his way back to Alamire, having successfully completed his mission, he meets up with Trust's companion, and together they return.
Trust's companion becomes a Knight of Tirith, to replace Trust. Is someone else made a knight in order to replace Honour? How do they learn about Honour? Of course, the lady sends a servant with his head back to Alamire, and some message about a breach of faith/hospitality (ie, Honour had not properly fulfilled his obligations in protecting the lady).
While at Deolm, Marag-Duram is entrusted with a message to take to Ambrathas at Alamire. This is to the effect that word has been received that the dark armies are amassing, and battle is approaching. Heanraes requests Ambrathas' aid.
The Agrikan force attacks the kingdom and assails Deolm; King Heanraes is killed by the mighty demon Mabashar. Deolm is sacked and cast into ruins. Are Gwydreil and Pynwis in Deolm at the time?
Some of the followers of the slain Heanraes, among them Runther, accuse Gwydreil of complicity in what they regard as Ambrathas' treachery. Pynwis, they say, did not aid in the fighting, though he bears a great weapon (Hiungol, which Runther identified earlier). They scoff at Pynwis' objection based on what he was told by Kryste about using the sword. They are condemned to continue to live in the (now ruined) Deolm.
Ambrathas removes his fine garments, puts on the clothes of a penitent, and travels on foot to Teanned. On the way, he passes Deolm, where is seen by Gwydreil and Pynwis. At the gates of the ruined city, he makes some ceremonial mark of his respect - like a small cairn, or a wreath of flowers.
Ambrathas, against his will, dons his arms and armour and goes outside the walls of Teanned to face Mabashar. The contest is not utterly one-sided in appearance, though it is made clear that Ambrathas is doomed to lose, because he should not be fighting while doing penance.
Ambrathas is only saved from death by the intervention of the forces at Teanned, which rush out from the town, firing arrows, when Ambrathas falls. Mabashar retreats, returning to his home.
Pynwis follows Mabashar almost to its homeland, and in a ravine between the mountains, he challenges the demon. The two do battle, and after a great while, Pynwis, fearfully wounded, slays Mabashar. With the sword Huingol, he chops off the monster's head, before collapsing unconscious.
The monks of Biolweneg (or perhaps Roghlynn himself?) find Pynwis's body, and take him up to their home. Surely not by chance, but rather they somehow knew he was in need - how? Perhaps through Larani, disguised, and told of later by Roghlynn explaining events to either Pynwis or Ambrathas when he visits.
In any case, Pynwis is healed by the monks. For Roghlynn recognises the talisman the wounded man bears (how? what is its significance?) and does special service to him. In return (though not as an exchange) Pynwis dedicates himself to Peoni.
Ambrathas goes to see Pynwis at Biolweneg; he gives his thanks to his son, and his approval at the course he has undertaken (that is, becoming a monk of Peoni).
Marag-Duram returns, leading a great army from Balgashang, which marches on Alamire and destroys it. Prior to its arrival Ambrathas sends all but the Knights of Tirith away from Alamire. A returning knight had been given a message from the father of the daughter who had visited Alamire that (when a certain thing happens? or just when he returns?) the priest with the horn must blow it once more, sounding the abandonment of Alamire. It also summons some more knights?
The final scene of the Gest is the funeral procession of/for Ambrathas, led by Pynwis and Gwydreil. From where to where?
The gaining and losing of honour.
Redemption (Marag-Duram and Savwyl showing the two sides)
The conflict between family and religion
Now, if Dolithor = Alamire at some level, then presumably events around Dolithor = events around Alamire. Which means the possibility of parallel structure among gods/Larani to match (with of course differencies) what goes on in the mortal plane. Then Larani would never appear on the mortal plane except in disguise, and never on the immortal plane except openly, and only at the site of Dolithor/Alamire/Athallata can she reveal herself fully to a mortal who is on the mortal plane.
Maybe her dreams at the beginning (but which are told to Gwydreil in the middle of the work) are the reflection, or part of it, so that it's already "foretold", as it were. That would be interesting...
The fortress which Larani directs Ambrathas to take and hold for her. Before its occupation by Ambrathas and the Knights of Tirith, the place was called Ca Anak-Bash.
Alamire is mentioned in other tales, though never, as in the Gest, as a sacred or holy place. It goes by other names in these tales also, being called ..., and in Halmfed's Saga it is conflated or confused with Deolm.
The man who asked to accompany the knight Trust on his adventure to escort the Lady ... home. He swore an oath for Trust, that he would accompany and protect the lady, just before the Knight of Tirith disappeared. He honoured his oath, and proved himself a true Laranian; he underwent some experience which converted him, and he sought to make his way to Alamire. On the way he met Faith, another Knight of Tirith, and told him his story.
Once at Alamire, Alharissa was deemed worthy, and was made a Knight of Tirith. The ceremony described in this section of the Gest is the basis for all such ceremonies in the Laranian tradition.
The knight around whom the Gest revolves. He is husband to Gwydreil, father to Pynwis, and servant of Larani. For most of the Gest he lives at Alamire.
Ambrathas is the second son of ... and ...; Heanraes is his elder brother.
Ambrathas, and all the Knights of Tirith die in the Destruction of Alamire.
The son of the eldest of Ciuleagharan's sons, Annwyn lived his evil and corrupt life in Barrach Negen, before he was destroyed.
This is the World Centre, the hill upon which Larani slept, and from which Dolithor grew.
The Kalamin trees are the "remnants" of the World Tree/Tree of Life of Pharic belief.
The man who killed Savwyl by smashing his helmet with one blow of the sword Huingol. He was an descendant of the man whom Savwyl treacherously murdered.
The name given by Ciuleagharan's eldest sons to the temple and fortress they built for themselves on the site of an ancient place of power. It became the home of Annwyn, and a seat of evil, before being laid low. Many years later it was reoccupied and called Deolm.
The Peonian monastery that Roghlynn founds on land given to him by Ambrathas. Pynwis is taken here to be healed after Roghlynn finds him, and there he stays for much of the rest of his life (so much, at least, is said in the Gest).
This name is used to refer to Gwaerythna in the Gest, and also to a blinded prophetess in Halmfed's Saga.
This is the old name for Alamire, dating to the time before it was captured and held by Ambrathas. Those who lived there were deformed people of great variety, and they were led by Druagan.
In the Gest, Larani specifically states that Ca Anak-Bash was once free from evil, "when the earth was not poisoned, and spirits made all the land their home." No other details are known.
The legendary ancestor of the people of Rianne, who are sometimes called the Tualfehn. He led his people on a great journey to Rianne, supposedly by following a giant horse.
The fortress which overlooks the road to Alamire. It is destroyed by Mabashar and his armies. The place was formed long ago, a place of power in the land, but it was usurped and perverted by the elder sons of Ciuleagharan, who made it into a fortress and temple, and called it Barrach Negen. It then fell further into darkness as the home of Annwyn, until at last he was vanquished. The place was abandoned, and left unoccupied for many years. Finally, with much of its history lost, it was reoccupied and named Deolm.
The destruction of Alamire takes place almost at the very end of the Gest. The army of Marag-Duram, unhindered by any attacks from Rianne, marches upon the citadel and sacks it. In the course of this assault, all those in Alamire are killed. However, due to Larani's warning to Ambrathas of the impending battle, all save the Knights of Tirith were sent away into safety.
The castle which is the seat of Larani, in the land of Tirithor. It is the spiritual seat of the Goddess, where Alamire is a reflection of this on the material plane.
Druagan was the warleader of Ca Anak-Bash, whom Ambrathas challenged and killed in single combat. In appearance he seemed scarecely human, for ram's horns grew from his forehead and his nose was a pig's snout.
One of the three Knights of Tirith who departed Alamire to accompany Lady ... to her homeland. He was the only one to return alive. On his return he met Alharissa, who told him of his conversion to Larani.
This is the name often given to the helmet made by Sielich and worn by Savwyl. This is a slightly dubious usage, however, as the word "ganthur" in fact simply means "helm" in the ... tongue in use at the time of the events recorded in the Gest. In any case, the helmet was broken by Bakian, wielding Huingol.
A blind young girl who is both a seer and an enchantress. She makes several prophecies throughout the course of the Gest. The first of these is at the wedding of Ambrathas and Gwydreil, to the effect that the union will be split by a common ally who means them no harm and would give them everlasting fame, and also that the product of this union will do that which his father could not, but that he would turn aside from his father's path of virtue.
At one point in the Gest she is referred to by the name Brundela. This might be a survival of an earlier tradition which equated this figure with the one in Halmfed's Saga.
The wife of Ambrathas, and daughter of Heanraes and .... She is befriended by Kryste, who tells her many things.
Though Gwydreil and Ambrathas are together for only the very beginning of the Gest, they are strongly linked in the poem.
A great warrior, the hero of Halmfed's Saga. In seeking to revenge his slain lord, he find both gods and men opposed to him; finally, he discovers the truth that it was his own actions which led to his lord's betrayal, and he dies from the shame.
A long poem about the warrior Halmfed and his struggles against gods and men to avenge his lord. It ends with the despairing lament of his wife, who has witnessed his death from the shame that it was he who had unwittingly been the source of his lord's betrayal; she then falls upon her husband's sword.
A key figure in the poem is the blinded prophetess Brundela, which name is used in the Gest of Ambrathas to refer to Gwaerythna.
An alternative spelling of Halmfed; in most manuscripts of Halmfed's Saga the two are used interchangeably.
The king of Rianne and father of Gwydreil. He is killed by the demon Mabashar. He is the elder brother of Ambrathas.
The sword that Kryste gave to Pynwis as the first of his three gifts. The sword was formerly in the possession of Savwyl, who had taken it from the corpse of ..., after he had treacherously slain him. It had been crafted by Sielich. How Kryste got the sword is not told in the Gest; in The Traveller's Tale it is recounted that the sword fell into the sea, where it was retrieved by Jamyne, who gave it up to "the white angel (of) Death" - presumably Larani.
Kryste did not give any details about the sword to Pynwis, only saying that he should use it only to defend that which he most valued. He learnt about the weapon's history from Runthen, a follower of Heanraes, who recognised it by its markings and decoration.
Some time in its past, it was used in some crime, or something, which is part of the reason why it's only to be used in one particular type of instance. Pynwis used it to destroy Mabashar, and later Bakian broke Savwyl's helmet with it, thus ending his life. Since that time it has rested in Savwyl's sepulchre at Biolwengeg, except for those few times when others have attempted to use it for some purpose.
The hero who retrieved the sword Huingol from the sea, and gave it up to "the white angel (of) Death".
The Knights of Tirith is the name given to those warriors who were summoned by Larani to aid Ambrathas in taking Ca Anak-Bash, and who defended Alamire.
Their number was unchanging, and when members were lost, others replaced them. One example of this is the replacement of Trust by Alharissa.
Kryste is the form Larani takes when talking to Gwydreil and Pynwis; she is an old woman, a midwife by profession. She first visits Gwydreil as she is giving birth to Pynwis.
Now, what do the theologians make of Larani adopting Peoni's traditional attribute/role?
The White Goddess. She appears in her true form in the poem only to Ambrathas, but tells her own story to Gwydreil, disguised as Kryste.
The great demon who leads the evil army against Heanraes and his forces, and who defeats Ambrathas in battle. He is destroyed by Pynwis wielding Huingol.
The origin story given in the Gest for Mabashar states that he was formerly....
One of the Knights of Tirith, Marag-Duram betrayed his lord and friend Ambrathas.
The son and only child of Ambrathas and Gwydreil. He was given three gifts by the Goddess Larani: the sword Huingol, a talisman bearing a sacred rune, and a bronze armband on which is carved an even pattern, mountains over water. With the sword he slew the demon Mabashar; the rune on the talisman was recognised by Roghlynn, who cured him; and the armband does not occur again in the Gest, nor seemingly elsewhere.
After slaying Mabashar, and almost dying himself in the battle, he is healed by Roghlynn and dedicates his life and soul to Peoni. He spends at least some time after his convalesence at Biolweneg, perhaps involved somehow with Savwyl?
The land ruled over by Heanraes. Whether it contains Alamire or not is ambiguous from the Gest.
A great wanderer, Roghlynn is the subject of The Traveller's Tale. He carries the head of Savwyl. After telling his story to Ambrathas, he is granted some land on which to build a monastery to Peoni, which he calls Biolweneg.
A follower of Heanraes. He recognised Pynwis' sword as Huingol (his father's father was the guy who had taken the sword from the slain guy - of course, he had a different version of the treacherous deed to tell); later he was among those who accused Gwydreil and Pynwis of being a part of Ambrathas' supposed treachery.
This unfortunate man's story is one of betrayal, revenge, and eventual redemption.
Savwyl was the first bearer of Sielich's two great works, the sword Huingol and the helmet Ganthur. With the aid of this magical equipment he was a great hero, until he treacherously slew .... For his crime he was beheaded, but remained alive due to the enchantment of the helmet, which could not be removed. Therefore his head was placed upon a spike, so that he might suffer endlessly. The sword was taken by ..., the man who had ordered his execution.
For a long time he was carried by Roghlynn, and remained at Biolweneg until Bakian, a descendant of ..., arrived at the monastery and ended his life by breaking the helmet. This last detail is not derived from the Gest, but from The Traveller's Tale.
The god-smith who fashioned the sword Huingol. He also made the helmet which Savwyl wears, the name of which is often taken to be Ganthur.
The village or small town where Ambrathas and Gwydreil were married.
This town, or one with the same name, still exists in Emelrene; it is claimed to be the same Teanned as in the Gest, and as such is a place of frequent pilgrimage. Many also set off from it in search of Alamire, but there has been no reported success in such ventures.
The forest which surrounds and covers Rianne, and also the lands around Athallata.
This is also the same forest, (presumably - there is no indication given that it is not) which the three Knights of Tirith wander through, and have their adventures in.
The Kingdom that Guards, the Land of the Mighty. This is the kingdom of Larani.
An ancient story which tells the story of the wandering Roghlynn and his final fate at Biolweneg. In its written form it dates back to the seventh century SA, but the story itself is much older.
Marag-Duram's treachery sprung from his frustrated (thwarted) desire for power, control, leadership, and so forth (he didn't want to serve Larani as an anonymous pleb, but as a full warleader etc etc - he wanted the fame and the glory). In this sense he was much as those around him in wider society; the Gest is attempting to change this perception by having Marag-Duram be the traitor, thus linking his attitudes with bad things.
Trust is the name of one of the three Knights of Tirith who accompanied the daughters of the three kings. During the journey he was mystically transported onto an ancient bridge, which he patrols for all time.
The name occasionally give to those people who dwell in Rianne. It means "Followers of the Horse", and they are so called because their leader, Ciuleagharan, followed a horse which led him to the land.
This ceremony is one of the major early episodes of the Gest. It takes place at Teanned, and serves to bring together many of the main characters: Ambrathas, Gwydreil, Heanraes, Gwaerythna and Marag-Duram are all present.
Original author was
Jamie Norrish,
but has been edited by Avathar Valcana
for campaign reasons.