Aeus

PENNED IN THE YEAR OF OUR LORD, TWO THOUSAND AND THIRTY-ONE ✦ • ───────────────────────── • ✠ • ──────────────────────────── • ✦ ✦DO DESPACHO DO INFANTE ✦ ✦ • ───────────────────────── • ✠ • ──────────────────────────── • ✦ CODEX LEGALIS ASTURIANO ✦ IN THE NAME OF HIS HIGHNESS, THE INFANTE ✦ ✦ • ───────────────────────── • ✠ • ──────────────────────────── • ✦ ✦ • ───────────────────────── • ✠ • ──────────────────────────── • ✦ Let it be known that the Duchy of Asturias, founded upon the ideals of honor, duty, and divine right, shall be governed by the laws and customs of the Empire of Man and those herein enshrined. This Codex Legalis shall henceforth serve as the legal authority throughout the lands of Asturias, binding noble and commoner alike under the rule of law. ✦ • ────────────────────────────────────────────────────────────────────────────────── • ✦ TITLE I: ON DUCAL AUTHORITY Section I: Sovereignty The Infante of Asturias is the highest temporal authority within the Duchy, subordinate only to His Imperial Majesty. All land, title, and jurisdiction within the Duchy are held in fief from the Infante. The Infante reserves the right to amend this Codex, create law by decree, and override precedent when necessity demands. Section II: Ducal Privileges The Infante may: Grant or revoke noble titles and lands. Appoint officers of law, war, and administration. Issue pardons and commute sentences. Levy taxes, duties, and musters. TITLE II: ON NOBILITY AND PEERAGE Section I: Rights and Duties of Nobility Nobles shall be required to swear an oath of fealty to the Infante upon ascension of their fiefs. Nobles owe the Infante military service, tribute, and loyalty. Nobles may not wage private war within the Duchy without Ducal sanction. Nobles have the right to rule their lands, levy taxes, hold courts, and maintain banners. Section II: Noble Succession Titles shall pass according to lineal primogeniture, unless specified otherwise in a Ducal charter. Disputed inheritances shall be resolved in Ducal court. Section III: Minor Nobility and Knights Knights are armigerous persons granted landless or petty fiefs for martial service. They are expected to uphold chivalric virtues, protect the peasantry, and respond to military summons. TITLE III: ON COMMON SUBJECTS Section I: Rights of Commonfolk All subjects of the Duchy are protected by this Codex, regardless of birth. Commoners have the right to petition the Ducal Court All men may own property, work trades, and freely marry, save where feudal obligations restrict. Section II: Obligations Commoners owe: Labor or military service, as demanded by their lord. Annual tax or levy issued by Ducal or manorial decree. TITLE IV: ON THE COURT AND JUSTICE Section I: Due Process All accused persons have the right to: Know their charges. Be heard before a magistrate. Present witness and evidence. Section II: Punishments Crimes shall be punished thus: Theft - Fines, restitution, or labor. Assault - Imprisonment or fine. Murder - Execution or exile. Treason - Death, confiscation of estate, and dishonor. Heresy - Trial by Inquisition possible execution. Section III: Trial by Combat Nobles may demand trial by combat for honor-related disputes with consent of the Infante. Champions may be appointed only when a party is unable to stand for themselves. TITLE V: ON RELIGION AND THE HOLY CHURCH Section I: Recognition of the Faith The TRUE FAITH shall be the only recognized religion of Asturias. Blasphemy, apostasy, or heresy is forbidden and punishable. Section II: Rights of the Clergy Clergy may not be taxed, conscripted, or tried in secular courts without Ducal consent. Clergy may hold land and administer their estates under Ducal oversight. Church lands are inviolable and holy. Section II: Rights of the Clergy The Bishopric of Asturias shall oversee doctrine, church law, and faith. An Inquisition may be formed to investigate spiritual crimes with Ducal writ. TITLE VI: ON TRADE, GUILDS, AND COINAGE Section I: Guilds All trades must be registered under a guild, sanctioned by Ducal charter. Guilds shall regulate training, prices, and professional standards. Illegal guilds are subject to dissolution and seizure of assets. Section II: Markets and Taxes Markets must be licensed by the Infante or his officers. Stallholders and merchants owe a market tax and tolls. Smuggling and tax evasion are criminal acts. TITLE VII: ON WARFARE AND LEVY Section I: Composition of the Host The Ducal Host consists of: A Garda Ducal (The Ducal Guard) A Orde de San Godeáno (The Order of San Godeáno) Feudal levies of lords. Conscripted auxiliaries. Section II: Military Service All lords must provide men-at-arms upon summons. Commoners may be levied into militias during time of war Section III: Conduct of War Soldiers may not pillage, commit wanton violence, or muder without cause. Prisoners of war shall be treated with honor, unless deemed heretics or brigands. TITLE VIII: ON MARITIME LAW Section I: Maritime Conduct Ships flying the Asturian banner must be registered with the Admiralty Piracy is punishable by death. Letters of Marque may be issued to privateers during wartime. Section II: Foreign Trade and Embargo Trade with hostile states is prohibited. Contraband may be seized by Ducal patrols. TITLE IX: ON MAGIC AND THE ARCANE Section I: Regulation of Magic All practitioners of magic must register with the Magical Commission. Necromancy, blood magic, and witchcraft are outlawed. Section II: Enchanters and Alchemists Licensed enchanters may sell goods under Guild supervision. Alchemical substances must be labeled and approved for use. Section III: Magical Offenses Unauthorized magical acts causing harm shall be tried as assault. Magical corruption is subject to purging or exile. TITLE X: ON PUBLIC MORALS AND FESTIVITIES Section I: Public Decency Lewd acts, drunkenness, and blasphemy in public are misdemeanors. Any references to indecent or immoral public conduct shall be governed strictly by Ducal ordinance and subject to prohibition or punishment as the Infante sees fit. Section II: Feasts and Festivals Feast days of the Church shall be honored. Public games and tournaments must be licensed by the Infante. Gambling is forbidden outside of licensed establishments. ✦ • ───────────────────────────── • ✠ • ───────────────────────────── • ✦ IN WITNESS WHEREOF, this Codex Legalis is sealed and bound by the Ducal Signet, and shall carry the weight of law henceforth within the Duchy of Asturias. Ave Glória, Ave Império Signed and sealed, O Infante Asturiano, Adrán Marcel de Asturia, Duke of Asturias, Count of San Adriano, Baron of Montero, Lord of Niseep ✦ • ─────────────────────────── • ✠ •──────────────────────────── • ✦ ✠ POR DEUS, POLO PÁTRIA E O REI ✠ • ──────────────────────── • ✦ DO DESPACHO DO INFANTE ✦ ✦ • ────────────────────────────────────────────────────────────────────────────────── • ✦

This will be your warclaim thread coinciding with a channel in moderation discord. War Goal: Annihilation Target: tile_snow_highlands_6 Warclaim will most likely be held at 3pm est on Saturday, May 17th. Allies will have until: 11:59pm est on Thursday, May 15th to declare. Please have rosters made and shared to staff by 11:59pm est on Thursday, May 15th (you can still add to them after) Also please have any builds ready by 11:59pm est on Thursday, May 15th

PENNED IN THE YEAR OF OUR LORD, TWO THOUSAND AND TWENTY-FIVE ✦ • ───────────────────────────── • ✠ • ───────────────────────────── • ✦ ✦O MINISTERIO DE CULTURA ✦ ✦ • ───────────────────────────── • ✠ • ───────────────────────────── • ✦ A POCKET GUIDE TO GALECIAN ✦ AN ABRIDGED COMPENDIUM FOR TRAVELLERS TO ASTURIAS ✦ ✦ • ───────────────────────────── • ✠ • ───────────────────────────── • ✦ ✦ • ───────────────────────────── • ✠ • ───────────────────────────── • ✦ Following the recent publication of the book ON THE GALECIAN TONGUE: FOR THE EDUCATION OF NON-GALECIAN SPEAKERS, the ministry has decided that it would be in its best interest to publish a continuation of the series in order to benefit the common man seeking to learn Galecian for non-scholarly work. Therefore we bring to you this guide, a compiled abridged edition of the first edition, focusing on the essential phrases and customs that one may need for trade or transit within Asturias or with your local Galecian mariner. ✦ • ────────────────────────────────────────────────────────────────────────────────── • ✦ I. DE SALUTANDI ET VALE DICENDI On Greeting and Bidding Farewell Ola - Hello Bos días - Good morning (Used from dawn until midday.) Boas tardes - Good afternoon (Used from midday until dusl.) Boas noites - Good evening / Good night (Used after dusk.) Adeus - Goodbye Ata logo - Until later II. DE LOCUTIONIBUS URBANITATIS On Phrases of Politeness Courtesy is a currency accepted everywhere. Use these phrases to show respect: Por favor - Please (Used when requesting something.) Grazas - Thank you De nada - You are welcome Perdón - Pardon / Excuse me (Used to seek forgiveness or gain attention.) Sí - Yes Non - No Comprende? - Do you understand? Non comprendo - I do not understand Fala máis despacio, por favor - Speak more slowly, please III. DE COMMERCIIS ET NECESSITATIBUS QUOTIDIANA On Trade and Daily Needs These phrases will aid you around the market. Quero comprar [cousa] - I want to buy [thing] [Cousa] could be: peixe (fish), carne (meat), viño (wine) Cuanto custa isto? - How much is this? É moi caro - It is too expensive Pode vender me [cousa] - Can you sell me [thing]? Teño [cousa] - I have [thing] Necesito [cousa] - I need [thing] Un [cousa], por favor - One [thing], please Dous [cousas], por favor - Two [things], please IV. DE QUAERENDO DIRECTIO ET LOCUS On Asking Direction and Location Should you lose your way, these words will guide you: Onde está [lugar] - Where is [place]? [Lugar] could be: a cidade (the city), a igrexa (the church), o porto (the port), a casa de (the house of), o mercado (the market), o aviario (the aviary) Aquí - Here Aló - There Lonxe - Far Preto - Near A dereita - To the right A esquerda - To the left Todo recto - Straight ahead V. DE CONSUETUDINIBUS LINGUAE ET MORIBUS On Language Customs and Manners A few points on the Galecian way of speaking and interacting: The Galecian folk value courtesy. Use ‘Por favor’ and ‘Grazas’ freely. Their hospitality is notable, though sometimes shown for customs as much as personal inclination. Be gracious when accepting offers. When addressing someone whose name or rank is unknown, a respectful ‘O Señor’ (for a man) or ‘A Señora’ (for a woman) is appropriate. This guide is brief, but a valuable asset when navigating through Galecian waters. We hope to ease your travels through Asturias. ✦ • ────────────────────────────────────────────────────────────────────────────────── • ✦ ✠ POR DEUS, POLO PÁTRIA E O REI ✠ • ──────────────────────── • ✦ O MINISTERIO DE CULTURA ✦

PENNED IN THE YEAR OF OUR LORD, TWO THOUSAND AND TWENTY-FIVE ✦ • ───────────────────────────── • ✠ • ───────────────────────────── • ✦ ✦ MINISTERIO DE CULTURA ✦ ✦ • ───────────────────────────── • ✠ • ───────────────────────────── • ✦ ON THE GALECIAN TONGUE ✦ FOR THE EDUCATION OF NON-GALECIAN SPEAKERS ✦ ✦ • ───────────────────────────── • ✠ • ───────────────────────────── • ✦ ✦ • ────────────────────────────────────────────────────────────────────────────────── • ✦ With the developments of the most recent war, we find ourselves in a more cosmopolitan society. Peoples from the farthest corners of Humanity have come together under one flag, exposing one another to their unique cultures. This guide is on the Galecian tongue, a curious dialect that descends from Savinian and is spoken by the Galecian peoples. Though our own Common speech unites us all, to understand a people truly, one must grasp the local language. Consider this a primer, a guide for those who wish to speak with the Galecian folk, be they merchants, envoys, or simple travellers. We shall lay the foundation for further education in the language. ✦ • ────────────────────────────────────────────────────────────────────────────────── • ✦ I. VOCABULARIUM GALECIANUM AD LINGUAM COMMUNEM REDDITUS Galecian Vocabulary Translated into the Common Tongue. Here starts the compilation of notable words and phrases, gathered and presented in alphabetical order for ease of finding. Aberto/Aberta - Open (for man or woman, or things of such gender) Abrir - To open Agora - Now Algo - Something Aló - Yonder, or There Alto/Alta - Tall, or High (for man or woman, or things of such gender) Amar - To love Amarelo/Amarela - Yellow (for things of such gender) Amigo/Amiga - Friend (for man or woman) Ao - To the (masculine singular contraction of ‘a’ + ‘o’) Árbore - Tree As - The (feminine plural definite article) Ata - Until Azul - Blue Baixo/Baixa - Short/Low (for man or woman, or things of such gender) Beber - To drink Ben - Well, or Good (as in, doing well) Blanco/Branco/Branca - White (for things of such gender) Borgoña - Burgundy (kingdom, color) Cama - Bed Camiñar - To walk, or travel by foot Campo - Field, or Countryside Cantar - To sing Cando - When Carne - Meat, or Flesh Casa - House Cegado/Cegada - Blind (for man or woman) Ceo - The sky, or Heaven Cerrado/Cerrada - Closed, or Shut (for things of such gender) Chamar - To call, or to name Chico/Chica - Small; also used for Boy or Girl (informal speech) Cidade - A City, or Town Cocer - To cook, or to boil Coello - A rabbit Coma - As, or like Comer - To eat, or partake of food Comigo - With me Comprar - To buy, or to purchase Con - With Contar - To count, or tell a story Cores - Colors (plurarl of ‘cor’) Cruz - Cross Da - Of the (feminine singular contraction of ‘de’ + ‘a’) Das - Of the (feminine plural contraction of ‘de’ + ‘as’) De - Of, or from Día - Day Dinheiro - Money, or coin Direita - Right (as in, direction) Do - Of the (masculine singular contraction of ‘de’ + ‘o’) Doente - Sick, or ill Dos - Of the (masculine plural contraction of ‘de’ + os’) Duro/Dura - Hard (for things of such gender) E - And El/Ela - He/She Eles/Elas - They (masculine/femenine) En - In, or on Entrar - To enter, or come within Escoitar - To listen Escribir - To write Esperar - To wait, or hope Estar - To be Eu - I Facer - To do, or to make, or to perform Falar - To speak, or to talk Familia - A family, or kin Fazañas - Exploits, or feats Fe - Faith Fillo/Filla - Son/Daughter Flor - A flower, or bloom Fóra - Outside, or without Frío/Fría - Cold (for things of such gender) Galeão - Galleon Galego/Galega - Galecian (male or female person) Gato/Gata - A cat (male or female) Grande - Big, great, or large Gris - Grey, or ash-colored Hei de - I have to, or I must Hoxe - Today, or this day Igrexa - A church, or House of God Illa - Island Ir - To go Isto - This (referring to a thing) Lado - Side Leito - Bed (Variant of Cama, based on related languages) Lenzo - Canvas, or linen Levar - To carry, or to wear Ler - To read Lembrar - To remember Lonxe - Far, or distant Luchar - To fight, or battle Luz - Light Máis - More, or additionally Máis tarde - Later Mar - Bad, or evil (for man or woman, or things of such gender) Man - A hand Maña - Tomorrow, or the morning Mar - The sea Mariñeiro - Sailor, or mariner Marido - A husband Mestre/Mestra - A teacher, or master/mistress Miña - My (feminine singular) Mirar - To look, or to watch Moi - Very, or much Montaña - A mountain Morra - May die Moro - Black Meu/Miña - My (masculine feminine singular) Muller - A woman, or wife Mundo - The world Música - Music Nacer - To be born Nada - Nothing Nadie - Nobody, or no one Neno/Nena - A child, or boy/girl No - In the (masculine singular contraction of ‘en’ + ‘o’) Nosa - Our (feminine) Nós - We Nosso/Nossa - Our (masculine/feminine) Número - A Number O - The (masculine singular definite article) Onde - Where Ouro - Gold Os - The (masculine plural definite article) Outro/Outra - Other, or another (for man or woman, or things of such gender) País - Country, or land Pai - A father Palabra - A word Parela - A couple, or partners Parte - A part, or portion Pasar - To pass, or to happen Paz - Peace, or tranquility Pecado - Sin, or transgression Pensar - To think, or to ponder Perdón - Pardon, or forgiveness Pero - But Perro/Perra - A Dog (male or female) Peixe - A Fish Poder - To be able to, or Power Polo - By the (masculine singular contraction) Por que - Why Primerio/Primeira - First (for man or woman, or things of such gender) Primo/Prima - A cousin (male or female) Proximo/Proxima - Next, or nearest (for man or woman, or things of such gender) Que - What Quen - Who Quente - Hot, or warm Rato - A mouse, or rat Recordar - To remember Santo/Santa - Saint (male or female) Sempre - Always, or ever Sentir - To feel, or to regret Si - If Silencio - Silence, or quiet Sobriño/Sobriña - A nephew or niece Só - Only Soño - A dream Son - Are, or they are (form of ‘ser’ - to be permanent) Seu/Sua - His/Hers/Its (masculine/feminine singular) Tecer - To knit or weave Tempo - Time, or weather Teu/Túa - Your (masculine/feminine singular informal) Terra - Land, ground, or the world Ti - You (informal singular) Tío/Tía - Uncle/Aunt Todo/Toda - All (for man or woman, or things of such gender) Trabajar - To work, or labor Traer - To bring, or to carry Triste - Sad Teus/Tuas - Your (masculine/feminine plural informal) Veciño/Veciña - Neighbor (male or female) Vender - To sell, or trade goods Veneración - Veneration, or deep respect Ver - To see Verde - Green Vermello/Vermella - Red (for things of such gender) Vila - Town, or village Viño - Wine Vista - Sight, or view Vivir - To live, or to dwell Volar - To fly Voltar - To return, or to come back Vós - You (informal plural) Xente - People Xa - Alraedy Yo - I ✦ • ────────────────────────────────────────────────────────────────────────────────── • ✦ II. De Numeris On Numbers The Galecian folk, like all rational and civilized beings, possess a system for counting. The basic numbers are as follows: Un/Unha - One Dou/Dúas - Two Tres - Three Catro - Four Cinco - Five Seis - Six Sete - Seven Oito - Eight Nove - Nine Dez - Ten Once - Eleven Doce - Twelve Trece - Thirteen Catorce - Fourteen Quince - Fifteen Dezaseis - Sixteen Dezessete - Seventeen Dezoito - Eighteen Dezanove - Nineteen Vinte - Twenty Vinte e un - Twenty-one Vinte e duos - Twenty-two Vinte e três - Twenty-three Vinte e catro - Twenty-four Vinte e cinco - Twenty-five Vinte e seis - Twenty-six Vinte e sete - Twenty-seven Vinte e oito - Twenty-eight Vinte e nove - Twenty-nine Trinta - Thirty Corenta - Fourty Cincuenta - Fifty Sesenta - Sixty Setenta - Seventy Oitenta - Eighty Noventa - Ninety Cen/Ciento - One hundred Cento un - One hundred and one Douscentos - Two hundred Trezentos - Three hundred Catrocentos - Four hundred Quinentos - Five hundred Seiscentos - Six hundred Setecentos - Seven hundred Oitocentos - Eight hundred Novecentos - Nine hundred Mil - One thousand Dous mil - Two thousand Tres mil - Three thousand Catro mil - Four thousand Cinco mil - Five thousand Seis mil - Six thousand Sete mil - Seven thousand Oito mil - Eight thousand Nove mil - Nine thousand Dez mil - Ten thousand Cen mil - One hundred thousand ✦ • ────────────────────────────────────────────────────────────────────────────────── • ✦ III. De Familia et Amicis On Family and Friends. Family and community is the foundation on which Galecian society is built upon. One may address family members directly by their title (e.g., Pai, Nai). For friends, the terms Amigo or Amiga are used. Within the close-knit Galecian community, many may be addressed as if they were kin (e.g., Primo/Prima, or Tío/Tía being the most common.). Pai - Father Fillo - Son Irmán - Brother Avó - Grandfather Tío - Uncle Primo - Cousin (male) Sobriño - Nephew Marido - Husband Amigo - Friend (male) Nai - Mother Filla - Daughter Irmá - Sister Avoa - Grandmother Tía - Aunt Prima - Cousin (female) Sobriña - Niece Muller - Wife (lit. woman) Amiga - Friend (female) ✦ • ────────────────────────────────────────────────────────────────────────────────── • ✦ IV. DE MODIS ADHIBENDI TITULOS On Ways of Addressing Titles. When addressing those of rank, from the highest sovereign to the humble farmer, respect is shown through specific titles and more formal language. It is customary to address others by their titles, only being dropped with those one is extremely familiar with, like one’s close family, or childhood friends. O Emperador - The Emperor | Súa Maxestade Imperial O Príncep Imperial - The Imperial Prince | Súa Alteza Imperial O Rei - The King | Súa Maxestade Real O Príncep Real - The Heir Apparent | Súa Alteza Real O Infante - The Infante (Prince) | Súa Alteza O Príncep - The Prince | Súa Alteza O Duque - The Duke | Vosa Graza or Meu Señor Duque O Marqués - The Marquis | Meu Señor Marqués or Don + First Name O Conde - The Count | Meu Señor Conde or Don + First Name O Visconde - The Viscount | Meu Señor or Don + First Name O Baron - The Baron | Meu Señor or Don + First Name O Fidalgo - The Hidalgo (Non-landed) | Meu Señor + First Name Caballero - Knight | Meu Señor or Don + First Name Papa - Pontiff Cardeal - Cardinal Arcebispo - Archbishop Bispo - Bishop Sacerdote / Padre - Priest Monxa - Nun Señor - Mister | Señor + Last Name (or First Name if familiar) Meu Señor - Sir | Meu Señor + Last Name (or first name if appropriate) Traballador - Laborer | Señor + Last Name (or by profession if known) Labrego - Farmer | Señor + Last Name Mercador - Merchant | Señor + Last Name Artesán - Craftsman | Señor + Last Name A Emperatriz - The Empress | Súa Maxestade Imperial A Princesa Imperial - The Imperial Princess | Súa Alteza Imperial A Reina - The Queen | Súa Maxestade Real A Princesa Real - The Heir Presumptive | Súa Alteza Real A Infanta - The Infante (Princess) | Súa Alteza A Princesa - The Princess | Súa Alteza A Duquesa - The Duchess | Vosa Graza or Miña Señora Duquesa A Marquesa - The Marquise | Miña Señora Marquesa or Dona + Name A Condesa - The Countess | Miña Señora Condesa or Dona + Name A Viscondesa - The Viscountess | Miña Señora or Dona + Name A Baronesa - The Baroness | Miña Señora or Dona + Name Fidalgo - Hidalgo (Non-landed noble) | Miña Señora or Dona + Name Dama - Dame | Miña Señora or Dona + Name | Súa Santidade, followed by Papa | Súa Eminencia, followed by Cardeal | Vosa Graza or Reverendo Señor Arcebispo | Vosa Graza or Reverendo Señor Bispo | Reverendo Padre or Padre + First Name | Revernda Madre or Madre + First Name Señora - Missus | Señora + Last Name (or First Name if familiar) Señorita - Miss | Señorita + Last Name (or First Name if familiar) Miña Señora - Madam | Miña Señora + Last Name (or first name) Traballadora - Laborer | Señora + Last Name (or profession) Labrega - Farmer | Señora + Last Name Mercadora - Merchant | Señora + Last Name Artesá - Craftswoman | Señora + Last Name ✦ • ────────────────────────────────────────────────────────────────────────────────── • ✦ V. DE PRONOMINIBUS On Pronouns. Pronouns in Galecian, as in common, help indicate the speaker, listener, or the person or thing being spoken of without naming them directly. They change form based on whether they stand as the subject of a sentence, the object receiving the action, or indicate possession. Eu - I Ti - You (used when speaking to friends, family, or those of lower station - the informal singular) El - He Ela - She Nós - We Vós - You (used when speaking to multiple friends, family, or those of lower station - the informal plural) Eles - They (masculine or mixed gender) Elas - They (feminine) *Note: There exists a more formal ‘You’ (singular and plural) used for superiors or strangers, the forms of which are linked to the titles section, but simpler subject pronouns are as listed. Pronouns Personais Obxetos (Object Personal Pronouns): These pronouns receive the action of the verb. They can be direct (as in receiving the action directly) or indirect (to whom or for whom the action is done). Their forms and placement relative to the verb require careful study and shall not be fully listed here due to the complexity, but they exist and are essential. (Examples: Mirar-te - To look at you; Amar-los - To love them.) Pronomes Possessivos (Possessive Pronouns): These indicate ownership and agree in gender and number with what is possessed, not the possessor. Meu / Miña - My (masculine / feminine singular) Teu / Túa - Your (informal masculine / feminine singular) Seu / Súa - His / Her / Its / Your (formal singular masculine / feminine singular) Nosso / Nossa - Our (masculine / feminine singular) Vosso / Vossa - Your (formal plural masculine / feminine singular) Seu / Súa - Their / Your (formal plural masculine / feminine singular ‘ forms are the same as singular for simplicity here) Note: Plural possessives agree with plural nouns (e.g., Meus libros - My books, Miñas casas - My houses - forms inferred) VI. DE GRAMATICA FUNDAMENTALI ET DE CONJUGATIONE On Fundamental Grammar and Conjugation The structure of Galecian, while possesses its unique character, shares certain foundations with other Savinian languages. Word Order: The basic order of words in a sentence is typically Subject-Verb-Object, as in “Eu como peixe” (I eat fish) Gender and Number Agreement: Adjectives and articles must agree in gender and number with the noun they describe (e.g., un home alto - a tall man, unha muller alta - a tall woman). Plurals tend to be formed by adding -s or -es. Articles and Contractions: Definite articles (o, a, os, as) and indefinite articles (un, unha, uns, unhas) exist and agree with nouns. The preposition ‘de’ (of) contracts with the masculine singular definite article ‘o’ (the) to form ‘do’ (of the). Similar contractions occur with other articles (da, dos, das). The preposition ‘en’ (in) may contract with articles (no, na, nos, nas). The preposition ‘a’ (to) may contract with articles (ao, á, aos, ás). Verbs: Verbs are central to the sentence and change their form based on who is performing the action (the subject) and when the action occurs (the tense). The infinitive form ends in -ar, -er, or -ir (e.g., falar, comer, vivir). Full conjugation tables for various tenses (present, past, future) would require extensive study, but the principle of agreement with the subject (Eu, Ti, El/Ela, Nós, Vós, Eles/Elas) is present. They are likely two main verbs for “to be”: ‘ser’ and ‘estar’ (for temporary states of being or location).

Adrian Marcel comes into his tent, picking up the letter left on the table. He reads it with a slow nod before giving the order of those camping with him to halt the packing. "We are staying in the heartlands for a bit longer." He says to himself, going to remake accommodations for his wife.

**** you guys, let me protect my forests like a true God damned Elfmerican

From the south, a Galécian smiles at the news. Adrian starts making preparations for his journey to the Holy See.

You will be missed May

"Petra, Flowing Water! Ave Ave!" Exclaims a Ser Emilio d'Anpalais watching over in the seven skies.

Actually a long overdue rewrite with fixes that genuinely make the magic better. The magic currently feels so clunky with crazy emote counts to speak to a leaf. Overall this is so well thought out and clearly written by people who understand where druidism should go. Don't you love it when you're teaching someone how to beastspeak and tell them its 4 communing emotes, and 5 more beast speak emotes?! Time to defeat druidism's greatest enemy... the ******* emote count. +∞

Haven't done an update in a while: Outdated Maps: (You can open the image in a new tab to see more details)

A letter would be sent to the prince, correcting his confusion as Moon Seong-Hwa is not nor has ever been the Governor of Childeok.

[!] A missive was herein attached... "We, as in both Childeok and Numendil, will not be attacking the Hyspians, we are very sorry for threatening you (the you in this scenario being the Hyspians). We, as in Childeok, have grossly overstepped our authority, and will be taking steps to rectify this mistake!" Signed, Moon Seong-Hwa Colonial Left State Councilor of Childeok, Prefecture of Seven Virtues Defender of the Silent Sand, Jeongma

Seong-Hwa sets his blade on the table. "At once Your Highness! We can begin preparations for the battles to come!"

Moon Seong-Hwa receives word of Nicolas Murietta’s defiant statement, a thin smile curling on his lips. He pens a swift reply. "Nicolas, if you wish to stake your claim to Jeongma, let us settle this as men of war. I challenge you to a duel—in Numenost, under the full moon."

To the Lordlings of Hyspia, From the edge of the desert Jeongma (정마; 靜麻), the Silent Sand, I send this missive as a warning and a declaration. Your presence to the south of Aaevos, so near to the sacred lands of the Thirsting Oasis and our prefecture of Childeok, is a sore upon this continent—a blemish that we, the people of Won, the Salamdeul of Numendil, can no longer tolerate. The desert is a place of immense importance to our people and a crucial boundary for the Kingdom of Numendil. From the northern reaches of this desert to the southern dunes, every grain of sand belongs to us. It is our intention to settle, cultivate, and develop this land for the glory of Numendil and the prosperity of the Salamdeul peoples. The spirits of Jeongma speak to us partially, but about you they say bad things. They do not take kindly to your specific creed of foreign interlopers. They bless us still We will ensure that Jeongma remains under our control, from its northernmost peaks to its southernmost dunes, and that your presence is driven out. Know this: if you do not withdraw and cease your expansionist ambitions, we will answer your trespass with blood. Our Hyeonmu Ships will block your trade routes, and our righteous armies (의병) will march upon your settlements, ensuring that not a single Hyspian remains to desecrate our lands. Consider this your final and only warning. The patience of Numendil is not infinite, and neither is that of the Won-in. We have no quarrel with those who respect our sovereignty and our lands. But if you choose to ignore this letter, then the sands of Jeongma will be stained with Hyspian blood. Signed, Moon Seong-Hwa Colonial Left State Councilor of Childeok, Prefecture of Seven Virtues Defender of the Silent Sand, Jeongma Sealed on Behalf of the Third Hyeonmi King of Won, Fifth Level Won Court Official, Ceremonial Sixth Level Assistant Section Chief of Works, Third Level Won Overseas Territorial Minister, Colonial Prefect Brae Yoon-Ah

Seong-Hwa gives Cheong-Won a passing bow through the day as he came across her doing her work. He smiled as he noticed the town slowly coming to life with the colonists that began to find their way to Childeok. Perhaps more Won-in would join them in the new world, a place filled with new liberties and opportunities one couldn't even dream of in the fatherland.

Salamdeul Language Won-eo (원어), Jaguk-eo (자국어) , Chonwon-o (천원오) History Foreign Influence The origins of Won-eo can be traced back to the ancient peoples of the Won region, whose early interactions with the Cathantese Imperials and the Oyashiman Samurai played a significant role in shaping our language. Long before the establishment of the Won Kingdom, the region was home to a myriad of clans and tribes, each with their own dialects and forms of communication. These early languages were often rooted in the natural world, mirroring the landscapes and the traditions of the people that had settled there. Trade and migration between these societies gave rise to a proto-version of Won-eo. This early form of communication was fluid and adaptable, as speakers borrowed terms and expressions from one another. With the ascent of Cathantese dominion in Ai-Zho came rigid social structure, bureaucratic governing bodies, as well as writing and linguistic conventions that were adopted by scholars, seeking to align themselves with the distant empire, adopting the use of Cathant characters. Only the highest officials, steeped in years of study, could grasp the meaning of the Li characters, leaving the common folk to labor in the shadows of illiteracy. As the Oyashiman rule cast its shadow over our lands, their language, softer and more fluid than those of Cathant, found favor in the courts and among poets. The Oyashiman language left a mark on our speech. It is from these influences that Won-eo first began to evolve, absorbing elements from the foreign powers that ruled over the peoples of the South. A Language for The People However, it was not until the great Hyeonmi kings that our language found its true form. In its establishment, the challenge of communication among the diverse factions became evident, as the remnants of Cathantese and Oyashiman languages lingered alongside indigenous dialects, and the Lords-Beyond-the-Water struggled with the complexities of the Won language, as well as the writing systems of Ai-Zho. The Sup-e Angyo scholars crafted a writing system that reflected the phonetics of the spoken language while drawing from the aesthetic elements found in traditional Ai-Zho scripts. This effort created a writing system that was accessible, allowing even the most humble of citizens to partake in the art of literacy. This initiative was not just for academic purposes, it was also a statement of cultural reclamation and empowerment in the hopes of a unified national identity. Formalities and Respect in the Won Language The expression of respect and hierarchy is important in Won. As a reflection of Salamdeul society values, the language is imbued with a system of formalities that indicate how one converses with others, depending on their ranke, age, and social standing. This nuanced approach to communication is essential in maintaining harmony and demonstrating the deep respect our culture holds for elders and authority figures. Honorifics and Titles When addressing individuals of higher rank, such as nobles, or officials, one must employ specific honorifics to convey respect. For example: For Royalty: King: “Wang” (왕) is used for a king, and when addressing him, one would say “Wangnim” (왕님). Queen: "Yeowang" (여왕) refers to a queen, with "Yeowang-nim" (여왕님 as the respectful form of address. Prince: For a crown prince, the term "Wangja" (왕자) is used, and when addressing him directly, one would say "Wangja-nim" (왕자님). Princess: A princess is referred to as "Gongnyeo" (공녀), with "Gongnyeo-nim" (공녀님) as the respectful address. Any Royal: “Jeonhae” (전하) is the respectful way to address royals For a High Official: One might say "Seongsaengnim" (선생님) when addressing a learned scholar or government official, meaning "teacher." For Nobles: The term "Gongnim” (공님) is also used for lords and high-ranking individuals, denoting their noble status. Addressing Religious Figures In Won culture, alabaster monks and priestesses are highly revered, and there are specific honorifics and titles used to address them. These terms emphasize respect and reflect their spiritual roles in society. Religious Titles Seunim (스님): Monk Sunyeo (수녀): Priestess When addressing these figures, especially in formal settings, the titles are often used alone or with respectful terms, as follows: Addressing a Monk Seunim-ssi (스님씨): Honorable Monk Seunim gongnim (스님 공님): Your Reverence (for a senior monk) Addressing a Priestess Sunyeo-ssi (수녀씨): Honorable Priestess Sunyeo gongnim (수녀 공님): Your Reverence (for a senior priestess) Addressing Peers and Inferiors The Salamdeul language includes distinct forms for addressing peers and those of lower rank. The choice of language reflects the speaker’s social standing and the degree of familiarity with the other person: To a Senior (Elder): Use -nim as an honorific suffix. Example: Halabeoji-nim (Grandfather) or Eomeoni-nim (Mother). To a Peer: Use the individual's name with -ssi for politeness. Example: Annyeong, Jin-soo-ssi (Hello, Jin-soo). To a Younger Individual: Use the individual's name without honorifics, but still maintain a respectful tone. Example: Myeong-ho, jal jinaess-eoyo? (Myeong-ho, have you been well?) Everyday Words in the Won Language In our daily lives, the Won language is rich with expressions. Below are some fundamental words and phrases that you will encounter frequently. Ne (네): Yes Aniyo (아니요): No Annyeong (안녕): Hello / Goodbye (informal) Annyeonghaseyo (안녕하세요): Hello (formal) Je ireumeun <name>-imnida (제 이름은 ___입니다): My name is ____ Annyeonghi gyeseyo (안녕히 계세요): Stay well (when you are leaving) Annyeonghi gaseyo (안녕히 가세요): Go well (when the other person is leaving) Jal gayo (잘 가요): Go well (informal) Jebal (제발): Please Gamsahamnida (감사합니다): Thank you Mianhamnida (미안합니다): I’m sorry Eotteoke (어떻게): How? Je (저): I / Me Dangsin (당신): You Geu (그): He Geunyeo (그녀): She Ireum (이름): Name Imnida (입니다): Am / Is Example: “Annyeonghaseyo, je ireumeun Moon Seong-Hwa imnida.” Greetings, my name is Moon Seong-Hwa Note: In Ai-Zho, one’s clan or “family” name comes before their given name. Saram (사람): Human Jangsu (장수): Elf Baninban (반인반): Dwarf Dokkaebi (도깨비): Orc Eumsik (음식): Food Bap (밥): Rice Guk (국): Soup Jjigae (찌개): Stew Chae (채): Vegetables Banchan (반찬): Side Dishes Dangsang (당상): Banquet Family Terms: In the Won, family holds a significant place, and there are specific terms to denote family relationships, however they can often be used to denote the relationship of two individuals regardless of blood ties. Abeoji (아버지): Father (formal) Appa (아빠): Father (informal) Eomeoni (어머니): Mother (formal) Eomma (엄마): Mother (informal) Hyeong (형): Older Brother (for males) Oppa (오빠): Older Brother (for females) Unni (언니): Older Sister (for females) Noona (누나): Older Sister (for males) Dongsaeng (동생): Younger Brother/Younger Sister Halabeoji (할아버지): Grandfather Halmeoni (할머니): Grandmother Ajeossi (아저씨): Uncle Ajumma (아줌마): Aunt Sachon (사촌): Cousin Written and published by: Ninth Level Won Court Surveyor, Ceremonial Seventh Level Deputy Assistant Section Chief of Works, Fourth Level Colonial Minister, Childeok Left State Councilor Moon Seong-Hwa. Approved by the Ministry of Heritage

The Salamdeul Won-in, Salamdeul, Chonwon-in The Salamdeul (사람들) trace their descent from the Ship-Born (배탄생) and the Forest-Cradled (숲에 안겨), two legendary peoples in the time before time that met along the ancient shores of Won (원). Their nation, more broadly called Cunyuan (촌원), occupies the southern shores of Ai-zho, bounded by the Xia tribes of Zhourrenia to the west, the Hui and the Cathantene Empire to the north and east. Harmonious Records of the Won Kings Creation | 사이 Oral traditions tell of the All-Encompassing God (모든 것을 포괄하는 분명한 사랑의 신), who was himself All (원) and Nothing (무). In his soul, the Void (영혼을 삼키는 가마솥1) he tore from himself Form (형태), grafting from that expanse the Stars (빛나는 영역2) and Terra (생명을 주는 광활한 공간3). Upon Terra he made a form of each element, living and static; and each he mixed into ten-thousand (만) more, and each a million (무한) after that until he was contented, and all the Universe (사이) formed. The Second Pantheon (두번째 모든 신) tells of the Four Great Gods (천상의 형제애를 이루는 네 신4) and the Thousand-Headed Snake I-Beulsu (이블스). The greatest among them, Deul (들5), was born of clay, molded into the form of the first Man by the All-Encompassing God’s own hands. His life-partner, Salam (사람6), was clear-eyed and taught him much, and together with the other three Great Gods they embarked upon a thousand-day journey to defeat each of the Snake’s heads. Deul had beheld the greatest glories of the All-Encompassing God, and seen both the Stars and the Void; and so he was not corrupted by the Thousand-Headed Snake. His brother Keleugi (크루그), however, was born of sand, and like it his will was blown away by the Snake’s many heads. Depiction of Salam, the first Woman Depiction of Deul, the first Man Yet, when the Four Great Gods began their final battle with the Thousand-Headed Snake, and each put his back to his trusted allies, Deul’s betrayal by Keleugi still surprised them. Swinging a Sharp-Headed Mace (도끼) at his Blood-Brother’s neck by the Snake’s will, and thereby making himself and his progeny the vassals of the Snake, for a moment it appeared as though the great demon might win. In that moment, however, Salam sacrificed her vitae to Deul, catching the mace - and the two merged into one, gaining the power to defeat the Thousand-Headed Snake. Their power spent, the pair’s remaining energies seeped out across Terra, and all its continents were populated with their children. 1 | lit. Soul-Devouring Cauldron 2 | lit. Shining Realms 3 | lit. Life-Giving Expanses 4 | lit. Four Gods of Heavenly Brotherhood 5 | Thought to be a literal representation of ‘Dun’, ‘Ildun’, or the personage that exemplified it; in this case, Harren. 6 | Thought to represent or be descended from the name Sarai. The Forest-Cradled | 숲에 안겨 The Forest-Cradled, Sup-e Angyo, were born in Ai-Zho, little different from their Li-Ren (리인) counterparts. In the time before recorded Salamdeul history, they lived relatively simple lives of oral tradition, tribalistic familial structures, and subsistence via a ritualized form of pastoral herding, moving from one feeding grounds, or Hwanggeum-bich Peolbat (골든 그래스 밭1), to the next. The ruins of stout stone temples that once overlooked such Peolbat still stand in Heshan, in the Fifth Central Imperial Governing Province of Cathant. While these are off-limits to those below the Third Lesser Ministerial Echelon, Eight-Graded Jade Inspector Zhou Min-Zhu (1582-1647) once described it in his report to the Interior Bureaucratic Office of the Grand Seal: The temple is a measly thing, no more than ten zhi2 tall, in its center what first appeared little more than thirteen rocks aligned in a rounded shape. Yet upon further inspection, the shadow of each was perfectly measured so that the hours of the day matched that of the third autumnal cycle. How many centuries have these sat here, unburdened save by time? Dew that sways the leaf does not oft snap it. In that earliest of eras and from the stories told in the Stone and Grass Ballad (풀과 돌의 민요3), it is surmised that perhaps the locations were of significance to the Wail-Deul Won (와일들원4), the immortal ancestor spirits of the Sup-e Angyo tribes that in the times before written word oft acted as their shamans and spirit guides, passing down skills and oral traditions. The Wail-Deul are believed to have been the ones to impart the original tribal doctrines of the Sup-e Angyo, such that they named themselves after the deep forests in which their ancestor spirits roamed and to which they returned at the end of the Stone and Water Era - and thus they were the Forest-Cradled. While it is known in the present that such temples were used to measure the passing of seasons in regularly-traveled grazing grounds, little else but bedtime stories and similar parables have survived of the era. The slow agrarian spread of the Li-Ren eventually led to conflict, and the far less organized Sup-e Angyo were pushed to the west by their relentless expansion - yet it was the earliest of Oyashi invasions of the northern coast that erased their most fertile territories, finally leaving their lands little more than the southern corridor between mountain and sea. While this rocky land could barely support the already thin population of the Forest-Cradled, we know them to have survived in part thanks to the fortuitous landing of the Ship-Born - and the beginning of the Era of Sea-Meets-Shore. 1 | lit. Goldengrass Field 2 | A standard Li-Ren unit of measurement roughly analogous to 1.3 feet. 3 | Part of ancient Sup-e Angyo oral traditions, the Stone and Grass Ballad is traditionally sung on the new moon festival commemorating the scattering of Keleugi’s sands and the beginning of its namesake era. 4 | lit. Wild Ones, what few cave drawings remain of them often depict inhumanly tall, thin beings dressed in barks. Sea Meets Shore & the Age of Won | 바다와 해안의 만남 시대 While little remains of the Era of Stone and Grass, the Era of Sea-Meeting-Shore has been recorded faithfully as the beginning of the Salamdeul states across dozens of histories both domestic and abroad, such as the Myriad Happenings of the Court of the Second Won King (수많은 일들 원왕의 법정1) and the Records of the Western Pavilions (西閣記 | 서부관 이야기2). They tell of the Lords-Beyond-the-Water (바다의 군주 너머), the first of which was the Lord of Ships, Brae Junim (배주님), who brought with him seven Hyeonmubrae (현무배) or Black Tortoise Ships, the rituals of the Third Pantheon (세 번째 모든 신), and the gift of Old-Life, Guhwaldeon (구활던). Three of the five Hyeonmubrae went to the construction of Puyang and its famed Alabaster and Onyx Temple (푸양 신성한 설화석고와 줄마노 사원3), which introduced to the Sup-e Angyo the Third Pantheon - that of the Creator (하나님 | 모든 창조와 영원의 하나님4) and Celestial Lords (천상의 궁정의 하급 신들5). Brae Junim took for himself five Sup-e Angyo consorts over the course of his long life, populating Puyang with Clan Brae and pulling from his descendants’ ranks the first Julmano Munyeo and Seolhwaseoggo Seongjigja, or Onyx Shrine Maidens and Alabaster Priests (줄마노 무녀 | 줄마노 무녀니즘의 탄생 | 설화석고 성직자6) to tend its shrines and temples. The second to descend was the Hyeondeul King, Hyeondeul Wang (현들왕), who was a king among the Lords-Beyond-the-Water and captain of the Great Hyeonmu (엄청난 칠십리 현무배8). It was he that created the Salamdeul-Eo (사람들어), a written alphabet and shared language of their new homeland. In sharing their ways with the Sup-e Angyo, both the Lords-Beyond-the-Water and the Sup-e Angyo changed, and the newly shared ethnic group called themselves Salamdeul - no longer separate tribes, but the People. The Great Tortoise Hyeonmu, seared black by the many-colored flames of the Dragon Usurpers (다색화염의 자룡 강탈자7), became their shared banner, and their many inventions and traditions made whole as the kingdom of Won (원), and his given name their word for its King (왕). When Hyeondeul Wang expelled the Hou-zi plague (저주받은 기 원숭이 왕국9) that had invaded the pastoral lands of the Salamdeul, he was made first Won King and built for himself the fortress city of Tamoi, taking the name Hyeondeul Libja Wang (현들립자왕). The period between the first landing of the Lords-Beyond-the-Water and his death would thereafter be called the Era of Sea-Meets-Shore, and each Salamdeul era thereafter measured by the lifespan of its rulers. 1 | Written approximately 500 years after the Sea-Meeting-Shore, the Myriad Happenings is a classic Salamdeul history in that it is barely a history at all; more a collection of moralistic stories of court ministers and ladies, it begins midway through the Second Won King Brae Dae-bol Wang and his Era of Blooming Peonies (피는 모란) and ends with his invasion and cleansing of the last independent Hou-zi foothold in the region, Goewon (기괴한 원숭이 나라, or 괴원). 2 | Ten years after the founding of the Li Kingdom, the Young Master of the Western Pavilions conducted diplomacy with the 난초 왕국, or Kingdom of Bauhinia Grottos, a petty realm ruled by the lesser Hyeondeul branch of Hyeoncho, and recorded what histories he learned of the Salamdeul in his diaries. 3 | lit. Sacred Puyang Temple of Alabaster and Onyx 4 | lit. God of All Creation and Eternity, coll. ‘God’ 5 | lit. Lesser Gods of the Heavenly Court 6 | lit. Shaman Maidens of Onyx 7 | lit. Purple Dragon Usurpers of the Many-Colored Flame 8 | lit. Awe-Inspiring Seventy Zhi Black Tortoise Ship 9 | lit. Accursed Ki Monkey Kingdoms Age of Sorrows | 슬픔 Many Won Kings ruled in succession after the expulsion of the Hou-zi plague, yet the Age of Won would not last forever. What had begun a united folk slowly devolved into the power struggles of the Inner Clans against the ascendant Branch Families and Outer Clans (하나의 나무의 여러 가지 가지1). Court favors spiraled into intrigues, and three generations rarely make three wealths (첫 번째 세대는 부를 가져오고, 세 번째 세대는 가난을 가져옵니다2). Finally it came to a head, whereupon the deposition of the Thirteenth Won King - the choice of Hyeondeul and the majority of the Inner Clans - in favor of his brother, who was the nominee of the Hyeondeul Branch Families, Clan Brae and the Outer Clans (and would thereafter be the Fourteenth Won King) began a civil war - the famed and terrible Rivers and Mountains War (쌍둥이 강과 산 형제의 전쟁3). Across a hundred fields, battles decimated the armies of both, resulting in the loss or destruction of the majority of the Inner Clans’ Guhwaldeon (구활던), and the scouring of the clan cities of Loncho, Saroguk, Songmul and Angi (남북전쟁의 네 가지 잘못4). No peace was accorded, and the nation was split into the northeastern two-thirds, centered around Tamoi and called by modern historians the Northern Tamoi Kingdom (북타모이왕국5), and the southwestern third, centered around the Brae city of Puyang and called the Later Won Kingdom (나중에원). Both claimed to be the true Won Kings, the former ruled by the remnants of the Thirteenth Won King’s forces, and the latter ruled by the Fourteenth Won King’s second son by a favored courtesan, the only survivor of his line and the first Hyeonchon King of Won. Whilst the Northern Tamoi Kingdom was in its earliest days the stronger, it lacked a natural bay with which to trade with the friendly, if largely weak and nomadic, states of Xia. It was also subject to constant Hui raids, eventually collapsing into the Seventy Kingdoms of the Age of Sorrows (시대의 슬픔 칠십왕국). These fractious states are rarely recorded to have been larger than a day’s ride from any minor city or village, and all northern cities slowly reduced in size from constant battle. Yet rather than expand and consolidate the Salamdeul, the Later Won Kingdom grew only its defenses, building walls from mountain to marsh (오중 성벽 건설 노력나중에원6) and a new fleet of Hyeonmu ships in hopes of repelling future conflict. The Later Won Kingdom’s First Hyeonchon through Seventh Deulla Kings would continue this status quo, to their eventual loss. The choices made by consecutive inwards-facing rulers would be the prelude to the true Age of Sorrows, as Invaders from the North and East (공허에서 보낸 북섬과 동부해의 침략자7) slowly but surely conquered each petty kingdom even as they fought each other; in two hundred years they reached the Fivefold Walls, and within a hundred after that Puyang fell to the Empire of Cathant. Such began three hundred years of shame, marked by Salamdeul culture forced into subservience beneath foreign rule and Won turned into a rump state - referred to for the first time as Cunyuan8. 1 | lit. Manyfold Branches of One Tree (also translated as ‘The manyfold branches of the Great Tree that is Won’, in reference to the kingdom at large, historians now disagree on whether this was a literal representation of the clan hierarchies or a reference to a general revolt). 2 | lit. ‘Though the first generation creates wealth, the third portends poverty’. This saying encapsulates the belief that the first generation creates wealth, the second builds it, and the third spends it - a saying taken and subsequently repurposed from the Li-Ren. 3 | lit. Twin Rivers and Mountain Brothers' War, in reference to the two great rivers, Geum and Woncho, between the banks of which the decisive battle of the war was fought, as well as Brothers’ Mount (형제의 산), where the first mandate of the Fourteenth Won King was declared. 4 | lit. Four Wrongs of the Great Civil War, the scouring of the cities created five generations of animosity between the powerful city-ruler clans of the era, irreversibly weakening the Won Kingdom in the pivotal moments before the invasions. 5 | Called the Northern Tamoi Kingdom to differentiate from the later Kingdom of Tamoi, ruled by the Hyeoncho Branch Family of Hyeondeul and existing sometime between the Fifth Hyeonchon King of Won and the Invasions. 6 | lit. Fivefold Wall-Building Effort of Later Won 7 | lit. Void-Sent invaders of Northern Isles and Eastern Seas 7 | Named rather crudely after the Hyeonchon (Chon) dynasts of Won (Won), Chon-Won was transliterated to the Li-Ren language and became Cunyuan. Age of Distainment | 하층부 시대 Though Cunyuan was able to rebel and gain its independence in the decade after the great Oyashiman revolt that began their Shōri era, the nation is a shadow of once-prosperity. In two and a half centuries of independence, three minor revolts, two Oyashiman incursions and seven Cathantene have swept the nation; the rocky coast of Cunyuan, though rich with the spoils of war taken from foreign generals, has oft barely provided enough for its population to subsist. Now it has begun to send tradesmen and colonists to Xia and East Aeldin, heavily armored ships acting as uneasy middlemen between Nova Horos, Zitou and Justern to those unwilling to directly trade with Cathant. Though ruling from their own resplendent palaces in Tamoi, Cunyuan’s Hyeonmi kings struggle to exert influence upon the increasingly powerful clans and bureaucracy. To compound the issue, or perhaps because of it, Hyeonmi clansmen and their life-markers are rarely seen outside of their capital save by the amethyst slips which they alone can issue, and with which court positions are jockeyed in the kingdom’s great game - and so the Salamdeul can be said only to persist rather than thrive. Cunyuan is a largely monoracial state, with those other than the Salamdeul, and occasional Xia, Hui and Zhou, rare beyond the trade port of Puyang. Elves have long been eradicated or disappeared, and few texts beyond the Harmonies (깨달은 원왕들의 조화로운 기록1) survive the changing of ruling clans to tell foreign histories. 1 | lit. Harmonious Records of the Enlightened Won Kings CULTURE The Salamdeul believe in a social framework that governs their social relationships, government administration, and individual behavior. In Salamdeul philosophy, there are five pillars that keep society from falling apart, and a well rounded Salamdeul must not only learn these pillars, but live them every day of their lives. Filial Piety | Won philosophy emphasizes the importance of filial piety, or respect for one's parents and ancestors. This concept dictated that individuals must honor and obey their parents, take care of them in their old age, and ensure that their ancestors are properly honored through righteous actions, rituals and offerings. These beliefs instill a strong sense of duty and respect to one’s elders. Ancestral shrines are a common sight in Salamdeul villages, both inside and outside of the home. Social Harmony | Won philosophy also stressed the importance of social harmony, and the idea that individuals should prioritize the needs of society over their own desires. Salamdeul are encouraged to act in ways that are socially stable and that promote cohesion, even if it means sacrificing personal happiness. Rituals and Etiquette | Social interactions are looked at under a magnifying glass in Cunyuan. Rituals and etiquette in social interactions are incredibly important, like bowing to show respect, using formal language when speaking to superiors or elders, and following strict codes of conduct in various social situations. These rituals are meant to maintain social order and the rigid hierarchy in Cunyuan. Role-Based Ethics | Won philosophy emphasizes the importance of fulfilling one’s role in society. Whether as a ruler, a parent, a child or a friend, people are expected to fulfill their duties and responsibilities according to their social roles. These expectations are clear, and dictate how individuals should behave in different roles and situations, whether it be predicated upon their standing in the court or their position in the household. Education and Self-Cultivation | The Salamdeul place a high value on education and self-cultivation, believing that individuals should strive to improve themselves morally and intellectually throughout their lives. This encourages people to pursue knowledge and self-improvement. Salamdeul society values such scholastic achievement over most other pursuits, the Won Kingdom placing excess favor upon those clans with meritorious bureaucratic officials. The civil service examination serves to ensure that even the most nepotistic must still have proper literacy. Its mirror is the philosophy of Suyang (수양), or the cultivation of oneself - both in the mind and body, one must develop themselves properly in all manners. Guhwaldeon | 구활던 The Guhwaldeon (구활던 - lit. ‘Old Life’), greatest of the weapons brought by the Lords-Beyond-the-Water, is so named because of its duality as a mark of the gift of long life they were blessed by the Third Pantheon with and as the tool that could ensure its fullness. These bows were said to be able to pierce even the heavy metals of the Cathantene Imperial Guards, especially when fired by the trained hand of the Inner Clans. Strong and deadly, they became a symbol of pride for the Salamdeul. While the Guhwaldeon that were brought over to Cunyuan remained in the hands of the Inner Clans, the broader Salamdeul attempted to produce a bow with similar strength to that of these legendary weapons. They created the Gakgung (각궁), a small but very powerful bow made up of bamboo, black locust wood and water buffalo horns. This reflex counterpart of the Guhwaldeon became very important for the Salamdeul people in their wars with the Oyashiman Shogunates. In modern times, Salamdeul militias (의병) or “righteous armies'' tend to contain many skilled archers. The largest of militias will field crossbowmen to bolster the ranks, though it is considered lesser to the bow. Hyeonmu Ships | 현무배 Long before the era of Sea-Meets-Shore, the turtles of the Lands-Beyond-the-Water were said to shine in the resplendent colors of the rainbow, mirrored off of placid lakes. Those fables passed down speak only of the Dragon Usurper, whose armies erased the lakes, laid waste to the fields and blackened the shells of the turtles; the Great Turtle Spirit sacrificed himself to save the Lords, protecting them within his shell. In turn, and in his honor, they used that shell as the first of their Hyeonmu Ships, and ever since they have been modeled after his shell. Pottery | The people of the Cunyuan region have had a long history with ceramics, dating back to the first Hou-zi expulsions, seizing manuals and firing kilns in near-antiquity. As among the earliest to arrive, and also in the best position to exploit the clay deposits of the Geum river, no pottery in the eastern regions compared to the quality and attention to detail to that of the Salamdeul. The simplest of such pots, plain and rarely decorated, are referred to as Mumun (무문), and are primarily used for storage. The majority are called Buncheong (분청), serving as tablewares, for cooking and fermenting foods, and the nicer examples as decorations for the household. The finest, Cheong-Ja (청자), is known otherwise as celadon pottery - nearly impossible to fire without cracking, with manyfold layers of underglazing required to achieve the translucent effect of jade. Uncracked specimens with its famed inlays, called sanggam, are irreproducible beyond the bounds of the Left State Hall’s palace artisans. Cheong-Ja pottery was once the Won Kingdom’s finest export - now, few examples persist beyond its borders, the processes for its creation at any level a jealously guarded secret after the sacking of Puyang. To have such a piece in its colonies is generally reserved for the regional government, a sole celadon censer afforded to each prefect for ritualistic purposes. Cuisine | 국 Salamduel foods can be categorized into groups of staple foods, side dishes and desserts. The main dishes are nearly always composed of foods made from grains such as millet and rice, and when available red meat or fish are preferred over white meat. The Se Gaeui-Godae Gidung (세 개의 고대 기둥, lit. Three Ancient Pillars) of Won cuisine exemplify these main dishes. The side dishes served depend upon the season but are often small plates of fresh or pickled vegetables, light soups, and, for the sufficiently wealthy, pickled meats. Desserts, most often some form of sweet glutinous rice cake, are viewed as a relative rarity and eaten on special occasions. The relative austerity of the Won Court is to the point that rather than being praised, desserts are viewed as displays of excess - the more stringent households will forego it in totality, while those attempting to project their wealth (especially among the Outer Clans) might have it served nearly every day. Soups (국) | Soups are a common part of Salamdeul meals, and the first of the ‘Three Ancient Pillars’ of Cunyuan cuisine. They are served as part of the main course, and tend to be made from meats and vegetables. In the summer months, it is very common to have cold soups to cool down. Rice is usually served alongside a soup, unless noodles are served in the broth. Sam-Hwanggeum Oxtail Soup | Wordplay for Three-Season Soup based on the ancient feeding route parcels of the Sup-e Angyo, Sam-Hwanggeum (삼골든) is a fragrant dish of stewed oxtail, scallion, onions, cabbage and garlic; liberally seasoned but never spicy, it is a staple dish in the foothills of the northern mountains of Cunyuan, and Salamdeul from royal halls to the lowest of taverns oft have fond memories of the soup from their childhood. It is named as such due to being common between the late Autumn, Winter and into Spring; though it is considered ill luck to fell an oxen just before the harvest season, so the dish is only rarely had during summers. Guksu and its Variants | Before the Oyashiman invasions, the Salamdeul primarily relied on grains such as millet and barley. Later wheat and buckwheat was also included, as these were the crops the Harrenites were most familiar with. From them, the Salamdeul made Guksu (국수) also known as noodles, and the ‘Second Ancient Pillar’ of Salamdeul cuisine. Often, noodles are eaten with a hot, clear broth, or cold in the hot summer months of Cunyuan. That soup is also synonymous with the cuisine itself; few meals are complete without one as, at the least, accompaniment. Wheat noodles (Milguksu) are eaten during special occasions such as weddings and birthdays as they are thought to bring bliss and longevity because of their long continued shape. Nameday Noodles | Saeng-il Guksu (생일 국수), or Nameday Noodles is a dish commonly served during one’s name day celebration. The long, thin noodles are often associated with longevity. They are usually served in a beef broth, topped with green onions, hot pepper flakes and kelp. This dish is quite a comforting one in Cunyuan, sometimes being used as a remedy for the common cold when served hot. Ssal | During the Oyashiman invasions, rice (쌀) or Ssal became more common in Cunyuan. In some households, noodles started to be replaced with imported rice, as it was cheaper to buy - especially in times of famine. It quickly started to take over as a staple in every meal for most of the Salamdeul, especially in towns like Tamoi, bordering Oyashima. Products that seeped across the northern borders of Cunyuan started to become prominent within Salamdeul society like rice cakes, rice wines, and vinegar. A version of such rice cakes in a white bone broth made by Alabaster Priests, and served in black Won clay pottery, is the centerpiece of New Year’s celebration meals. It is said to represent the bringing of good luck from the Alabaster and Onyx Temples, though there are no records of the dish prior to the Age of Distainment. Fermented vegetables | Balhyo Yachae (발효 야채) are the called the ‘Third Ancient Pillar’ of the Salamdeul diet. The base to most related Salamdeul dishes are various types of fermented bean pastes that use red pepper powder, soybean powder and rice flour - among other more exotic ingredients such as Golden Won Peppercorns. Such pastes are used as the seasoning to many of the dishes in Cunyuan, which can have an overwhelmingly numbing heat to the uninitiated. It is said that the Seventh King of Ttawang-gul, in order to spite the Crown Prince of Ultali-anjagul (whom had by many rumors taken the King’s mistress for his own), loaded so many golden peppercorns into his dish that the pair both died, their skin redder than persimmons. That said, nearly as many dishes have no such spices at all, relying on the quality of the fermented vegetables themselves. The western Tamoi region, in fact, has such a disdain for spicy food that they call their own cuisine Uahan Yoli (우아한 요리, lit. Delicate Cuisine) and other Salamdeul foods Abdo Yoli (압도 요리, lit. Overwhelmed Cuisine), and is known for a dish of rice porridge with no spices whatsoever save a single slice of pickled lotus (찬란하게 피는 연꽃 죽, lit. Brilliantly Blooming Lotus Rice Porridge). CLANS & FAMILY Salamdeul families can generally be separated into the Inner (안뜰) and Outer (바깥뜰) Clans, distinct in both nature and form. The Inner Clans are those who can best trace their descent from the legendary Lords-Beyond-the-Water (바다의 군주 너머). Those with the purest Inner Clan blood are noticeably taller, paler, and often weaker than their Outer Clan counterparts. The Third Great Elder of the Bauhinia Grotto (난초 동굴) was known to have lived for two hundred years, seeing five generations of recognized Won Kings (원왕) and serving four. Staunchly traditional, many have largely kept to the pastoral diet of the late Stone and Grass Era and building and protection of ancestral shrines along the treelines, oft thought to invite Wail-Deul and ward against demons. Many, however, have fallen into poverty as clan wealth has dispersed to hundreds of branches and those same traditions have prevented the poorer branches from taking up Deoleoun Jigeob (더러운 직업), a blanket term for sullying jobs such as merchantry. The Outer Clans, by comparison, are those that are either of unrecognized blood or purely of Sup-e Angyo stock. While once considered inferior in blood by the closest of Inner Clan stock, their ability to forgo certain traditions has often led to those of the outer clans eclipsing those of the inner in fortunes - and the two have been so intermixed as to be nearly indiscernible. Peoples of the Outer Clans are make up nearly ninety-five percent of all Salamdeul. Inner Clans Clan Hyeondeul (현들) | Arriving with Clan Brae, Hyeondeul - transliterated from their names Beyond-the-Water, with the Hyeon of their Great Hyeonmu Ship and Deul of the first of the Four Great Gods - was said to have been more powerful than Brae in their homelands, but toppled by the rebirth of the Thousand-Headed Snake in the Wayward Continents. Most famously of all, however, the Hyeondeul are known to be especially susceptible to growing white of hair, even as early as their coming-of-age. It is the clan from which the overwhelming majority of petty Salamdeul kings have claimed some form of descent, though most if not all have since adopted new names as royal clans. Few, however, actually retain the name Hyeondeul in the modern era; most prominent of its branch names are Hyeoncho, Hyeonmi, Hyeonchon and Deulla - each of them rulers of petty realms in turn. Clan Brae (배) | Named after the long-masted ships upon which they arrived, or perhaps the ships named after them - Clan Brae, often said as ‘Pae’ or ‘Bae’ in the tight-lipped dialect of eastern Won, was the earliest of the Lords-Beyond-the-Water to land, and its Hyeonmu Ship turned into the first Temple of the Third Pantheon. It is by extension the oldest, if not the most powerful, of the Salamdeul Inner Clans. They are said to be especially favored by the Celestial Court, retaining relatively youthful appearances even until their hundred-seventies, with black hair and brown eyes.

Seong-Hwa stops by, nodding in approval like a proud father.

희망의 순례자 A Ship in the Distance: A hush fell over the city as faint, distant chants reached the ears of the gathering. It was a murmur at first, the steady rhythm of the drums grew louder in unison with the voices that were carried on the fog as a shadow loomed within. Square sails, large and imposing emerged from the thick fog, revealing the silhouette of a strange ship. Its hull was decorated with spikes, like the armor of a great ancient beast. At the bow, a dragon’s head jutted forward, its mouth frozen in a silent roar devouring the waves beneath it. The ship glided into the lagoon, the waves parting for the tortoise ship as it cut through the water, pushed not by wind but by the quiet rhythm of its oars. Salamdeul depiction of the Numendian cliffs The people of Numenost gathered along the edge of the square, drawn by the spectacle. The ship came to a halt with a groaning creak, its sides lined with dark cannon mouths that peered out from inside the vessel. From its stern, a procession of rowboats were lowered into the water, each carrying figures cloaked in flowing robes and shining armor. Warriors disembarked first, followed by monks and shrine maidens in colorful ceremonial attire. They started to make their way to the gate in unison, a parade of umbrellas and banners unfurling over them, their vivid colors shining in the thick, gray air. Flutes, drums and prayers accompanied the parade up the cliffside and to the gate. A Call to Arms: The music came to a slow stop as a monk dressed in white stepped forth to those gathered at the gate. Tension filled the air as he spoke, first in a foreign language before switching to common. “The call has been answered. The order of the Black Tortoise has come, as once the children of Harren aided us in expelling 저주받은 기 원숭이 왕국 - The Hou-zi plague from the lands of Won and liberated us from the Li-Ren Imperials.” The monk paused, letting his word hang in the air like a long-forgotten tale, before speaking again. “Now, we return the debt. We come to stand besides our western kin, in this righteous crusade against the darkness that looms to the east. The Salamdeul have come to join in the Robertine Crusade!” The words of the monk were followed by a flurry of drums, chants and celebration from the Salamdeul parade, the Easterling Adunians finally reuniting with their long lost siblings.

Laurent chuckles reading the missive. "Walking straight into the slaughter house in defense of the half-devils. At least now there is no question which states must be destroyed." "Lurin Delenda Est."

Fixed!