Thank you very much for your comforting words. The one positive aspect of ageing as one’s memory fades is that, after a while, one no longer even notices it oneself. Isn’t that wonderful? Only those around us then still have to cope with our creeping foolishness — truly their problem!

I believe that over the many years of this forum’s existence—with its changing readership and shifting contributors—the mysterious figure of Nakomi has often been examined and debated. Since those discussions are not truly accessible to me, and because this figure remains so enigmatic, I put the question to you: Who is Nakomi really? A spirit, a personification of the very fabric of time woven by the Wheel itself, a guardian figure, or perhaps an embodiment of the Creator? I look forward to your answers. First Encounter: Nakomi appears to Aviendha in the Aiel Waste. She seems like an elder Aiel woman, posing questions that compel Aviendha to reflect on the future of her people. Second Encounter: She reappears before Rand al’Thor, just as he is about to leave Shayol Ghul. There she speaks only a single line—“Yes, that is good, that you must do”—and then vanishes. Unclear Identity: Robert Jordan left only one brief note about Nakomi (I guess I must have read it somewhere, the exact content I can’t recall, sorry). It did not explain who she was or what role she was meant to play, which made it extremely difficult for Sanderson to weave her into the narrative.

I have been reflecting on the forces that prevail within the universe—at least the universe we humans inhabit, and not that of the strange beings known as the Aelfinn and Eelfinn, who dwell within some kind of multidimensional continuum. There exists the One Power, whose male half has been corrupted, and the True Power, which is attributed directly to the Dark One. I wonder whether there is a difference in strength between the two, and whether, following the Dark One’s defeat, the power ascribed to him would vanish from the sphere of human influence altogether. Furthermore, I cannot recall whether the epic ever mentioned that one of the female Forsaken had access to the True Power. If not, I find myself asking why that should be the case. Furthermore, I have forgotten—since my reading lies several years in the past—how Rand accomplished the cleansing of saidin by means of the very saidin that had been tainted. How can something corrupted possibly cleanse itself?

By the way dear Otis, do you have an inkling on when to epect the third Rothfuss' volume? I read somewhere that he seems to have some serious mental issues, but of course it could be fake news, so I don't want to claim with certainty.

With great delight I have read the two volumes of Patrick Rothfuss’s Kingkiller Chronicle—The Name of the Wind and The Wise Man’s Fear. For nearly ten years now, a worldwide readership has been waiting with eager anticipation for the third installment (The doors of Stone). The reason I mention this here lies in the fact that Rothfuss’s work draws upon fairy myths (the mysterious world of the "fee"). Their world shows intriguing parallels to that of the Aelfinn and Eelfinn in The Wheel of Time. These beings, as well as the "fee" in the Kingskiller Chronicle are both cunning and treacherous: they offer gifts of immense value, yet not everyone is willing to pay the price. Within their realm they manipulate the very fabric of space and time, unpredictable in their actions, bound (sometimes-but not always) by bargains and riddles. Their strange laws and alien rules render them at least as dangerous as the Aes Sedai—even though they cannot channel. Like many readers, I wonder whether their world is a parallel dimension to our own (existing in the same cosmic sector, but perhaps layered in multiple dimensions), or whether the special gateways—ter’angreal—function as wormholes to other star systems. Questions upon questions…

Tel’aran’rhiod is the World of Dreams in The Wheel of Time—a dangerous yet fascinating realm where actions carry real consequences. It is also known as the Unseen World or simply the World of Dreams, a parallel dimension that can be entered during sleep. What makes this dreamscape so compelling is its malleability: reality itself can be reshaped, as thoughts alter landscapes, objects, and even encounters. My question is this: Is Tel’aran’rhiod merely a dream‑realm, or does it stand as a dimension with its own laws? Does it reflect the inner psyche of the characters, or is it a neutral battlefield? Who can tell me more about it?

As we learn in the Wheel of Time series, Lanfear—once known as Mierin Eronaile—was the lover of Lews Therin Telamon. Is this the reason she feels drawn to Rand? Is it merely a claim of possession she seeks to enforce, or does she harbor genuine feelings for him? All of this, of course, rests on the question of whether the Forsaken are capable of true love at all. What do you think?

Today, we turn our attention again to one of the Forsaken: a cunning, treacherous, and manipulative figure who prefers to wield power through subtlety rather than overt violence—the one they call Rahvin. To uncover the inspiration behind this character's name, I consulted Wikipedia and discovered Ravana, the demon king from Indian mythology. He once implored Brahma for immunity from harm or death at the hands of gods or demons alike, but in his arrogance, he overlooked extending that boon to mere mortals. In the Hindu epic Ramayana, Ravana emerges as a formidable, charismatic yet profoundly malevolent ruler—militarily adept and a master seducer. These traits echo strikingly in Rahvin's portrayal as an alluring, shadowy lord, politically and strategically proficient, who corrupts his surroundings with charm and dominion. Like so many potent figures in modern politics, business, or the arts, Rahvin meets his undoing through his weakness for beautiful women (does that ring a bell?), a flaw that at least hastens his violent end. Compassion toward him, I believe, is utterly unwarranted.

just an afterthought... By the way, hope notoriously dies last: Lanfear, beautiful Lanfear could still seduce me, ensnare me, becloud my senses (perhaps I even crave it so 😉), for she alone among the Forsaken survives, or so it pops up, at least Brandon Sanderson seems to insinuate such an denouement...

Today I would like to share a few thoughts about what is perhaps the most beautiful and seductive female figure in the Wheel of Time epic — Lanfear, also known as Cyndane. Robert Jordan likely borrowed her name from French, where l’enfer means ‘hell.’ There is even a French idiom, faire vivre l’enfer à quelqu’un, meaning ‘to make someone’s life a living hell.’ Selene, meanwhile, is in Greek mythology the goddess of the moon — a radiant woman who drives her chariot across the night sky, sister of the sun god Helios and daughter of the Titans Hyperion and Theia. This name seems to allude to her alias ‘Daughter of the Night,’ and helps explain her nature as bound up with darkness and seduction. I trust I am not too far off the mark this time... and as always best 73 --.../...-- from Calean

Even a small number of Aes Sedai—so few as to scarcely affect their overall ranks—would already represent a considerable aid to the Borderlands. One need only reflect on the immense difference that the use of saidar would make compared to spear and sword!

In Christian doctrine followers of evil, adherents of the fallen angel Lucifer, are not rewarded after death but are instead cast by the devil himself into eternal hellfire. In this way, Satan appears almost as God’s instrument of judgment, rather than granting the apostate—whom Christian doctrine calls the “sinner”—any form of reward or postmortem joy for following him. Where, then, lies the logic in this? Here I find striking parallels to our own epic: the Dark One is portrayed in the text as the ‘Father of Lies.’ His promises are never sincere; even the most faithful followers are tormented, betrayed, or destroyed the moment they falter or become expendable. The motif reveals that in the service of the Dark One no true reward exists—only exploitation and ruin. I will try to sift out some examples and present them to you for evaluation at the appropriate time. I have to reread about Alviarin (who ist tormented by Shaidar Haran), Galina Casban (captured by the Seanchan and left to her fate), Jaichim Carridin and many many more...

I am speechless and utterly captivated by your ability to remember these details. Of course, I don’t know how long it has been since you read and analyzed WoT, but I can say with certainty that even right after finishing a volume, I myself no longer had all the details in mind. So, my sincere compliments to all of you!

I would like to attempt a classification of the healers of Randland—let us thus call the continent on which the epic of The Wheel of Time unfolds—and I hope I have not overlooked anyone. Should I have done so, I kindly invite you to complete the list. 1.) Aes Sedai (White Tower assoziated), Yellow Ajah (Healers). Using the female part of the One power 2.) Wisdoms, usually (I guess so) in rural areas, sometimes - but not always - "wilders" i.e. using the One power without being aware of it 3.) Aiel, Wise Ones: Powerful spiritual leaders; some are able to wield the One Power and heal. Their healing techniques combine herbs, ritual knowledge, and channeling. 4.) Seanchan, a well-organized medical system, partly staffed by channelers (damane) who are capable of healing. 5.) Ogier, not conventional healers, I don't know much about their medical organisation at all. 6.) The "Kin", mainly resident in Ebou Dar, they consist almost entirely of older women who either once left the White Tower or were never admitted. In order not to be detected their secret society practise a gentle yet remarkably effective form of healing that combines herbal knowledge with the One Power. I have wondered what the traditional healing—by which I mean the non-magical aspect of it, actually consisted of, and to which era or centuries of our own cultural history it might correspond. My assessment would be somewhere between the Middle Ages and modern times (no reliable anaesthesia, no antibiotics, no vaccination and I guess obstretics without abdominal delivery - although this is nowhere explicitly recorded). Always glad to hear your position, vy 73 --.../...-- Caelan

Unless both of them are black! Though I can't recall any couple where both serve the shadow. But of course I could be mistaken and I could have forgotten it. Moreover, I believe that such a combination—an Aes Sedai together with her Warder in black—would constitute an exceptionally formidable pairing, wouldn' they?

Let me attempt a fresh approach with Asmodean. (I hope I don't disgrace myself to the bone again!) In Wikipedia I find a rather significant paronym in the name Asmodis, Greek Asmodaios, Hebrew Ashmedai (אַשְמְדּאָי). The origin of the name may well be borrowed from Old Persian, where in mythology it embodies a demon of wrath, greed, and lust. Asmodaeus is mentioned in the deuterocanonical Book of Tobit. The Book of Tobit (or Book of Tobias, abbreviated Tob) is a narrative from the 3rd/2nd century BCE, possibly composed in Persia, Judea, or Egypt. It belongs to the later writings of the Old Testament. If these linguistic connections truly exist, then one must admire and respect with the highest regard Robert Jordan’s immense erudition and his meticulous study of sources. Here a link to a copper engraving (wood engraving?) depicting "Asmodis" in Collin de Plancys "Dictionnaire Infernal" vy 73 --.../...-- from Caelan

It appears that Black Sisters can be found more or less frequently across all the other Ajahs. Are they most numerous among the Reds, and if so, what might explain this?

Thanks a lot for your clarification, now I guess I have to revise my opinion and delve deeper into the topic. Thanks again.

I believe this was the first time it made "click" with me and I suspected something afoot. But there was still the option that Verin didn't lie and it was just some sort of misunderstanding. As it turned out later, well it wasn't.

Perhaps it was not merely the remendous length of time that had passed since the Breaking of the World that caused the memory of that age to fade almost completely; possibly it was the active intent of the Wheel of Time itself, or of the Creator (slight though His presence may be in the epic), or even the influence of the Dark One that erased remembrance of the elder days. Just a thought of mine

Here follow some links to "Lilith" portraits (probaly even the first "wife" to Adam, before he was provided with his "rib wife" Eve) https://printler.com/at/poster/347931/ https://en.wikipedia.org/wiki/Lilith (Wiki) https://www.reddit.com/r/Diablo/comments/14julz1/my_take_on_lilith/?tl=de

I delved into literature and the internet in order to explore to which the Forsakens' names evoke parallels to mythological or religious figures, with a particular emphasis on Jewish-Christian doctrine. I would like to begin at this point with Ishamael, an unmistakable paronym of Samael (Heb. סמאל), a multifaceted figure in rabbinic literature and Jewish mysticism. In contrast to Christian doctrine—where the Devil represents fallen angels cast out of heaven by God—“devils,” insofar as they are mentioned in the Torah or the Talmud at all, are more accurately understood as instruments of divine will and a sort of heavenly minion. Samael’s profile is shaped primarily in the Midrashim, in kabbalistic writings and in apocryphal gospels. There he resembles the later Christian concept of the angel of death, a heavenly prosecutor and a tester of humankind. He is also said to be the consort of the demoness Lilith, a female figure who fascinates me far more than the simpleminded Eve of the Christian creation narrative. Taken together, the original figure of Samael seems to me far less malevolent than Jordan’s chief villain Ishamael in his epic. Next time we shall try to shed light to an another forsaken and where his (or her name) could have been borrowed from.

I began pondering quite early how Mazrim Taim ought to be classified. He was a formidable channeler; Jordan describes him as nearly Rand’s equal in strength, and one who proclaimed himself the Dragon Reborn. After his capture by the Aes Sedai, he was later freed. I cannot recall the precise details of that release, yet the question remains: how could he have managed it? If the Black Ajah were involved, then Taim would, with near certainty, be a darkfriend. In time he was installed as instructor and leader of the Asha’man in the Black Tower, assuming the title of M’Hael. He embodies both the dark allure of power and the precariousness of the Asha’man, who waver perpetually between loyalty and betrayal. Should he in truth have been one of the Forsaken in disguise, I would very much like to know which. Any thoughts of your own?

Aginor and Balthamel perish in battle in one of the final chapters of The Eye of the World. Balthamel is slain in single combat by the Green Man, a struggle that seems to symbolize the eternal contest between the creative force of nature and the destructive powers of death and darkness. Both forces cancel each other out, leading to the downfall of both combatants—though in the Green Man we witness one last act of creation. Rand’s confrontation with Aginor appears to be a purely spiritual duel, a contest for the power of saidin drawn from the Eye of the World. Aginor overreaches himself and loses his life. Yet both Forsaken are later resurrected by the Dark One; as so often, Jordan seems reluctant to remove his principal figures too early from the stage. Why does Jordan let so many of the principal antagonists in his work die? As readers, we constantly draw new hope that the number of villains is finally diminishing—only to see them resurrected in the end. Perhaps the author seeks to heighten the reader’s suspense, continually deferring catharsis so that events unfold more slowly and with less predictability. Perhaps Jordan is unwilling to dispense too lightly—or too early—with the carefully conceived characters, with all their rivalries, passions, and ambitions, and so he places these chess pieces back upon the board. Questions upon questions—perhaps there are none, or perhaps far too many answers. Greetings and as always best 73 from Calean, --.../...--

Thanks for your kind words and your encouragement. Be that as it may, readers of the epic who have already chewed over these themes ad nauseam need not trouble themselves with my contributions. Yet I believe that not everyone—especially not newcomers—will regard reflections of this kind as entirely superfluous. As Johann Wolfgang von Goethe once wrote: “All intelligent thoughts have already been thought; what is necessary is only to think them again for oneself.”