WOLDZKIY PEOPLE

[Eryane 3698]

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WOLDZKIY PEOPLE

BANNERMEN O’TH’ ADRIATIC ALP

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TABLE OF CONTENTS

 

I.  BRIEF HISTORY …

II.  TRADITIONS …

III.  HOLIDAYS & EVENTS …

IV.  LANGUAGE …

V.  NOTABLE INDIVIDUALS …

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I - BRIEF HISTORY

 

“… I WAS the lord of this squalid hamlet, its lawful thane, before the crows and carrions, and the lichen spore made it their own – biding its every cobble. The caretaker, the Bailiff: I fear his long-lasting duty has changed him – he loses his mind.”

–– OSTROMIR I CARRION-TUVYIC, LORD WOLDZMIR,

1810.

 

In 1792, amidst the reign of the co-monarchs Anne I and Joseph II, Lord Ostromir “Otto” Carrion-Tuvyic was granted the title of imperial peer and Baron of Woldzmir in reward of his loyalty and diligence under the empire. Under the guidance of Otto did the Woldzkiy people form as his family and companions travelled to the northern regions of the empire where they were later granted land, and thereafter the county and municipality of Dobrov. Without further ado, the people settled and created a culture of their own often referred to as Old Raev or similar to the denizens of Kralta, with their traditions and customs reaching further back than most Highlanders — approximately to the 1400s and early 1500s. 

 

However, the view of the municipality and its people deviated as tales and rumors of darkness and murk swirled about the municipality by foreigners. As these stories spread across the empire, many of the denizens of Dobrov remained without much travel to the empirical, bustling city of Providence. The lack of frequent travel to the modern capital kept Dobrov in a far more olden period than most other places throughout Oren. 

 

The people fell into reclusiveness and kept to themselves after Otto would pass on. The county was inherited by his eldest son, Sigismund Chekhov, whose brooding and solemn nature had often been a commonality amongst most of the people. The identity of the Dobrov people grew as traditions resurfaced such as squat dancing and effigy burnings. 

 

It was not ‘till the death of the count, the disappearance of his nephew, and the ascension of his grandniece Alexandra Karenina that the official name of these people was created. Together with the people of Dobrov, a collection of traditions and rituals, in the name of God, were written down as guidance for what was to be called the Woldzkiy People. 

 

II - TRADITIONS

 

“… SURVIVAL is a [tenuous] feat in this virulent tomb, perched upon the precipice of an opulent, imperial steppe: oblivion. A hair’s breadth from becoming torn athwart –– into a thousand and sevenscore shreds.”

–– OF THE WOLDZKIY TOWNSMEN,

1814.

 

Common Values

Devout Spiritualism 

The Woldzkiy people are considered to be one of the most devout and pious people of the land, going to the strangest and greatest of lengths to present their worship to God. These people have no fear in outwardly presenting their piety; Almost always is any man or woman seen wearing a Husaryian cross from their neck or elsewhere. Women can be seen wearing veils or other headdresses as well. Those who are not of the Canonist faith are often looked down upon and outcasted.

 

“… IF it is a mist in the pulpit, it will be haar in the pews. The rind, bereft of the flesh, itself, is bitter and without use. The flesh without the rind would nigh rot; the outer cabal [rites, and practices] protects the inner spirituality. And, the inner spirituality gives the rind its unity: purpose.”

–– ANNALS OF THE BISHOPRIC OF BURON,

1798.

 

Frugalness 

Although in the lands of Dobrov looms a great manor of grandeur, the Woldzkiy folk are careful of their use of mina on extravagances and remain away from the spending of money on needless items. Instead, the Woldzkiy are more probable to be seen buying what is necessary for themselves and their families, or items of spiritual value. Gifts are only for significant holidays, and many are made by hand rather than money being spent. This frugality can be seen in their clothes, which are commonly made by hand or at the local tailor. 

 

Artwork & Craft

The Woldzkiy people have a high sentimental value in their crafts and artwork, and other objects passed down as family heirlooms made by the fauna and flora around them. While they are not materialistic people by any means and have a far more spiritual approach, family heirlooms –albeit not shining gold bracelets or diamond-encrusted rings– mean a great deal. These family heirlooms can be (but are not limited to) carvings from wood or jewelry made by Woldzkiy hand. Anything gifted to these people outside of their region and people can often be seen as offensive. 

 

Death & Mourning 

Upon the death of a Woldzkiy, the body is immediately taken from the home and brought to the crypts, or elsewhere underground. The body undergoes a brief process in which they are dressed in traditional attire and their eyes are removed with precision. The eyes are kept securely away until after the pyre. Meanwhile, townsfolk gather to collect a ‘murder’, or a group of crows. One of these crows is to be killed, whilst the others are placed in a cage. 

 

The pyre is built by the family and friends of the deceased, with a platform atop it for the body to lay. There, a dead crow is placed atop their chest, over where their heart is. Together is the person burnt with the crow, a common emblem of their culture– their ashes combined as one with wood and crow. Once the body is burnt in its entirety, the person valued to the deceased (mother, father, friend, etc.) must step forth and feed the eyes to the crows. Thereafter are the crows released by the same person to fly away, a symbol that the crows guide the soul to the seven skies. 

 

Courting Customs 

Courting

When a hopeful bachelor finds himself with affections for another, it is customary he offers her attire worn by an ancestor who has passed, most often a coat. If the feelings are reciprocated, the woman will sew in an alteration; be it a different color in the lining, a pattern on the sleeves, or what have you. Eventually, if the union is fruitful, the mother will pass on this article of clothing to her favored son and continue the cycle.

 

Being a frugal folk, the Woldzkiy people view extravagant wedding rings as a frivolous and wasteful thing. Instead, when a pair has officially begun to court, the man will gift his woman a thimble she may use in everyday sewing. When a wedding is decided, the man will forge a simple ring himself and the bottom of the thimble is cut and serviced as the other ring. The woman is granted the steel ring and the man the thimble ring, a reminder of the work both have done for the other. To use any other type of ring is considered incredibly disrespectful and dismissive,  with relatives of opposing families even having erupted into fighting over the matter.

 

Wedding

The time leading up to a wedding is just as important as the wedding itself, the entire period of preparations known as Lyubuvda. This is when the rings are prepared, amongst the crow and crown.

 

During this time, the person closest to the groom, be it a friend or his kin, must hunt a crow for the wedding. It is a great honor to be asked this favor, for it is this hunter believed to guide and influence the souls of the couples’ children prior to birth. After the hunt, the hunter must trickle his blood over the body for good fortune. Avoiding this is considered a terrible atrocity, cursing the hunter and the firstborn child of the couple until they perish. It is thought the passed souls of the Woldzkiy live on through crows, and the absence of the touch of the living on the body of the dead leaves a terrible mark.

 

On the day of the wedding, the bride will be presented the crow and must bite the head free of the body, seen as the soul of the departed being renewed within her. Afterwards, the groom and bride tug on opposite wings. The side on which the wing is severed is largely considered to be what the gender of the first child will be. The remains of the crow are used to fuel a bonfire that all attendees will eventually gather around, dancing around it in celebration of life and love. The bride and groom are then expected to sneak away without being caught. If they do manage to be caught, partygoers typically douse the pair in pig blood.

 

Another staple of Lyubuvda is a hunt coordinated by the husband in which he will set out to collect enough bones from local animals and bring them to his soon-to-be wife. There, shall the wife take the bones and create a crown, carved and assembled by her hand. This crown of bones is to be given on the day of the wedding.

 

Prior to the final wedding dance, the wife and husband are to prepare for what is known as the Crows’ Joust. All denizens and other guests are asked to attend a tourney hosted by the newlyweds then, where those fighting must slather their armor in crows’ feathers prior to the tourney’s commencement. The winner of this tourney is crowned with that which the pair have created together, the crown of bones, and deemed as their ceremonious protector, titled the Prince of Crows ‘til the day’s end.

 

Effigy Burnings 

Effigy burnings can occur for a variety of reasons, from attempting to show spite towards an enemy to celebrating God’s gift of fire. When in war, or otherwise heated rivalry, Woldzkiy will create a replica of the person or group (made from straw) who they are against and gather around the people. Together are volunteers, or designated people, brought forth with torches to light the effigies, or effigy, at the same time (to show their unity in hatred against this particular group or person). However, if in celebration of God’s gift of fire, beautiful effigies decorated with leaves and flowers are made by the people who dance and sing as those with torches light the straw replicas of saints.

 

Pilgrimages 

Among the Woldzkiy, many are prone to religious pilgrimages and departing the land for sacred religious grounds. When on a pilgrimage, they are to have almost no belongings with them save for necessities – unless they are planning to create and gift commoners their artwork and crafts. From as young as ten to as old as eighty or ninety, there is hardly an age preference for when these pilgrimages take place.

 

Favomancy

A frequent attraction at festivals and other events, favomancy in the Woldzkiy culture is the prediction of one’s future by throwing beans on the ground. One who is attempting to have their fortune told is said to have a better chance at doing so if they bring a sentimental item or two with them. After exchanging the item for beans, often the person is asked to shake the beans and throw them on the ground themselves. The seer (who is reading the fortune) will look at the placement of the beans and determine from there a generalization of the person’s future, or –depending on the seer– a select amount of futuristic questions about the person’s life.

 

III - HOLIDAYS & EVENTS 

Calendrical Holidays & Events

 

“… IN this cycle, the travel of the sun through the day, and the earth through the year, become symbolic reckonings of our own journey heavenward. By consciously participating in this timeless mandala of wholeness, we are both aided in discerning the features of the soul's interior landscape, and in discovering anew the eternally abiding story of consciousness awakening within creation's ceaselessly shifting darkness and light.”

–– FROM THE ADRIAN SOOTHSAYING ENCHIRIDION,

1542.

 

Vernal Equinox
The vernal equinox is usually celebrated when the planting season begins. This day is not only to celebrate the planting of new agriculture of the year, but it also represents birth and fertility. There is a great appreciation of birds, in which people collect feathers and don them on hats and garb for good luck. This is also a good season for baptisms, as the water from rivers is now warming, helping with mass baptism ceremonies. Many Woldzkiy are baptized again to cleanse themselves of sin and display their continuous devotion to God. Some Woldzkiy hike to natural springs and drink from the water to restore the balance and holiness of the soul.

 

A specific festival, known as the Festival of Vesna, is on and around the vernal equinox where people pile flowers in the town square, place flowers on the doorsteps of their neighbors, and at the end of the eve of the festival last day burn the growing pile at the town’s center. Most notably at a feast during this festival are honey cakes and other honey-centered dishes. 

 

Ascension Day
The holiday known as Ascension Day occurs forty days after the first moon following the vernal equinox. It signifies the completion of the springtime cycle and usually means that all tenants or serfs have their crops planted for the seasons to come. A parade where seed-tossing is very popular among the Woldzkiy, with a priestly procession making its way through the streets in which they bless the people, and eventually make their way to the newly-planted fields to bless the season’s farmland, ensuring that no disasters such as drought or flooding should occur. At the end of the holiday, citizens (from all different classes) gather in the church to pray for the growth of the town’s crops. 

 

 

Summer Solstice 

The summer solstice is a day of great significance to the Woldzkiy as the longest day of the year. On this day, festivals in thanks to God for the light and fire he brought to the world are held. From sunrise to sundown, people can be seen burning effigies, collecting orange and red flowers into bouquets, and jumping over bonfires. Any folk inside for over a saint’s hour, even in the comforts of home, are believed to suffer a series of unfortunate events (once the sun has risen, that is). Fire Festivals are held on this day and those surrounding it, where people ‘breathe fire’ in dramatic performances. Some Woldzkiy more devout to the culture are even said to brand each other every summer solstice they celebrate.

 

 

Lammas Day 

Lammas Day or the Lammas Festival is a holiday and celebration for the first harvest of the year. In particular, Lammas Day is in honor of the wheat from the fields and the bread that comes of it. Whilst most of the crops are green and ripening, the wheat is ready for gathering. The first loaves of the original harvest of wheat are created before the festivities can begin – notably, a day in advance. The bread, upon the commencement of the festival, is brought to the town square where it is blessed by local clergymen. Following the blessing, an array of activities begin, including bread-making, mazes in the fields, and races whilst one balances bread atop their head. Traditionally homemade bread and buns are often for sale on this holiday and continue to be until its conclusion. 

 

Autumnal Equinox 
The Autumnal Equinox marks the completion of growth in most farmer’s crops. Simultaneously, it marks the world growing darker with the turn of seasons. In their respective homes or outside farms are shrines made to God with leaves and crops that have died. Other people will create accessories out of the leaves, such as a headdress or crown. Many Woldzkiy decorate their house with hardened resin or amber stones. Pie contests for the finest tasting homemade pie are held, with harvests such as apples only locally picked. Corn dolls are made too, some for children whilst some are said to bring about terrible luck if made incorrectly - or too pretty. People often wear reds, oranges, yellows, and browns akin to the changing leaves during and around this calendrical event.

 

Dobronki 

Dobronki, also known as the Woldzkiy Harvest Festival, occurs around or on the autumnal equinox in celebration of the year’s harvest. Amidst such a holiday, all the commoners and nobles alike gather in the fields to harvest the crops until the last few strands. The last crop is given to a skilled woman or man to create a wreath out of it. Once completed, an honored guest is given the wreath and leads the congregation to the location of the celebratory feast. Traditional foods and drinks are to be had at this feast after prayer has been said, with many cheers to a good harvest for the next year. At the end of the feast, the night is filled with song and traditional dance, particularly squat dancing, until the early morning. 

 

 

All Hallows 

All Hallows is a holiday that commemorates lost souls from death and is a time for many Woldzkiy to ward off evil spirits and monsters of the night. Most events do not begin until later in the evening or when the sun has set. However, during the day children carve pumpkins with relatives; the most horrific faces engraved into them to scare off evils. A ceremony in the local church often conducted in these early hours by a priest helps to ward off the return of the dead. The children are not alone, for the adults also create their own terrifying faces in the form of masks. These masks are worn by all throughout the festivities later in the evening. A communal bonfire is lit as the sun goes down to further ward off evil spirits.

 

Burning candles are placed either in small make-shift boats to float down the river (or in the open window of a family’s residence for those who do not participate) when the sun has finally set. These candles represent guidance through the darkness and can often be symbolic to souls lost in the year prior. 

 

Winter Solstice; Tuvmas 

In the four days leading up to Tuvmas, also known as the Winter Solstice, different rituals l to God and the Saint Tuvya are held. One or two of these days is dedicated to the Festival of Lux, a light celebration against the darkest day of the year. The other days are filled with preparation through baking, building crafts, and prayer. Many men and women fast in the days leading up to Tuvmas. Women and children create rose crowns or decorate their veils and headdresses with roses. These roses, due to it being the dead of winter, are hand-carved from the wood of the surrounding spruce and painted with dyes. All who misbehave around this time are said to be eaten on the eve of Tuvmas by a monster. 

 

Festival of Lux

Often paired with the celebration of Tuvmas, the Festival of Lux is a light festival held by the Woldzkiy to metaphorically bring light to the world in its darkest time: the winter solstice. Candles are made and lit throughout homes and the town; some even being seen on the fences of farmland. During the festival, it is common to see dances around a collectively lit bonfire or townsfolk jumping over the flames. At the end of the night, the Woldzkiy gather together and exchange paper-made lanterns. These lanterns are lit by a clergyman after a prayer is said in honor of God and the light he has given, then released to fill the night sky with lights.

 

Amidst these festivities, neighbors set candles and homemade crafts or food before each other’s front doors. It is custom that shades of red, yellow, or orange be worn to symbolize the flames and light of the world and the sun above. Storytelling is held around the town bonfire and a giant feast for all is common as well.

 

Epiphany

In the cold months is the holiday known as Epiphany celebrated. Such a holiday is to celebrate the birth of Canonism and its spread across humanity. The most notable festivity on this celebrated day is the masquerade in which the townsfolk dress like saints, pontiffs, and the exalted. In the days before the masquerade, townsfolk gather in their homes or together to create handmade, wood-carved masks for their costumes. This holiday dually serves as a reflection for many of the Woldzkiy to reflect internally. Many Woldzkiy represent this reflection and renewal of self through another baptism in the freezing waters of winter. 

 

In the evening of the holiday, townsfolk gather in the crypt of the church –descending with torches in hand– whilst others bring forth a statue of Saint Jude of Petrus is brought forth. The statue is carried around four times in a circle (for the four Exalted) by a selected few whilst the others surround and hold their torches high. By the end, the statue is brought back to its original spot and all retire for the night. 

 

Candlemas; Festival of Candlemas 

The Woldzkiy holiday known as Candlemas occurs in the weeks after Tuvmas. In the days following the holiday for Saint Tuvya, the Woldzkiy people participate in candle-making activities in their private households or with other townsfolk. These candles are left unlit and rested on the window sills of their homes, at their bedsides, or on the porches of their homes until the Festival of Candlemas. In the Festival of Candlemas, the Woldzkiy gather in their town’s center and present their candles to present clergymen who bless the candles that are to be used in the church come the following year. Once the candles are securely placed in the church by each individual, with the guidance of priests and those alike, a bonfire is created by a collection of townsfolk and clergymen where the people sing and tell stories of the previous year. 

 

Common Events, Non-Calendrical 

Feasts 

Feasts for these people are seldom done with secret invitations– instead, it is open to all aristocracy and common folk alike. At the feast table, it is commonplace for all to talk without much regard for etiquette or other customs of the primary imperial culture in the capital. Feasts cannot begin without prayer and the breaking of bread, in which all must tear off a piece of bread, lightly dip it in crow’s blood, and eat it.

 

Masquerades

Rather than balls as to how they are held in the dominant imperial culture, the Woldzkiy prefer masquerades and will host them in place of regular ‘balls’ if not dancing in festivals or about a bonfire. These masquerades are not held with elaborately made dresses and attire or exquisite masks, but instead wood-carved masks with attire that is often representing a theme, most commonly being that of an animal or a saint. If a masquerade is upcoming on one’s schedule, men and women often spend months in advance preparing outfits and going on hunts to gather the pelts and other resources needed to properly portray their costume. 

 

Bonfires & Storytelling

While these seem common to occur amongst holidays and festivals, outside of them are they frequent events too. Storytelling is seen as one of the most important aspects of human culture for these people, and sharing legacy and myths through oral explanation rather than writing it down. 

 

IV - LANGUAGE 

The language of the Woldzkiy people, called 'Woldzkiy', comes from Old & Botch Raev, with minimal nods to Waldenian speech patterns (guttural, harsh) and a grammatical system akin to the Aurvergnian language. The language is in its early stages and still developing.

 

Basic Conversation

Hello / Good day (formal) - Dobriy den

Hello (informal) - Privet

Goodbye - Svedani

Goodnight – Dobriy nochi

Bye - Sved

 

Yes - Da

No - Nay 

 

Adverbs & Conjunctions

Not - Nayt

Always - Vsegda

Never - Nekogda

 

WIP

 

Common Names 

Masculine - Alexander: Aleksandr, Alexandros; Alexei: Aleksiy, Alexios; Bogdan: Božidar; Boris: Borislav; Chekhov; Dmitry: Demetrius, Dmitri; Franz: Francis, Franziskus; Fyodor: Theodore, Fyodorus; Gleb; Grigori; Gregor, Grigorius; Igor: Ingvar; Kazimir: Casimir, Kazimieras; Konstantin: Constantin, Konstantinus; Nikolai: Nikolaus; Pavel: Paul, Pavellus; Pyotr: Petyr, Pytrus, Petrus; Ostrobor; Ostromir; Radmir: Radŭ, Radomir;  Ratibor: Ratipora; Sigismund: Siegmund, Zygimundas; Stanislav: Stanislaus; Tuvya: Tobias; Vladimir; Vladislav: Vladislaus, Ladislavs; Yaroslav: Yaroslaus.

 

Feminine - Alexandra: Alexandria, Aleksandra; Anzhelika: Angelika, Angylka; Anzhelina: Angeliyna, Angelea; Avrelia: Aurelia; Ekaterina; Evgenia: Eugenia, Eugeniea; Feodora: Fyodora, Theodora; Inessa; Irina: Irene, Irena;  Karenina; Klaudia: Claudia, Klaudea; Matrona: Matyusha, Matryona; Milena: Mileva, Mylena; Miroslava: Miroslaŭa; Nikoleta: Nicholetta, Nikolina; Oksana; Olga: Helga; Ostrovina; Serafima: Serafina; Sigmunda: Sigismunda; Sofia: Sofya, Sofronia; Stanislava: Stanislaŭa; Svetlana: Swietlana, Svjeltana; Valera: Valeria, Valeraea; Vladislava: Vladislaŭa, Ladislaŭa; Vladlena; Xenia: Ximena, Zenia; Zoya.

 

V - NOTABLE INDIVIDUALS

 

Ostromir Carrion-Tuvyic, Count of Dobrov,

The first Count of Dobrov and Baron of Woldzmir, often remarked as the ‘founder’ of Dobrov for his strides to acquire land in the name of his family, the House Carrion-Tuvyic, and his companions. Siring an estimated eight children, in marriages twofold, and innumerable bastards, he is oft accredited as a man of scholarly intuition; tracing his consummate proficiency in the alchemical arts to his servitude as the head alchemist and Governor of the Palace under Emperor Joseph II.

 

Seceding from mayorship in Owynsburg, a city of the Pertinaxi vestiges which would come of Ves, in Kaedrin, he pursued more cerebral endeavours in Helena, of the Holy Orenian Empire; ascending the ranks of the martial bastion that was the Imperial State Army, whereto he was appointed a lieutenant of the Fifth Brigade [engineering]. In the hoar, winter throes of 1788, Lord Carrion and Master Padraig O’Rourke came to be cited as the perpetrators of a defiling crime against an individual of elven descent [that is to say, acts of dark magic]: without further claim to bolster the accusations, the controversy remains largely apocryphal.

 

By the gracious hands of Empress Anne I and Emperor Joseph II, the Lord Ostromir Carrion-Tuvyic was relinquished the Imperial Charter of Dobrov, charting the Barony of -Woldzmir in the year of 1796. Laden by plumes of a, then, fast-stirring coup, acquitted by an alliance of the Sedanites, the Ashford de Falstaffs of Whitcombe, and the bannermen of Rochefort, he was granted arms to the Dobrov Crows, a mercantile company, wheretofore the bastion of justice would aid the imperial ranks. Withal, given his ardent fealty to the regime, the barony was elevated to a county –– henceforth, the County of Woldzmir.

 

In the days of his death throes, public accounts of his stirring delirium were issued, detailing his tendency to befall fits of mania, wizened very well by feats of the alchemical. The spry, ostentatious thane met his demise in the early 1800s, felled at the hand of an Imperial State Brigadier.

 

St. Emma of Woldzmir, Patron Saint of the Schism War, Soldiers, Loyalty, Valour Against Odds, and Adrians,

The Chief General of the Canonist League in the Schism War, Saint Emma of Woldzmir ––; Emma Vladov –– was born to Rurik Vladov in the year 1465. Accounts of her mother are found unwitting to the annals of Man, henceforth leaving the household patriarch as her sole guardian. Born on the precipice of the Vibian Coup, the saint walked under the bountiful threshold of the reigns of Emperors Boris I Carrion, and Tuvya I Carrion.

 

When Prince Yakov, son of Tuvya I Carrion, gnawed from the fruits of the Undead ranks, biding his metamorphosis to an iniquitous lich, however, the Empire crumbled to only dead spoils of what it had been prior. A courtship, later, in the year 1483, to Paul de Montfort bespoke an exploit to secure the militaristic ties between the Barony of Montfort and Woldzmir. Proving a gallant tactician, and strategist of the martial arts, she marched into the throes of a nigh waxing war.

 

Serving a driving force to the establishment of the Canonist League, a union which boded the unification of Akovia, Woldzmir, Montfort, and Savoy, headed by Duke Olivier de Savoie, she led the Kaer Angren, a bulwark of King Maric Varodyr’s holding. Years thereafter, Godfrey II kneeled before the union; steering the Holy City of Petrus into the wield and claim of the Canonists, once more. Yet, toils to birth her third son, Edmond, served a lethargic detriment to Emma, who’d then been flouted by the malaise of prior pregnancies, meeting the point of Death’s scythe in 1496. 

 

In 1540, she was declared the Patron Saint of Adrians, and the Schism War, notably, by High Pontiff Lucien III.

 

Tuvya I Sigismund Carrion, Holy Orenian Emperor; St. Tuvya of Rosemoor,

Born to Exalted Holy Orenian Emperor Siegmund [Sigismund] Carrion and Lorin Chivay, niece of Thomas Chivay of the Order of [the] White Rose, as merely Tobias Rosebud in reference to the namesake of his mother’s bloodline; having been conceived out of wedlock, Tuvya I Sigismund Carrion is widely acknowledged by the Mother Church of Canon as the Patron Saint of Emperors, Tithes, and the Retired.

 

Whilst the details of his primary years are largely met with chagrin, as being apocryphal due to the primeval nature of his biography, he is commonly associated with the plot to infiltrate the, then, Renatian capital of Abresi; though languid in his exploits, swaying the vox populi in the favour of the House of Carrion. Withal, he and his brother, Otto Carrion, unearthed a plot to cull the nobleman ranks of Orenia –– displacing them to submission under kingdom come.

 

Later legitimized as Tuvya Carrion, the lord’s claim to infamy is cited as having witnessed the apparition of Exalted Godfrey, thenceforward pledging his troth to and kneeling before Peter Chivay in 1456, following the Exodus schism to the antediluvian bounties of Aeldin, in opposition to resisting the annexation. Given the short-lived nature of the Chivay reign, and the ruination cast by the coup, the crown seceded to Tuvya’s son, Boris I; the throes of leadership, however, served too great a burden, henceforth abdicating to his father yet, by will of the Privy Council.

 

Crowned Emperor Tobias I, ‘the People’s Emperor,’ for his fervent hospitality and genteel temperament, he flouted the city of Petrus with games of war, having been well versed in all that was mercantile. However, political dissent came nigh on the horizon, with the assimilation of his son, Yakov, to the ranks of the Ibleesian Undead. Stricken by malady and melancholy, he abdicated to his son, Aleksandr of Carrion, with the intent of retiring from bureaucracy in search for Yakov. He was later sainted by High Pontiff James II, in 1754.

 

Spoiler

A special thank you to all those who contributed to the writing process of this culture:

 

@Hephaestus

@Kujo

@Nectorist

@VeganWalmart

@amyselia

@clonky

@Publius

@Qizu

@Maclunkey

@Cubicita

@Guzr

@Melpomenne

@Sprinkles

@MCVDK

 

and all others not mentioned directly, thank you for your revisions and suggestions (and @Lhindir_for founding Dobrov). You are so greatly appreciated! 

 

NOTE: The language is a major WIP and will be updated frequently on the google doc as I and others sift through how to fully create a fictional language. Additionally, another post on Woldzkiy folktales and superstitions will come out later on. 

 

[Hephaestus 1326]

A contingent of Carrions cackle the Crow’s Caw.

[Axelu 4333]

The late Countess of Dobrov gave her descendants an enthusiastic thumbs up.

[Lhindir_ 3691]

((I’m glad my project lives on, y’all, :’) ))

[ydegirl 2357]

20 hours ago, Eryane said:

Ashford de Falstaffs and Savoies of Whitcombe

 

Theodora Angelica rolled her eyes, remembering that No de Savoies lived at Whitcombe, and only three rebels, who they were willing to hand over, lived there. She wondered which of those Barbaric 'Raevirs' published this with lies.

[Hephaestus 1326]

22 hours ago, MissAnneDrey said:

She wondered which of those Barbaric 'Raevirs' published this with lies.

ONE Crow scrivener’s pensive survey capers the breadth of the scroll; a rime chill behooving him, as if to precede his exhausting of an abhorrent slur of croaks and wheezes. Withal, he bobs his crown in concordance: content with his writings.