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>>XENO-ARCHEOLOGY.

>>PROTO INDO-EUROPEAN LANGUAGE.

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ENTRIES FOUND: [2]

REF: PWML-2092/07045-MF : RASHID. S [2092]. PROTO INDO-EUROPEAN LANGUAGE. FIRST EDITION, 2092.

DEPARTMENT OF LINGUISTICS,DELHI INSTITUTE. NEW DELHI, INDIA.

REF: PWML-2112/08109-DL : MONYGHAM, E. [2112]. PROTO INDO-EUROPEAN LANGUAGE. UPDATED EDITION, 2112.

DEPARTMENT OF ASTRO-ARCHEOLOGY, WELLINGTON INSTITUTE. SUFFOLK, EU.

OTHER RESULTS: [2]

REF: PWML-2001/03015-NF : DA ROSA, S. [2001].TRANSLATION OF INSCRIPTIONS IN THE INVENTORY STELA [DISCOVERED 1850].

UNIVERSITA DEGLI STUDI FIRENZE, FLORENCE, ITALY.

REF: PWML-2002/08067-JL : GONZALEZ, M.[2002] POTASSIUM-ARGON DATING OF A METAL PIECE FOUND AT THE TEMPLO DEL SOL IN TEOTIHUACAN, MEXICO.

ESCUELA NACIONAL DE ARQUEOLOGIA DE MEXICO, MEXICO.

>>OPEN REFERENCE: PWML-2112/08109-DL

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Foreword.

The present edition is an updated revision of the extensive work carried out in 2092, by the then director of the Linguistics Department of the Delhi Institute, Dr. Sayeed Rashid on his findings and interpretation of Proto Indo-European language.

Dr. Rashid made a compendium of terms derived from various sources, based on previous studies such as Schleicher, A. (1874), Pokorny, J. (1959), De Rosa, S. (2004), Biltoo, A. (2012). This current edition includes new results from recent archeological discoveries at Chiquihuite Cave, Mexico by Shaw, E. and Holloway, C. (2079); the Baltic Sea by Monygham, E. and Woods, A. (2105) and Kinnor Minor, Alpha Lyrae by Morgan, E. and Monygham, E (2112).

Proto Indo-European was a complex verbal and written language from 4,500 B.C.E. to 2,500 B.C.E during the Late Neolithic to Early Bronze Age. It contains many peculiarities, such as a rare object-verb-subject (OVS) word order. The scientific community has agreed that it originated in the Caucasus region known as the Pontic-Caspian Steppe on eastern Europe, and until discoveries on the Baltic Sea, Mount Elbrus and Kinnor Minor, no direct record or samples of Proto-Indo-European existed.

Pronunciation guide.

Pronunciation was not an intrinsic component of this work as the so-called Proto Indo-European language was found to be spoken by at least two distinct civilizations, the Yaksa and the De’va (REF: PWML-2111/09380-AL ). The correspondence between orthography and pronunciation differs due to the physical differences between species. The spelling on this paper is the closest thing to a human pronunciation.

Pronunciation symbols.

a map, gag, snap - ər further, merger, bird - ů pull, wood

ā day, fade, date  - hw whale, wail              - œ rue, füllen

ä bother, cot        - k kin, cook, ache          - zh vision

är car, heart         - ḵ ich, loch

aů now, loud        - ō bone, know.

ch chin, nature     - ȯ saw, all

e bed, peck          - sh shy, mission

ē beat, nosebleed, easy                              - th thin, ether

•         syllabic separator.                     - yyard

Abbreviations.

adj. adjective.          - PIE Proto Indo European.      - suf.      suffix.

adv. adverb.            - pic. pictogram.                     - syn. synonym.

conj. conjunctive.    - pl. plural.                             - und. undetermined.

f. female.                - pron. pronoun.                     - unk.unknown.

interj. interjection.  - reg. regional.                       - v. verb.

m. male.                 - s. singular.

noun. noun.           - sp. species.

‘ (apostrophe) is a slight cut in the voice when pronouncing the words.  It’s part of the Yaksa vocabulary but is not given as an entry in the dictionary as it doesn’t exist in human languages due to the extra set of mouthparts characteristic of the species. Different meanings are explained in the corresponding chapter (REF: PWML-2112/051080-MH).

Grammar notes.

Pronouns.

a’h: \a’•j\          - I.

t’va: \tē’•va\     - you.

sah: \sa•hw\     - he.

seh: \sē•hw\     - she.

t’at: \tē’•at\      - it.

t’ah: \tē’•ahw\  - they, them.

ta’j: \ta’•ḵ\       - us, we.

Nouns.

The following nouns and verbs can be used as suffixes:

-ika or ‘lika (v .) changes a verb into a noun, or the class of a noun.

r’ga: track.              - r’ga’lika: tracker.

kapa’: skull.            - kapa’lika: headhunter.

-an (pron.) changes a verb into a demonstrative adjective.

rava: roar.               - rava’an: He who roars.

-nu or -na (noun.) changes an adjective or verb into a noun.

akra’ma: attack.      - akrama’na: Offensive tool.

katha: die.              - ceta’nu: Grim Reaper.

Yaksa-English vocabulary.

The structure as presented in this dictionary consists of a headword, followed by its spoken pronunciation sorted in alphabetical order. Some of the entries also included a pictogram. Information about the word’s meaning or meanings, listed by class (e.g. noun, pronoun, verb) in order of relevance by numbers. Letters are used to list definitions of the same class or synonyms.

a’bhijit: \a’•bē•yeēt\

1. adj. a. Victorious, having won or characterized by victory. b. Triumphant. feeling or expressing jubilation after having won a victory or mastered a difficulty.
2. noun. PIE name for the star Vega, Alpha Lyrae.

abhi’tha: \a•bē•thə\

1. adj. Fearless, oblivious of dangers or perils or calmly resolute in facing them. syn. Bold, intrepid, dauntless.

aditi: \a•dē•tē\

1. adj. a. Matchless, unable to be equaled. syn. Incomparable, unrivaled. b. Unmated, one who is not married nor mated sexually. syn. Single, unmarried.

adhi’natha: \ad ē’•nə•tə\

1. noun. Chieftain, the leader of a people or clan. f. Adhi’nathi: \Adē’-nə-thē\ Chieftainess, female leader.

a’dnam: \a'•di•nam\

1. 1. Day. A period corresponding to a rotation of a planet on its axis. Planet cycle.

akal’kana: \akal'•ka•na\

1. adj. a. Honorable. bringing or worthy of honor. b. Title indicating eminence or distinction, given especially to judges and certain high officials.

akrama’na: \a •kra•ma’•na\

1. noun. Offensive weapon. The word was associated with PIE akra’ma: \a•kra’•ma’\ attack and aggression and suf. -nu: /nů/ a tool, device or implement.

ala’ra: \ala'•ra\

1. v. Display. To show or exhibit; make visible.

an: \'an\

1. pron. Who, referring back to a person and starting a relative clause. -an: \'an\ 

anu’sha: \a•nü’•sha\

1. adj. Beautiful, pleasing the senses or mind aesthetically. Possibly from PIE anu’ka: \a•nü’•ka\ Jewel, desirous or as desired,  and pron. seh: \sē•hw\ She. syn. Attractive, pretty.

astr: \as•tr\ pic. ꘎

1. noun. a. Star, a celestial body that generates light and other radiant energy and consists of a mass of gas held together by its own gravity. b. Celestial body, visible at night from a planet as relatively stationary, usually twinkling points of light.

bal': \bal' \

1. adj. Powerful, having great power or strength. Mighty, strong.

bhu’ta: \bu•thä\

1. noun. Pale. deficient in color or intensity of color. Possibly derived from the ancient word bhu’ja \bu•jä\ ghost or specter.
2. adj. Ghostly. Of or like a ghost in appearance or sound; eerie and unnatural.

b’jakosa: \b’ •jak•osä\

1. noun. Drop pod. A one-manned vehicle usually launched from a ship, capable of adjusting its course in flight thanks to its thrusters and landing by hitting the ground.

ceta’nu: \ke •ta•n ů\

1. noun. Grim reaper, a personification of death. From PIE katha: \kə•tha\. Dead, the one whom nothing remains but his life-story, and suf. -nu: /nů/ a tool, device or implement. syn. Black Warrior.

chaga’la \cha•ga’•lä\ pic. ♈

1. noun. An unknown goat-like creature with large, curved horns.

cha’kra: \cha'k•ra\

1. noun.  is a spinning, disk-like weapon.

ci’kitsa: \ci’•kēt•tsä\

1. noun. Medikit, a box containing equipment needed to give immediatemedicalhelp in an emergency.
2. v. Giving medical care.

dawon: \da•wōn\

1. noun. Sacred lion. Unknown carnivorous synapsid (unk. sp.), Massive feline-like body with four powerful mandibles and four eyes.

deva: \dē•wa\

1. noun. Unknown bipedal primate mammal (Homo und. sp.), pl. devas: \dē-was\. f. devi \dē-wē\, female deva.

dha’nu : \da'•nō\

1. noun. Bow, composite, retractable bow. Derived from the noun. dha’ \da\ wood and the sufix -nu: /nů/ a tool, device or implement.

div'ra: \dēv'•ra\

1. noun. Orgasm. feeling of intense pleasure that happens during sexual activity.
2. v. To cum, having an orgasm.

d’nam: \di'•nam\

1. noun. Day, the time of light between one night and the next. b. Daylight. light cycle.

ga’da: \ga •dā \

1. noun. Mace, a heavy club, typically having a metal head and spikes.

gallu: \ga•lū\

1. noun. Scorpion man. Unknown (unk. sp.), mythological humanoid creature with pointed, elongated head and long, scorpion-like tail. 

ganok’: \ga•nōk' \

1. noun. Troll, mythological creature.
2. adj. Giant, with great size.

garja: \gar•ja\

1. noun. Growl, a low guttural sound made in the throat by a hostile dog or other animal.
2. v. To growl.

gathok’: \ga•tōk' \

1. noun. Sphere, an object of approximately spherical
2. adj. Round-shaped.

ghom : \hw•ō•m\

1. noun. PIE name for Earth, homeworld of humanity. Sol III.

ghomon: \hw•ō•man \. pic . ꆜ

1. noun. Human, bipedal primate mammal (Homo sapiens sapiens) native from planet Earth (Sol III). f. ghomin \hw•ō•mēn\ woman.
2. noun. Humanity, a. the totality of human beings. b. the human race.

gho’ra: \hwō’•ra\

1. adj. a. Terrible. Formidable in nature. b. Violent. marked by the use of usually harmful or destructive physical force.

gkei’moun \gkaē'•mun\

1. adj. Easy. Very simple or effortless, often to an unsatisfying or deceptive degree. Often found as a derogatory name for a female slave. e.g. gkei’muna \gkaē'•mu•nē\ "she-too-easy."

g’ra \hw’•ra\

1. a. v. Close. the end of an event or of a period of time or activity. b. set down, shut down. cause something to cease business or operation.

ha'rith: \hä’•rith\

1. noun. Green, a color that is a mixture of blue and yellow; the color of grass.
2. adj. Of the color green.

har’sati: \jar’•sa•tē\

1. adj. a. Excited. very enthusiastic and eager. b. Aroused. feeling or arousing sexual excitement.

h’rpe: \ha’•rpe\ pic. ⚳

1. noun. Scimitar. A saber having a curved blade with the edge on the convex side.

ika : \ē•ka\

1. noun. Specialist, Master in a discipline.
2. To master, being excellent at a discipline. Suf. -ika \-ē•ka\.

jag’d’ja: \jaḵ’•dha’•jä\

1. noun. a. Literally "The place where the tribe or clan lives." Possible derived from the PIE words jag’dha \jaḵ’•dha\, Place where one has eaten, and the suf. -d’ja \jä\ Tribe or offspring.

je’kainde: \je’•kaēn•de\

1. adj. Stubborn. having or showing dogged determination not to change one's attitude or position on something, especially in spite of good arguments or reasons to do so. From kiande \kēan•de\ Hard.

j’yok: \ j’•yōk \

1. Cheers! Emotional expression of approval, joy or victory. syn. Hooray!
2. interj. Goodbye. A formula used by another person or persons when departing. Farewell.

kapa': \ka•pā' \

1. noun. Head. b. Skull.

kapa’lika: \ka•pā'•lē•ka\

1. noun. Head hunter. Who specializes in beheading and skull collecting.

kan’dan: \kan’•dan\ 

1. noun. Bowl, a round, deep dish or basin used for food or liquid.

ka’thorag: \ka’•to'•rag\ pic. ꗈ

1. a. v. Lurk. to lie or wait in concealment, as a person in ambush; remain in or around a place secretly or furtively. b. to go furtively; slink.
2. noun. Lurker, a person who hunts game stealthily. syn. Stalker.

kau’tika: \kaœ’•tē•ka\

1. noun. Trapper. Who specializes in setting traps and big game hunting.

kehrite: \kej•rē•te\

1. noun. Dojo, a room or hall in which martial arts are practiced. Training arena.

kha’dga: \ḵa'•d•ga\

1. noun: a. Beast, any big game beast. pic. ꖈ b. Cattle. Any animal raised for food. pic. ꖇ

kha’rka: \ḵa'•rē•ka\ pic. ～

1. noun. Worm, creeping or burrowing invertebrate animals with long, slender soft bodies and no limbs.
2. adj. Low-life, a person regarded as pitiable or contemptible.

ki'cti-pa: \ki’•cē•ti•pā\ pic . ⤖ (retracted) ⤘ (extended).

1. noun. Spear, a weapon with a long shaft and a pointed tip used for thrusting or throwing.
2. v. pierce or strike with a spear or other pointed object.

kitran: \ki•tran\

1. noun. Clear-minded, who possess the ability to think clearly. Possibly derived from kitr \ki•tr\ sharp and suf. -an \’an\ Who.

kishen’: \ki•zhen’\

1. noun. Black, the achromatic color of least lightness characteristically perceived to belong to objects that neither reflect nor transmit light.
2. adj. Blackish. Being of the color black, producing or reflecting comparatively little light and having no predominant hue.

k'rewh \k’rē•hw\

1. noun. a. Coagulation. The action or process of a liquid, especially blood, changing to a solid or semi-solid state. b. Coagulated blood.

krmih \kr•mē•ḵ\

1. noun. An unknown creature (Unk. sp.). Described as an amphibious octopus-like creature with a detachable hectocotylus, a specialized tentacle used for reproduction. It has a significant religious importance as a symbol of fertility. Yaksa used them for boosting female estrus during mating rituals.

k’rnaka: \k’rē•na•ka\

1. noun. Sheath, a cover for the blade of a knife or sword. Scabbard, envelope.

k’satr: \k'•sa•tr\

1. noun. PIE (क्षत्रबन्धु) Warrior, Master in all kinds of weapons, f. k’sitr \k'•sē•tr\. b. Hunter, who has completed his/her first hunt.
2. v. a. To wage war. Take part in a battle. b. Hunt, stalking and killing for sport.

k'setra: \k'•she•tra\

1. noun. Ground. Battleground, the place where battles take place. b. Hunting ground. a game preserve or the place where the hunting takes place.

k’siba: \k'•sē•va\

1. noun. Drunkenness. The state of an individual whose mind is affected by the consumption of a drug. adj. Drunk.

mahok’sa: \ma •jök’•tsa \

1. noun. a. Auroch, an extinct large long-horned wild ox (Bos primigenius) of Europe that is the ancestor of domestic cattle. b. Great-Bull.

man’daca: \man’•da•ka\

1. noun. Clan vessel. Derived from the PIE word manda \man’•da\, vessel, object moving in orbit, and suf. -d’ja \jä\ Tribe or offspring.

maya: \mā•ya\

1. noun. Illusion. The supernatural power wielded by gods and demons to produce illusions.
2. v. Conceal, keep something secret; prevent from being known or noticed. syn. Cloak.

mur’kha: \mər’•kä\

1. adj. a. Stupid, Having or showing a great lack of intelligence or common sense. b.Useless. Not fulfilling or not expected to achieve the intended purpose or desired outcome.
2. noun. a stupid person (often used as an insult).

m’rkata: \mə’r•kä•ta\

1. adj. Monkey like. Resembling a monkey in appearance or behavior.

nak’str: \nak•sha•tr\

1. noun. Unit to define the time a moon's translation lasts. Month, Lunar cycle.

ne’dtessei: \ne’d•tā•sē\

1. noun. Lander, a spacecraft designed to land on the surface of a planet or moon.

ner’uda: \ne•r’u•dä\

1. noun. Shuttle. A spacecraft that travels regularly between two places. Vehicle used for transportation but not a traditional one. From PIE words ned’ \ned’\ not, lest and ru’dha \ru’•dhä\ traditional, popular.

ngar'ika: \ngar'•ē•ka\

1. noun. Enforcer, special rank tasked with bringing those who break the Yaksa honor code to justice.

nok: \nōk\

1. noun. Measure unit to define the length of a step (approx. 13 inches.)

nu: \nů\

1. noun. Tool, a device or implement, especially one held in the hand, used to carry out a particular function.

n’vara: \nē’•vär•a\

1. adj. Muddy, covered in or full of mud. Possibly derived from the noun. n’var: \nē’vär\ Mud, soft, sticky matter resulting from the mixing of earth and water, and pron. -an: \’an\, who.
2. v. Cover in or full of mud, Soil.

paya: \pa•ya\

1. noun. a. Personification of the Goddess. b. Vital spirit. A hypothetical force, independent of physical and chemical forces, regarded as being the causative factor of the evolution and development of living organisms.

raj: \raj\

1. noun. King. the male ruler of an independent state, especially one who inherits the position by right of birth. f. raj-i /raj•ē/ Queen. Female ruler.
2. adj. Royal. Belonging to royalty.

raksasa: \rak•sa•sa\

1. adj. Honorless, a yaksa that has severely violated aspects of the honor code, intentional or not; f. raksasi \rak•sa•sē\. Their name shares it’s root with noun. r’ksa \rē'ksa\ wild beast and the pron. -sah \sa•hw\ he or -seh \sē•hw\ she. 
2. noun. Literally: “He/she who behaves like a beast.”

rava: \ra •vä\

1. Roar, a. noun. A full, deep, prolonged cry uttered by a lion or other large wild animal. b. adj. Roaring, making or uttering a loud, deep, or harsh prolonged sound. c. v. To roar, utter a full, deep, prolonged cry.

r’daya: \rē’•daya\

1. noun. Heart. muscular organ that pumps the blood through the circulatory system by rhythmic contraction and dilation.

r’ga: \r'ga\

1. Track, follow the trail of a prey. pre. r'ga- \r'ga-\: adj. tracker.

r’ga’lika: \r'ga'•lē•ka\

1. noun. Tracker, who specializes in tracking and stalking prey. Stalker.

ri’ti: \ri'•ti\

1. noun. Ritual. the established form for a ceremony.
2. practice, performing a ritual.

custom, practice, fashion.

r’ksa: \rē'ksa\

1. noun. PIE Beast. Any wild beast, not to be confused with kha'dga, which is used commonly for herbivores.

r’sna: \rē’•sna\

1. noun. Frenzy, a state or period of uncontrolled excitement or wild behavior.
2. noun. Berserker, who fights with frenzy.

skan’dha : \zhkan'•da\

1. noun. Tree. a woody perennial plant, typically having a single stem or trunk growing to a considerable height. Derived from the noun. dha’ \da\ Wood.

su’hnom: \su'•nam\

1. Conceive. Bear a son/daughter.
2. noun. Pregnant.

sur’ya: \sur'•ēa\ pic . ೦

1. noun. Sun. The parent star of a planet. Pl. sur'ya n’tra: \-nē'•tra\ noun. Eyes of Su’rya, Twin stars.

tah’ket: \tahw’•ke•t\

1. noun. a. Violent death. b. One of the two sons of ceta’nu: \ke•ta•nů\, and one of the most revered. His name probably derived from thwei \Th•we•ē\ blood and katha: \kə•tha\ Dead. The counterpart is tia’ket \tē•a’•ke•t\ the peaceful death.

tet’kr: \tet’•kr\

1. v. Build. To construct (especially something complex) by assembling and joining parts or materials. To fashion.

te’vana: \teh'•va•nä\

1. noun. Pleasure Garden, insofar as the term usually means a public place for recreation and entertainment. However, the first reference found on the term refers specifically to a brothel. b. A planet in an unknown system. The only description is located around a red giant, and it’s the home of a matriarchal civilizacion which had suffered cultural stagnation, a yaksa outpost and brothel is located there.

thwei: \Th•we•ē\

1. noun. Blood. Liquid that circulates in the arteries and veins of vertebrate animals, carrying oxygen to and carbon dioxide from the tissues of the body.
2. v. Bleed. lose blood from the body as a result of injury or illness.

tus’tah: \tus’•tah\

1. adj. Pleased. Feeling or showing pleasure and satisfaction, especially at an event or a situation, not to be confused with har’sati: \jar’•sa•tē\ sexually pleased.

u’gra: \u’•gra\

1. adj. Cruel. disposed to inflict pain or suffering, devoid of humane feelings.

ugra’danda: \u •gra’•dan•dä\

1. adj. Relentless. showing or promising no abatement of severity, intensity, strength, or pace.

vah’: \vah’\

1. v. Hold. to have something, especially a position.
2. noun. Someone who officiallyowns something. Bearer of a title.

vaj’ra: \vaj’•ra\ pic . ꗷ

1. noun. PIE (वज्र) a. Thunderbolt. A supposed bolt or shaft believed to be the destructive agent in a lightning flash, especially as an attribute of a god such as Indra, Jupiter or Thor. b. Plasma cannon, a directed energy weapon used by the Yaksa.

vik’rta: \vēk’•rē•ta\

1. adj. Strange. Unusual or surprising in a way that is unsettling or hard to understand. syn. Unfamiliar, unusual.

v’rdhi: \v’•rē•dē\

1. noun. Foreskin, the retractable roll of skin covering the end of the penis. Not to be confused with k’rnaka: \k’rē•na•ka\ Sheath.

vrk’na: \ vrek’•na\

1. adj. PIE. (वृक्ण) Broken. Having been fractured or damaged and no longer in one piece or in working order.

wa’hela: \ wa’•ge•lä\ pic . ⟒

1. noun. Bear-wolf. An unknown, predatory wooly creature with large, sickle-like claws.

yabh’: \ya•bh’\

1. noun. Sex. sexual contact between individuals involving penetration.
2. v. To have sex.
3. int. Used to express astonishment, shock, incredulity, or disbelief. yabh’v’rta: \-V’•r•ta\ Fuck!, What the fuck?! or yabh’ t’va: \-tē’•va\ Vulgar expression. Fuck you!

yaksa: \yaœt•sha\

1. noun. Self-imposed name of an unknown, extraterrestrial humanoid species of synapsids ( sp.).
2. adj. Title for a member of the species who had succeeded in all trials, a true hunter. yaksi \yaœt•shē\. The origin of the word is unclear, but it seems derived from noun. d’ja \jä\ tribe or offspring and pron. -sah \sa•hw\ he. Literally “He/She who belongs to a tribe.”

yon’i: \y ōn•ē\ pic . ⋎

1. noun. a. Vagina, a canal that leads from the uterus to the outside of the body. b. Pussy, vulgar slang for a female's genitals.

yu’ga: \jœ’•hwa\

1. noun. a. Age. Span of years or cycles during which some event occurred. b. Time lapse equivalent to approx. 26,000 terrestrial years.

yu’jna:  \jœ’•gna\

1. noun. a. Distance unit roughly equivalent to 7.5 miles (12 kilometers). b. Sight, the distance someone manages to see or observe; catch an initial glimpse of. Yaksa had a better sight, as humans can see at a maximum distance of 3.1 miles (5 kilometers) in optimal conditions.

zak’ti: \zhaḵ’•tē\ pic . ⥉

1. noun. a. Strength, the quality or state of being strong: capacity for exertion or endurance. b. Stamina, the bodily or mental capacity to sustain a prolonged stressful effort or activity.

ze'pha: \zhe’•fa\ pic . ⟑ (unsheathed)

1. noun. a. Penis, male genital organ of higher vertebrates, carrying the duct for the transfer of sperm during copulation. b. Phallus, an erect penis (typically used with reference to male potency or dominance). 

zesa’ku: \zhe•sha•ků\

1. noun. A mental disorder that can develop after someone is exposed to a traumatic event. It is known by humans as Post-Traumatic Stress Disorder, but for the Yaksa is considered taboo.

zsi’ze: \zsē'•tse\

1. noun. Tooth. Bony enamel-coated structures in the jaws of most vertebrates, used for biting and chewing. syn. Fang, tusk.

zul’ka: \sul'•ka\ pic . ߐ (skull taken) ꖶ (skull and spine taken)

1. noun. a. Trophy, object awarded as a prize for a victory or success. b. Prize, spoils of war.

zulka’lara: \sulka'•lä•ra\ pic . ꖵ

1. noun. Trophy case, a piece of furniture, that provides a surface for the storage or display of objects. From the words zul’ka: \sul'•ka\ Trophy, and ala’ra: \alä'•ra\, v. Display.

z’van: \z'•van\ pic . ꈴ

1. noun. a. Hound (unk. sp.), Carnivorous synapsid from an unknown planet. b. Dog (Canis lupus familiaris), carnivorous mammal from Earth. c. Pet, any domestic or tamed animal kept for companionship or pleasure rather than usefulness.
2. adj. a. Pet. Denoting a thing that one devotes special attention to or feels particularly strongly about. b. In rare cases, it’s used as slang for Sexpet, an individual or individuals whose primary function is relief and enjoyment for the Owner/Mistress/Master.

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Chapter Text

INTERIM AUTOPSY REPORT

Examiner: Novikov, Aleksei.                    Date: September 23rd, 2105

Coroner’s case#: 09/23/2105                Case#: [Classified]

Investigative agency: [Classified].

Origin: Mount Elbrus, Republic of Iranistan.

Body identified by: Classified.

Name: Unidentified male subject.

D/O/B: Unknown.                                  Race: Unknown.                     Age: Unknown.

Sex: Male.                                              Length: 9’3’’                          Weight: 362 lb.

Eyes: Dark blue.                                     Hair: None.

Description:

External Examination:

Physical complexion: The body is that of a well developed, well nourished nine feet tall male of unknown age. His physical complexion and musculature are very similar to those of a human, although with certain differences.

The most obvious is the height, the subject is almost fifty percent larger than that of an average human, and unlike us, it has a completely hairless, pale white, almost translucent skin.

Head: The head and skull are round, similar in structure to our own, with two dark-colored eyes at the front. The pupils are slightly cruciform, surrounded by a dark blue, almost black, sclera.

Superciliary arch is prominent and the nose is high bridged, Greek type. Ears are human-like, made up of cartilage. Lips are light blue colored, the tongue is dark blue. Dentition matches those of a human, 32 pieces including flat incisors, canines, premolars and molars, suggesting an omnivore diet.

Chest: Close examination of the subject’s abdomen shows a human-like complexion. Chest is made of 12 pairs of broad, flat ribs.

Limbs: The proportions of the subject's arms and legs are proportional to the body relative to a human scale. There is no evidence of deformation. Hands and feet have 5 fingers formed by carpus, metacarpus and three phalanges each. The nails are flat and rounded.

Genitourinary System: The individual is at first glance a male. It has external reproductive organs consisting of two testicular sacs and the penis, comparable to those of a mammal, specifically with an adult individual of the genus Homo , although lacking the characteristic hair.

A sample of sperm material was removed from one of the testicles for genetic profile.

Internal Examination (Body cavities):

Heart: The deceased individual presents a rare condition known as situs inversus, the heart is located at the right side (dextrocardia). The heart is large with a normal shape and a weight of 600 grams. The pericardium is intact. The epicardial fat is diffusely firm. As the patient was greater than 48 hours post mortem, no TTC staining was utilized. Upon opening, the heart was grossly normal exception made of evidence of infarction product of massive chest trauma (SEE: Cause of Death)

Lungs: The subject's respiratory system consists of two lung sacs larger in volume than a human, with a vital lung capacity (CV) of up to 6 liters.

Blood Type: Unknown.

Contents in Blood:          Content:          Units:          Range:

White Blood cell (WBC)    7.2                  K/mcL         4.8-10.8

Red Blood cell (RBC)       4.0 (L)             M/mcL         4.7-6.1  

Hemocyanin                   17.4 (H)          g/dL            14.0-18.0

Hematocrit (HCT)           46                   %                 42-52

Platelet count                210                 K/mcL         150-450

Notes:

Despite the advanced state of deterioration of the body, it was possible to collect a small frozen blood sample from the aorta. The content is surprisingly similar to that of a normal human in perfect health.

The only big and significant difference is the composition of the blood chemistry. Instead of being based on Hemoglobin (Hgb), it contains Hemocyanin (Hc), a protein present in the blood of arachnids, molluscs and arthropods.

As the hemocyanin is a free molecule, not confined to red blood cells, it’s amount is higher than normal range, while the RBC contents are lower.

This would explain the blue coloration of the blood, plus its natural presence in a mammal, specifically of the genus Homo , remains unexplained.

In the absence of more specimens, it must be concluded that this is an extremely rare mutation, or a non-natural occurrence (Gene therapy).

Another anomaly is the presence of an abnormal amount of amoebocytes, cells that detect deadly infections. When exposed to viral and bacteria samples, the blood cells released an endotoxin-sensitive trypsin type serine protease to protect the organism. Oddly, it was slightly reactive to the XMB virus.

Laboratory data:

DNA analysis on the subject's genetic material showed striking similarities to our own genetic code. It has the same base pairs: adenine, guanine, cytosine, thymine.

Anomalies found:

First of all, it had a rare mutation which duplicated chromosome Xq26, as well as the aryl hydrocarbon receptor interacting protein (AIP), both were linked to gigantism in human patients, but it is unknown if it’s common on the species.

A second Anomaly is present on the Proto-oncogene c-KIT,mitf and EDNRB. Which encodes the tyrosine-protein kinase KIT CD117, giving them a deficiency of melanin. Hence the leucism present in the subject.

Clinicopathologic relation:

The individual in question was chained to a semi-spherical stone by the limbs. Abrasions and hematoma presents on his wrists and ankles indicate that he struggled to free himself prior to his death.

Cause of Death:

The cause of death was a burst thoracic wound to the individual's rib cage, producing massive hemorrhage that led to sudden cardiopulmonary arrest.

Opinion:

The genetic sequence of the subject indicates that it is an individual of the genus Homo of unknown species, diverging from the main branch that gave rise to H. denisovan , H. sapiens neanderthal and H. sapiens sapiens . DNA phylogeny indicates that it is much older, one progenitor.

This Homo progenitor was a victim of some strange ritual sacrifice.

Whatever the method of execution was, it was comparable to the blood eagle, although the veracity of that method of torture is still up for debate.

It’s of vital importance for the [Classified] to recover additional material from this new [Classified] species . Their genetic makeup is clearly a product of genetic manipulation and in no way a product of natural evolution. His "anomalies" target specific genes in terms of immune response, longevity and cancer treatments, similar to the one found in [Classified].

Finally, the immune response of its T-lymphocytes to the XMB virus must be a priority for the [Classified] , as it contains the key to a cure and further development into a [classified].

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Name.

The Yaksa \yaœt•sha\ it the self imposed name of a group of mysterious humanoid beings related to the archeological site in Kinnor Minor (LB-328) [GRID REF: -42.44X, 43.31Y] of a previously unknown extraterrestrial species denominated Homovenator carcinodens by Morgan, E. (2112), which derives from the Latin words homo, man; and venator, which means hunter. The carcinodens species refers to the four facial appendages or jaws that they have on their heads. In short, Homovenator carcinodens literally means "crab-like teethed manhunter."

The origin of the word yaksa is unclear, but linguistic studies point to a possible origin from noun d’ja \jä\ tribe or offspring and pronoun -sah \sa•hw\ he. Literally “He/she who belongs to the tribe.” Other authors point to the relationship with the Sanskrit roots iaj: powerful, fast, or iajua: fast or active. Besides being the collective species name, the term is also used as a title for a member of the species who had succeeded in all trials, a true hunter. The feminine form is yaksi \yaœt•shē\.

Classification.

Analysis of one specimen found at the site (REF: KMS1-2112/EM) suggests the interesting theory that they are descendants from an extant group of therocephalians that were thought to have disappeared during the Permian-Triassic extinction event, 252 million years ago (Morgan, E., 2112).

Little is known about its evolution since the species are only known by their holotype, the remains of a female found in a burial ground near the upper horizon (post- De’va period; Monygham, E., 2112), the ruins of a temple complex in Kinnor Minor and individual artifacts collected in other worlds. Given its human-like physical makeup, it is likely that the species is the end of an evolutionary convergence resulting from a series of events and conditions similar to those that gave rise to Homo sapiens .

Extreme drought conditions produced a reduction in the Homovenator's original forested habitat, forcing it to adapt to a terrestrial environment. Massive volcanic eruptions and less sunlight, either from volcanic winter or from a red giant, produced an advantage in those species that used thermal vision to hunt. Meat consumption favored the growth of their brains. This exponential increase of brain volume was in fact, the catalyst for the rise of the species’ technological and cultural development.

Phylogeny.

Kingdom: Animalia.

Phylum: Chordata

Clade: Synapsida

Order: Therocephalia

Suborder: Dendrocultoroidea nov. sub.

Family: Anthropomimidae nov. fam.

Genus: Homovenator nov. gen.

Species: H. carcinodens nov. sp.

Anatomy.

The Homovenator are bipedal humanoids with body plans only distinguishable from Homo sapiens by its large size, with an average height of 7’, their reptilian skin and rubber-like vibrissae (colloquially dubbed dreadlocks). Their heads are big, broad with prominent superciliary ridges, sunken eye sockets, and four extra sets of jaws similar to crab mouthparts, hence the name. Each of these pieces ends in a sharp fang.

Their brains are generally of similar volume to that of a human being. However, a crucial difference lies in the stem, what we call reptilian brain, which is nearly twice the size of Homo sapiens .

The Homovenator's senses are more highly developed than those of a human, with sight capable of seeing 7.5 miles (12 kilometers), and sharper hearing. Although it does not have visible nostrils, they are able to smell through an organ similar to the Jacobson's organ present in snakes, and like snakes, it has infrared sensors in slit-like anteorbital fossae .

Dread-like vibrissae on their heads are highly specialized organs which provide the individual great balance when hunting and running. Eyes have a higher amount of photopsin and rhodopsin, which enables them to see in the dark better than humans, and in clearer definition.

Both the upper and lower limbs are pentadactyl, that is, they have five fingers each. This reinforces its relationship to the clade tetrapoda. Another example of evolutionary convergence is the presence of an opposable toe, a remnant of the arboreal life of the Homovenator 's ancestors.

Internally, not much was left of the holotype, but their inner structure is also, oddly similar to that of a human. Two lungs with a higher air capacity, about 1.5 times that of the average Homo sapiens. Also, the Homovenator possesses a rare condition consisting of a double cardiac organ. The evolutionary process by which a species could develop a double heart is not known, until now individuals with this condition have undergone a surgical process. But it does seem to indicate that better blood flow and increased lung capacity help stimulate muscle growth and function at levels far higher than in humans. Simply put, the Homovenator possesses greater stamina, strength, and durability than Homo sapiens .

Homovenator blood is a total mystery. In addition to hemoglobin in your blood cells, plasma contains a large amount of free biliverdin, which gives it a bright green color. Biliverdin is a tetrapyrrolic pigment produced by the breakdown of hemoglobin. While its presence is common in invertebrates, amphibians, and fish, it is rare in reptiles and mammals. At least one genus of New Guinea lizards, the Prasinohaema , has such amounts of Biliverdin, which help fight parasitic and viral diseases such as cancer, cardiovascular disease, HIV and asthma.

It’s possible, although the necessary evidence is not available, that a group of therapsids could have such a characteristic, which reinforces the theory that Homovenator comes from one of these groups.

In addition to the abnormal biliverdin content, the blood content includes a luciferase-like bioluminescent compound. It is unknown what evolutionary function could produce such a feature, but it is known that a similar compound, from Joviplatidemus lucifer, a flatworm native to the moon Europa, was the vital component in the production of a cure against all types of cancer by the Weyland Corp Health Division. The luciferase-like protein could help the Homovenator fend off disease and even increase their lifespans.

Sexual dimorphism.

According to the specimen and artifacts found in the tomb at Kinnor Minor, Homovenator are known to have low degree of sexual dimorphism, limited to a difference in size and build. Females are generally larger and more muscular than males, with some individuals reaching 9' (3 meters) in height and weighing up to 1,100 pounds (500 kilograms).

A forensic analysis of the body found in Kinnor minor revealed that the females are ovoviviparous, meaning that the young are born alive after developing in internal eggs. The skin that covers the upper back and shoulders is usually tougher on females. This could have reproductive implications.

Little is known about the males, but the translation of their language refers to the presence of a ze'pha \zhe’•fa\ [pic. ⟑] penis (Monygham, E., 2112) associated with the word k'rnaka \k’rē•na•ka\, a kind of leathery sheat. It is unknown whether the presence of chromatophores in the skin is a characteristic of females only or is present in males. These cells could also have a reproductive function, forming colorful patterns designed to attract members of the opposite sex.

Mating.

The text called anuka'tseh uk'tha or "the saga of the coveted one" (REF: WITD1203/2106) is so far the best reference on Homovenator’s mating rituals. Females who have reached estrus and have attained yaksi status are eligible for su'hnom \su'•nam\: pregnancy or child-bearing. Interested males must complete another ritual that the saga describes in detail.

The ritual begins with the keh'vvr of a creature called a krmih . Little is known about it, except that it is a species of amphibian cephalopod (unk. sp.). The krmih live in the deep sea and only venture onto dry land during the mating season. It is there when the yaksa males hunt them to retrieve the animal's ze'pha.

Obtaining the ze'pha is only the first part of the ritual. The female is the one who ultimately chooses the winner, either by status, for being the only survivor of the test or political-religious issues, but always adhering to the meritocratic code of the clan.

The ze'pha's hormonal load increases the female's lymphatic system to ensure a successful pregnancy, with increased aggression as a side effect. The male literally has to fight and subdue the female if she wants to mate. This is where the four characteristic mouth appendages of the Homovenator come into play. The male clings to the female biting her back to achieve penetration. The individual found in the tomb of Kinnor Minor had multiple scars made over the course of countless matings.

Pregnancy.

Nothing is known about embryonic development and duration of pregnancy in the species. The holotype shows evidence of at least one birth in the uterine canal, but any mention is only conjecture based on comparative anatomy.

Reproductive frequency varies according to the energy available, for example the rattlesnake Crotalus horridus reproduces every three years because the female rarely eats during pregnancy and needs some time to restore fat for the next mating season.

Homovenator 's metabolism is more similar to that of mammals, specifically primates, than that of reptiles, so we can infer that the duration of embryonic development is similar, lasting months. Being ovoviviparous, the young are born fully formed.

We can only infer about the number of the litter, although it is unlikely that it will be large. More than two individuals per litter would require them to be born at a very early stage, finishing their development in a bag -just like marsupials- or with very long childhoods. Since there is no evidence of a marsupium or pouch, it is safe to assume that the infantile stage extends over a very long period.

Social Structure.

Much about the cultural dynamics of a society can be determined from a detailed linguistic analysis, and this applies to the Yaksa as well. The texts carved into the stones of Kinnor Minor indicate that their society is a very radical form of matriarchal meritocracy.

Meritocracy is a socio-political system in which power is vested in the individual(s) based on talent, effort, achievement and performance. The relationship of the name Yaksa with the Sanskrit root iaj : powerful, fast, and the multiple words to define honor, ritual hunting and death, reinforce the theory that the Yaksa obtain their status through ritual combat, and that the status or an individual's reputation -regardless of lineage or position- is that earned during their last challenge.

Their hierarchy, as noted before, is heavily matriarchal. The females, known as Yaksi have a prominent role in the culture, even holding positions of clan leader. But they generally prefer more discreet roles that allow them more autonomy and privacy. While the males are constantly watched and tested, the females are feared and respected, although they are not exempt from the meritocratic system of the species. Even the most powerful females have to prove their worth against other females in demonstrative fights in a keh'rite or combat arena, or undergoing ritual hunts.

Every individual must undergo a ritual hunt called civ'kvva \shē•vaa\, from the roots t’va \tē ’•va\: you/yourself and keh’vvr \kē•var\: hunt, translated as “inner hunt” or “find oneself.” The successful completion of the test gives the young person the denomination of blooded.

Intergroup dynamics.

As noted above, the Yaksa are grouped into clans, led by a clan leader chosen for their prowess. The Yaksa are generally nomadic and wander from place to place on a kind of large space capable vehicle (See: Technology) called jag’d’ja \jaḵ’•dha’•jä\: literally translated as "The place where the tribe or clan lives." Although pictograms like [pic . ꖜ] references to yaksa core worlds/Sacred cities and indicated the species lived in permanent settlements during the pre- De’va period.

Being nomads, the little interaction between clans favors a great diversity between uses and customs characteristic of each group, including different dialects, like the yautja (Xiongmāo and Kǒngquè, 2102). The carvings on the ruins of the temple of Kinnor Minor suggest wars between clans over ideological and religious issues had been carried out in the past, even leading to the extermination of the losing side. The anuka'tseh uk'tha mentions a family group that was marked as raksasa for having hunted a native species to extinction, disobeying the clan's precepts to take only what is necessary. The only thing that really unifies them as a species is the consecration of the Hunt.

Outside of inter-clan interaction, the species is highly xenophobic, shunning all interaction with other races beyond of ritual hunting or in rare cases, slavery. The number of derogatory words in their language indicate their predisposition to remain in an almost apex predator place in the ecosystem.

Gender roles.

Except for the purely reproductive aspect, there are no so-called gender roles in Yaksa society. Behaviors considered acceptable, appropriate, or desirable in an individual are not based on their gender. The code of behavior applies to males and females alike.

There are, however, some specific social roles according to castes or activities that could be classified as gender roles, for example that of concubines. Another example would be that of the young females tasked with instructing and caring for the younger siblings, while the males teach them the basics of fighting.

It is the obligation of everyone, regardless of gender, to complete the civ'kvva and obtain adult status. Once completed, the individual must behave according to the code and will be able to choose her place within Yaksa’s caste system.

Castes.

The anuka'tseh uk'tha gives us an insight into the different castes and social roles within Yaksa society. As mentioned before, the clan is ruled by a leader, an experienced individual who has successfully completed all rituals of the clan. Under his command are those called chieftains, or adhi’nat \adē’•nət\, who is in charge of a tribe.

Tribes are family groups within the same clan with purely artistic differences. In the saga several of these differences are mentioned, for example: one of the tribes uses bronze rings on the necks of the females, the more rings the greater the status. Others are characterized by the use of piercings in their mouthparts and/or genital areas.

Regardless of the tribes, each clan consists of several castes. The most respected are the k’satr \k'•sa•tr\ or warriors, they are masters in fighting with all kinds of weapons.

Among the k'satr types there are specialties, such as the kau'tika \kaœ'•tē•ka\ who specializes in setting traps and big game hunting, the kapa'lika \ka•pā'•lē•ka\, a head hunter who specializes in beheading and skull collecting; and the ngar'ika \ngar'•ē•ka\, enforcers tasked with bringing those who break the Yaksa honor code to justice.

In addition to those mentioned above, linguistic evidence points to other minor but vital castes for the functioning of a society. The words kha’dga \ḵa'•d•ga\, used to designate a beast raised for food, and cha’gala \cha•ga’•lä\ [pic. ♈] an unknown goat-like creature with large, curved horns, suggests at least farmers exist in their society. Craftsmen, blacksmiths and peltry are theorized due to the intricate aesthetics of their tools. Among the lower castes are slaves and concubines, the yaksa are no strangers to this activity, even taking members of other species considered inferior.

Finally, the inscriptions on the temple ruins mention a group at the bottom of the social ladder: the raksasa or banished.

The raksasa \rak•sa•sa\ literally: “He/she who behaves like a beast” , are those yaksa -or tribe- that have broken with the uses and customs of the clan. This includes killers, poachers, those who use indiscriminate violence, cheat on the civ'kvva, feign battle scars, or obtain unchallenging trophies. These transgressors are expelled from the clan and actively hunted by enforcers. In rare cases, these disgraced hunters are exiled and have to complete a penance in a sacred place, until they are given a chance to regain their honor. The temple at LB-328 is theorized to be one of those places.

Religion.

Since its function as a temple, the ruins gave us an excellent insight into the Yaksa religion. Although it does not have a definite name, the Yaksa philosophy and religion is fundamentally a chthonic cult with a dual cosmogony of Life and Death.

The primordial deities are Paya \pa•ya\ who is the personification of the goddess or vital spirit; and Ceta'nu \ke•ta•nů\ the personification of death, also called the Black Warrior, the one who eventually wins all battles. 

The Yaksa have a striking relationship with living beings, and of all the rituals nothing is more important than the keh’vvr or ritual hunting. The prey not only provide meat, skins and bones to turn into artifacts and ceremonial objects, but they are treated with reverence so that their life force, the part of Paya that lives in them, becomes part of the hunter. During the civ'kvva, the hunter must observe, track, provoke, and finally kill the prey that presents the greatest challenge. Killing a pregnant female or a young specimen goes against Paya's intentions, since it denies a potential challenger the opportunity to develop.

The relationship between life and death goes beyond simple antagonism, Paya and Ceta'nu are in the artifact WITD0205/2106, a couple, and they complement each other. The piece is a painting on unknown animal skin of Paya and Ceta'nu engaged in ritual/sexual combat. Both figures are nude and in opposite positions, each one at the other's feet. Paya has pale, almost white skin while Ceta'nu is dark, almost black. This Yin Yang lookalike corroborates the theory of an interdependence between both deities, one cannot exist without the other. There can be no life without death and vice versa. For a Yaksa , the final destination of each living thing is to die, the how is the question.

Tah’ket \tahw’•ket\, is one of the two sons of Ceta’nu, and the most revered. Her name probably derived from thwei \Th•we•ē\ blood and katha \kə•tha\ dead. She represents a violent death, the product of being defeated in honorable combat against a worthy opponent.  Is described as a Valkyrie-like being who aids the dead warrior to reach the afterlife.

Her sibling is Tia’ket \tēahw’•ket\, the Peaceful Death. Although not as honorable as dying in battle, those warriors who die of old age without having the opportunity to make a last hunt, are accompanied by Tia'ket in the underworld to perform a civ'kvva, and present the zul'ka \sul'•ka\ or trophy to his father Ceta'nu, and thus enter his halls.

Funerals are held for those who have been blessed by Tah'ket. The tomb at Kinnor Minor shows that this was the case. The saga of anuka'tseh uk'tha mentions that, when a defeat is imminent and the warrior’s body is in danger of falling into enemy hands, or being desecrated by them, the k’satr may resort to ritual suicide by immolation. Thus, not only denying victory but offering the life of the rival to Ceta’nu as payment.

Interactions with ancient humans ( Homo sapiens ).

Evidence found at the site at Kinnor Minor and at Chiquihuite Cave in Mexico, United Americas, indicates that Homovenator has been in contact with, and possibly influenced, the development of human civilization at least twenty eight thousand years ago, during the late Neolithic.

The zulka'lara: \sulka'•lä•ra\ Wall of trophies found there, is similar in design and function to the tzompantli of the Mesoamerican cultures of the pre-Columbian classic period. The skull [REF: OSKM-0001A] of a Homo sapiens neanderthal among many other remains and artifacts suggest an age between 230,000 and 40,000 years.

Indications of their presence among ancient humans are present in the various mythologies throughout the globe.

The most obvious evidence of yaksa -human interaction is the mention of yaksa in Hindu mythology. These were described as nature spirits associated with forests and mountains, although in early Indian art they were depicted as terrible warriors, and in a darker version, as a kind of ghost (bhu'ta) that haunts the wilderness and waylays and devours travelers, similar to the raksasa \rak•sa•sa\ and their female counterpart raksasi \rak•sa•sē\. Raksasas are big monstrous-looking, fierce creatures, with two fangs protruding from the top of the mouth and having sharp, claw-like fingernails. They were shown as being mean, growling beasts, and as insatiable man-eaters that could smell the scent of human flesh and use magical powers of illusion to deceive men.

Two notorious examples of stories of encounters with these beings are found in the epic Mahabharata . The Pandava hero Bhima defeated Hidimba (Book I: Adi Parva, Section 154), a cannibalistic demon with long, sharp fangs who lived in a forest. Later (Book I: Adi Parva, Sections 159-166.), he was confronted by a raksasa named Bakasura , a cannibal who was terrorizing a nearby village. Bhima defeated him by breaking his back in a hand-to-hand duel. It is said that the rest of the raksasa in the area agreed not to attack the humans who lived there.

Another interesting story is found in the Epic of Gilgamesh. It mentions Humbaba or Huwawa, a giant guardian of the cedar forest, described with paws of a lion and a body covered in thorny scales; his feet had the claws of a vulture, and on his head were the horns of a wild bull. A striking similarity is his hair, described as the entrails or intestines of an animal (the dreadlock-like vibrissae?)

The Jinn from the arabic folklore, are described resembling humans, practicing religion, having emotions, needing to eat and drink, and can procreate and raise families. Generally appearing in desolate or abandoned places, and being stronger and faster than humans.

The influence of the Yaksa in Eastern cultures is well known. Japanese folklore speaks of Oni , ogres typically portrayed as hulking figures with one or more horns growing out of their heads, sharp claws, wild hair, and fang-like tusks. They wear loincloths of tiger pelt, and carry iron kanabō clubs.

In all accounts, creatures are shown to be able to vanish into thin air, or use optical illusion. Oni derives from on , meaning "to hide or conceal", due to oni having the tendency of "hiding behind things, not wishing to appear." This is oddly similar to the related Yokai “Strange apparition,” the maya (powers of illusion) used by the yaksa or raksasa from the hindu myth and the Jinn , whose primary meaning is 'to hide' or 'to adapt'. Some authors interpret the word to mean, literally, 'beings that are concealed from the senses.'

Aesthetics.

Art is one way of communicating the ideas of a culture, and the aesthetics of the ruins at Kinnor Minor are no exception. Their architectural designs are very complex and reflect in almost every aspect their philosophy and religion. OSKM-0067F is a basalt stone effigy representing Ceta'nu . The detail and care with which the piece was carved are impressive. The aforementioned painting of Paya and Ceta'nu is another example of fine Yaksa art when it comes to conveying their philosophical-religious ideas.

The aesthetic differences are surely a product of the individual identity of the clans. While some prefer more organic art, using bones and even fur; still others prefer metal. Among the offerings in the tomb of Kinnor Minor are neck rings of an unknown alloy, necklaces made of small bones, and a kan'dan \kan’•dan\ a bowl or ceremonial vessel [REF: OSKM-0105H] fashioned from a human skull whose vault has been removed.

Tribal tattoos and scarifications are common on the Yaksa, encompassing various designs. The female in the tomb of Kinnor Minor had a lotus-shaped scarification on the pubic area.

As for objects that do not have a ritual character, aesthetics is purely utilitarian. The architecture is characterized by symmetry and elements like geometric designs and sweeping lines, similar to the Egyptian or Aztec aesthetics and like them, it required a great knowledge of mathematics and astronomy.

Technology.

Despite their tribal and primitive appearance, the Homovenator is actually a more technologically advanced species than humans, but it is unknown if they reached a Tier I civilization on the Kardashev scale. The use of plasma technology suggests at least they have achieved fusion, and the ruins on Kinnor Minor had evidence of some kind of geothermal power source. Xenophobic as they are, the Yaksa were very careful not to leave any such pieces of technology that could fall into the wrong hands. The only reference we have are the engravings on various artifacts and buildings, as well as the text denominated as anuka'tseh uk'tha.

Clothing in the Yaksa is very limited, their usual clothing in representations consists of a body mesh of a metallic-looking compound. Specialized k'satr castes also use metallic armor of different designs, mainly protecting shoulders, waist, forearms and legs. To cover their pubic area, both males and females resort to the use of loincloths and guards. The use of vegetable fiber tunics is restricted to religious ceremonies and/or clan leaders and chieftains.

Among the artifacts found in the ruins at LB-328, no weapons of any kind were recovered. All the knowledge about their hunting and military technology comes from lingüistic and art studies.

The Yaksa language is full of words for specialized tools for hunting and killing. The vast majority of weapons are close-combat blades. The main and most honorable is the dah'kte, a double blade worn on the wrist, followed by a kci’ti-pa , \ki’•cē•ti•pā\ pic. a kind of spear which according to pictograms, can be extended or retracted at will. [pic. ⤖ (retracted) ⤘ (extended)].

Among the ranged weapons are the cha’kra \cha'k•ra\ from the word meaning circle, and the vaj’ra \vaj’•ra\ [pic. ꗷ] Thunderbolt. The cha’kra is a disk-like sharp weapon, while the vaj’ra is described as a bolt or shaft of lightning flash, more akin to a directed energy weapon.

The anuka'tseh uk'tha describes other weapons, as the h’rpe \ha’•rpe\ [pic. ⚳] A scimitar-like weapon with a curved blade; the ga’da \ga•dā\ a heavy club, typically having a metal head and spikes; and the dha’nu \da'•nō\ a composite, retractable bow.

Medicine.

Linguistic and forensic evidence suggests that Yaksa medicine is advanced enough to rival, if not surpass, our own. There is an extensive compendium of nouns to name body parts and organs, which is normal in a society based on hunting and trophy collecting.

The analysis of the body in LB-328, as stated above, has characteristics atypical of the natural evolutionary development of a species, which suggests advanced techniques of genetic engineering and medical science dedicated to eradicating infections, degenerative diseases and increasing the physical capabilities of an organism. Mention is made of a ci’kitsa \ci’•kēt•tsä\ a kind of box or medikit containing equipment needed to give immediate field treatment.

Space travel.

Being an interstellar and nomadic civilization, the Yaksa spacecraft technology is without a doubt the most remarkable. The centerpiece of the clan is the jag'd'ja, or clan ship. Not much is described about them but the evidence indicates that they are huge. up to hundreds of nok in length. A nok \nōk\ is a measure unit to define the length of a Homovenator’s average step (approx. 14 inches or 0.3 meters).

These spaceworthly behemoths have everything the clan needs to live, some of them being described as true fortresses or floating palaces. Perhaps the sighting of these ships has given rise to the vimanas from the Hindu mythology, the Nordic skidbladnir and the Egyptian Mandjet, the solar barque of Ra.

In Addition to the jag'd'ja, the Yaksa have other types of specialized vehicles. The man'daca \man’•da•ka\ is a smaller vessel used by hunting tribes. The word is derived from the noun manda \man’•da\, an object moving in orbit, and suffix. -d’ja \jä\ tribe or offspring. Usually, two or more man’daca’s are attached or docked with a clan ship.

The man’daca are also referred as a ne’dtessei \ne’d•tā•sē\, from the roots d’te \d’•te\ forest or land, and se-i \tse’•ē\ yes, affirmative (Xiongmāo and Kǒngquè, 2102). The literal translation would be "it's not on land/forest, then it's there." This is evidence that, besides its interstellar travel capabilities, they are capable of landing on a planet’s surface during civ'kvva or keh’vvr’s.

When not on ritual huntings, the Yaksa used a ner’uda \ne•r’u•dä\ from words ned’ \ned’\ not, lest and ru’dha \ru’•dhä\ traditional, popular. It is a pure utilitarian vehicle akin to a shuttle, transporting people and goods from one place to another.

There are mentions of individual crafts called b’jakosa \b’ •jak•osä\ from the words vyak’g \bējak•j\ individual, one; and kos’tka \kwos•’tkä\ pod.

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Partial transcription of a talk by Dr. Elisabeth Diane Monygham, at the SEAC CXX Société Européenne pour l’Astronomie dans la Culture Conference. Santa Cruz de Tenerife, Spain. Monday - July 14th, 2111. 

[Hostess]

Good afternoon ladies and gentlemen, and welcome to the hundred and twentieth edition of the Société Européenne pour l’Astronomie dans la Culture Conference. [Pause]

“The sky has been an inspiration for all humankind. Its observation has represented an essential element in the development of all cultures and civilisations, and that throughout history, the contemplation of the firmament has profound implications for science, philosophy, culture, and our general conception of the universe.” These words, taken from the La Palma Declaration in defense of the night sky, express one of the main objectives of SEAC, to develop and expand our understanding of the cultural meaning of astronomical knowledge. [Pause]

A few days ago, we received a communication of what is probably the most important news in the history of Archeo-astronomy, and that is why on this special occasion, we are pleased to present a talk by Dr. Elisabeth Diane Monygham, who is the supervisor for an upcoming expedition to Kinnor Minor. Without further ado, I hand over the microphone to Dr. Monygham. [Applause]

[Monygham]

Are we alone in the universe? The matter was pigeonholed within the category of science fiction… [Pause] At least until the Jovian Icy Moons Orbiter project, reactivated by the private initiative of Weyland Corp back in 2019, discovered the existence of simple extraterrestrial life, that the possibility of existence of other civilizations scattered throughout the universe became an absolute possibility. Is it possible that other sentient life, and by extension, another civilization like ours exist out there? Beings with whom we could share art, science, medicine, philosophies?

This question was answered: No, we aren’t alone. The artifacts found by a group of prospectors in the central plateau of Kinnor Minor (LB-328), a moon orbiting the second planet around the star Vega (Alpha lyrae, Gliese-721) about three weeks ago, were the definite and undeniable proof of one of these civilizations. [Pause] And not only that, these ancient civilizations may have been on Earth in our past, inspiring myths about gods and demons among the first humans.

Indications of the existence of extraterrestrial civilizations have been reported throughout history. One of the first works was Chariots of the Gods? by Erich Von Däniken, the first to popularize the term Ancient Astronaut. Another influential individual was Zecharia Sitchin, who proposed an alternative explanation to Sumerian mythology involving ancient astronauts called the Annunaki . The ancient astronaut theory was popularized during the last half of the twentieth century through mostly fictional works, including Intelligent Life in the Universe , by Shklovskyand and Sagan, in which they claim that the visit of intelligent life is plausible and offers a scientific vision of how it could happen. The Sirius Mystery, by Robert K. G. Temple claimed that the Dogon tribe in Mali had a contact five thousands years ago, gaining advanced astronomical knowledge about the star Sirius B.

These and others base their positions on an analysis of ancient and religious texts in which they claim encounters with beings from other worlds are detailed. The most commonly cited works are Enŭma Eliš , the Vaimanika Shastra , the Ramayana and the Mahabharata , the Book of Genesis and the Book of Enoch , among others.

In the mid-twenty first century, British archaeologist Elizabeth Shaw began gathering what she claimed was evidence from around the world of an alien presence during prehistoric times. This of course earned her ostracism and rejection. Like Von Däniken's works, Shaw’s theories have since been classified as fiction, pseudo science, and pseudo history, being rejected by virtually the entire scientific and academic community.

Shaw devoted the last ten years of her life to reporting the evidence of a map to the stars encoded in various artifacts around the globe, including her last find on the Isle of Skye in 2089. She claimed that an ancient extraterrestrial species, whom she called Engineers, was responsible for the creation, and development of human civilization on Earth.

In all cosmogonies there is the recurring figure of a benefactor god. A mysterious figure that helps and teaches humans the basic principles of a society: Coyote, Quetzalcoatl, Enki, Maui, Vishnu, Ganok, Make-make and of course, the most famous of all: Prometheus.

The oldest mention of Prometheus is in Works and Days , by the poet Hesiod. The name Prometheus derives from the Greek prefix Pro- , before, and metis , To think. Literally "He who thinks ahead," though some authors are also thought to derive from the Proto-Indo-European root pra math , to steal,  hence pramathyu-s , Thief. According to Diodorus, Pramant is the name of the very first piece of technology, the fire-drill. Thus, Prometheus would be the inventor of the fire producing method by friction.

But what does the myth have to do with the ancient astronaut theory? Well, the story doesn't end there. Hesiod relates that, as a result of the theft of fire, Prometheus was severely punished by Zeus, chained to a mountain in the Caucasus where an eagle devoured his liver every day. Not content with this, the King of Olympus ordered the blacksmith god Hephaistos to create Pandora, whom he sent to Earth with an urn containing all the evils. Curious, Pandora uncovered the urn, unleashing calamity and death throughout the world.

Shortly after, Zeus himself sent a deluge ready to cleanse the earth of all living things. Fortunately, Deucalion and his wife Pyrrha, both descendants of Prometheus and Pandora respectively, survived the flood and repopulated the world. Similar stories such as the Epic of Gilgamesh , and the Matsya Purana suggest that the myth may have a proto Indo-European origin, coincidentally in the same geographical region of the Caucasus.

Clues to the flood can be found on the other side of the world. In the mountains of northern Mexico, the Raramuri tribe believe that the primordial world was destroyed by a great flood ordered by "those who live in the three parts of heaven", from which only two children were spared. They did not build an ark but took refuge on top of a hill called Labachi , taking with them five grains of corn and three beans.

Archaeological evidence places the origin of the fire between hundred and twenty five and fifteen thousand years ago, while the Black Sea Flood hypothesis suggests that the events occurred at the end of the last glacial period, between seventeen and fourteen thousand years ago. Labachi , in the native language, means "Pumpkin patch." As our fellow archeologists present here know, pumpkins, along with corn and beans, form the farming method called "three sisters." This companion planting technique of North American dates back as far as ten thousand years ago. Astronomically speaking, thirteen thousand years ago, the polar star was represented by Vega ( Alpha Lyrae ) due to the axial precession.

Vega is the brightest star in the constellation Lyra, and the second brightest star in the Northern Hemisphere. The name derives from the Arabic Al Nisr al Waki , Latin Vultur cadens or "the descending eagle/vulture." To the Assyrians, it was called Dayan-same "The Judge of heaven." Some authors place Vega as Dilgan , one of the stars in Babylonian astronomy meaning "Messenger of Light."

All those definitions fit perfectly within the stories of Prometheus, the theft of fire and the universal flood. Vultur cadens in Greek astronomy is the eagle/vulture that Zeus sends to devour Prometheus' liver, and at the same time, Zeus is the one who judges from above. The Greek translation of Messenger of Light is Phosphorus , in Latin Lucifer , the bearer of light. It fits the description of Prometheus as the individual who brought the fire -an civilization -among the humans.

Vega, along with Altair and Deneb form an asterism called "The Triangle" of summer.

The name Altair is an abbreviation of Al-Nisr Al-Ta'ir , "the flying eagle." In Greek astronomy Aquilae represents the eagle which held Zeus's thunderbolts, while Cygnus has been identified with Zeus disguised as a swan to seduce Leda. This association of the creator deity with the stars of the Summer Triangle aren’t exclusive to Greek myth, but can be found among the various cultures: "The three parts of the sky" of the North American cosmogony, the three lokas or the triple city of Tripura of Hindu cosmology. This marks a specific span of time and also points to a place of origin.

The artifact found in Kinnor Minor is a slightly prismatic piece of basalt stone 3 meters long by two meters wide and one and a half meters thick, composed of iron-rich basalt rock Initially, it was thought that it was a xenolith, a term to define the discrepancy between the volcanic origin and the rest of the surrounding geology. However, the exposed surface of the monolith features a series of engravings and bas-reliefs in what appears to be the oldest sample of the Indo-European languages. It also presents several humanoid figurines of different sizes. If the scale is correct, some of these individuals have stockier builds and larger proportions than an average Homo sapiens . Although it is clear to note that radiometric analysis of the rock indicates an approximate age of Late Paleolithic period on Earth, a time in which the populations of Homo sapiens were still in a phase of hunter-gatherer.

That is why the Wellington Institute of Technology has commissioned an archaeological expedition to Kinnor Minor. We are sure that many more amazing discoveries await us on that moon, and if we are correct, on other worlds as well. Thank you. [Applause]

[Hostess]

Let's give a round of applause to Dr. Monygham. [Applause] And now for the question and answer section, raise your hand and our assistant will provide you with a microphone. [Pause] Yes? You... [Pause]

[Bradford]

Tom Bradford, Colonial Times . Dr. Monygham, You mentioned Dr. Shaw's theories about the Engineers creating the human species. Wouldn't that be denying hundreds and thousands of evidence about human evolution? Aren't you worried that all your research will be rejected just like Elizabeth Shaw was back then?

[Monygham]

First of all, the reason the ancient astronaut theory was roundly rejected is because there was no concrete evidence of their existence. It all boiled down to baseless speculation. However, what we have here is undeniable proof of an alien civilization, found on another world.

Second, the evidence points to these beings visiting Earth at the end of the last ice age and teaching hunter-gatherer communities the basics of civilization. Mainly agriculture and metallurgy.

Finally, my research is purely linguistic and astronomical, based on the interpretation of texts, artifacts and archaeological remains and comparing them with the position of the stars and other phenomena in the universe. Avoiding speculation as much as possible. [Pause]

[Dorminey]

Natalie Dorminey, Discover Magazine . Dr. Monygham, could you give us more details about the expedition?

[Monygham]

The archaeological expedition to Kinnor Minor will depart on August 3rd aboard the Zahi Hawass , a Heliades -class exploration ship specially commissioned by the Institute. The Hawass is equipped with a complete analysis laboratory, two all-terrain vehicles and drilling machines. Staff have been handpicked from a wide range of skills: geologists, xenobiologists, anthropologists, engineers, and even a forensic archaeologist. Details will be released soon.

[Mars]

Abby Mars, Unexplained Universe . Dr. Monygham, what do you think about the Fields supporters' statements about the discovery at Kinnor Minor?

[Monygham]

I am not aware of such statements.

[Mars]

Mr. Fields claims that the findings prove his premonitions to be true. That it wasn't a coincidence that the Prometheus disappeared looking for those Engineers…[Crowd Muttering]

[Monygham]

The Earthsavers are being investigated for their involvement in the XMB outbreak on Luna, and other terrorist attacks…

[Mars]

Dr. Monygham, you were the only survivor of the attack suffered six years ago in the Caucasus, do you have anything to say about it? [Silence]

[Monygham]

No more questions…[Crowd chatter]

[Mars]

But... [More chattering]

[Host]

Ladies and gentlemen, question and answer time is over. [Muttering] May ask you please, we must continue with the rest of the talks...

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4.2.1. Quaternary numeral system.

The quaternary number system uses a count in base of four, where the numbers zero, one, two, three to represent a real number. Conversion from decimal to quaternary is done by dividing the decimal number by 4 repeatedly until the remainder is 0. For example:

124, 124/4=31 and the remainder is 0, then 31/4=7 with remaining 3, 7/4=1 with remaining 3, and finally 1/4=0 with remaining 1. 124=0331

Another way in which this is done is by an algorithm (Table 4.2.1.1):

[4^b]z+[4^a]y+x , where

a and b are constants, increasing its value by one, a new constant is added once a series is completed.

x= 0 to 3, increases value by 1,

y= 0 to 3, increasing by 1 each time a series of x is completed, and

z= 0 to 3. 

Table 4.2.1.2. Numerals conversion table, with algorithms.

4.2.2. Known Yaksa numbers.

vi- \vē\ 

Zero, none. In this case it means the absence of all size or quantity. The word nei \ne•ē\  no, could be used as a suffix, as in  ner’uda \ne•r’u•dä\ none traditional, or a- \ah-\, turning a noun into adjective, as in abhi’tha \a•bē•thə\ No fear, or zero fear.

hwoi’ \hw•oi\

One. The first natural number.

dvi \dv•ē\

 Two. Second natural number. the word dah’ \da•hw\ could be used referring to a pair of similar objects. Twin or double, as in dah'kte \dahw•kte\, literally, a pair of sharp objects or blades or r’daya: \rē’•dah•ya\, the Yaksa’s twin heart.

trei \tre•ē\

Three, equivalent to the sum of one and two; one more than two, tra’ya \trā•ia\ is also used.

catu \kā•tu\

Four, equivalent to the product of two and two; one more than three. The base of the yaksa numeric system. kwe’tr \khwe•tur\ means a set of four. A yaksa has four pincer-like mandibles, or four toes on each foot.

penk’we \penk•hwe\

Five. equivalent to the sum of two and three. The word has its roots on penk’w \pen•khw\ the word for fingers or the number of appendices on each hand.

Originally, the Yaksa only used words to define the numbers from zero to three, according to the numbering system. Quantities greater than four are expressed by naming the values X and Y joined by a conjunction (-), for example:

Decimal:          ZYX:          Yaksa name:

                 4                  10            hwoi’-nei or hwoi-vi

     18                 102            hwoi’-nei-dvi

4.2.3. Origin.

Both humans ( Homo sapiens sapiens ) and De'va ( Homo progenitor ) use a decimal numbering system, which is based on the five fingers on each limb (five on each hand and five on each foot), but this is not the case with the Yaksa ( Homovenator carcinodens ), who despite having five fingers on each hand, have only four toes on their feet, not counting the opposable fifth thumb, a relic of their arboreal past (Morgan, E., 2112).

Morgan ( op cit ) theorizes the four facial appendages that function as mandibles or pedipalps were the homovenator ’s ancestors’ main form of verbal communication, leaving the limbs free to cling to trees or catch prey. Morgan and Monygham (2112a) proposed a graphic representation of this rudimentary form of spoken language, based on clicks and chirps produced by the rubbing of the fangs, persisted until the technological phase of the species (Figure 4.2.3.1).

Figure 4.2.3.1. a) bone structure of the mouthparts of Homovenator carcinodens , where ur and ul represent the tusks on the upper pedipalps, lr and ll represent the lower ones; pl palate, j jaw, t1 and t2 upper fangs and t1-t4 lower teeth. b) and c) diagram of forked tongues of extant varanid species. d) Diagram of the tongue proposed for H. carcinodens , with small corneal indentations at the tip. Modified from Schulp, A.S., Mulder, E.W.A. & Schwenk, K. (2105).

Evidence collected from the remains at the tomb of Kinnor Minor (REF: KMS1-2112/EM) [GRID REF: -42.44X, 43.31Y] points that the symbols used to represent numbers and letters are actually a pictogram of the clicking fangs, or in the case of the palatal and jaw, by the creature’s tongue, as shown in the figure 4.2.3.2.

Figure 4.2.3.2. Recognized numbers and their graphic representations.

This way, each letter/number is done in two movements upside down clockwise. The red lines symbolize the fang doing the clicking. For example, The number 59 (303), tra’ya-nei-tra’ya . is done by clicking ul against f2, then ll-t4, tongue-j and ur-f1 (three), then pl and ll-t4 (zero) and again ul-f2, il-t4, j and ur-f1 (three). It is suspected H. carcinodens can achieve these movements at a fast rate, almost imperceptible by the human eye. In a base four system, a number is read left-right.

4.2.4. Usefulness.

Despite having the ability to represent rational and irrational numbers in a real, canonical way and a radix economy equal to binary, a four base number system fares no better in the location of prime numbers.

Instead, it is very useful for plotting Hilbert curves, a continuous fractal curve that fills a space in two directions, and whose main application is the rendering of images and videos. It is possible that this is the reason why the Yaksa 's holographic technology is much more advanced than ours, with higher quality and fidelity video feed and solid, photorealistic rendering.

Quaternary system is also very efficient in genetic and bioinformatics, as the ciphers 0,1,2 and three can be translated into the four base DNA nucleotides: Adenine, Cytosine, Guanine and Thymine, reducing the processing and storage capacity of gene sequencers. Again, the Yaksa are suspected of having advanced genetic engineering.

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Chapter Text

Extracts from Dr. Elizabeth Diane Monygham's diary, recovered from a terminal in Kinnor Minor colony (LB-328). August 30th, 2115.

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Log entry: 21050922:20:04:15GST

September 22nd, 2105

This temple is a gold mine! Not only does it contain the most detailed star map found to date, but it tells in detail the very story of the beginnings of human civilization. Next to it, those found by Shaw and Holloway are mere sketches.

I guess the doctor was right after all, those "Engineers" taught humanity the basics of a civilization. If only Shaw had waited a little longer… On the other hand, not everything is honey coated. Every story has a sinister side... It's obvious that those "Engineers" not only have the power to create, but also to cause destruction on a biblical scale.

I can't get my mind off the evils the box speaks of -correction, amphora -from Pandora... Those Gallu .

In a quick search of the Peter Weyland Library database, I found that the first reference to Gallu and Irkalla is found in Enûma Elish and the Epic of Gilgamesh . It is about a class of beings created by Tiamat in revenge for the murder of her husband, the god Apsu. Here’s a piece of the epic:

“…Mother Hubur, who forms everything, Supplied irresistible weapons, and gave birth to giant serpents. They had sharp teeth, they were merciless with poison instead of blood she filled their bodies. She clothed the fearful monsters with dread, She loaded them with an aura and made them godlike. (She said,) “Let their onlooker feebly perish, May they constantly leap forward and never retire.”

Again, they are mentioned in the poem, The descent of Inanna, an Akadian version of the Persephone myth.

“...As Inanna ascended from the underworld, the galla, the demons of the underworld, clung to her side. The galla were demons who know no food, who know no drink, Who eat no offerings, who drink no libations, Who accept no gifts. They enjoy no lovemaking- They have no sweet children to kiss. They tear the wife from the husband's arms, they tear the child from the father's knees, and they steal the bride from her marriage home....”

Rashid thinks that the amphoras contained a liquid or metallic-looking chemical compound that, when aerosolized, is capable of killing all animal life, possibly a form of Methyl-mercury. Erethism, commonly known as the Mad Hatter disease, is a neurological disorder caused by prolonged exposure to mercury vapors, giving rise to psychotic reactions such as delirium, hallucinations, and suicidal tendency. Mercury poisoning causes itching, burning, pain, formication, that is, the feeling that bugs are crawling under the skin, and eventually, death. It is not a pleasant way to die.

It is possible that the serpentine symbol within the human figures represents formication, which disappears after the death of the individual due to deadly concentrations of the compound. Those individuals exposed to lesser amounts suffered from delusions of bugs—the scorpion men, who literally drove men to the underworld.

The tunnel entrance cleaning kit will be ready tomorrow, I'm so excited I doubt I'll sleep a wink tonight. Dinner is ready and I'll join Rashid and Ezra at the mess hall.

Log entry: 21051007:21:09:59GST

October 7th, 2105

The nightmares started not long after I was rescued from the ice. The horrors I endured the last month repeated every night without exception. I wake up drenched in sweat and with a tightness in my chest. Principal McKinley gave me a few days off in specific order to attend therapy. To Dr. Norman, the therapist, it was obvious that I am suffering from post-traumatic stress.

I've been wondering if I should write it in this diary or not. Dr. Norman told me that writing about it can help. Of course she doesn't know the truth. Like the rest of the world, she believes the official story about the events that unfolded at the Caucasus.

Weyland-Yutani declared that an extremist group called the Earthsavers, whose prophet and leader, Duncan Fields had previously attempted to destroy the Covenant in high orbit, had attacked their highway construction site in the slopes of Mount Elbrus, with the intention of stemming the flow of raw materials needed for the colonial shipyards.

Duncan Fields is a lunatic. He used to be a mediocre insurance agent until he started dreaming of world-destroying monsters from space. He and the rest of the Earthsavers believe that stopping interstellar colonization efforts by any means, including terrorism, is the only way to prevent the apocalypse.

I don't justify them, but unlike them, I know that monsters truly exist in some dark corner of the universe, and there are people interested in using them for petty purposes. I have been reluctant to write about those terrifying events out of fear someone still might be on the trail.

The Weyland-Yutani research team that scoured the site in the aftermath had found nothing. That gives me some relief, that bastard Volkov did his job right. The temple was gone and no one would know of the horrors that lurked on the entrails of that mountain.

Log entry: 21051122:04:32:15GST

November 22nd, 2105

The nightmares have intensified. Every time I close my eyes I see those crystalline teeth. In the darkness I could still hear those blood-curdling screams. Dr. Norman has increased the dosage, but I don't think it's something that can be controlled with medication.

Log entry: 21080126:21:02:17GST

January 26th, 2108

Today, the colony ship UACSS Argo was launched bound to Kinnor Minor (LB-328) carrying a hundred colonists. The first large colonization effort after the Torin Prime civil war, a bloody series of uprisings in the Outer Rim, had temporarily stopped the human diaspora for nearly five years.

Kinnor Minor is the only habitable moon in the Alpha Lyrae system, discovered some years prior by a passing probe. I signed in for the mission but the Institute thought there’s no use of an archeo-astrologist in a terraforming mission. I don’t blame McKinley for that. For him, I am apparently more valuable teaching than exploring and my therapist said moving light years away wasn't going to make my nightmares go away. If only she knew…

I'm not trying to get away. Something definitely lies out there. Ezra, the android from the Institute's Mineralogy and Geology department who accompanied me to Mount Elbrus, analyzed the urn we found in the temple. Spectrographic analysis of the artifact showed it was carved out of Soapstone, a common pottery material. But the most interesting thing was the traces of Enstatite embedded in the container. Enstatite is a metamorphic mineral formed when the soapstone is heated to 1200° celsius. This suggested the container was subjected to an exothermic reaction which vaporized the liquid stored inside, just as a chemical warhead! Yet more, Ezra ran a test for provenance and the mineral matched 98% with spectrographic data from two different sources: James Webb Space Telescope test on the dust cloud around Alpha Lyra e and data from Project Lyra mission on interstellar object ‘Oumuamua .

Last nightmare was odd. I was again at the temple, running from the scorpion man which relentlessly pursued me every time. Suddenly I found myself in an unknown chamber, filled with a dark liquid. The surface shifts as I lean in to peer, and little black specks rise like stale vapor. I stepped back immediately and the surface was as still as a mirror again. The creature that lurks in the dark seizes me and throws me into the pool, which burns like fire...

Log entry: 21090506:22:01:49GST

May 6th, 2109

The Argo has arrived at its destination, and the first news we received of humanity's newest home was the discovery that we were not the first living things to inhabit the small world around the blue giant. The discovery of simple alien life in Europe back in 2019, is nothing compared with the finding of complex plant life on a planet 26 light years away! And we aren’t talking about microscopic photosynthetic beings, but trees like those that exist -or rather used to exist -on Earth. Evolutionary biologists and the scientific community will go nuts about this.

In her initial report, the colony’s xenobiologist, Dr. Eden Morgan, mentions that the emergence of similar life forms can occur simultaneously in different places. The process is called convergent evolution and deals with the creation of analogous structures that occur in unrelated organisms.

Another unlikely, yet plausible possible explanation is Panspermia, a fringe hypothesis that proposed life exists throughout the Universe, distributed by organisms hitchhiking in space dust, meteoroids, asteroids, comets and planetoids. Generally discredited by the scientific community because it cannot be tested experimentally. That’s about to change now.

Unlike the organisms found beneath the ice of Europe, the DNA extracted from the plants in Kinnor Minor is significantly closer to their counterparts’ on Earth, pointing to a common origin.

Interstellar panspermia is a plausible process, carried out over millions of years, and the result should be convergent or even parallel evolution on both worlds, however. Species show minimal phenotypic variations, and their DNA Phylogeny indicates that the process took place over a period of thousands of years in very recent times. I couldn't stop a shiver from running down my spine. Alpha Lyrae is one of the worlds of the Summer Triangle, the place referenced in the Caucasus star map. Could it have been colonized by Engineers? What other secrets are hidden in that jungle?

Mega-corporations like Weyland-Yutani, the main shareholder in the colonization efforts, are demanding exploitation rights of the newfound resources on the moon. 

Luckily, the Extrasolar Colonial Administration decided in favor of the scientific community, which proposed a motion based on The Outer Space Treaty, formally the Treaty on Principles Governing the Activities of States in the Exploration and Use of Outer Space, including the Moon and other Celestial Bodies, and the Antarctic Treaty System, to consider Kinnor Minor as a demilitarized and corporation-free area, in order to promote peace and international scientific cooperation.

Weyland-Yutani was beaten on the court. That will keep them away for a while, but I’m sure they would use all its legal might to turn the tide in their favor.

Nightmares now included the forest. myself in broad daylight, but instead of the snowy cape of Mount Elbrus. I am in a thick, warm jungle. I caught a glimpse of a blue sun in the sky before the monstrosity threw me again into the burning tar.

Log entry: 21110708:22:01:49GST

July 8th, 2111

Three days ago the unimaginable happened, a new transmission from Kinnor Minor was received, informing us that a wildcatter team found some kind of ruins!

The find was made when Dr. Morgan was looking for evidence that a mass extinction event had occurred on that moon thousands of years ago. The central plateau of the main continent appears to be the epicenter, and according to Morgan, the density of species decreases as they approach ground zero.

The exploring team came across rectangular pieces of andesitic basalt as they made their way to the site. What was his surprise to see that they were covered with engravings of humanoid figures and strange symbols.

I have compared the images attached to the transmission, and they match the language recorded in the temple on Mount Elbrus.

I have my suspicions about what might have caused that mass extinction event that Dr. Morgan talks about. And more worrisome is the fact of sightings of an unknown predator that has attacked their cattle. Unfortunately, there have been casualties among the colonists. If I'm right, and the monsters invading my nightmares are hidden somewhere in that jungle, the colonists are in great danger.

The Wellington Institute was charged with exploring and reporting the findings to the Sir. Peter Weyland Memorial Library, and a ship –the HMS Zahi Hawass –a Heliades -class exploration ship, is being refitted for the task.

McKinley chose me to lead the expedition, unfortunately they assigned me a co-supervisor. I met Gilbert Kane on the elevator on the way to my boss’ office. Of course I had to check his background. He was a former Bryce-Watkins medicine school student who was expelled for substance abuse, and had recently graduated from Wellington in Masters of Engineering. Great! A junkie engineer.

However, the man has previous combat experience, something I've made it a point to look for among the candidates for the expedition. Considering what I've been through, you can't blame me for that kind of paranoia. Besides, my boss doesn't have to know the details. He's just entrusting me with the most important archaeological expedition in the history of mankind. We’ll be boarding it on August 3rd, almost a month from now. In the meanwhile, I had a lot of work to do.

Log entry: 21110715:22:15:18GST

July 15th, 2111

My talk at the SEACC has turned the entire scientific community upside down. Opinion is divided: while some are in favor of vindicating Shaw and Holloway theories. Others have accused the colonists -and me- of having fabricated the tests. One guy even got up from his chair and walked out quietly, his fists clenched.

Too bad it wasn’t enough to ward off those tabloid journalists… or religious fanatics. Unlike the scientists, the conspiracy theorists jumped euphoric. Abby Mars, the reporter from the Unexplained Universe, asked my opinion about Duncan Fields' statements about the discovery. It's not the first time I've heard the name. Duncan Fields is the self-proclaimed prophet of the Earthsavers, the group guilty of carrying out several terrorist attacks against Weyland-Yutani, the Covenant mission, and colonization in general.

I don’t know how the heck he got that info even before there was an official announcement about the discovery, but I’m sure it wasn’t legal. Fields and his associates were arrested shortly before the Covenant ’s departure and have been in prison for almost six years.

Mars approached me again during the convention’s welcome party, trying to dig more about. She told me Fields is convinced that the solution to the Fermi Paradox: If there is any intelligent life out there, where are they? is simple and plain: out there be dragons, and they prey on any civilization naive enough... or proud enough to go out and spread out into the universe.

This nutjob believes his nightmares are premonitory, and to some extent telepathic. The monsters that plague his visions are somehow warning him -and humanity -about what would happen if we continue our expansion through space.

I do not believe in telepathy, it is a pseudo science and there is no evidence to support it, since it violates the laws of physics. The closest thing to telepathy that I am aware of is quantum bonding, in which one particle (photon) is quantum bound to another. Any action applied to one particle will directly affect the other, even though they are separated in space. We’re talking about quantum physics, quantum entanglement, Einstein-Podolski-Rosen paradoxes and causality.

I reassured her that those statements were absurd, if there is a species capable of mastering this so naturally, it has to be unimaginably advanced, not the visceral, animalistic-type monsters he talks about. She didn’t look convinced or deterred.

I don’t trust that woman. Her insistence in mentioning Duncan Fields and the Earthsavers rang an alarm. But I must admit… my nightmares or "visions," and unlike those caused by post-traumatic stress which only relive the experience, they become progressively more vivid and complex.

Two days ago, I did some research on Fields and the Earthsavers on the net. Anyone would think they would be like those Lovecraft and cosmic horror fans, with their dark hoods and mystical runes emblazoned on their bodies and paraphernalia. Nothing further from reality. Earthsavers were just ordinary people, they dressed and acted normal. Uniquely identified by their strong convention that there are monsters out there, and any colonization effort had to be stopped by any means necessary, including morally questionable acts.

Members of that apocalyptic sect say Fields' visions are so vivid, that anyone who sees them is both horrified and instantly convinced. Fields used a neural link in a hypersleep chamber so that followers of him could experience his "visions" firsthand. Even in prison, his nightmares continue, the screams are so terrible that he had to be isolated, and constantly sedated. Only a few people have access to interview him.

I have to admit I was tempted to request a meeting. Scientific curiosity I'd say. I chickened out at the last minute, arguing that it was just bullshit. But I know if Fields' visions and my nightmares were somehow related, and I suspected that there would be no medicine that could keep me sane after if that ended up being true.

Chapter Text

Introduction.

Bushi To Oni No Monogatari [japanese: 武士と鬼の物語] or "The story of the warrior and the demon", is a prose epic, allegedly written in 17th Century by a samurai named Harada Isamu-Tetsuya [japanese: 原田いせる哲也].

A team of archaeologists from the Okinawa Prefectural Board of Education Archeological Center (OPAC) were excavating at a site near Shuri Castle in 2019.

The joint research was carried out by the OPAC at the Marine Corps Air Station Futenma, with the aim of cataloging relevant historical sites on the island spanning from two thousand five hundred years ago to the late twentieth century.

The tunnel in which it was found was part of a complex used as an operations center by the Imperial Japanese Army during World War II. The piece, written on bamboo tablets, was found among artifacts in a butsudan , a family shrine, presumably belonging to a high officer in the Japanese Imperial Army during the battle of Okinawa.

The book consists of nine Fumi [japanese: 文, sentence or chapter] narrating a supposed encounter with an Oni, a demon from Japanese Folklore, in the forests at the northern half of the Island on the sixth year of Go-Mizunoo Tennō [1623 C.E.].

A tenth Fumi, consisting of a single haiku dedicated to his enemy, concludes the story.

The text was translated to english by Chihiro Matsuō, curator of the OPAC and leading expert on the Ryukyu kingdom.

Translation made by Chihiro Matsuō (2019).

I

I, Harada Isamu-Tetsuya, Samurai in the service of Shō Nei, Daimyō of Ryukyu Kingdom and Hatamoto of Shōgun Tokugawa Iemitsu, write in these pages, on the twenty-third day of the year Genna 6, of the reign of Go-Mitsunoo-Tennō, an account of what happened before I leave to face an unspeakable evil that has been plaguing this island during the past days.

My batallion was stationed at Zakimi castle, but I was on a mission at Onna when a group of villagers from the neighboring village of Nago arrived at the garrison, their eyes wide with terror, to report that the detachment stationed there had been massacred.

At first, I refused to believe. Despite having invaded the island fourteen years ago by orders of the Tokugawa Shōgun, the Satsuma clan allowed King Shō Nei to retain some autonomy, and to continue cultural and commercial exchange with Zhongguo and Joseon, from which people of Okinawa benefited.

Uprisings in the Ryukyu kingdom against the Shōgun were virtually non-existent, but the principality of Sanhoku, though militarily strong, is poor. They subsist mainly with primitive farming methods, fishing and trade, if there was a rebellion, those people would be the first to start it.

As a high officer of the Daimyō, I had the obligation to conduct a punitive expedition with the objective of investigating the case, finding the culprits and severely punishing them. Without delay, I assembled a party of ten of my best men and we set out north without haste.

II

A welcoming committee of old men, women and children, some of whom took refuge behind their mothers, awaited us at the outskirts. Seeing no men only raised our suspicions, an uprising might be brewing among the northern villages.

Sensing our discomfort, the elder clarified that the men were working the fields, fearing that the attackers might do the same to the women and children they kept women and children at home. He led us to the hardwood and bamboo building at the edge of the forest that served as a garrison. The first thing I noticed was that the doors had been torn off their hinges and were lying on the ground at either side of the threshold.

I jumped off my horse and walked towards the entrance. Even at that distance I caught the acrid aroma of death. Hesitating at the doorway, I caressed the saya hooked on my waist. I stepped in and the first thing I saw was blood. It was everywhere, on the floor, on the walls and even in... I stopped, the carnage laid before me is something I'll never be able to erase from my memory. Hanging from the rafters of the ceiling, were seven of the soldiers, completely stripped of their armor and flayed, dangling by their feet. Flies buzzed around the corpses.

Hānzo, my yoriki, a man from beyond the sea, muttered in his language and kissed a little wooden cross he kept hidden beneath his armor. Koji and Sakeda, two samurai from the Satsuma clan who undoubtedly had been assigned to spy on me, berated the elderly man, hitting him and claiming that they had left the bodies of their compatriots in such a state for too long, they had already begun to rot.

I intervened immediately, for I could not allow such abuse, but also to tell them the elder had done well, as we needed to understand how our men had died. That would have been impossible if the villagers had altered the scene.

The spy stepped back reluctantly, but never took his gaze from the village's elder. The blood on the scene was such that it couldn't have belonged to just those six unlucky men. There were at least a dozen well-equipped soldiers stationed in a garrison like that. Back outside, I gathered the villagers with the intention of questioning them about the whereabouts of the rest.

III

The frightened folks explained they hadn't heard anything, since it happened during the night. It was the women who brought the food in the morning who discovered the massacre.

The fort's watchtower, a structure made of bamboo poles and a bronze bell at the top, which usually housed two soldiers, was deserted.

I climbed the ladder to the top and found the guards lying dead on the floor. Their arquebuses still hung on their shoulders and flintlocks on their belts told me that whoever was the culprit, had taken them completely by surprise.

Both men had died from three piercing wounds forming a triangle. A bolt had cleanly pierced the wood and leather sheets of their armor, as well as their bodies. The only thing with such power were the large-caliber arquebuses, but the detonations would have alerted the whole village.

From my elevated position I was able to discover a trail of blood leading into the thicket. I quickly descended from the tower and headed towards the forest. Some of the men followed me, alert for any threat, their bows drawn and their hands on the hilts of their uchigatanas. We didn't have to go far.

Two more corpses lay in a clearing, in no better condition than the rest. Their skin had been torn off and they were hanging upside down from the branches of a cherry tree. Their clothing, armor, and weapons were stacked beneath a tree.

The hair at the back of my neck tingled and my hand tightened on my sword's tsuka. It was the feeling of being watched. I looked around and listened carefully, but the forest was unnaturally quiet.

Screams broke the silence and drew my attention. We ran back to the village.

IV

Koji and Sakeda were dragging a young woman by the hair out of the main building. I could see by her clothes, although tattered and covered in blood, that she was a yujō. She was writhing and moaning, trying to escape her captors.

Koji struck the girl with the scabbard of his sword. I immediately stepped between them and demanded an explanation. I was not going to allow any more abuse under my command. We were warriors representing the king and courtesy was one of the virtues of Bushidō.

Koji explained that she had been found crouched in a chest, clutching a blood stained tantō in her hands.

Sakeda suspected that she might have murdered the guards.

Although I was aware of the use of prostitutes as spies and assassins, I doubted that that terrified young lady could murder and skin an entire squad.

I leaned down and offered my hand to the young woman. Looking into her eyes, I asked her what happened. Trembling, she only murmured one sentence: oni no kanabo.

Sakeda hit her again, accusing her of getting the men drunk so that a group of conspirators could kill them.

I insisted, making clear that she could be executed for sedition. The young prostitute spoke about how she had come that night to entertain the captain, when an oni erupted inside the barracks in the middle of night, slaughtering four men before the rest could even take their weapons. Surrounded, It killed another soldier using his bare hands, crushing his head like a melon while dispatching another two with his magic arrows.

When questioned about how she had survived, She told me that the captain confronted the beast, but his sword, a wakizashi, shattered into pieces on contact with the monster's demonic steel. Terrified, she grabbed the tantō from her master's corpse, knowing it would be useless against the towering yokai. In a last burst of courage, she prepared herself to die, but the Oni just kicked her out of the way and dragged the bodies back to the forest.

The mere mention of a demon lurking in the thickets caused the villagers present to mutter and glance at each other. Koji and Sakeda burst into insults at the young courtesan, calling her a liar in league with the conspirators, who were planning treason against the Shōgun. They "suggested" that I should make an example and execute her on the spot.

The Elder, perhaps fearing that I would commit such an act, approached me. With his head bent in a respectful bow, he explained that the day before, he had seen a tiangoū descend from the sky to the mountain, engulfed in fire. It was a common belief that Okinawa was known long ago as Onigashima, the island of demons. The man claimed that Oni were extinct, but as heralds of bad omens, the tiāngoū's promise of conflict could have summoned one.

V

Disbelief assailed my mind. Although I'm an ardent follower of Shinto, I don't have the luxury of being influenced by stories to scare children. Even if the villagers were not planning an uprising, It was my duty to bring whatever vicious killer was out there to justice.

Pacifying a region was a task that normally our small expeditionary force could not accomplish on its own. I immediately asked Hānzo to go to the nearest fortification of Katsuren-jo fortress and bring a full batallion of reinforcements.

The man mounted his horse and sped off south. At Sakeda's request, I agreed to send two more men to Shuri-jo and inform the Daimyō of the situation.

We set camp in the barracks, for the sun was low on the horizon and I told the villagers to lock themselves in their houses for their safety while my men patrolled the streets in pairs. This way, I gave the villagers the benefit of doubt while being able to keep an eye on them.

Thick clouds hid a full moon and the night became pitch black. The only light came from the street lamps and torches, illuminating the worried faces of my men. Unable to sleep, I stood guard at the garrison entrance, glancing occasionally at the soldier posted in the tower. The bowman looked nervously into the darkness of the forest and the danger that lurked there.

The night passed without further incident, and the sun brought a sense of security back to the village. The women fetched water from the stream and men led the goats to graze or work the rice paddy, but I observed that none of them ventured further into the forest.

However, for the Satsuma clansmen, the suspicions that the soldiers had been murdered by conspirators from the village only increased.

VI

I let my men know my intentions to fortify our position and wait for reinforcements from Katsuren. Then, we would conduct a sweep of the region in full force.

From the watchtower, Azuka spotted a flock of crows flying in circles and croaking, not far from our position.

I ordered my men to spread out in a search pattern along the main road, heading for the neighboring village of Jinuza. We soon found the cause of the birds' frenzy. We found Tetsuo and Oichii, the messengers whom I sent back to Shuri-jo the day before, in the same conditions as the others. There was no sign of the horses. The blood was still fresh. I had no doubt their attacker was in the vicinity.

Guilt invaded me. Those men's deaths weighed heavily on me. They were ambushed along the way, no doubt to keep us from raising the alarm. I feared for my Yoriki as well. We took down the bodies of the unfortunate samurai and brought them back with us to the garrison. It was my intention to return them home once our mission was complete.

As I jumped onto my mount, I had the strange sensation of being watched. The jungle environment felt oppressive and I began to sweat under my armor. I looked around and then I saw it -or I thought I saw something up on the branches. The outline of the leaves shifted forth and back to their original position. I wiped the sweat from my eyes and brushed away the flies buzzing over my head. Nothing... I blamed my hallucination on the growing heat wave that was suffocating the island.

Footsteps crunching on the leaves drew our attention and we immediately formed a defensive circle. A group of soldiers appeared on the path. They were stationed in the neighboring Jinuza, and told us they were looking for a missing unit. This incident only raised Koji and Sakeda's suspicions of a nascent rebellion. Now, more than ever it was necessary to inform the Daimyō about this. I questioned the soldiers and they told us the unit vanished in the forests near Kin river, and my Yoriki was already en route to Katsuren-jo.

VII

I decided to investigate the area and meet the reinforcements there, giving the search party instructions to get to Nago, collect our fellow warrior's bodies and bring them to the fort.

The stretch between Jinuza and Yaka was flat and full of farmlands, a terrain which made it difficult for an enemy to set up an ambush. That changed once we reached the mangrove forest on the Kin river. Summer rains had turned the road into a muddy mess and made progress uneasy, even with our horses.

The treetops cast a dense shadow over the narrow path. We advanced in a single line because the trunks of the trees, which pressed against each other like ghastly intertwined fingers, prevented us from seeing what lay beyond.

I marched cautiously, ordering my men to stay vigilant. Following me were my wakashū Oshiro and Arakaki. Behind them and at the center of the formation were Koji and Sakeda. Both were followed by Azuka and Kinjo, sporting flintlocks, while the skilled swordsmen Yamashiro and Kazuō guarded the rear.

Our attacker went straight to the center of our formation. A blur of hot air which materialized in a shower of blue sparks. Sakeda was the first to die. It knocked down the horse and pierced his heart with a pair of blades sprung forth from his right arm.

I had a fleeting vision of metal armor partially covering a robust body, taller and stronger than any of us. His appearance was hidden by a sōmen, covering the entire face.

Koji was next. The Oni - there was no better description - swerved. His arm stretched out and beheaded the unlucky samurai in one swift cut. The horse fled with the decapitated body still in the saddle.

I drew my sword and charged. The Oni evaded my blade and like a bull, brought me down along with my steed. I landed in the mud at the river bank. My horse kept galloping down the road.

Azuka and Kinjo reacted, shooting their arquebuses, which the demon evaded by leaping back into the trees with the agility of a grasshopper.

Before being able to fire a second volley, both fell pierced by a couple of projectiles whose force threw them from their mounts onto the muddied ground. The monster landed heavily next to their bodies and picked up his bolts.

Yamashiro and Kasuō charged against the demon from both sides. Covered in mud, I joined the fight from the center surrounding our attacker in a triangle formation.

Despite using only his blades, no longer than a tantō, the Oni repelled our blows, anticipating the attacks. He disposed of Yamashiro with ease. Such a technique would only match with the void described by Master Musashi.

Kazuō's blade snapped as the demon steel clashed with his sword and he stepped back, stunned. The Oni hesitated for a moment and in an unusual tai sabaki, turned its back on him, resuming his duel with me.

Kasuō, enraged, drew his tantō and threw himself into the attack with a cry of tennotekai banzai. The monster, without interrupting our fight, spun around and decapitated the man with its double blade. Something that I only thought would be possible with a naginata or a getsugasan.

VIII

Oshiro and Arakaki joined the fight. The Oni, far from being intimidated, seemed to enjoy the challenge. He stared directly at me from under his sōmen without losing sight of his other two opponents. The creature's eyes flashed with the intensity of lightning and he roared. I adopted the Chudan stance, aiming my uchigatana directly at his chest.

Oshiro, more aggressive, raised his sword over his head and let out a battle cry. The monster charged with lightning speed, slicing into Oshiro's belly even before he could react. Arakaki and I attacked in unison. The unfortunate Arakaki had no chance, our opponent was too agile.

The Oni and I clashed steels for a moment, and I struggled under a shower of sparks to keep him from delivering the killing blow. In a risky move, I released one of my hands from the sword and unsheathed my shortsword. Before the Oni's blades descended on me, I managed to slash his belly.

The demon roared in pain, and backed away momentarily. Bright blood spurted from the cut. I was bleeding too, a ghastly wound. My left shoulder pad had shattered under the demon's weapon. My knees buckled and I fell on my knees.

The Oni stumbled back, bright blood spurted where my sword had sliced through her greenish flesh. But the monster didn't fell, proving to be as strong and resistant as the legends narrated.

I scrambled to my feet, picking up my wakizashi from the muddy ground with difficulty.

I ripped off my damaged shoulder pad, tossing it to the ground along with my helmet and face guard. Once I had a better view of my enemy, I taunted him to finish what he had started.

The Yōkai took off his sōmen, and to my horror, I saw his face.

Here is the description of the abomination. Two scars crossed the Oni's sunken eyes and face  diagonally. A pincer-encircled maw made me think of a heikegani, the fierce samurai-turned-crab of the Minamoto clan, but the top of its head was flat and surrounded by a thick mane, like that of a kawatora.

A trickle of blood ran into my eyes and my vision blurred. I wiped it away with the back of my hand without taking my eyes off my enemy. The demon roared and dropped into a semi-crouching stance, pleased to take the fight to the bitter end.

My vision blurred and I gave in to the loss of blood. I fell face first into the mud and in that last moment of consciousness, I thought it was all over.

IX

I woke up back in Zakimi gusuku, with no memory of how I had ended up there. Hānzo explained to me that the reinforcement battalion sent from Katsuren-jo had found me half dead and covered in mud in the banyan forest.

They searched the entire area without finding any trace of the attackers.

Hānzo listened with disbelief when I told him that an Oni had been the one who massacred my men. Maybe he thought they were delusions from blood loss.

In the end, Hānzo's opinion was irrelevant, but I understood the cause of his unrest. The Daimyō could declare me incompetent and order Seppuku, and my entire clan would lose their honor and status.

This, I thought, would make Hiroshi, one of Lord Shimazu's trusted men and a relative of Sakeda, very happy. For years he has coveted my position and nothing would make him happier than to see my head in a box.

As I debriefed him about the situation, Hiroshi's anger was evident. Surely he thought that I had made it up to cover up my own incompetence, by letting my company - and his beloved cousin - fall into an ambush set by disgruntled fishermen.

I admit that I would not have believed the story if I were in his place either. Hiroshi assured me that under the circumstances we had to travel back to Shuri and inform Lord Shimazu in person. I agreed, following him as he climbed down the steps into the fortress' central square. But instead of heading straight to the stables, he deviated towards a small grove near the castle's wall.

Sensing a trap, my body tensed. My hand moved slightly to the handle of my katana without actually touching it.

My senses sharpened. I could feel the wind on my face. I perceived the fragrance of the fruits, the insects buzzing and the chirp of a cicada... I stopped short and looked up at the thicket.

Just visible was that distinctive distortion that occurs on a hot day undulating on a branch that hung over the wall. The Oni had followed us!

I watched him for a few moments until Hiroshi's shouting diverted my attention. Several Satsuma clan soldiers surrounded me and I realized that I had unconsciously drawn my sword behind the delegate's back. I had committed a serious offense.

I immediately put the sword back into the sheath and looked up again, but the Oni had disappeared. At the base of the wall I spotted something and approached it, ignoring the soldiers closing in on me.

I picked up the item, a piece of cloth with the Ryukyu royal crest wrapped around a sakura blossom.

Hiroshi, of course, was quick to accuse me of being a traitor and incompetent, demanding my head. A mischievous smile appeared on Hiroshi as he told me that, in honor of my excellent service record, he granted me the honor of performing seppuku, so I chose him as kaishaku. If I refused, I would be beheaded as a common criminal. The sentence was to be carried out no later than before the full moon ended.

I accept my fate with dignity, and as I write my last words, I have already decided my end shall come not by Hiroshi's hand, but the Oni's.

The Yokai was able to climb the castle wall and could have easily killed everyone, however he didn't. He wants me, and I know where he will be.

There is only one place where sakura blooms at this time of year: The ruins of Nakijin gusuku, near Nago village.

My sword, carefully rubbed with clove oil, is tucked securely in its sheath. I take one last look at my armor, which rests solemnly on its shelf. I won't use it this time.

There is only one last thing to do before leaving.

X

Miezaru rei to noroi,

Sokushi no keshin

Anata ni chōsen suru tame ni,

watashi wa ikimasu

[Translation]

Unseen spirit and curse,

Swift death incarnated,

To challenge you, I go.

Authenticity.

The veracity of the tale, as well as its authorship have been questioned by Matsuō. She mentions a few inconsistencies in the narrative.

The village of Onna (恩納村, Onna-son, Okinawan: Unna), for example, was founded in 1673, fifty years after the events narrated in the book.

Matsuō also points out that Katsuren castle was abandoned by 1611 C.E., two years after the Satsuma clan invasion of the island and twelve years before the events of the epic. Although she does not rule out the possibility that Japanese invaders used the ruins as an outpost.

Harada mentions his knowledge of the Void, the epilogue of The Book of Five Rings (五輪書, Go Rin no Sho) by Miyamoto Musashi. The swordsman wrote five rings in 1645 C.E., but opened a fencing school in 1612 C.E. It is possible, although there's no evidence, that Harada Iseru studied there briefly.

Historical records indicate that in the early 17th Century there was a high ranking officer, Iseru Harada, who was in the service of King Shō Nei and by extension Shōgun Satsuma. However, the samurai was accused of treason and became a pariah. He was allegedly executed shortly after. The identity of his executioner is unknown, since no one presented the head to the Daimyō in a box, as was the custom.

Matsuō suspects that Harada Masaru, the general in the Imperial Japanese Army who owned the text, commissioned it as a way to restore the honor of his family clan, lost when his ancestor was executed.

Another fact that supports Matsuō's forgery theory is that Harada Isamu's Death poem, although it complies with the haiku structure, makes explicit mention of death, thus breaking with the common practice of using metaphors.

Discussion.

Oxford's Professor of Comparative Mythology Dr. Charlotte Sutton-Weyland, points out the importance of the story in terms of comparative mythology as it represents a good example of syncretization.

In its simplest definition, Comparative Mythology is the comparison of the folklore of different cultures in an attempt to identify common themes and motifs (C. Scott Littleton, 1970). Those could be used to reconstruct the proto-mythology from which those stories are derived.

Through a phylogenetic analysis, Sutton-Weyland recognizes some common motifs with myths like the Mahabharata in Asia, the Greek myths of Heracles and Persei in Europe, the Epic of Gilgamesh and the biblical story of David and Goliath in the Middle East.

Among these, Sutton-Weyland mentions:

1. A creature (antagonist) lurks in the forest/wildlands.

2. The antagonist is cannibalistic.

3. The antagonist is a mythical creature.

4. The local authority is informed.

5. Authority appoints the task to the protagonist/hero

5. The protagonist/hero fights the creature.

Sutton theorizes that Buddhist elements were fully syncretized within Japanese folklore and Shinto, thanks to the cultural exchange between Kyushu (Okinawa), Zhongguo (China) and Joseon (Korea).

Chihiro Matsuō agrees on this, and compares the account with another two folk stories from the region.

The first is about a monk who defeated a snake that lived near the Kin village and Okukubi river, and was killing and devouring the inhabitants of the region.

The second tale relates the story of Tetsu-ō, a man who defeated hundreds of invaders from the Satsuma clan in a mangrove patch near Kin and was supposedly iron-skinned. And though he was eventually killed, he returned in spirit form to continue his killing spree, beheading thousands of them. Henceforth, the river was known as Okukubi River (japanese: 億首川) “River of a hundred million necks''.

Although both accounts date from the 17th century, they are not considered historical facts by Kin Town Board of Education, but as an origin story for the river's name. It is possible that Bushi to Oni no Monogatari has borrowed elements from these legends into its own narrative, with the goal of validating the protagonist's actions and restoring family honor.

Conclusions

In conclusion, Bushi to Oni no Monogatari is actually an amalgamation of Okinawan folklore, mixed with Japanese and southeast Asian elements.

However, Radiometric carbon-14 dating evidence on the material and ink, confirms an antiquity corresponding to the 17th Century, something difficult to forge in 1945.

Recently, The account of a 17th Century Dutch sailor named Hansse Van der Jaager, has been found in Maastrich, Netherlands. The text allegedly bears strong similarities with the tale of Iseru Harada, and some historians, such as Professor Sutton, have formed the theory that both accounts could be related.

Chapter Text

From: Sutton, Charlotte [[email protected]] 

To: Matsuō, Chihiro [[email protected]] 

Subject: Manuscript found in Maastricht.

Attached: text_04052019.docx; 04052019.tiff

Dear Dr. Matsuō,

I'm writing to update you on a recent find at The Kruisherenklooster, a former monastery in Maastricht, Netherlands. The building was raised in 1440 but is now undergoing extensive renovations. The new owners are in the process of converting it into a hotel.

A few days ago, a construction team stumbled upon a secret storage room hidden under the basement of the library.

The unexpected find contained an extensive collection of scrolls. Nothing unusual: herbalism manuals, fragments of lives of the saints, copies of the New Testament with illustrations, all dating back to the first quarter of the 17th century. The scrolls were presumably written by Franciscan monks who lived in the monastery during the final stage of the Eighty Years War.

That is not why I'm writing you this letter, asking for your expertise. The reason I'm at a loss is because hidden behind one of the brick walls, they found a niche, containing a leather-bound book inside a well preserved chest. The book's cover was engraved with the following inscription in Latin:

Hic scriptum est testimonium nautae qui pugnam inter militem et draconem testatus est, per Frater Adrianus.

Here is written the Testimony of a sailor who witnessed the fight between a knight and a dragon. By Brother Aadrian.

Dr. Johannes Strauss, Director of the Department of Archeology at Maastricht University, contacted me, believing that it contained an apocryphal version of the legend of Saint George and the Dragon. Instead, after careful translation of the manuscript, we found it tells a fantastic story of Hansse Van der Jaager, a Dutch sailor who was shipwrecked in Ryukyu Islands, more specifically Okinawa.

My previous impression was that Bushi to Oni no Monogatari was an another example of cultural syncretization. But, Matsuō, the text named Codicis Testimonium Nautae (Strauss and Sutton, 2020) bears a strong relation with your previous find of Bushi to Oni no Monogatari. Details in both narratives are too specific to be just a coincidence.

I'm sending you a full translation of the text so you can judge by yourself.

- o -

Codicis Testimonium Nautae by Brother Adriaan, friar of the Third Order of Saint Francis, dated 1632 A. D. Translation by Prof. Johannes Strauss. Dept. Of Archeology, University of Maastricht. 2020.

I

Behold, that I Brother Adriaan, on July 20th of 1632 Anno Domini, hereby write down this testimony as a confession of my sins.

I can hear the cannons rumble in the dark. The Dutch forces, under command of the brave Frederick Henry, are close and willing to retake these territories. Spanish troops under command of Guillaume de Bette, 1st Marquis of Lede, are preparing the town's defense. War is coming and I'm afraid we won't have much time before it gets here.

But it is not the war nor the human enemy that is to be feared, but something else. Something lurking on the battlefields, preying on unsuspecting combatants no matter their allegiance. Knowledge of this terrible plague has haunted me for the past few years and ultimately brought me here, to this isolated enclosure in the mountains of my native Maastricht.

It was late and I found myself performing the last of my daily tasks that Brother Mathias, the Abbot, had assigned me. Although it was usually cool inside the walls, that day the weather was sweltering. Out of breath, I went to one of the portholes and looked up. There was not a cloud in the sky and the full moon illuminated the countryside. The fleeting flashes of cannon fire came closer to the town by the hour. Seventeen thousand Dutch troops with the whole intention of vanquishing the Spanish forces. Had I followed my Father's wishes, I would have been one of them.

A brilliant light streaked across the sky, momentarily bathing the darkness in a pale greenish hue only to dissapear up the hills. Although I was familiar with some phenomena of the sky, this one was rare. In fact, it was the second time I had knowledge of anything like that.

A chill ran through my body. The signs were there: Unbearable heat, the clamor of war and a star falling from the sky. I knew what kind of evil was coming.

II

I wasn't always known as Brother Adriaan. I was born under the name of Hansse Van Der Jaager in the town of Maastricht, Deutschland in 1582 Anno Domini. When I was just sixteen years old, out of rebellion against my father, I fled home and joined as a cabin boy aboard the ship Hoope, which was bound for the Far East in a trade mission.

Whether it was an act of God for breaking the second commandment, or mere coincidence, the Hoope was caught in a storm near the Hawaiian archipelago and plunged into the chest of Davy Jones, taking over a hundred souls down with it.

But my fate was not to perish in the deep blue abyss, for I awoke floating adrift on some debris. Several days passed and only divine providence allowed me to live long enough to reach the coast.

On the verge of death, I was rescued by a couple of Portuguese missionaries, named Fathers João and Gonçalo, with whom God willing, I was able to converse in Latin. They explained to me that the island kingdom's name is Ryukyu. By God's - or the Devil's - work I had reached the East Indies.

With nothing but my tattered clothes and no immediate way to return home, I devoted myself body and soul to repay my saviors for the help received.

Due to the education that my strict father had provided me with, I worked in the small mission as a scribe and soon, I was able to master the native language and the beautiful art of its calligraphy.

The Ryukyuan people, unable to pronounce my name, called me Hānzo, which in the local language means "To Hide." I had no idea how prophetic that name would be, but the Lord works in mysterious ways.

III

In the blink of an eye, two years had passed and homesickness was just a fading memory. It was then that fate prepared a hard test for me.

The kingdom of Ryukyu was invaded by the troops of Zipang, subjecting the small island to the will of their generalissimo, whom people of the empire of the Rising Sun call Shōgun. The shōgun, a man named Tokugawa Iemitsu, despised the growing Christianity and ordered to capture, torture and kill those who preached the love of Jesus Christ. My benefactors, unwilling to renounce their faith, perished in ways too horrible to describe.

Forgive me Reader, for not having had the courage to follow those pious men, but the Heavenly Father had other plans for me.

During my time on the Island, fate led me to meet Lord Harada, a former Ryukyuan general turned samurai in the service of the shōgun and the local delegate, a Daimyō.

Harada, unwilling to let a cultured man like me at the beach, tied to a pike and left to drown with the rising tide, advised me to make use of my name and hide my faith. By becoming his yoriki, whis is nothing more and nothing less than an apprentice or assistant, I was spared and taught to embrace Bushido, The Way of the Warrior.

Although initially reluctant, the wise and educated man made me see that a samurai governs himself by justice, respect, courage, honor, benevolence, honesty and loyalty. The same virtues our Lord Jesus Christ preached.

I had no choice but to smile at the irony. I ran away from my father, who wanted me to abandon my love for letters and sciences and follow his steps into the army, and lo and behold, I saw myself become the very thing he wanted me to be.

IV

I spent almost twenty years in the service of General Harada, perfecting the language and calligraphy, as well as learning the customs and protocols of the court. I was also taught the double-sword combat of Musashi Miyamoto, something Lord Harada had already mastered.

In the spring of 1623 Anno Domini, the weather was especially hot, and the cherry blossoms, which they call sakura, bloomed early. I was drawn to a mission in Nago, a neighboring fishing village. The detachment there had been attacked and the villagers wanted the General to lead a punitive expedition to find the culprits.

I must admit my nervousness at the possibility of battle, because my skill with the sword was not the best of my qualities.

It took us most of the day to cover the route between both towns. Upon arrival, a halo of fear hung over the inhabitants and I wondered what it could be. I regretted such thoughts too late. The scene I witnessed was indescribably terrifying. I tightly gripped the cross Father João had given me years earlier, hanging underneath my shirt, and whispered a prayer to the Lord Almighty. I was sure that Harada had seen me, but the general ignored the gesture, because he had a more urgent matter to worry about.

Twelve men at the outpost had not only been killed, but inhumanely maimed. According to a witness, a young prostitute, the massacre had been caused by a demon from the underworld.

For a moment I hesitated, since the locals are very superstitious, and the word of a courtesan cannot be trusted. I had seen the consequences of human wickedness before, but nothing like what I had in front of my eyes.

Harada, and by extension myself, believe at this point that it was the work of several rebels and that an uprising could be taking place in the northern villages.

As a messenger, the general ordered me to ride to a fortress south of there and get reinforcements. Two additional messengers were sent towards Naha, the capital, to report back to the Daimyō. I mounted my steed and rode at full speed towards the mountains and the other end of the island. Calculating that I would arrive at dawn.

The images of what I had witnessed would accompany me throughout the journey.

V

The couriers and I continued together for a good stretch. I did not like these men, for they were invaders and, without a doubt, spies sent to inform the head of the clan of the General's movements.

The distrust was mutual. They rode in silence with one hand ready on the sword and always with the gaze of either one of them on me. We reached a crossroad at sunset and we finally parted ways. I was finally alone. The grove became a blanket of dark green, silent except for the chirping of crickets.

I slowed down as it was hard for me to see in the dark, and I noticed that my horse was nervous. With luck, we would reach the next village in less than an hour.

My mind ran over the scene again. Those unfortunate soldiers had been taken by surprise. Their skinned and shamelessly exhibited bodies hung by their feet, and their heads had disappeared.

That fact did not surprise me, the samurai warriors take heads from their opponents, put them in boxes and give it to their leaders as trophies. But removing the skin was something that even those heathens didn't do to our missionaries.

According to the village elder, no creature in God's handiwork had committed such an aberration.

He spoke of a sign in the sky. A bird of ill omen, which they call Tiangoū, soaring through the celestial vault and down to Earth. It prophesies the awakening of a legendary beast, one as old as the world itself.

My body shuddered. In my time at the General's service, I had seen representations of it. They call it Oni. A towering ogre with horns and sharp fangs. His reddish tinted body was only covered by a fur loincloth and wielding an iron mace. Not unlike the Christian imagery of Satan.

My horse halted, hesitating, puffing nervously and shaking his hooves. I ran a hand over his snout to calm him down but the animal was restless, something in the forest was scaring him. I looked around but saw nothing.

The steed neighed and tossed me into the muddy ground before galloping off down the road. I sat up slowly, cursing the animal when I heard it. A scream of agony reached my ears.

Before I could wonder what happened, an inhuman screech echoed through the darkness of the forest. A supernatural howl that chilled the blood. It was almost impossible to describe: A man's groaning, a lion's roaring and cricket's chirping all in one.

I heard the sound of footsteps. Someone -or something, was approaching rapidly, breaking branches in its path. With no time or place to hide, I sank deeper into the cold mud I was in, hoping not to be discovered.

Oichii, one of the couriers sent to the capital, rushed out from the thicket. Sword in hand and his clothes stained with blood. He ran past me, panting and looking back repeatedly.

I had never seen one of those warriors run away. Honor forced them to die rather than show a hint of cowardice.

He didn't get far. The man collapsed at the edge of a large bush. Three small arrows were engraved on his back. I hesitated for a second if I should run to help him, before a growl convinced me not to leave my hiding place.

Lying there on the ground I looked in the direction that Oishii had come from.

So I saw it, or rather I should clarify that I didn't. There was something there, like a distortion, a mirage caused by the heat. Whatever it was, it advanced on the fallen man, shifting the leaves around it as it went.

I gasped, but it was enough for it to stop, letting out a screeching sort of growl. I heard a hum, low and steady, and saw a strange glow sweep across the dirt. Three small points of light that settled on my arm for a moment, before the wounded man gasped in an attempt to scream. With a gurgling roar, the light disappeared and Oishii was dragged back into the bushes.

VI

I lay there for a while, wet and dirty, watching the trail of blood that led into the greenery. The attacker was not to be seen or heard, even when the forest was completely devoid of noise.

Eventually, the cacophony of the jungle returned. Crickets chirping, an owl howling… and I deemed it safe to leave my hiding spot.

The village was near, around half a league down the mountain range. I crossed paths with a group of soldiers. They had found my horse while looking for some missing companions who had disappeared near the mangrove forest.

I told them I must reach the fortress as soon as possible, and warned them to stay away from the forest until reinforcements arrive. The soldiers gave me back my steed, but they ignored my plea and continued along the path.

I wasted no more time and informed the commander about the facts, including the night incident. I clarified that I had not seen the attacker as it was invisible, silent and used a crossbow as a weapon. The proud warrior laughed at my ingenuity, stating that maybe it was a shinobi, an elite soldier, the one who had killed those men and not some ghost.

Although shinobi follow the Way of the Warrior, their methods are questionable. But as dishonorable as those assassins are, I never heard they were invisible, nor did they skin their victims.

In any case, General Harada needed reinforcements immediately, so we left as soon as the commander assembled a batallion. I estimated that we would meet around noon in the vicinity of Kin river.

The mangrove swamp slowed our march. The forest became silent, I didn't even hear the croaking of the frogs. The horses snorted nervously and the incident of the night came to my mind.

We proceeded with caution, looking for any suspicious movement. Nothing was seen, except for the branches swaying on the wind and the undulation produced by the heat. I didn't remember it being so hot at that time of year. The cherry blossoms were already brown, crumbling down from the branches as if spring already transitioned into summer.

Half a league from the river, the scout marching ahead sounded the alarm. The commander and I quickly galloped to his position and surveyed the scene.

Scattered across the clearing were the remains of Harada's men, lying in pools of blood. The soldiers immediately took a defensive position while we investigated the scene.

The blood was still fresh. The killer -or killers, had been there very recently. We found Harada lying unconscious between the entangled roots of a mangrove tree, barely alive and suffering from a deep gash across his belly.

The men loaded the general into a wagon, and deposited the rest of the bodies in another. Unlike the soldiers in the garrison, these had not been skinned nor had their heads been removed.

The battalion commander argued that the culprits had not had time before we appeared, and had fled as soon as they knew we were coming. Which was strange, for there were no other tracks of men or horses in the clearing.

I walked through the clearing until I found my Master's short sword. I picked it up and carried it with me, hoping I would have the chance to return it to my master if he lived. His long sword -an uchigatana -had shattered. The washizaki's blade was smeared with a bright green liquid. I ran my finger through it. It was slimy and starting to coagulate like sour milk. I smelled it and wrinkled my nose, perceiving a scent similar to that of urine.

I realized that there was more of it splashing on the ground and on the leaves, trailing up to a huge tree. On the trunk, there were scratch marks that went up to the top. I wondered if it was blood. If so, It wasn't human or any known animal.

VII

Lord Harada survived his ordeal. He woke up three days later. He informed the Daimyō's delegate on what had happened as soon as he could get up.

To my horror, he revealed that the culprit was indeed an Oni. A creature more ferocious and hideous than the stories told. Harada claimed he had wounded the infernal beast before falling unconscious and, although there had been no further reports of deaths since then, he doubted he had killed it.

I must admit that despite the fact that our faith compels us to believe in Evil, I never believed in the existence of demons. But what I had witnessed: The horrendous deaths, the invisible killer and the strange blood on that noble warrior's blade, fully convinced me that there are other forces at work in God's creation.

The delegate on the other hand, a villainous man named Hiroshi, was not able to hide his antagonism towards the noble warrior. He listened carefully to his rival's tale and even showed some concern, but his body language made me suspect he was more worried about Harada than the threat of a bloodthirsty demon.

Occasions like this are where men are more dangerous than a monster, because they know how to hide their true intentions. I feared for my Master and friend.

While I was getting the horses ready, my restless mind kept turning over what I had heard. Demons lurked in the islands, or from what the village elder had said, they did in the past. The islanders believe that this particular monster had been awakened by an omen of violence.

These lands led a more or less peaceful existence since the invasion, unlike my own country, which was consumed by a war that continues even as I write these words, a decade later. Could it be a sign that the peace was about to break?

Alarm callings coming from outside caught my attention. Fearing the worst, I ran towards it.

By the time I reached the place, Harada was surrounded by the guards and his sword was half drawn. A mischievous smile contorted Hiroshi's face.

I understood. He had set the General into drawing his blade in front -or rather back- of him. An act that is considered treason. Harada sheathed his sword, and ignoring the surrounding soldiers, walked over to a tree on the edge of the wall to pick something up. Afterwards, he calmly walked back to the castle, escorted by guards.

The general was a clever man, and I admit that it was hard for me to understand how he had fallen for that cheap trick. According to their customs, whoever commits an act of treason is ordered to take his own life with his weapon.

Refusing to do so could have great consequences for his family. The man loved his wife and children, he would never do anything that could put them in such a precarious situation.

The imposed sentence reached my ears that same afternoon. Harada was to commit seppuku, as they call the ritual sacrifice, no later than the end of the full moon. Hiroshi, his rival, had to deliver the final blow.

That same night I knocked on my friend's door, knowing I couldn't convince him to refuse suicide, but I had the vague hope that he would wait for the sentence directly from the Daimyō's, and not from a vile rat like Hiroshi.

After several unanswered calls, I ventured inside. The room was empty save for Harada's armor, neatly arranged on its shelf.

In the light of an almost extinct candle, there were some bamboo tablets. I took them and recognized Harada's neat handwriting on them, written in black ink.I  read with disbelief the testimony written there.

I then discovered the piece of cloth and the sakura flower that he had found at the foot of the wall.

It was true! He was going to finish the duel that had been left unfinished that morning in the Kin river swamp. So I ran into the central courtyard and into the groove just in time to see a shadow climbing the wall in the dark. Without hesitation, I decided to follow him.

VIII

The sun had not yet risen when I reached the vicinity of the Nakijin fortress. The vegetation had invaded the stone structure of the ruined outpost integrating it into the wooded landscape. Nakijin had been abandoned long before the nippon invasion, but I caught the fragrant scent of the sakura trees that still flourish in that place. Harada must not be far away, for I had found his horse grazing free at the base of the hill. I walked carefully among the trees heading for the clearing that had been the castle's central esplanade.

"Master", I yelled without thinking when I saw him come out of the thicket. An intense pain made me scream and suddenly I found myself with my back to a tree. I looked at one of the metal bolts buried so deep in my right shoulder that it was stuck in the trunk, like one of the bugs in Brother Pieter's collection.

The air burst into sparks. It was like witnessing Saint Elmo's fire. An imposing figure, taller and stockier than any man, materialized on the ground in the middle of the clear.

I must admit that the Oni imagery I've seen did not do him justice, the monster was even more terrifying than any illustrator would have d captured. His greenish skin full of brown spots, was on protected a piece of cloth covering his crotch. Light protection on the chest and shoulders. A metal mask, similar to the samurai's face guards, although of a more austere design, covered the entirety of the face. In his hand he was holding a weapon, similar in design to a flintlock. One of the metal bolts protruded from the barrel. 

"Leave him, Oni, for I am the one you want. We have to finish what we have started." Harada called.

The Oni stopped, lowered the weapon, and hung it back on his belt. Beneath it, around his leg, was a bandolier with more of those powerful arrows.

My heart pounded, expectant. The world seemed to stop, the noises fell silent and the wind stopped blowing. "Here I am," a deep, guttural voice repeated from beneath the mask. Three times, the fiendish call rang out before the Demon removed its mask, and I recoiled in fear.

The creature's face was flat, with four sharp fangs protruding from its mouth. yellowish eyes gleamed in their sunken sockets. Two deep diagonal furrows crossed its face. Scars from a prior battle. The beast's hair was thick and black, as if made of snakes.

As The demon approached my master, his gauntlet produced a pair parparallel serrated blades. My friend, on the other hand, remained calm. The demonic vision did not disturb his soul. Focused on his goal. The steel gleamed in the sunlight as it was unsheathed. Harada pointed at the monster and recited: "My body and mind are ready, are you, Oni?" and assumed the attack stance, holding the washizaki over his head and his left hand discretely at his tantō's reach.

His adversary roared, spreading his arms. Both opponents began a deadly dance, forming a circle although neither took the initiative to attack. The circling continued for a moment, and then. The monster charged.

Do not expect, Reader, a detailed description of a long duel, like those that usually appear in legends, because there was none. The duel ended as quickly as it began.

In the blink of an eye, both blades crossed and Harada fell to his knees, two parallel wounds across his chest. The Oni, however, was not unscathed, the hilt of Harada's tantō protruding from its lower belly.

My celebration was short, the hellspawn ripped the small blade off from its scaly flesh. Bright green blood sprayed, but the creature simply ignored a wound that to a normal man was fatal. To him it was nothing more than a scratch.

He walked towards Harada, and staring into his adversary's dying eyes, he extended once more those blades forged in hell and, with one slash, cut off his rival's head.

IX

Moments later, Harada's body lay sprawled in the clearing. There was no flaying this time, the Demon took the general's head and perhaps, as a sign of respect, placed his washizaki and tantō on each side of the body.

Fearing it was my turn, I struggled to free myself from the tree, but the projectile was buried deep. The oni came to me and I closed my eyes, but death did not come. It pulled out the arrow with such ease as if it were pulling a feather from a bird. I fell to the ground bleeding.

The demon returned the bolt to its bandolier and simply turned and vanished into thin air, returning to the spirit world.

Moments later, I heard a thunderous roar. Like the clamor of the typhoons that hit the island year after year. A strong wind moved the tops of the trees to the west of my position.

I then contemplated, with a mixture of astonishment and terror, how a metallic bird rose up wrapped in flames over the treetops. The Tiangoū -it couldn't be anything else- continued its ascent a few more meters and then shot out into the sky.

With the Harbinger of Death leaving this Earth, I understood then that that Hell scourge was gone for good. Or so I thought…

I remained there at my Master's and friends' side, thinking about what would be my next step. Although the sentence had been carried out and Harada had died, I doubted very much that the Shōgun's envoys -and especially Hiroshi -would deem the end of the honorable General as worthy. There was no more evidence than the testimony of a yoriki. Worse still, I was an outsider and with the death of my master, a ronin. I had become what they would call an outcast, a man without a home and honor.

I raised a pyre in the castle ruins and disposed of the General's -my friend's -body, with the intention of returning his ashes to his wife and children. I did not see fit to return with the body only to have it displayed by Hiroshi as a vile criminal.

With the urn, swords, and the general's will in hand, I galloped back toward the capital, bound for Harada's home. Once Harada's remains were handed over, I begged the widow and her children to quickly leave the island, as the Satsuma clansmen would surely kill them.

It was not easy to escape from the clutches of those thugs, but fortunately, the General was highly respected by the villagers. We fled on a merchant ship to the neighboring island of Kyushu, where by the grace of God, we were able to sail on a Dutch ship to the kingdom of Joseon.

The Verenigde Oostindische Compagnie ship brought me back to Rotterdam. Finally, after two decades as a stranger in a strange land, I returned home.

I'm sure my mother would be very happy to see her son return from the grave, but knowing how unforgiving my father, Lord Van der Jaager was, he would conscript me into the first military outpost he came across. Unwilling to pick up a weapon again, I secluded myself in this knowledge repository, taking the name of Brother Adriaan, where I could finally dedicate myself to what I always dreamed of.

X

The artillery fire is getting closer, and the Scriptorium shakes. The Abbot has considered evacuating the building, but Brother Orvald is unwilling to abandon such an exquisite archive, so I helped him to hide as many volumes as we could in the basement.

The books are safe and the elderly monk has finally decided to evacuate with the rest. Before sealing the crypt, I want to clarify that I have found myself in need to hide this account as well, not before adding a few last words on what lurks out there.

If I have learned anything in this house of God, reader, it is that the church, and especially the inquisitors, do not take well the mere mention of demons.

That creature is truly hideous and its actions would be considered abominable by human standards, but that doesn't make it devilish. It is something else, whose motives are beyond this humble servant's comprehension.

I have come to the conclusion that it is a thrill hunter, but unlike those pompous Europeans hunting tigers in the Malay archipelago. This creature, this Oni, prefers to kill melee. And it will only stop when it has obtained a quarry. He killed more than a dozen men with ease, but with Harada it was different, the creature seemed pleased to fight the only opponent who managed to wound him.

Know this, Reader. If you're flipping through these pages, then I'm probably dead. For I am willing to follow the example of my Master and face the evil that war, or perhaps fate, have brought back to me.

I have the appropriate weapon for that, as Lady Harada has decided that I should be the one to keep the General's washizaki. The same one that wounded the monster in their first duel.

The blade has been zealously oiled ever since, but it surely hasn't forgotten the taste of the monster's putrid blood.

Here I am, My body and mind are ready.

- o -

Matsuō, I must confess that Dr. Strauss had reservations about the veracity of the document, since as an expert on the matter, no records of a Brother Adriaan have been found in the monastery archives. But I couldn't let the matter rest so I decided to look for information about the Van der Jaager family, and I found him!

Reviewing the files I dug out two clues: A letter from Prior Martinus to a certain Captain Willhem Van der Jaager, in which he reports the death of his son. Signed July 22th, 1632 AD, one month before the end of the War.

The remains were handed over to Fraü Maaike Van der Jaager, and buried in the family crypt.

While the head and spine were missing, DNA confirms the remains belong to a Caucasian male, almost certainly from Northern Europe. Forensics determined cuts were made with surgical precision by a very sharp blade. Carbon-12/14 relation analysis suggests that the individual subsisted on a rice diet for a long time, and the Strontium isotopes levels in the bones match those of the waters of the Asian southeast.

Inside the individual's coffin was found a small cross of wood and bronze, similar in shape and manufacture to those of the Portuguese missionaries. And most surprisingly, a sword in a moderate state of conservation. The blade's shape does not correspond to those used in Europe at the time. Restoration works revealed it was a samurai wakizashi. (See the attached image and file). Furthermore, spectrographic and metallurgical analysis reveal that the steel comes from the Ryukyu archipelago.

But here is the really interesting thing. Traces of exotic elements were found in the microabrasions of the blade. Among them is an organic compound similar in structure and function to luciferin, among others. How a bioluminescent compound got there is a mystery, or not?

Matsuō, I insist, this is an important find, and I have other things to discuss with you personally.

Sincerely,

Dr. Charlotte Sutton,

Oxford University.

Chapter Text

Deciphering the yautja and yak'sa dialects' syntax from reconstructed sentences.

Introduction.

OSV syntax represents about 45% of all PIE derived languages around the globe. In those cases the subject, object, and verb of a sentence always or usually appear in that order. An example, the modern English sentence "Jane plays the piano," in an OSV language would be "Piano, Jane plays."

Yak'sa (Monygham, 2112) is the name of an ancient language spoken by a race of mammal-reptilian humanoids known as Homovenator carcinodens (Morgan, 2112). Little was known until now about the dialect. Scattered pieces had been found on Earth up to the last century, but both grammar and vocalization were virtually unknown. Rashid (2092), studied bits of the language, still believed to be Proto-Indo European. But it was until the early 22nd century, with the work of Dr. Xiongmaō (2102),  dedicated himself to the task of compiling the first vocabulary of the language that he called yautja . However, it is not until ten years later, with the discovery in Kinnor Minor (LB-328), of some ruins belonging to the elusive extraterrestrial species, that the Wellington Institute of Technology, under the supervision of Dr. Elisabeth Monygham, was able to carry out a revision of the dialect called Yak'sa .

Methodology.

In the present study, four sentences obtained from different sources and previously translated by the University of Pekin ( op cit ) were compared.

These have served as the Rosseta stone for previous reconstructions.

With the new finds at Kinnor Minor (LB-328), Dr. Elisabeth Monygham, of the Wellington Institute of Technology's Department of Xenoarchaeology has achieved a deeper understanding of the ancient language related to at least two pre-human civilizations.

In the present study, the original phrase in Yautja is shown first, followed by its English translation by previous authors, and finally, using the current vocabulary and the linguistic analysis by Dr. Monygham, the proposed new translation.

You are nothing but a trophy that is yet to be cleaned.

This sentence is part of a clay tablet found in the Middle East. The incomplete chapter seems to show part of the dialogue between two adversaries during a fight. Evidence is the provocative tone of the protagonist towards his rival.

Mo'ke ellos'de pa'ya-te kch-k'cha'ku m-di's'ke'i

You are nothing but a trophy that is yet to be cleaned.

However, Monygham notes several discrepancies here. The use of prefixes and suffixes is of vital importance to identify the syntax and understand the meaning of the statement.

The meaning of the initial statement mo'ke ellos'de , has been the subject of controversy for years, due to the fact that the linguistic certainty of its origin is not known. Monygham expresses the lack of both nei- , or mdi- suffixes to indicate the lack, or negative of something, as well as pronoun t'va , you, as evidence that the context of the sentence is different.

The suffix -te originally indicates belonging (to be) when used with a noun. Thus paya-te is literally interpreted as "Belonging to the goddess." This has led the scientific community to think its true meaning is "offering" rather than "trophy", whose word is zul'ka .

The prefix kch - is used before a verb to denote a future action. Thus, kch-k'cha'ku is translated as the necessity to realize an action.

Prefix m-di' is interpreted originally as no or un, followed by the word s'ke'i , peel. Within the context of the sentence. The literal translation of m-di'S'kei would be: unclean, not peeled, the speaker refers to cleaning or peeling a skull.

Thus, Monygham establishes a new translation:

[1] [You are only]... An offering, yet to be cleansed.

The fight that began would not end until the end.

The following phrase is frequently used throughout various sagas, such as Anuka'tseh uk'tha or "The Saga of the Coveted one," (Monygham, 2112a)

The sentence is assumed to be a kind of mantra, recited before a challenge, with the intention of provoking and warning the opponent that the outcome can only be death.

Dtai'Kai-dte sa-de nau'gkon dtain'aun bpi-de.

The fight begun would not end until the end.

Dtai'kai-dte is translated by Kongqué (2100) as fight, or battle. But new findings showed that the noun fight is ke'hwr . Monygham suggests that the meaning of dtai'kai is in fact, challenge.

Professor Xiongmaō ( op cit ), from the University of Pekin, uses beggining, as meaning of the word nau'gkon . Although that noun is not included in the glossary published by her.

The next part of the sentence, dtain'aun bpi-de , has been translated as "would last till the end". Monygham disagrees on the structure of the statement for several reasons.

First, the pronoun dtain , duration, is not accompanied by the prefix -kch , which defines a future action, but from the verb until.

Likewise, Monygham suggests that the correct translation of the noun bpi-de , end, is actually conclusion.

Therefore, the full translation of the mantra is:

[2] The challenge that has begun, would last until its conclusion.

Finish the dance of the fallen gods.

This is another of the mantras recited throughout various sagas. The first record we have dates from the 17th century, mentioned by a Spanish friar from New Spain, in present-day Mexico, United Americas.

The original piece to which the friar refers was not recovered, but there was a study at the end of the 20th century by da Rosa, S. and Hernandez, M. (2003).

Its purpose, like the previous one, seems to be during a challenge, or a hunt. Recited to the fallen opponent before dealing the final blow.

Bpi-de gka-de hou-depaya

Finish the dance of the fallen gods.

The mantra begins with the noun bpi-de , the conclusion of something. In this case, gka-de , interpreted as a dance.

Monygham suggests that it is not a dance in the sense of activity, or art, but in the movements of flanking the opponent during a duel.

Again, the adjective hou-de is not listed in the previous vocabularies. Monygham suggests that the word is derived from the verb hou' , to fall; and the suffix -de , relative to.

Pa'ya is not a generic name for a deity, as the traditional interpretation of the noun suggests, but is the name of the principal female deity in the Yak'sa pantheon (see Monygham and Morgan, 2112).

But it also has another meaning of great importance. Pa'ya is the Living essence behind everything. Life. The fact that the word appears together with the adjective fallen, could be interpreted, according to da Rosa, S. (op cit), as the duality of life-death, or the end of a life.

Therefore, the literal interpretation of the mantra, according to Dr. Monygham, would be:

[3] Concluded, the dance of life is.

Remember the gods' practice.

Finally, this enigmatic rhetorical phrase, often recited by the yak'sa warrior at the end of a fight as a reminder that the code has been honored. It is also used as a warning that clan rules must be abided by, at the risk of being labeled dishonorable. In which case, the individual in question is expelled from the tribe and hunted to death.

Payas leitjin-de hma'mi'de

Remember the Gods' practice

The prayer starts with Pa'ya , the Goddess of Life. The s at the end is debatable, as the prefix or suffix indicating many would be ba'hu , or an specific number (See: Numbers), not the s used in human languages.

Leitjin-de means literally, relative to customs, or manners. Thus, it is not about simple practices, but about a way of life. According to Morgan (2113), for the yak'sa , prey is treated with reverence so that the part of Pa'ya that lives in them, becomes part of the hunter. Senseless killing is against Pa'ya 's intentions, since it denies a potential challenger the opportunity to develop.

The word hma'mide is translated as relative to memory; so it could be used as the action to memorize, or remember.

An important point is the lack of future action, almost always represented by the pronoun -kch. That's why the translation feels incomplete, and the missing words, in this case the verb, are in square brackets.

[4] The ways of Pa'ya, [had to be] remembered.

Conclusions .

Yak'sa , like many languages, inflicts verbs for Tense-Aspect-Mood (TAM). TAM covers the expression of three major components.

Tense : the position of the state or action in time, that is, whether it is in the past, present or future.

For example, in yak'sa , the verb A'tat (walk), would be used in different ways for the different combinations of TAM:

a'tat sah-se , walk, He does.

a'tat bpi-sah A walk, He concluded.

a'tat kch-sah , walk, He will.

Aspect : the extension of the state or action in time, that is, whether it is unitary (perfective), continuous or repeated (imperfective).

Bpi-a'tat sah He walked (unitary).

Mood or Modality : the reality of the state or action, that is, whether it is actual, a possibility or a necessity.

Setg' ta'j a'tat-de Faster, I walk! (necessity).

While the translations of the four yautja sentences proposed by Xiongmāo and Kǒngquè (2102), exhibits the subject-verb-object (SVO) syntax common in modern languages. Recent reconstructions of yak'sa dialect by Monygham, E (2114) presents an object-subject-verb (OSV) order in sentences [3] and [4].

The reason for this apparent grammatical discrepancy, Dr. Monygham theorizes, is the socio-religious aspect of Yak'sa society. Sentences [1] and [2] present a provocative tone, the speaker addresses his interlocutor in a derogatory manner, or in the best of cases, it is interpreted as a warning. On the contrary, statements [3] and [4] are mantras, addressed to a fallen opponent, or a teacher respectfully addressing his student.

In conclusion, the Yak'sa dialect presents both forms of syntax. Subject-Verb-Object order for common speech, and the order Object-Subject-Verb for religious and civ'kvva , or ritual hunting.

Chapter Text

>>ini.connection: 28.112.183.111

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>>Monygham, Elisabeth. REG: 20830903F

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REF:[09-04-2113 10:14:23 LST] WOODS, ANDREW. FWD: REQUESTED FILE.

REF: [08-04-2113 09:43:55 LST] MORGAN, EDEN FWD: ECOLOGICAL ANALYSIS OF KINNOR MINOR.

>>open ref:[09-04-2113 10:14:23 LST]

From: Woods, Andrew [ [email protected] ]

To: Monygham, Elisabeth [ [email protected] ]

Subject: FWD: Requested file

Attachments: PWML-2113/080424-GF.hptx

Dear Eli,

It's good to hear from you after so long. You have no idea how relieved I was to find out that my star student was alive.

Somehow, I still feel guilty for not trusting your abilities back then. After our expedition in the Baltic Sea, you deduced that there was something in Alpha Lyrae and I didn't believe you, and that's why you went on that search in the Caucasus that almost cost you your life.

You were right and I was wrong. The discovery of the remains of an ancient civilization… That's quite an achievement. I’m so proud of you.

I don't know what you're up to now, Eli. But it sure is something exciting... Here is the file you requested. And I wish you luck in your search.

>>Open reference file: PWML-2113/080424-GF.hptx

OPENING SELECTED FILE…

Griefer God and the Great Filter

Lecture on Comparative Mythology and Philosophy by Associate Professor Andrew Woods, University of Oxford, UK. April 8, 2113.

During a brief talk more than a century ago, the Italian physicist Enrico Fermi asked himself a question: Where is everyone? The illustrious man was referring to the lack of evidence of life in the galaxy, thus arising one of the best-known paradoxes.

To solve it, several answers were postulated, but today we are going to talk about the most famous one.

The Great Filter is the idea that there’s a barrier that makes extraterrestrial life rare to find, if not nonexistent. Robert Hanson (1998), proposed nine steps or processes whose culmination was galaxy wide colonization.

These steps are:

1. The right star system (including organic compounds and potentially habitable planets).
2. Reproductive molecules (e.g. RNA).
3. Simple (prokaryotic) single-cell life.
4. Complex (eukaryotic) single-cell life.
5. Sexual reproduction.
6. Multi-cell life.
7. Tool-using animals with intelligence.
8. A civilization advancing toward the potential for a colonization explosion (mankind was at this level by the time of the proposal).
9. Colonization explosion (We are here now).

As of today, all nine have occurred on Earth, we have discovered steps one to four had occurred in Mars and Europe for almost a century. Most recently, the discoveries in Kinnor Minor shows that 8 is now possible outside the sol system, and there’s evidence that LB-328 was in fact colonized, which makes step nine a reality.

But the main question is still there: Where are they?

The extraterrestrial civilizations responsible for the ruins in Alpha Lyrae are long dead. Nothing remains behind what was left carved in stone.

At first, it was thought that the barriers that prevented a civilization from reaching the interstellar stage were external: self-destruction due to nuclear war, climate change, asteroid impacts or other devastating cosmic phenomena... However, during the so-called Weyland Century [1990-2104], Mankind has overcome these challenges: Global warming has ended [February 2nd, 2016], 90% of cancers and other deadly diseases have been successfully treated [June 1st, 2022], interstellar travel is possible and humanity has spread to the stars [May 20th, 2032]. The hope of Hawkins, Sagan Tyson and others, that extrasolar colonies would increase a species' chance of survival has come true by the end of the 21st Century.

So, if we have come this far to the point we have found Earth-like worlds teeming with life, raising the odds in Drake’s equation for the rise of intelligent life... Where are they? Are we missing something out there?

In 2023, Douglas C. Youvan, associate professor at the Massachusetts Institute of Technology, postulated another interesting theory. one that bordered more on the theological perspective.

Youvan suggested that at some point in development, cultures achieved a spiritual transcendence, which he called God’s Harvest. This kind of rapture at galactic level as the cause of the absence of extraterrestrial civilizations is extremely optimistic. However, there’s no scientific evidence for such statements as physical transcendence.

On the other end of the spectrum, we have the Griefer (Berserker) hypothesis, proposed by Charlie Stross in 2015, which suggests that there are civilizations (griefers) out there willing to eliminate competition for resources. This proposal was popularized in Science Fiction by works such as The Forge of God , by Greg Bear, or the Three Body Problem by Cixin Liu. Stross' proposal of the use of Von Newman probes for the elimination of civilizations by total sterilization of their solar systems would also deny the attacker of the resources stored there.

What if the truth were more complex? Ponder on the different mythologies throughout the world. A common element is the apparent indisposition of the local deity to human development, especially in those myths derived from the Middle East and the Black Sea area.

As an example, in Works and Days, by Hesiod, Zeus denies fire to men, even punishing the titan Prometheus for his daring and destroying all animal life on Earth via deluge. The same for Yahweh in Judeo-Christian mythology (Genesis 7:21).

Let’s take that as an example: Previously to the Flood, the expulsion of the first humans from Paradise for learning the science of good and evil ( Genesis 3:24 )… He favored Abel’s shepherd and gathering over Cain’s agriculture and metallurgy ( Genesis 4:3-5 ). Later, confuses languages to prevent the development of a unified humanity ( Genesis 11:6-8 ).

It seems that every mankind’s attempt to advance to the next technological step is met by the gods with punishment.

The human being was created to remain in the Garden of Eden, a lushing paradise in a state of grace. But Paradise has a darker connotation, it derives from a word: paradis , prison or walled plain.

Likewise, a garden is a place that must be cared for. That makes man nothing more than a zoo animal imprisoned between walls. The warning was that if he ever dared to get out, he would die.

What if, like Yahweh, there are civilizations out there that, after prior discovery, keep possible competition "confined" to their homeworlds? Even being benevolent, to a few local systems.

If these civilizations dared to cross their stated borders, they would inevitably face total destruction by the gods…

>>Close reference file: PWML-2113/080424-GF.hptx

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>>open ref:[08-04-2112 09:43:55 LST]

From: Morgan, Eden [[email protected]]

To: Monygham, Elisabeth [[email protected]]

Subject: FWD: Ecological Analysis of Kinnor Minor.

Attachments: Ecological Assessment of Kinnor Minor colony.hptx; Predator-prey relationships.hptx

Hello Dr. Monygham,

I attach the files you requested about the initial assessment of the colony. I must warn you that I moved heaven and earth for the administration to authorize your request.

O'Hara's hands are tied, the company's investors want everything to be confidential, but the Extrasolar Colonial Administration agreed to authorize you for the initial sketch. Don't worry, once the expedition gets here I promise you will have full access.

Have a safe trip and best regards,

Dr. Eden Morgan,

Exobiologist.

>>Open reference file: Ecological Assessment of Kinnor Minor colony.hptx

OPENING SELECTED FILE…

Ecological Assessment of the site of Kinnor Minor colony, LB-328, Alpha Lyrae. 

The following content is confidential and for the sole use of the Extrasolar Colonial Administration.

Version 2.1.2 [Draft]

Written by: Dr. Eden Morgan, Exobiologist [Sent by Leapwave, June 25th, 2112 EST]

Approved by: Carlisle O’Hara, Colony Administrator.

Introduction

The purpose of this field report is to make a preliminary assessment on the site of the developing colony of Kinnor Minor, LB-328, Alpha Lyrae, for the Extrasolar Colonial Administration and the investors who had help fund the company,

Kinnor Minor is the sole planet around Vega’s (Alpha Lyrae, Gliese -721) habitable zone, formerly known as Gl-721b. It is in fact a rocky twin planet or rather a large moon tidally locked with Kinnor Major (Gl-721a), around a common mass center. Classification changed from LV (Life viable-type celestial bodies) to LB (Life bearing) posterior to the discovery of planet wide plant life in 2109.

Initial scans by the UACSS Argo detected a thick, cloudy atmosphere and highly charged ionosphere. According to the ship’s science team, these factors, along with Kinnor Major’s strong magnetic field, prevented the atmosphere being whistled away by solar wind.

Additional spectrographic analysis detected an Earth-like atmosphere composed of 71% nitrogen, 28% oxygen and traces of carbon dioxide and methane. Levels just slightly higher than Earth’s. Terraforming engineer Maxime Leduc compared the composition of the atmosphere akin to that of primitive Earth, specifically during the Paleozoic Era [see attached file: UACSS-ML-26042109]. But the most important find was the discovery of a continent-wide complex plant life cover. Ranging from lushing jungles to temperate forest and grasslands.

Shortly after the establishment of the colony, an ecological assessment begins to determine the cause of certain anomalies in the ecosystem, the most notable being the total absence of animal life in the area.

Methodology.

With the aim of clarifying the mystery of the lack of animal life, several expeditions were programmed to the sectors near the settlement following a reference grid. The dense jungle and deep valleys make for aerial and satellite reconnaissance, so the Seeker and NR7 all-terrain vehicles from the colony's flotilla were used, along with private owned vehicles from Flying A’s cattle trucks and Trenton Ventures’ Daihotai’s

Cataloging plant life, soil, water, rocks and, if found, fossil remains samples were taken over the next Earth month.

Results

Initial water samples taken in sector SH-204 472 showed a total absence of microfauna. With a pH of 5.7 and an average temperature of 22°C, it should be teeming with life. however, only a large amount of algae, diatoms, and cyanobacteria were found.

DNA analysis confirms that the vegetation is indeed terrestrial and comes from a common ancestor [see list of species: UACSS-EM-28042109]. Parallel evolution or evolutionary convergence is completely ruled out.

Sectors SH-187 448 and SH-183 442, a few miles southwest of the settlement, showed the first samples of animal life in this world, consisting of remains in poor condition, covered with a light layer of dark-colored lichen or mold.

On sector SI-185 443, a live specimen was found. An underground animal of unknown classification, denominated xenomorph XX109 [xenos: /zinoʊ/. Origin: Ancient Greek ξένος (xénos). Meaning: strange, stranger.; morphos: /moʊrf/. Origin: Ancient Greek: μορφή (morphḗ). Meaning: form, shape, catalog number xx109] because, although it resembles a Tardigrada (Spallanzani, 1777), it is essentially a type of mobile plant. Their cells lack the mitochondria present in animal life, resorting instead to chemosynthetic reactions to obtain carbon from calcareous rock.

The spatial distribution of the species found shows a hiatus in the biota with the epicenter in the TF-227 119 sector, more specifically in the central plateau southwest of the main settlement. Geologically, the plateau is composed of calcareous rock riddled with deep, narrow valleys and a multitude of sinkholes. Gravimetric and magnetic maps reveal a high-density structure, consistent with a batholith of mafic composition, possibly andesite or basalt [see geology: UACSS-JT-14042109] 

Discussion

Taxonomic results and phylogenetic analysis of DNA in the plant species found demonstrate that they are closely related with Earth’s [99.87% coincidence]. However, this presents a serious problem: How did they get here?

There are three possible answers: First, Parallel or convergent evolution. Although there is evidence that C4 photosynthesis has arisen at least 40 times independently in Earth's history (Williams, B. P., et al (September 2013), it is highly unlikely that convergent evolution has occurred in two star systems 23 light years apart.

Second: Panspermia (from Ancient Greek πᾶν (pan) 'all', and σπέρμα (sperma) 'seed'). The species were brought here via asteroid and/or comet impacts. Considering the minuscule size of bacteria, the smallest living organisms we know, or even viruses, which can live and reproduce inside bacteria, we can also imagine other mechanisms suitable for this kind of transport (Battinson, R., 2019). We have evidence that organic matter and even microorganisms can travel in material ejected into space by meteorite impacts or giant volcanic eruptions (Tepfer, 2008; Burchell, 2004). The problem with panspermia is basically the odds of surviving the planetary ejection, transit (Objects like 1I/2017 U1 Omuamua and 2I/2019 Q4 Comet Borisov, are estimated to have been in interstellar space for at least a million years) and atmospheric reentry.

And Third: Directed panspermia. Shklovskii and Sagan (1966) and Crick and Orgel (1973) hypothesized that life on the Earth may have been seeded deliberately by other civilizations. The concept is closely linked to the terraforming of a world for its subsequent colonization. This would solve the problem of time and DNA degradation due to cosmic radiation absent in LB-328’s flora.

Conclusions

Evidence suggests vegetal life’s origin in LB-328 is product of either lithopanspermia, transported here from Earth via celestial collision during the past thirty thousand years (No fossil evidence below that horizon had been found in core samples), or Intended. Evidence strongly supports the former being the most plausible.

Regarding the mystery of the fauna's disappearance, it was determined that LB-328 is in the recovery stage from a recent mass extinction that wiped out eukaryotic life on the moon, whether native or transplanted. Whatever the cause, it caused the dissapearence of every mitochondria-bearing organism within a radius of ten thousand kilometers, excluding plants, fungi, cianobacterias and chemosynthetic organisms.

A secondary, minor event due to the dying of pollinators drove some flowering plants to extinction.

The causes of the cataclysm are, as of the time of this study, unknown. Topographic and seismic survey shows no evidence of impact crater or volcanic caldera at the proposed epicenter. Although, as noted before, a strong magnetic and gravimetric anomaly is present. It is suggested that an expedition to sector TF 227 119 should be authorized to clarify the mystery.

>>Close reference file: Ecological Assessment of Kinnor Minor colony.hptx

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>>access reference file:EMLOG.hptx.

>>New entry

ENCRYPTION IN PROGRESS…

Log entry: 21121210:08:44:21GST

December 10th, 2112

The discovery of more of these strange urns in the vicinity of the ancient city confirms Woods' suspicions about the De’va (acting as Griefers) and the Great Filter.

The soapstone (Steatite) vessels, of the same size and shape as the one we found stored in a temple on Mount Elbrus, contain traces of the unknown compound we believe is capable of cleansing whole biospheres of animal life. I remember Rashid talking about an ancient weapon capable of summoning demons…

A lump forms in my throat just remembering the horrors experienced in the Caucasus... the screeching, the crystalline teeth and the eyeless face of that ghostly beast.

Of course no one else on this expedition knows about it... Exception made for Dr. Morgan. She lived her own ordeal with a former inhabitant of that world... She told me the truth about it, so I reciprocated.

Thanks to Eden's knowledge of xenobiology, and Professor Woods' files, I was able to decipher part of the mystery that surrounds the De'va and their horrendous biological weapons.

Dr. Shaw was wrong, the Engineers, as she called them, were not our creators nor life’s. Although the genetic resemblance is impressive, we are not the product of an act of love from a benevolent god by any means. Their motivations are much more sinister.

They are the Igigi /í-gì-gì/ of Akkadian myth, the ones who created man to work in their place. I have no idea where and how they first evolved, but I do know that they were very skilled in genetic engineering and evolutionary algorithms... They took a hominid specimen and directed its evolution, either with an evolutionary accelerant (possibly via pathogen) and the result was us. Though difficult, it is possible, according to Eden, to achieve evolutionary convergence by replicating all the steps and variables that lead to a sentient, technological species.

Almost every creation tale around the world says the same thing. "And God created man in his own image, in the image of God he created him; male and female he created them. “(Genesis 1:27). In Atrahasis the process is explained: "They will take a god, kill him, and create humanity, mixing the god's flesh and blood with the clay.” Similar to the origin story in the Americas: “Coatlicue ground the bits of his father's bones into bone meal and placed the meal in a jade bowl. Then Quetzalcoatl pierced his penis and moistened the meal with his own blood. From this mixture he molded the new race of human beings, both male and female.” (Aztec creation myth)...

But the question is… for what purpose?

Sumerian and Akkadian mythology dictate that it was to do the work of the gods. Judeo-Christian folklore mentions man taking control of the planet, naming creations and making use of them. Only when humanity deviated from its original purpose did the gods retaliate. As Woods mentions in his presentation, every time men try to advance to the next technological step, the De'va prevent it. The same goes for other species.

The Mahabharata epic mentions the history of Tripura, the triple city of the Asuras, feared and destroyed by the Devas in their moment of maximum splendor. The ruins of Kinnor minor, as I surmised, are the remains of one of the three cities, inhabited by the Yak'sa and later colonized by the De'va.

Once a civilization reaches a certain technological stage (most likely Type 1 in the Kardashev scale or the Interstellar stage), the De’va places their planet-cleansing bioweapon in one or many surrounding systems (a Paradis or walled garden).

The pathogen stored in the urns is worse than the Von Newman probes proposed by Stross. While a self-replicating machine continues to multiply and assimilate everything, the black liquid can remain dormant for millennia... if not millions of years. Until an unsuspecting civilization stumbles upon it. The infection can be transmitted to other worlds that have undoubtedly been colonized, saving the De'va the trouble of having to find them.

And unlike a Von Newman probe, the Engineers’ bio-weapon designed to infect all Eukaryotic life (namely animals), and the resulting predatory lifeforms (the Gallu or scorpion men) will simply get rid of any threat. This is the real God’s Harvest, not an event of spiritual transcendence but plain and simple genocide… or should I say ecocide? Leaving the worlds, and their valuable resources intact for themselves.

If I'm not mistaken and my hypothesis about the summer triangle is correct. The other two cities must be located in Altair (Alpha Aquilae) and in Deneb (Alpha Cygni). With our current technology Deneb is out of reach. I must go to the Keller Atmosphere Terraforming Station in Alpha Aquilae and find those ruins before someone else does… make sure the pathogen isn’t stored there...

>>close reference file:EMLOG.hptx.

DO YOU WANT TO SAVE CHANGES?

>>Yes.

SAVING FILE… CLOSING… LOG ENTRY: 21121210:08:44:21GST SUCCESSFULLY STORED AND ENCRYPTED.

>>fin.connection: 28.112.183.111

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GOOD NIGHT DR. MONYGHAM.