sarahbarah

Penned by the hands of Amaya of Venzia, Aster Amador, Henrik Amador, and Rozsika Korvacz

c. 512 E.S..

 

HE HAESENI PEOPLE, throughout their rich history, have consistently demonstrated remarkable talent in the art of healing, showcasing an inherent ability to adapt to the challenges posed by their environment. With an astute understanding of the natural world, the Haeseni have mastered the intricate balance between their surroundings and their own health whilst uilizing the bountiful offerings of the natural world. Likewise, their commitment to their religious convictions have since played a pivotal role in shaping their healing practices; Certainly, it can be said that the Haeseni healing arts are not merely pragmatic; but are also imbued with a distinct sense of religious fervor and an unrelenting faith in GOD. As such, the Haeseni view their ability to heal a divine gift, a sacred duty bestowed upon them by their faith.

 

Haeseni medicine has been known to revolve around the integral understanding of the four humors. These vital bodily fluids, intricately linked to the four elements - water, fire, earth, and air - sit at the core of alchemical and medicinal treatments in Haeseni culture. Moreover, the parallels observed between the Haeseni zodiac and the four elements have further molded the Haeseni healing philosophy. Herbs - both alchemical and mundane - are also assigned specific elemental affinities, which additionally emphasize their role in the practice of humoral balancing.

 

The Haeseni people thus recognize the elements as divine gifts from GOD and perceive them not only as the fundamental constituents of the physical world but also as tangible blessings that pervade the metaphysical realm. Grounded by the belief that these elements are bestowed upon the Descendants by the Creator, Haeseni healers channel their unrelenting faith to harness these gifts, invoking blessings of the divine to mend the ailments of the sick. In presenting this treatise, we hope to explore the unique amalgamation of skills and beliefs that characterize the Haeseni people as gifted healers.

 

— AMAYA OF VENZIA, Queen of Hanseti-Ruska

 

I

 

HE FOUR ELEMENTS hold immense significance as the basis of Haeseni medicinal philosophy They are conceptually intertwined with humoral sciences and the Sigmundic zodiac, which form the foundation of all Haeseni healing practices. Beyond their medicinal implications, these elements surpass the boundaries of conventional scientific understanding, delving into realms of Canonist belief and Haeseni astrology. Fundamentally, each element is assigned to one of the four Holy Scrolls in an attempt to align its medicinal attributes with broader spiritual contexts; The prayers derived from these sacred scrolls serve as a powerful means to restore balance to the humors of afflicted patients due to their predetermined correlations with the four elements, thus imbuing every treatment with divine faith whilst restoring the body’s homeostasis. 

 

I.I Tied to the element of Earth, the Scroll of Virtue embodies the foundations of Canonist belief. It symbolizes the grounding principles upon which the entire medicinal framework rests, providing a sense of stability and permanence for the ill. Those who encounter an imbalance in their earth-associated humor will find solace in prayers from the Scroll of Virtue. [1]

I.II The Scroll of Gospel, interlinked with the element of Air, contributes prayers that are used to balance any air-associated humors or organs and promote communication and wisdom. These prayers are channeled to stimulate mental clarity, dispelling confusion and facilitating a deeper understanding of the ailment. [1]

I.III Fire, the element of transformation and energy, is embodied in the Scroll of Auspice. Practitioners draw upon the fiery energy of the Scroll of Auspice to utter prophetic prayers, seeking insights into the patient's future health and potential outcomes of their ailment. It is also used to effectively balance the fire-related humors and organs of the body. [1]

I.IV Water finds its representation in the Scroll of Spirit, due to the element’s symbolism of purity and cleanliness. The recitation of prayers from the Scroll of Spirit is thought to cleanse and purify the patient, washing away impurities and promoting a rejuvenation of the body and soul whilst simultaneously balancing the water-associated humors and organs throughout the body. [1]

 

The act of reciting scripture from the Holy Scrolls is seen as a sacred healing ritual, believed to invoke GOD’s blessings associated with each element interconnected with this scripture. In light of this, Haeseni practitioners have come to believe they can realign the humors of the afflicted with the power of holy prayer to restore balance and promote the overall well-being of the patient. Due to this fundamental understanding, the elements serve as the founding pillars of medical theory, guiding the course of treatment through their intricate associations with humoral theory, astrological influences, and sacred scriptures. The interplay of these elements, in turn, shapes the diagnostic understanding of ailments and additionally determines the nuanced approaches undertaken for healing.

 

Furthermore, hymns and prayers may be used to supplement the effect of a relevant treatment. Each practitioner may use their own preferred prayers and passages as befit a situation, but the following are recommended by current practitioners for common use.

 

II.I Recite the Hymn of Solace – “Rejoice, for GOD's will is our salvation. Rejoice, for GOD is our Father, and He will keep us safe. Rejoice, for GOD's love will keep us safe” – thrice when applying blissfoil or frostvine salves; clean the skin of the treatment after the third recitation. [2]

II.II Recite the Prayer for Peace – “Most powerful GOD, we pray that we may find peace in our time. For without Your guidance we would not be here now, and we will continue to exert Your Word, as it is the good word, until we finally find peace within ourselves and with each other.” – twice when applying pressure to the bleeding wounds of a soldier. Remove the cloth or gauze and continue treatment after the final amen. [2]

II.III Recite the Prayer for Celebration – “Dear Lord, thank You for this gift that You have granted to us, and thank You for the many gifts that You will continue to give.” – when tending a mother expecting a child. For every other recitation, have the mother inhale for the duration; for each alternate recitation, she must exhale for the duration. [2]

 

1] THE HOLY SCROLLS. Translated by Saint Daniel, year unknown. [Link]

2] WAGNER’S HYMNAL, PARABLES, AND PRAYERS OF THE CANON. Rudolf Wagner, 262.  [Link]  

 

 

II

HE CURRENT UNDERSTANDING of the body is entwined with the concept of the four elements and the corresponding humors. This framework, originating from ancient Raev philosophy, has since persisted for centuries as a guiding principle in Haeseni medicine. The four elements - earth, water, air, and fire - are the fundamental building blocks of this world, and are similarly dubbed GOD’s gifts to Man. Each element is associated with specific qualities, and in turn, are thus linked to the four humors - and their respective temperaments - that govern bodily health. An imbalance in these bodily fluids are believed to lead to illness, and restoring equilibrium by offsetting any imbalance of the humors is essential for the maintenance of good health.

 

II.I Blood, aligned with the element of air, is believed to embody the qualities of being hot and moist, akin to its assigned element. Individuals with a prevailing sanguine humor  - those who are born beneath air-signs, are thought to be optimistic, full of vitality, and particularly exuberant. According to ancient Hanseti studies, imbalances in blood were believed to manifest as overactive emotions, pale complexions, and fevers.

 

II.II Phlegm is associated with the element of water and is traditionally defined by its cold and moist qualities. Individuals with a dominant phlegmatic humor - those born beneath water-ruled signs, in particular, are considered calm, content, and wise. It is believed that imbalances in the phlegmatic humor give rise to issues such as fatigue, congestion, and respiratory ailments.

 

II.III Yellow Bile is believed to possess hot and dry qualities, thus linking it to the element of fire. Individuals with a choleric temperament - those born beneath fire-ruled signs, are considered to be passionate, quick-tempered, and perhaps indecisive at times. Imbalances in yellow bile were connected to conditions such as inflammation and digestive disorders.

 

II.IV Black Bile, associated with the element of earth, is defined by its cold and dry qualities. Those born beneath earth-ruled signs possess a predominant melancholic temperament. These individuals are considered to be loyal and charismatic, but oftentimes prone to sadness. Imbalances in black bile are theorized to contribute to conditions like depression, paranoia, and various cancers of the body. 

 

Each aforementioned humor is associated with a specific temperament, element, and concurrent Zodiac sign, which further serves to aid the Haeseni comprehension of one’s bodily disposition and health.The correlation between humors and temperaments is an integral aspect of Haeseni medical and philosophical thought, due to its influence the diagnosis and treatment of illnesses. Such philosophy has shaped the broader perceptions of the patient’s behavior and the correct course of treatment. In the wake of such forethought, Haeseni physicians aim to maintain a balance amongst these humors and their respective temperaments to ensure overall well-being, employing various therapeutic methods to correct any perceived imbalances following the initial diagnoses. 

 

 

III

N REFERENCE TO the Haeseni Zodiac, it is commonly thought that the Sigmundic signs only pertain to an individual’s emotional state and personality traits. However, Haeseni physicians believe that an individual's health and well-being are influenced by the balance of bodily fluids or humors (see section Botanical Healing for further reading). Each of these humors are associated with specific elements (earth, water, air, and fire) and, by extension, corresponding zodiac signs. Bearing in mind the interplay of astrological philosophy and the core alchemical elements, a course of treatment is determined not only by the position of an individual’s sign in the sky but also by the complementary element that rules it. Both iterations of the Haeseni zodiac, ancient [1] and contemporary [2] alike, persist in practical usage today, aligning the corresponding signs of each month with their respective elemental essence:

 

 

Haeseni medical theory employs two schools of thought; The first posits that the alignment of constellations influences a person's humoral balance. For instance, during winter, a season associated with water, individuals born beneath fire-aligned signs are susceptible to illnesses stemming from an imbalance in yellow bile. Consequently, physicians may employ remedies such as fire-aligned herbs, stones, or prayers.

The second school of thought contends that a person's specific association with their Sigmundic sign provides a more significant indicator of their health, independent of the elemental affiliations of the signs. For instance, when the  Queen’s zodiac constellation graces the night sky, individuals born under the Queen experience peak health for that part of the year. Additionally, the presence of an ally or rival sign can impact one's well-being. The ally's presence enhances health, whilst the rival's increases susceptibility to illness - or an imbalance of the humor that the rival sign rules. If a sign unrelated to their own dominates the celestial expanse, no conclusive inference about health can be drawn, indicating a period of mild health for the patient in question.

 

Among physicians, the first realm of thought tends to be more popular as it gives a diagnosable solution to a person’s ailments. However, the second realm of thought tends to be popular amongst Haeseni astronomers, who utilize star maps to predict a person's future health in the coming months. 

 

1] SIGMUNDIC CALENDAR AND HAESENI ZODIAC. Year and author unknown. [Link]

2] THE HAESENI ZODIAC. Mischa Barbanov-Bihar, Amaya of Venzia, Fabian d’Arkent-Kortrevich, 489. [Link]

 

 

IV

 

ITHIN ALCHEMICAL TRADITION, Haeseni practitioners believe in the existence of the four primary elements - earth, water, air, and fire - each imbued with distinct qualities that shape the mundane realm. These elements, in turn, are associated with the aforementioned four humors - black bile, phlegm, blood, and yellow bile - forming the foundation of  homoeostatic balance, physiological and psychological alike. (For medical purposes, the element of aether may be set aside.)

 

Herbs, as the alchemist's primary tools, are thought to encapsulate the very essence of these elements, serving as conduits to balance the humors within the human body. The alchemical base elements assigned to herbs are not arbitrary; rather, they are linked to the plant's inherent qualities, appearances, and even the environments they thrive in. Similarly, these herbs are believed to encapsulate the divine blessings bestowed upon them by GOD. In His infinite wisdom, He imbues these herbs with sacred qualities, aligning them with the core elements of earth, water, air, and fire. 

 

I. AMBERRIDDLE | SANGPVIT 

❖ Base Element: Earth

❖ This thick sap possesses the power to staunch blood flow from wounds. A remedy of great potency, its advanced applications require the guidance of an alchemist.

 

II. AQUA NYMPH | VATRAPVIT 

❖ Base Element: Water

❖ Emerging from swamps, this delicate plant associated with water demands careful handling. Boiling its entire undamaged form yields a potent oil, a balm that can soothe burns of the severest nature.

 

III. BASIL | BALIZUM 

❖ Base Element: Earth

❖ Known for its prowess in warding off illness, this imported herb associated with the earth finds its place in kitchens as a guardian against maladies.

 

IV. BLACKCURRANT | KOMIOXTZ 

❖ Base Element: Fire

❖ When dried, its leaves ease soreness in soldiers and squires, this versatile herb can be grown in home gardens. Its fruits also offer a source for delectable preserves.

 

V. BLISSFOIL | LAUBLAUW 

❖ Base Element: Water

❖ Delicate blue flowers near birches bear pollen capable of relieving pain, but caution is urged in its application. Advanced usage, as with many herbs, requires the wisdom of an alchemist.

 

VI. BLOODLOTUS | ROTRAAT 

❖ Base Element: Air

❖ Thriving by cliffs and caves, this herb becomes an essential additive in the recovery of patients suffering from blood loss or malnutrition, especially in times of war.

 

VII. CLOVE | LAANGASKAS 

❖ Base Element: Earth

❖ Chewing dried clove buds provides relief from toothaches, while boiling with lemon serves as a mouth rinse for pregnant individuals.

 

VIII. CHAMOMILE | LICHTEBLAUWM 

❖ Base Element: Fire

❖ Drying its flowers for a soothing tea makes chamomile a remedy for upset stomachs and body aches. 

 

IX. FROSTVINE | KHOLVOGG

❖ Base Element: Water

❖ Powdered as an anesthetic or pain reliever, this herb, found at the base of evergreens, requires careful application. Expertise from an alchemist is advised for advanced usage.

 

X. GISLOCINOVI | JOV-JOLYE 

❖ Base Element: Water

❖ An imported lotus-like flower with dark green stalks, its juice cleans wounds without the sting of aqua vitae. However, it is strictly not for consumption, and alchemical guidance is essential.

 

XI. HAWTHORN BERRY | SANGERNE 

❖ Base Element: Air

❖ Recommended for the aging with poor circulation or mild heart ailments, this herb proves versatile as it provides relief when applied to sores.

 

XII. HEARTLEAVES | REGESANG

❖ Base Element: Water

Gathering young, white roots for drying yields a remedy steeped in teas with honeycomb, offering relief for throats, lung ailments, and headaches. Found in pastures or open fields.

 

XIV. LAVENDER| LORYBLAUWM

❖ Base Element: Earth

❖ Aromatic when dried, lavender becomes a stress-relieving agent best hung above beds or steeped in teas with other herbs. Suitable for home gardens.

 

XV. MEADOWSWEET | LILWOLK

❖ Base Element: Fire

❖ Drying its flowers for teas aids in stomach and liver ailments, while a tincture made with leaves proves effective against sharp pains.

 

XVI. PEPPERMINT | JOVNAASZ

❖ Base Element: Water

❖ Grown leaves in tea form ease anxiety, while dried leaves used aromatically aid in breathing whilst clearing congestion of the sinuses. A delightful addition to home gardens.

 

XVII. SERPENT’S STALK | MOOSZURVO

❖ Base Element: Water

❖ Found by stagnant waters, its canes ground to a paste provide remedies for fevers, burns, and act as a pesticide. Alchemical consultation is imperative for advanced usage.

 

XVIII. STINGING NETTLES | SVORKAS

❖ Base Element: Fire

❖ Teas or stews from its leaves alleviate arthritis and joint pain, while root stews aid poor circulation. Exercise caution when harvesting from open fields, using gloves.

 

XIX. THYME | BEJVORKA

❖ Base Element: Earth

❖ Creating a tincture with Carrion or vodka provides a mouth rinse and cleanser for oral wounds. Easily grown in home gardens.

 

XX. TIPPEN’S ROOT | KVESNAASZ

❖ Base Element: Earth

❖ A yellow-spotted root that, when crushed, emits a pungent odor akin to rotting eggs. Used as a paste or salve, this root possesses the ability to swiftly coagulate blood upon application, bringing an immediate halt to the flow of surface-level flesh wounds.

 

XXI. VALERIANA | KVESLORY

❖ Base Element: Air

❖ Drying and steeping its roots yields a sleep-inducing tea. Blending with fragrant herbs masks the scent, offering a remedy for restlessness. A welcome addition to home gardens.

 

XXII. WILLOW | JOLYE-DRVOGG

❖ Base Element: Air

❖ Dried leaves for teas and bark pastes for salves make this tree, identified by its swaying branches near water, a valuable resource. Its healing properties extend to soothing fevers and easing the pain of wounds, contributing to the well-being of the patient.

 

The Haeseni alchemist, akin to a devout seeker of his faith, elucidates the myriad of methods to make use of these herbs. From the artful preparation of tisanes, where the herbs' essence is coaxed into a soothing elixir, to the creation of potent oils and tinctures, the pathways to harnessing herbal remedies are well-practiced.

 

I. TISANE

❖ Similar to the preparation of herbal tea, it involves gathering the herbs at the right time of year, drying them in a cool place, and chopping them into smaller pieces. 

❖ The chopped herbs can be sewn into teabags or kept in an airtight container for proper infusion.

Steep the tisane in semi-boiling water. 

 

II. SYRUPS

❖ Boil fresh barks, roots, and berries and steep.

❖ Strain the mixture, add equal amounts of honey, and heat until thickened.

❖ For added potency, add brandy to your concoction and store it for six months.

 

III. OILS AND TINCTURES

❖ Oils are for external use, while tinctures, produced with an alcohol base, are made for internal use.

❖ Wash and chop plant parts, place them in an airtight jar, and cover with oil or alcohol.

❖ Shake daily for three weeks, filter out plant parts, and store in a dark, cool cupboard for up to a year.

 

IV. POULTICE

❖ Applicable for wounds, bites, or infections, a poultice involves boiling, steaming, or pounding plant parts into a paste.

❖ Add water, alcohol, vinegar, or flour (cooked in a hot pan) for consistency.

❖ Apply directly to the skin, secure with a wet dressing, and cover with a bandage.

 

V. COMPRESS

❖ Different from a poultice, a compress uses a cloth soaked in a herbal solution.

❖ Apply directly to the skin and cover with a bandage.

❖ Compresses can be hot or cold; hot for infections or fever, and cold for reducing swelling.

 

 

V

 

AESENI MEDICINE PROVIDES extensive and thorough insight into herbs and their application when treating illnesses and wounds. They are a useful and versatile manner of treatment; however, herbal remedies are not the only way to cure ailments. Gemstones, although less conventional, are a viable, traditional alternative method to rid someone of sickness and humoral imbalance.

 

Similar to herbs and their place in nature, as aspects of the known and GOD-given world, gemstones of all shapes and types contain the essences that facilitate a change in the four humors. Gemstones fall into the same elemental and humoral categories as herbs and the Haeseni Zodiac; thus, specific gemstones are associated with a specific humor out of the four. Their humoral association and elemental assignment, generally, depend on the gem's native region, physical characteristics, aesthetics, and studied healing properties. A highlight of this would be the common opal [1], a gemstone with cultural and regional significance to the Kingdom of Hanseti-Ruska, bearing emotional stability and resistance to disease while symbolizing love and passion. For its preserving and steadfast properties in aiding or preventing illness, it shares a connection to black bile and cures earth-associated humoral imbalances and sicknesses.

 

However, there are gemstones that inherently defy categorizations due to their immediate association with the zodiacs: birthstones. Thanks to the contributions of Haeseni astronomers, birthstones have been discovered to bear an intrinsic link to the Haeseni Zodiac. Thus, their humoral associations are dependent on the zodiac assigned to the gemstone. Moonstone [2], for instance, is associated with the Moon in the Haeseni Zodiac. As such, Moonstone is affiliated with phlegm and water-aspected problems because the Moon’s innate essence is water. This also indicates that the individual in question must exercsie caution about which gemstones they seek for treatment. Birthstones associated with rivaling signs would not inherently promote sickness, but rival birthstones may be the least effective or wholly ineffective in curing a patient. The birthstones of allied signs would be more effective than rivals, while a patient’s birthstone may be the most effective, depending on the ailment.

 

Ultimately, the use of varying jewels and crystals for treatments should fall to circumstance. A patient or wearer of gemstones must ensure they avoid prolonged exposure to a specific gemstone, lest they risk creating another humoral imbalance in the body. Imbalances through unneeded exposure are easy to avoid by frequently swapping out personal items composed of specific stones, such as jewelry or other adorned accessories. Preventing direct contact with the gemstones by storing them until needed is also a simple and effective precaution. Gemstones, geodes, and crystals, in use and preservation, should be treated with the utmost care for their versatility in medicine and fashion, along with their religious pretenses as GOD's bounty to Man. 

 

1] COMPENDIUM OF HAESENI GEMSTONES: VOL I. Ofeliya Weiss, Aveline Kortrevich, Amaya of Venzia, 510. [Link]

2] THE HAESENI BIRHSTONES. Mischa Barbanov-Bihar, Amaya of Venzia, Verónica Weiss, 491. [Link]

 

 

 

Her Royal Majesty, AMAYA OF VENZIA, 

Queen-Consort of Hanseti and Ruska, Princess-Consort of Bihar, Dules, Lahy, Muldav, Solvesborg, Slesvik and Ulgaard, Duchess-Consort of Carnatia and Vanaheim, Margravine-Consort of Korstadt, Rothswald, and Vasiland, Countess-Consort of Alban, Alimar, Baranya, Graiswald, Karikhov, Karovia, Kaunas, Kavat, Kovachgrad, Kvasz, Markev, Nenzing, Torun, Toruv, Valdev, and Werdenburg, Viscountess-Consort of Varna, Baroness-Consort of Esenstadt, Kraken’s Watch, Kralta, Krepost, Lorentz, Rytsburg, and Astfield, Lady of the Westfolk, et cetera.

 

The Honourable, HENRIK AMADOR, 

Viscount of Zvezlund, Baron of Mondstadt, Patriarch of the House Amador and Lord Archivist of the Royal Valdev Library.

 

His Lordship, ASTER AMADOR, 

Scholar of the Abstract.

 

Firress ROZSIKA KORVACZ,

Scholar of the Abstract

 

 

AND NOBODY CHARGED

 

 

All at once, time seemed to last forever yet pass in a blink.

 

Queen Amaya - the White Flame of Haense, known as the Queen of the People to others - raised her blade just in time to parry a Veletzian spearpoint from her throat. She was only dimly aware of the vibrations that jolted her arm, just as the pain in her thigh from when she had fallen from her steed - Ember; she merely grit her teeth as adrenaline drove her sword up to swat aside the spear’s second pass. All around her, the battle raged in that timeless purgatory as dying screams and triumphant yells rang out. She could distinguish between the yells little more than she could make out her allies in the melee since she had been dismounted. 

 

No, she told herself as she raised her dented shield. No distractions. 

 

Her jaw tightened as she stared down the Veletzian spearman advance towards her, burgundy cloak whipping around his dirt-splattered daemonsteel mail. Under the faceguard of his helm, Amaya could see the gleam of intent in his eyes. He knows who I am. He … The spear shone in the southern sun as the Veletzian closed the distance. He’s coming to kill me - isn't he?

 

In those fleeting moments. Amaya waited for the knot of fear in her stomach to form, but it never came, and it was not a cold sweat that beaded her forehead, but the sweat of exertion. The spearman blinked in surprise when Amaya pressed off her heels, and swiped her blade at his throat. Her foe fended off her strikes with ease, but the surprise in his eyes did not subside. He’s not the first to try, she reminded herself as she pressed her attack, and, with a bash of her shield, sent the Veletzian stumbling back. 

 

As the Veletzian brushed mud off his breastplate, she readied her shield once more. Even were she not out of breath and injured from when she fell from Ember, she knew she would have been no match for one of the elite reavers of Veletz, but she did not care. She would not yield to them. 

 

Nobody came. 

 

Where is your King?

 

You are left to die.

 

Those words - the words of her tormentors - rang in her head as she clutched her shield, and watched the Veletzian brandish his spear once more. Despite her best efforts, her breath quickened and her mind began to race. It took her a moment to realise the metallic chattering she heard as her own sword quivering in her grip, and her wide eyes flashed back to the opposing Veletzian spearman. He said nothing as the battle raged on all around them, but she still heard those heckles in her head.

 

Nobody came.

 

Nobody will come.

 

She watched the spearman advance at a slow pace, confident in his supremacy, and with his spear ready to strike. 

 

Nobody came to save you.

 

Nobody will come now.

 

Nobody.

 

She released a heavy breath as the spearman grew closer, bringing with him her certain death. If this is the end … she thought to herself as time seemed to ebb even slower. ... I tried my hardest. The sound of battle seemed to fade, replaced only by the clank of the Veletzian’s mail as he stepped forward. I fought with all I had. She had given her soul to this fight, from when she had fought in the streets of Valdev, when she had been captured, and when she had almost been executed.

 

She had been afraid, then.

 

But she was not afraid now. No - she would yield to their fear no longer.

 

And so, from every fibre of her being, she drew every last vestige of strength - every last ounce her body had left to give - and she roared as she charged out to meet her foe.

 

. . .

 

But she never reached him.

 

It was only when she felt warm, fresh blood on her face that she became aware of her surroundings once more. She had not seen the horse charging through the sprawling melee, nor had she noticed the pink-cloaked rider hurtling towards the Veletzian spearman. She only saw the moment where the rider plunged her lance into the spearman like a bolt of steel lighting, pinning him to the ground in a spray of blood and shattered daemonsteel. 

 

 

“Majesty!” Came the hoarse yell of Dame Rosalind atop her steed as she jerked her lance free from the Veletzian’s corpse. “Are you-”

 

Amaya, however, never heard what followed. For while Dame Rosalind’s lips moved under her faceplate, her words were drowned out by a sudden all-encompassing rumble that rose up from behind her. As she turned to gauge the source of that deafening noise, she saw it.

 

She saw ‘nobody’.

 

The ‘nobody’ that her enemy had decried. 

 

Fifteen-thousand of them, their lances levelled, let out a primal bellow as their horses thundered against the bloodsoaked earth. They parted around Amaya like a flood, and their clamour even muted the panicked cries of the Veletzians as they were trampled under the hooves and lances of fifteen-thousand nobodies.

 

Amaya sagged to her knees, and she felt warm tears of relief mingle with the blood on her face. Above the ceaseless tide of horsemen, she saw the blue-black banners of Hyspia, the maiden of Petra, the gleaming flags of Hohkmat, the burning Ashtree of Norland, the regal purple of Balian, the hammers of Urguan, the dragons of Aaun, the four-pointed star of Numendil, and the golden crow of Haense, streaming in defiant unison against the clear skies over Hippo’s Gorge. 

 

Her shoulders shook as she laughed and wept simultaneously as fifteen-thousand ‘nobodies’ charged, and slaughtered their foe to a man.

 

 

The Queen returned, safe and sound - with a surplus of Tuvmas sweaters she had knitted during her time in captivity.

"Well, Timmy, I suppose you deserve a raise," she remarked to the Royal Fisherman - grateful for her friend's intervention.