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  2. You’ve just arrived in a swampy, dim town. As you look around, your gaze is met with shacks and cabins. It smells of rotted wood and wet moss. You duck and step into a tattered tent, illuminated by a series of candles suspended in the air. At the back of the tent, an old hag raises her head, “What brings you to this dingy town? she begins, then pauses to study your face—”Ah, it’s you. I’ve been expecting you. Sit,” she gestures at a cushion, “Tell me your story.” ((How do you respond?)) "Well there's nothing else to do in this place. Although I pray you won't be bored by my tale... I suppose it began in my early childhood. You see, I look very little like my mother and even less like my father. So as I grew my father became more and more suspicious of my mothers... faithfullness. Long story short he discovered her affair with another man in our village and word gets around in such small villages like that one. The discrimination my mother and I faced (wether she deserved it is up for debate) eventually cause us to flee the village. Wandering from town to town, fighting dogs (and people) for scraps, we eventually headed towards White Spire. Living in intense poverty my mother's selfish nature reared it's ugly head." I said grimacing. "She abandoned me without a second thought. With no work presenting itself to me I began to travel the lands once again, eventually ending up hear in this 'dingy town'. "
  3. Amena

    xcaveni

    You’ve just arrived in a swampy, dim town. As you look around, your gaze is met with shacks and cabins. It smells of rotted wood and wet moss. You duck and step into a tattered tent, illuminated by a series of candles suspended in the air. At the back of the tent, an old hag raises her head, “What brings you to this dingy town? she begins, then pauses to study your face—”Ah, it’s you. I’ve been expecting you. Sit,” she gestures at a cushion, “Tell me your story.” ((How do you respond?)) "I, uhh--" I look at her, not really having expected to see or talk to anyone just yet. Fading into the background or meshing with the earth beneath me had always been more my speed. "I'm looking for work," I say, inhaling sharply before I speak again "I know I may not look like much but I'll work until I can't walk and fight until I fall to the ground. I was hoping that maybe you'd know someone looking for... Well, anything. Candles suspended in the air, an elderly woman in a tattered tent... I sensed you were the one to ask." BACKSTORY: Amena is a very laid back and quiet person around most people, however once you get to know her she'll slowly show more of her emotional side. She is average build and so on, no immediate trauma or anything. She has a distant relationship with her parents and lacks empathy + is easily flustered when others try to care for her as a result. She is a hard worker, to the point where she'll burn out and keep going.
  4. ( Sorry! Didn't realise who you played lol! )
  5. (Please keep in mind this is a private address and not public knowledge, do not use it to meta game, it is to add flavour to roleplay as it's easier done through the forums than Minecraft mechanics.)
  6. The bestest friend of that aforementioned child poised a brow, grubby little hands taking the flier up close to poorly read it. He sniffed, tilting his head. "Ra-ra's like ... SIX. You're ancient, old woman! Stop being ancient and grumpy and ... old! Old woman!" He took the thing, and blew his nose in it, promptly throwing it back on the table to go play with his friend.
  7. ERGEBNISSE DER LANDTAGSWAHLEN Results of the Landtag Elections Issued by the Lawspeaker of Reinmar in the year of our Lord 1970 SÖHNE UND TÖCHTER VON REINMAR, THE LANDTAG ELECTIONS have concluded, and with it, we welcome many proud Reinmaren into positions of government. Running over the course of three saint days, the people of Reinmar have made their will known, and have elected among its flock those who will tend to the Kanun as Lawmen. Let it be so that I, Gregor von Langenkirch, Lawspeaker of Reinmar, welcome Baldric von Kretzen and Anselm Barclay into the ranks of the Landtag, to act as the first Lawmen in Reinmar’s history. They shall serve diligently and better the lives of their kin with their actions, destined to serve a tenure of four years at minimum. However, it is in addition to this that I, through my power, appoint Burlous Wick to act as the Lawspeaker’s Lieutenant, to work alongside myself and the Lawmen in the pursuit of our duties and the bettering of the rules that govern Kretzen. May he serve as the Lawmen will serve, with distinction and honour in their chosen duties. WER RASTET, DER ROSTET, HIS LORDSHIP, Gregor von Langenkirch, Lawspeaker of Reinmar, Chefarzt of Reinmar, Ritter of the Order of Saint Tylos, Patriarch of House Stroheim, Baron of Langenkirch,
  8. Today
  9. REQUEST COMPLETED. By this point, you should already have your Map Art. If you haven't received it or believe this to be a mistake, please contact Community Management.
  10. Lead by An Ewe ✧ ────────────────⊱❦⊰──────────────── ✧ ✧ ────────────────⊱❦⊰──────────────── ✧ [ ! ] This is a Private address to house Weiss, deliver to their household alone with enough copies for each to read - each letter is hand written. [ ! ] To the blood of Weiss, In the past saints day my daughter, Irena Valkonen, was insulted, bullied and threatened by a child known as ‘Petra Luceran’, during which the following occurred: The child threatened Irena with the following statement: “If I tell you I shall have to cut off your ears'' after my daughter had inquired about her exclusion from the conversation between the Luceran and Adelina van Leuven. A toy that my daughter had gifted to the brother of Adelina van Leuven was snatched from him, insults were hurled in regards to my intellect as her mother and additional passive aggressive behaviours have been present through the majority of their interactions, some of which I have witness, despite Irena’s best attempts at civil friendship. Other individuals present have confirmed these happenings, alongside the testament of another noble woman who validated the claim of Petra’s frequent poor mannerisms. It is common practice for a noble household to seek retribution in the wake of insult to one’s honour. I found it proper to reprimand the child with a singular strike to her face, a resolution a great many houses, our own included, have utilised. Especially in regards to quelling disrespect and discouraging antagonistic behaviour, as displayed by the Luceran child. That is where this matter ought to have concluded; with just punishment and subsequent forgiveness. Alas, the Viscountess Ofeliya Weiss and her mother, Marian Weiss, sought to intercept my punishment in an attempt to defend the child without knowledge of what had occurred prior to the confrontation. I announced the sins of the stranger they so adamantly defended, only for the girl to denounce my accusations and place blame on my daughter. Rather than defending their kin, as the maxims of our house suggest, they instead maintained their belief in the child’s innocence and persisted in their attempts to take the matter into their own hands. This is where I find grave concern in the state of my noble lineage. Lion’s blood flows through my veins and whilst it may be long forgotten to the Viscountess, the den she flaunts was once home to Weiss far greater than her, it was once home to me. In light of this bizarre happening and ensuing chaos, house Valkonen has suspended the agreement that had been maintained between ourselves and the late Viscount Weiss. Weiss shall no longer hold a seat upon the familial court of house Valkonen until an apology has been written. It is my hope that the rest of my kin shall see fault in these happenings and advise the Viscountess appropriately. I take no pleasure in severing the ties of my blood kin, alas I would rather no pride at all, than a pride of sheep. ✧ ────────────────⊱❦⊰──────────────── ✧ Signed, HER LADYSHIP, ROSALIND LAURELIE VALKONEN Baroness of Svargrad, Dame of Hanseti-Ruska.
  11. A Letter of Resolution [ ! ] This is a Private address to house Luceran, delivered to Esmeray Luceran alone, there is a single copy - hand written. [ ! ] Firress Esmeray Luceran, I write to you in regards to the behaviour of your daughter in the past saints day. It was brought to my attention that ‘Petra Luceran’, who is two or three years my daughter’s senior by my own judgement, and firress Adelina van Leuven hurled insults and threats toward my youngest child, Irena Valkonen. I am certain your child has recounted the events to you through her own eyes, alas I shall detail the happenings as they were - for I have witnesses from other individuals present during the brief conflict, furthermore a noble lady Ruthern spoke to me of your daughter’s improper mannerisms as further evidence of her character. To recount a few of the key events that occurred that evening: my daughter was continuously excluded from conversation - after which Petra insisted it was to shield her from the discovery of a body, which is improbable as the discovery was made after this series of events. During this conversation your daughter conjured the following threat: “If I am to tell you I shall have to cut off your ears.”, additionally a toy, which I had given my daughter, was gifted to Adelina van Luven’s brother by my child - which was promptly taken from him and additional questions were raised in regards to myself including insult of my intellect. I have excused the manners of the firress Adelina van Leuven on account of her apology. However, your daughter showed no remorse for her callous behaviour. It is common practice for nobility to reprimand the impertinence of common folk, a practice I am not often privy to. Alas, my kin have spilled blood for our kongzem and basic respect is all we demand. In light of this situation I sought to strike your daughter once, a simple matter of martial punishment as retribution to the torment she caused my daughter. As a result of unlawful interference, that was not delivered. I shall grant mercy and allow the situation to rest even with the absence of her just punishment. However, should I hear of another foul interaction between your daughter and any other innocent child, I shall be sure to deliver a swift rectification worthy of her barbarism. ✧ ────────────────⊱❦⊰──────────────── ✧ Signed, HER LADYSHIP, ROSALIND LAURELIE VALKONEN Baroness of Svargrad, Dame of Hanseti-Ruska.
  12. [!] This missive would be hung around as many nations’ board as this writer could go to Vikela Caden Beswen Pra Batals! (Vikela needs fighters for Fighting!) Fierce Warriors of Aevos, I am Walter Blanc, Tèt Medic Ofisyè nun Vikela. This time, I am writing in the same manner, but with a different approach. Instead of inviting descendants to obtain information, I will be inviting the fierce warriors, adrenaline junkies, hungry for power and dominance over the opposition, and the bravest fighters of Aevos for a clash of pugilism. The tournament, Vikela Boxing Championship (VBC), shall crown the newest champion of the City of Crystals, and the new champion will be rewarded with their custom championship belt forged by our own smiths with a special twist to it, and receive free service in the tavern for an Amethysta week. will have to defend their title every Amethysta week against new challengers. Join us, in an event of pugilism sponsored by Heisethbergen Tea Company™️ accompanied by homemade food, and drinks from the Viola Household. If interested, send a bird to yours truly or come to Queendom of Vikela and get ready to rumble! Signed, Son Altesse Éminente, Tèt Medic Ofisyè, Blanc nun Ahmanu, Konso Walter Blanc de Vikela
  13. “As we intended things to be,” Lord Charles Temesch, 1st Procurator and one of the Founders of the Commonwealth, murmured sitting in his office in the Seven Skies.
  14. (OOC: didn't know that, the post I looked up for your name must have been older, I'll fix it sorry about that)
  15. "OH how exiting!" Timothy rubbed his hands together with a smile
  16. Lumia sighed before yelling “I AM AN UIALBEN”
  17. The_Ran_Tan is afraid of me

  18. Darkspawn think I'm threatened by them, but I just haven't gone hunting yet.

  19. Miyahara Kagero quietly sat in his home, writing a letter to the presiding Jūshoku with his intent. "To the ever wise Yasu-Tori, My name is Miyahara Kagero, a Yōsei from Hoke-Ida. I have done some studying of Kaninokyō before my arrival to Koyo-Kuni a year past. It has been my intention to follow the path of the Kani-Monk, and dedicate myself to being closer to Resonance and follow the path of the Seven Virtues. I have learned quite a bit already under your instruction. It is my hope that I may be able to officially join the temple as a Kani-Monk. Sincerely, Miyahara Kagero" With the letter finally written, Kagero rushed out of him home in the evening rain to send the letter out. He hoped that he may get a response, and begin his journey.
  20. NICHI-JIN 日人 TEMPLE OF THE SOLAR MAN HISTORY Nichi-Jin 日人 Temple serves as the primary center of Kani practice within the nation of Koyo-Kuni. The dogma of the temple derives from the Kaninokyō. Monastics who find station within the Temple engage in techniques that aid them in uncovering the Exalted Nature of the World. Nichi-Jin Temple itself provides clerical services for Funerals, Matrimony and Confession. The monks of the Temple refer to their formational sect of Kani as “Nichi-Jin”, meaning “Solar Man”. MONASTIC STRUCTURE Unsui 雲水 comprise the entry-level novices who would seek the life of the Kani-Monk. Unsui most often are composed by wayward pilgrims, children, or former criminals who would seek a chance at redemption. Unsui perform simple tasks in order to develop a degree of focus; these tasks include cleaning, service, trades and general maintenance. Further, Unsui are assigned to a Shike who will provide unto them personal tutelage during the period of Ango 安居. At the discretion of their Sensei and the Jūshoku, Unsui will be elevated to the title of Sō. Sō 僧 comprise the standard monks of the Nichi-Jin sect. Adorned with a White Robe and Bowl, these monastics have displayed a considerable degree of understanding with regards to the Kaninokyō and are thus entrusted with performing Ritual Rites unattended. Too will Sō continue tutelage beneath their anointed Shike and begin to learn the physical art of Ryū 流 , or Flow. Upon adopting the path of the Sun or Moon, these Sō will undertake the title Sōhei, or Warrior Monk. Sōhei 僧兵 comprise the purifiers and missionaries of Nichi-Jin. Adorned with the White Hood and Haganeki, Sōhei will engage in the many hyperwars with their tools of wisdom and compassion. Sōhei are assigned a territory to proselytize and are additionally charged with providing insight and wisdom to the masses. In venturing the world without fear, Sōhei will serve their communities by expunging the untouchable perversions of the Void and, in acting rightly, conquer themselves. Sōhei who have exemplified selflessness, patience and wisdom may be elevated to the position of Shike, per the discretion of the Jūshoku. Shike 師家 comprise the resident teachers of the Temple and act as the senior-most Sōhei. Charged with maintaining knowledge and mentorship over the lesser monks, Shike ultimately mold the generations that are to rise and utilize many esoteric strategies to convey the meaning of the Kaninokyō. Shike are thus expected to exhibit great wisdom and to live the life of a Sage, so that they might serve as an example for their students. Further, Shike must embody great patience and restraint when teaching Ryū lest their student attempt to run, before they can walk. Jūshoku 住職, the Abbot, presides over all other Shike. The de jure head of Nichi-Jin Temple, the Jūshoku determines the methods of instruction and confirms the elevation of status within the monastery. Beyond standard function, Jūshoku will author treatise and transcribe their wisdom under the name “Yasu-Tori”. Further, the succession of the Jūshoku is left to their personal discretion and, upon their truest of deaths, the Jūshoku may elevate a monk of any status to the position. The Jūshoku may be identified via their black mask; in obscuring their personal features, they symbolize the emptiness of ego and the attainment of Solace. CORE BELIEFS Nichi 日 The Sun, or Day, is the primary symbol of the Nichi-Jin. Though the Nichi-Jin do not engage in literal sun-worship, they do utilize the symbology of the sun to aid in conveying greater holy meaning. There are a plethora of interpretations for the sun, a few examples being: the Warmth of Blessings, the Light of Wisdom, Purity, Energy, Life, Transience, Kamisama and so on. Compassion 慈悲 The core belief of Nichi-Jin is compassion. All actions are preceded by intent, and thus actions may become perverse if not prefaced with goodwill. Further, Sin is characterized by an intent to harm any and all beings. It is thus that the Nichi-Jin should refrain from engaging in worldly vice lest they themselves foster ill-omen. In treating things dearly, one’s Kani may shine bright. Virtue 美徳 Thus compassionate, the Nichi-Jin thus seeks to mantle the Seven Virtues of the Saint, so that they might draw nearer to Resonance. Embodying Charity, Temperance, Diligence, Patience, Humility, Wisdom and Courage will accrue merit. Embodying Greed, Gluttony, Sloth, Wrath, Pride, Ignorance and Apathy will accrue vice. Wisdom 智慧 In embodying the virtues, the Nichi-Jin begins to foster wisdom. Wisdom separates the Sage from the Fool, and should one become a Sage, they will know the difference between Truth and Untruth. When one becomes Wise, they will cleave through fog of delusion and shall become impervious in all things. Emptiness 空 In attaining Wisdom, the Nichi-Jin may begin to understand the nature of reality. Form is fleeting, and Form is unreal. In detaching completely from ego and delusion, the Nichi-Jin will become empty of tether and fear, and shall learn to flow with the World. Solace 安らぎ In Solace does the Nichi-Jin resonate with the World, shaping it with all things good. He is as the Sun, warm and bright, and the shadow of ignorance is cast into oblivion. The Nichi-Jin, liberated, walks amidst the golden city of Zankara. Death cannot claim him, for the Nichi-Jin is indistinguishable from the Masanryū. CORE PRACTICES Ronbun 論文 serves as the most straightforward approach to Nichi-Jin. An Unsui will be given a topic or dilemma to address through the medium of ink and paper, and will tackle the issue from the perspective of the Kaninokyō. When authored, the thesis will be challenged and, to the best of their Sensei’s ability, torn apart in a debate. Ronbun thus aids the Unsui in developing sound arguments and intellectual courage, while also sharpening the wisdom of the Shike. Koan 公案 are enigmatic stories or anecdotes that, when understood truly, aids in dispelling delusion. Most often, an Unsui will be given a Koan to meditate upon and discover a solution for. The answer is seldom intellectual, and most often acceptable answers derive from personal experience. The Koan’s solution may vary person to person, and it is the duty of the Shike to determine as to whether the Unsui’s explanation is satisfactory. Junrei 巡礼 most commonly refers to the touring of sacred sites; however, in Nichi-Jin, the term can rapidly adopt a more esoteric connotation. In effect, Junrei is intended to aid the Unsui in viewing the world from beyond the confines of Nichi-Jin. A Shike will assign an Unsui a destination or goal, and will forbid the novice from returning until they have discovered it. The solutions for Junrei, like the Koan, vary and are deeply personal. Ultimately, only the judgment of the Shike may determine as to whether the Unsui has completed their pilgrimage. Kaji 加持 refers to rituals of empowerment, and mantling. Kaji can take many forms and is most often associated with the recitation of mantras, mudras and the visualization of the Kami. While the repetition mantras and mudras may aid to remind the Unsui of Nichi-Jin tenets, the process of visualization aids an Unsui in reflecting ideal role models. A more extreme technique includes that of true mantling whereby an Unsui is tasked with totally embodying one of the Kami for a period of time. This technique aids the Unsui in realizing the ignorance of extremism, though poses the risk of madness if improperly executed. Takuhatsu 托鉢 refers to the practice of alms seeking. Though Sō are encouraged to engage in charity, it is expected of both Sō and Ansui to partake in the inverse. While begging for food without prejudice, Takuhatsu ensures that an Ansui tempers their ego and pride while also refraining from subconscious bias. Further, by seeking alms, the Ansui aids the charitable beings to accrue merit and brighten their own Kani. Jōza 静座 refers to the practice of meditation and is most often utilized to aid a practitioner of Nichi-Jin in fostering patience and the rhythm of their breath. In sitting amidst nature or within the presence of an element, the monk may come to bolster their minds while also detaching themselves from lingering thoughts. Though the periods of Jōza may vary, it is expected that every Nichi-Jin practitioner be capable of sitting still with grace. CORE RITUALS The Goma 護摩 Fire Ritual The Goma Ritual prioritizes the redirection of one’s Dark Kani, and is undertaken to obliterate detrimental thoughts. Though the Goma will not completely absolve a practitioner of their accrued vice, it will aid them in attaining a cessation of the negative flow. The Goma Ritual necessitates a dedicated Altar of Flame, whereby offerings may be ushered amidst prayers and beating drums. Most commonly, practitioners utilize kindle-sticks that have been inscribed with messages and other prayers to hone the cleansing. The Fire, which represents the Wisdom of the Nichi-Jin, burns away at the kindling and symbolically purifies the ill-omen inscribed. In meditating with the Flame, practitioners may invoke the manifestations of Virtue, and come to experience the transient nature of existence. The Yume-Kekkon 夢結婚 Wedding Ritual When lovers are intended to be wed, the Yume-Kekkon is performed to symbolize the union of two beings into a singular entity. The chosen altar is thus adorned with incense and sprinkled with blessed waters to physically purify the site of any lingering malice. Flowers, Fruits, Candles and other symbols of peace and devotion are then submitted to the Altar and dressed thusly. The presiding Sō then recites Mantras reflecting protection, union and wisdom. Following this, the subjects of matrimony exchange their chosen symbol of union. The presiding Sō again recites Mantras and performs the appropriate mudras. At its conclusion, the subjects of Matrimony will circle about a sacred flame to symbolize a conjoined link, and will thus conclude the ceremony. The Kasō-Yūgen 火葬幽玄 Funerary Ritual The Kasō-Yūgen utilizes a funeral pyre to symbolize the purification of the wayward soul and physical form. In preparation, the funeral pyre must first be cleansed with blessed waters and then set ablaze with fine kindling. The Ritual is initiated via the ringing of a bell or bowl, as to symbolize the emptiness of reality. Following the ushering of appropriate Mudras and Mantras, the cadaver of the deceased is brought to the Flame, where it shall begin to Burn. The flames consume the diminished form, and the rising smoke represents the rising of the soul. The presiding Sō ushers prayers pertaining to a return to the elements, a transcendence from the Heart, and peace for the deceased. Observers may offer letters to the flame, whereby they would utter prayers. In the event that the observer was a friend of the deceased, the blessings of the letter are entrusted to pass onto the next world. In the event that the observer was an enemy of the deceased, the intent of the discarded letter is to symbolize the burning and cessation of past grievance, and a wish for their brighter future. JOINING Those souls who wish to join the Temple of Nichi-Jin, in an official capacity, need only write a letter to the presiding Jūshoku. The aspiring Unsui shall be provided a date in which they shall be interviewed and, at the discretion of the Jūshoku, be permitted to begin their path towards mantling the Kani-Monk. Those who simply wish to adopt the philosophy of Nichi-Jin need only follow the lessons espoused within the Kaninokyō and the interpretations of the School. In doing so, they may begin to impart compassion unto all beings and, in time, reach a state of Solace.
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