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puerirarche

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    haelun'or
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    inde evar, ceru'thill bilokyem'ehya

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    puerir'arche
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    mali'thill

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  1. - A Mali’thill’s Guide to Courtship - penned by puerir’arche “The traditional Haelun’orian method of courtship is scholarly, anti-degenerate and proper.” Such is the way things ought to be, my dear lliran - yet, in recent times, it seems few of the coming-of-age oem’iian are aware of this traditional procedure. In hopes to absolve us of this detriment, I have taken the time to write out the Guide to Courtship which you now read. In this missive, I shall lay out a step-by-step process which all Mali’thill bachelors and bachelorettes might use to fulfil their duty of courtship, marriage, and reproduction - to continue on our Silver Blood to the next generation of pure Mali’thill. I should hope that it is both comprehensive and utile in nature, providing all the answers one might seek. Read on, my Mali’thill lliran, and learn the secrets of the Traditional High Elven Courtship Procedure. Chapter I - Selecting a Candidate for Courtship The criteria for a suitable Courtship Candidate are as follows: --- I - Candidates must be pure Mali’thill, physically and mentally. II - Candidates must be of the opposite sex in order to reproduce properly. III - Candidates must be over the age of 50, and under the age of 500, with both partners ideally as similar in age as possible to maximise the time in which both will be fertile. IV - Candidates must be able to conceive, or alternatively one is permitted to marry in order to raise an orphan child through guardianship, ensuring the ideal nuclear family model is still met. V - Candidates may either be selected by the individual themselves, should they find a partner that matches their own wit and ideals - the ideal individual to raise children with and to support them in their scholarly endeavours - or a courtship to be arranged by the pairs’ respective guardians, who will have evaluated the two to be an ideal match. It is theorised also by one fine Mali’thill in their recent missive that government-arranged marriages may also come to pass - this is an idea which I stand by in full support, and I truly do look forwards to seeing the fruits beared by perhaps a trial of this concept. VI - Candidates must, obviously, reside within Elcihi: refer to point I. Chapter II - The First Stage of Courtship To avoid any public disturbance in the rare case of an ill-matched pair, the First Stage of Courtship is to be undertaken in a discreet manner. The individual, male or female, who wishes to initiate the courtship will begin by sending anonymous notes, expressing their interest in a courtship and inquiring as to their chosen candidate's current status. Often, these notes are in the form of things such as poems - catching the attention of the candidate by displaying the individual’s intelligence and wit. Whilst praising the beauty of physical purity that their chosen candidate holds is certainly not discouraged, it is also encouraged to give great focus to explaining why the partnership would be productive and beneficial in logical analysis of other merits. If the candidate is not currently fit for courtship - either already engaged, infertile, or perhaps terribly stricken with duties (though courtship should still be pursued when hard at work; it is the duty of our people to continue the legacy of Larihei by producing a next generation) - then the courtship shall end here, a mutual agreement of an end to the possible pairing; another candidate must be chosen instead. If the candidate is indeed interested in courtship, the instigator of such will soon find out through word of mouth or letter in reply. After some small communication, the instigator is to reveal their identity to the chosen candidate. The pair is to meet, to discuss the direction of their courtship, and either agree or disagree to it. At this meeting, the two are likely to bring things such as self-made gifts, family records, and prior works in order to convince the other that they are a suitable match. This is the last true stage wherein a break of courtship would be made, unless something of great misfortune happens prior to the wedding. Once the two have met and confirmed they wish to pursue the courtship further, the pair are officially to be viewed as a courting couple, announcing this to the rest of Elcihi. Chapter III - The Second Stage of Courtship In this stage, the pair should socialise and meet often, though of course no physical fraternisation is to be had. They are instead to dedicate works of art, science or literature to each other, a statement of their loyalty and dedication to the partnership, and proving that their bond enhances their productivity and direction towards the maehr’sae hiylun’ehya rather than being a simple thing of lust. Unless something truly goes awry in a terrible manner - illness or unforeseen troubles - the couple is expected to swiftly begin arranging a date for their marriage, an official proposal made by either partner not long after their courtship is publicly announced. This often includes a gift, not necessarily a Valah-styled ring, but something to signify the engagement. After only a few elven weeks of planning and organising, invitations will be sent to the blessed Citizenry, calling for their lliran to attend the ceremony within the Eternal Library upon the chosen date. Chapter IV - The Marriage Ceremony The procedure for a Mali’thill marriage is as follows: --- I - Firstly, before the ceremony, a Speaker is chosen. This will likely be a parent/guardian of one member of the couple, or a respected figure and friend within Elcihi such as an Okarir. They are to write a speech that shall praise the purity and merit of each member of the couple, and the couple together. II - As the ceremony begins, the two Mali’thill stand on a raised platform within the Library upon either side of the speaker, facing each other. The speaker stands in the centre, just behind, facing the gathered audience. Close friends, family, and well-respected guests of the pair are to sit at the front upon each side of the aisle, with the rest of the Silver Citizenry seated behind or standing at sides of the hall. III - The Speaker will hush the gathered crowd, welcoming them to the ceremony - announcing the current calendar date, and the full names of the pair. They will speak of each in turn, praising their purity and merit individually, before speaking of their compatibility as a couple. IV - Then, the Speaker shall remain silent for a few moments. This silence is not to be addressed by the Speaker or any in the room, however should any object to the marriage, this is their time to speak up. An objection very rarely happens, and it would be considered incredibly rude to speak up at this time. V - Finally, the Speaker shall announce the two as a married couple, stating the Talonnii name the two will take, and repeating the phrase of ‘maehr’sae hiylun’ehya’, and often encouraging them to ‘Go forth, and produce crotchfruit’ - a phrase used to hope for the fertility of the couple and that they might bring forth new Mali’thill oem’iian in soon time. Those gathered are to repeat the blessing of ‘maehr’sae hiylun’ehya’, as is only polite and proper - the official ceremony then concluded. VI - In terms of the taking of Talonnii Name, the individual with the more esteemed family shall grant their Talonnii Name to their partner. This is something that often comes under great discussion by the two families, debated upon at length prior to the ceremony, especially in the case of two very esteemed families. On some occasions, when no answer can be reached, a hyphenated name will be kept - usually only temporarily, as one will be dropped in time when a consensus is reached by the families. VII - After this, gifts shall be presented to both the Couple in congratulations of their marriage, and to the Speaker, thanking them for their wonderful speech. The gathering would often then move to the Silver Tavern or similar such location for fine conversation and celebration. Chapter V - Expectations of Marriage When married, couples hold a great duty to both each other and the Silver State. --- I - Married couples are expected to produce offspring as soon as they might: it is their duty. II - Contraception is, of course, prohibited - it holds no purpose or place, for the only draw towards physical fraternisation ought to be conception, never the lesser urges of lust. III - Infidelity is, of course, prohibited - as before, it holds no place. Even with conception, such a thing is disgraceful. To be disloyal towards your partner is not only an insult to them and yourself, holding no self-control, yet also damages the ideal nuclear family dynamic wherein children can be properly raised by two capable individuals. IV - This success of nuclear child-rearing is why such things as ‘polygamy’ are illegal: even though more children might be produced, the circumstances of their birth and upbringing hold ill effects upon their development. The other reason for this, of course, is the preservation of the Bloodline Archives - we wish for no confusion in tracing back heritage. After all, the Mali’thill seek not to become like Valah royal families of old, and therefore must be quite careful in record-keeping. V - Whilst married, the couple are still expected to dedicate certain scholarly pursuits to each other in continued show of their loyalty - whilst public displays of affection are to be frowned upon as quite improper and degenerate, dedicated acts of scholarship serve to assure the public that all is well with the couple, and that crotchfruit are to be had. Or, if children have already been born, these things show that they are being properly raised with the scholarly pursuits of parents setting a good example to their children. VI - When possible, couples are expected to attend events together, and act in suitable manner - speaking highly of their spouse, discussing the fruitfulness of their marriage and how positive an impact it has made. This sets a good example for the Mali’thill youth in how to act respectfully and properly towards both their fellow ‘thill, and towards their future partners. Mali’thill married couples should always seek to act as beacons of light for their fellow Citizenry and their offspring, setting an example of what all should aspire to. VII - Both parents, not simply one, are expected to be devoted to their children, teaching them, protecting them, and raising them with the correct principles of the maehr’sae hiylun’ehya. When a child is born, parents are expected to divert a great deal of their focus towards the upbringing of the oem’ii. It is through this that the next generation of pure Mali’thill might be raised, to continue our work and legacy, to push towards the completion of the maehr’sae hiylun’ehya and the wellbeing of our blessed people. Ahernan for reading, my dear Mali’thill kin - I sincerely hope that this was an educational experience. I would encourage any courting Mali’thill to refer back to this document frequently, ensuring that they comply with the proper, traditional methods of courtship. If any questions are to be had, I wholly encourage my good lliran to send a letter with their points of confusion, and I would be more than glad to give explanation to such. Learn well, good reader, from this impromptu ‘Imperative of Reproduction’, as one supposes it is. And if it is so, lliran, then let us conclude this as tradition dictates. I do beseech you, my fellow Mali'thill; Go forth, and produce crotchfruit ! --- -= maehr’sae hiylun’ehya =-
  2. A Mali’thill’s Statement I would like to begin with a short introduction, lliran, as it seems many who are not resident in the Silver City have taken my simple proposals from an inaccurate perspective. My name, good lliran, is Lleinde Tillun’sae ; also known as puerir’arche, for any interested in my written work. I hold no position on the Silver Council, no formal duties, and no stake in challenging current regimes held by our dear Sohaer and Elheial’thilln. I can, however, give proof of my own merit - I constructed, by hand, the Arts Centre which faced vandalisation. I founded the Haelun’orian Societies Initiative, bringing forth Culinary Societies, Debate Societies, Literature Societies, with the assistance of my fellow Mali’thill citizens. I served as Medi’ir, then Okarir’mali, under Sohaer Arelyn and our late Sohaer Orrar before passing on the position to miss Ayliana. Yet, with the observation of a decline in Elcihi since I departed from the public eye to attend to my own studies, the lull in presence within Elcihi, a lack of proper debate and discussion - well, one can hardly sit about and simply watch as their child crawls blindly into a fireplace, ne? [!] A painting of Mali’thill children reading in the Eternal Library “When the Republic collapsed”, you say - well, why did it collapse? This is what I enquire to my republican-aligned lliran, as someone who was not indeed present for such a time - returning only to find my blessed cihi a mere shadow of what it once was. In an equal sense, I wonder about their admiration of the Sohaeriate state. If the Republicans' foundational premise was the decentralization of power, the Sohaeriate state surely took a step in the opposite direction, centralising power beneath just one individual. By direct definition, the only constitutional suggestion made to favour the ‘Diarchy’ is the return of the Maheral - a dual-power system, creating checks-and-balances and bringing back the most important cultural figurehead of Elcihi, empowering the people with the presence of a revered representative who they might approach for guidance, for teaching, for assistance in returning to the Silver Path should they have strayed. Still, perhaps I misinterpret - perhaps some of these individuals who despise my ideas so greatly are in fact staunch Sohaerists rather than Republicans. In this case, I raise the following: Have we not learnt what is lost when our Maheral is lost, lliran? Did we not mourn the death of Malaurir Azorella Elibar’acal, this striking blow to our tradition, our leadership, our wellbeing? Yet still, we are complacent to hold a state without Maheral, without Guidance. Yet still, an even more important question is posited: why are you afraid of debate? Debate has always been the language of the Mali’thill. From Elervathar and Elibar’acal, to Sullas and Uradir, to Larihei’s council itself, the logical debate of the Silver People has always been our most valuable tool to prescribe the next steps of the State. I have set no decrees, no commands, no authoritative measures - one has simply asked for the signature of the citizenry should they agree, and the constructive critique of those who may not. There is no decree to prohibit proper debate upon the foundational ideals of the maehr’sae hiylun’ehya either; no negative consequence to those who have differing opinions. The Elibar’acalian anti-mages and the Mages of Elcihi may coexist, as can others of differing views. So why, then, the refusal to debate? The actions of those who claim to follow the path of Silver seem to be quite contradictory to the foundational callings of the maehr’sae hiylun’ehya, to silence formative debate in this way. Acts of arson, acts of vandalism.. through such, you have shown only a disregard for public wellbeing and the people’s voice, disallowing any discussion to even occur. Through your actions, you have not stopped the oem’ii from reaching the fire, my pyromaniacal lliran, you have attempted to quite literally push them in. And, if one believes truly that the Silver State is set on fire by my simple suggestions, then leaving Elcihi rather than presenting due argument against such is to clearly state an ill-will towards their fellow Mali’thill; rather than putting out the fire, bringing forth their own visions for the Silver City, one would prefer to abandon ship, to leave their lliran to burn within. [!] A painting of a High Elf reading through the works of old. I set before me a list of queries - a genuine concern for why those who assumedly do hold the same virtues as I, hold the same thoughts of the importance of the maehr’sae hiylun’ehya and the path of Larihei, would disagree. What is it about Haelun’orian Labs that you despise, llir? Haelun’or is a place of progress - a proper working environment for our fine scholars is essential. Is it the opportunity of progress, the scientific arts themselves? Surely, such could not be - you claim to seek progress in line with the maehr’sae hiylun’eyha. So then, must it be a simple, blind hatred of all that is not-new? What is it about the elimination of Mali’ata that you despise, llir? Is purity, is the maehr’sae hiylun’ehya, not something we should uphold? Should we not be dealing with criminals in an appropriate manner - ought we allow creatures of the dark, corrupted Mali and child-murderers to roam our streets? Are my lliran truly against re-educating ‘ata, bringing them back towards the light of Larihei - do they wish to leave them in such a state of agony? Surely, this is not what one argues - in following the maehr’sae hiylun’ehya, one must indeed seek to uphold purity - our hiylun, both physical and mental - in order to achieve the progress of maehr’sae? So then, must it be a simple, blind hatred of all that is not-new? What is it about even the Acid Pits that one despises, llir? Has acid not been the traditional method of removal in the few cases it has been needed? Would one not consider it the most kind method of execution for those few who cannot be redeemed - a full dissolvement of the tainted being, creating no mess nor fuss. Do my lliran argue instead for murder in the streets - either committed by the ‘ata who we assumedly allow to roam, or by Elsillumiran who have no choice but to strike down ‘ata in broad daylight, with no procedure of acid-pits in place? Surely not, as the Mali’thill are a people of logic and efficiency - what method of removal is more appropriate than Acid Pits for those ‘ata who truly are disgraceful, for the Izalith of the world? Acid Pits, a swift and painless death, is almost too kind - yet, we recall our mercy and benevolence as a higher people, doing these ‘ata the service of purifying them entirely. Then, if it is not an argument either in favour of ‘ata roaming the streets, or for messy Sillumiran public executions upon the street of these irredeemable, murderous ‘ata, must it be a simple, blind hatred of all that is not-new? --- Let me remind my lliran that our progress is built on the foundations of past progress, stacked atop each other until we reach our true goal of enlightenment. --- Can any argue that, through reading the works of old, they have not become more enlightened upon our history as a people, and the direction to which we ought to take? That the works of Sullas on purity have not moved you, that the findings of our scholars of the past have not contributed to progressing the Silver State forth? [!] A painting of a sorrowful Mali’thill, looking upon the possessions of their lost family member. Yet, I shall provide still another chance - it is sorrowful to my own heart to see misguided Mali’thill not be provided with an open redemption. I shall provide our lliran with the benefit of the doubt - that they are simply lost, a temporary lapse in their judgement. If any Mali’thill of such anti-traditional ideals would wish to engage in debate, I will be ready and glad to do so. My arms are open wide to embrace my lliran and their range of ideas - our newly-founded Debate Society is proof of such. As my name suggests, I shall offer tillun’sae - the spread of forgiveness. Should the arsonist Mali’thill, or any misled Mali’thill for that matter, return with apology for the possible endangerment of the citizenry with the recklessness of fire spread, and be willing to engage in debate over the proposals they hold issue with, I would plea for no consequence to them for their dangerous actions - my testament in Silver Court to be the dismissal of their purity trials, for such actions would show proof of growth and realisation. I look forward to speaking with them once more. --- Ahernan for your time in reading this, under the assumption that one does not succumb to the immediate instinct of throwing more of my work into the fireplace, a destruction of written work that seems all too common these days. One can only aspire to a better future: as always, maehr’sae hiylun’ehya. Signed, L. Tillun’sae | puerir’arche
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