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Endovelicus

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About Endovelicus

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    It's a long road to Canaan
  • Birthday 05/10/2001

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    Poimandres_

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    Phanagoras
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  1. Efrayim had been busy at work, copying a new set of scriptures in the proper Safedi script, when, as always, Callahan had barged in, interrupting Efrayim Rabbeinu's beautiful calligraphic work of art. Nonetheless, the Rabbi placed down the quill and looked up, awaiting for the Tzaddik to unload whichever spiritual issue burdened him now. As Callahan spoke, Efrayim was satisified, 'Ah, yes, a simple matter for once, unlike with Raguk Tahareinu' he thought, and so, for such a simple question, he gave an equally simple answer. Callahan departed, and Efrayim thought him satisified, for when Callahan was not satisified he argued and kvetched, and so the Safedi Rabbi smilled, grabbing his quill once more, unware of the Kohen's unraveling mental state as he scribbled the next passage.
  2. "Didn't Saint Humbert die in the 1500s?" Queries a certain Father Raymond.
  3. Hey, I have a 10 by 10 room that needs a new carpet, when can you fit it in your schedule? Also when will we transcend the mortal coil and achieve true enlightenment? In this kalpa or the next?
  4. The Song of Miriam A translation of an Ancient Text By: Klemens Maria Nestor Wittenbach, Esq Foreword: The following is a translation of a previously lost text, dated to the Millennium of Silence. The author of this text wrote it in the style of ancient Aaunic triumphal hymns, utilising many of the same motifs as other scattered examples from this pre-Danielite Aegisian Period. The inscription was carved into a stele of granite; although the stele itself appears to have been lost, one surviving copy and illustration remains. This illustration and copy of the text were produced in the Atheran period, shortly after the Schism War, by the scriptorium of Leuvaarden, making it a part of St. Kristoff’s private collection. Over the years the manuscript was sold, landing in the hands of a Petran esquire who sold it off to me to afford safe passage to the continent of Aevos. Since no translation had been attempted I embarked on this journey to produce the original text forth from its pages. The text itself was written in archaic Aegisian Flexio, hardly recognized as Flexio when compared with the more standard Ecclesiastical Flexio which in itself stemmed from the High Imperial Flexio spoken by the high officials of Exalted Godfrey during the Anthosian Period, utilising a runic script rather than the modern Common Alphabet graphemes. The text itself describes the victory attributed to the wife of King Caius I of Aaun, a woman by the name of Miriam, who, when her husband was infirm, defeated those who opposed the reign of Caius II, becoming the ‘Judge of the Nation.’ As such, this ancient text provides many interesting details surrounding ancient human history, society and religion, details which had been lost since the burning of Pontia a millennium ago. With that, I provide the reader with my translation of the text. Klemens Maria Nestor Wittenbach, Esquire On the Day of Victory Miriam, Judge and Lord did sing praises unto the LORD: 🕀 WHEN the grape of the covenant is consumed, When the sacrifices are rendered in holy holocaust, When the waters of Gamesh flow once more, When the LORD brings us a Son of the Spirit, We will praise the LORD into the night, We will praise the LORD into the day, You LORD did descend upon the plane of Paradisus And You did scatter the Denier and bind him in chains, Lo, the angel of the LORD comes, and He shall come once more, Hear this, you Kings and Princes, Tremble and be fearful, The LORD is a merciless judge, And I, Miriam, daughter of Ab, son of Ganus, And I am alike my GOD, for I show no mercy You LORD who did exalt Horen and Owyn, And You who did foreordain the next coming, Lo, send Your spirit upon myself, so I may be transfigured. In the days of Budic, son of Baldwin, fields were unplowed The roads were unpaved and the cities dens of inequity, Twas Caius, my beloved, to whom I was bound, That restored the fires of GOD’s tabernacle, Twas he who restored Aaun, You LORD whose voice shall be heard once more, And You who shall shout down the unbeliever, Lo, send Your voice upon myself, so I may praise You. And after his disease wicked men did come upon Aaun, Crying out; “Out with Caius and his wicked GOD!” Fools! For the LORD’s with us, who is against us? Thus I blew the ram’s horns, and the priests sang their hymns, Thus did the virtuous come under my banner. You LORD of hosts, that commands a mighty army, And You who reigns above the firmament, Lo, send Your arm and strike my enemies. So came Tyrus, ashen keeper, Abel and his company, So came Pharyc and Hubal and men from Darfae, And from the ancient lands of Edel did men come from also, In support of Caius son of Caius, of crooked back but righteous soul, Against the hosts of the enemies. You LORD wise beyond comprehension, He who knows the movement of stars, And You, who sees and knows all, Lo, enlighten my mind, so I may be as wise as a serpent. And the enemy gathered, Rhederid, prince and son of Fellimore, Janus, priest of a false sacrament, Eva daughter of inequity, And many men also came to their camp, clad in viciousness, Sin and lust, and they committed foul acts in the countryside, And burdened the cities with unjust rule and tax. You LORD, great Father of All, And You who loves all nations, Lo, send down your love so I may be like a Mother of All. So Janus placed a crown on Rhederid, and named him king, And the people were displeased and killed Janus, Yet their army defeated ours for it pleased the LORD to humble us, Yea, but Tyrus and Abel, wombless brothers, gathered my men and did battle, And the priests blew their trumpets and victory was delivered on the fields of Manasse. You LORD, breathless being, never ceasing, ever expanding, And You, who stretches the very firmament forever, Lo, assume me into Your divine state so I may rule the stars, And the enemy was scattered forever more, Rhederid was stoned, Eva, speaker of lies, was quartered, and her remains fed to the vultures, Janus’ remains were exhumed, and his followers hunted, so that no vile relics remained, And praises were sung, and wine was drank and Caius was crowned, Yea! The man of wretched countenance but of upright soul was made king. You LORD, creator of all, small and large, of prefect visage and comely sight, And You, who breathed life into even the great wyrms, Breathe life into me, so I may be made anew. And Caius son of Caius was king, and there was much rejoicing. And I, Miriam, daughter of Ab was made a terrible Judge of the Nation, And I scattered all my enemies, and ripped out their tongues, And I did give holy sacrifice in the tabernacle of the LORD, And I did drink the holy wine of the sacrament. After the grape of the covenant is consumed, After the sacrifices are rendered in holy holocaust, After the waters of Gamesh flow once more, After the LORD brings us a Son of the Spirit, We will sing unto the LORD; Amen! Amen! We will sing unto the LORD; Hallelujah! Hallelujah! 🕀 Interpretation: Throughout the text we can see the presence of many literary traditions of early Aegisian people, for example the presence of the evocation to the prophetic future which would be brought to realisation by Exalted Godfrey, and in the end we see the hope for the future once more presented, as a cap-stone of the Song of Miriam. Intermixed with the narrative presented we see various evocations to the Creator, beseeching the deity for various spiritual and earthly gifts, which in the original text follows the scheme of a Oyashimese Haiku. In the narrative portions the text follows the usual Conomoric Hexameter style of Aaunic sung poetry. Interestingly the script is devised in such a way that it seems to create a pattern, likely combining elements of local folk witchery into the text itself, though the exact nature of this would-be spell is unknown to me. Now, the triumphal stele names many different people, one of which is the woman who commissioned this inscription, or had it commissioned for her: Miriam. She is the central figure, and yet her relationship with the King of Aaun, Caius I, is unclear. The text uses the word “bound” when describing their relationship, which to me indicates that they were not wed, rather she was a concubine of his. This raises the question of her relationship with Caius I’s son, Caius II. According to the current scholarship on ancient Aaunic legal customs (see ‘On the Legal Principles of Aegisian Aaun’ by Frederique de Lilac), the children of concubines stood to inherit only one sixth of their father’s lands. As such no progeny born of concubinage would stand to inherit the crown itself, meaning that Miriam, instead of placing one of her own children as King, she supported Caius II, known to be disfigured, a fact that the text does not hide. Why that would be is a mystery as very little is known of these times. Mayhaps she never bore any sons to her husband, or for some reason or another she decided it would be best to side with her master’s son. Indeed, that decision seemed to be wise, as after the victory of Caius II it appears she received extensive powers, so much so she was allowed to raise a commemorative stele in honour of the victory which she claimed as her own. The history relayed in the stele itself proves rather interesting, for the forces of Miriam are categorised as righteous and God-fearing, whilst the forces of Rhederid are depicted as dark, conniving and evil. We must, of course, take this categorisation with a grain of salt. All of the actions described as evil that Rhederid’s men commit are, by enlarge, normal behaviours displayed by rulers when war breaks out. Soldiers will pillage, and the local towns and settlements must bear the financial burden in order for their liege lord to win. If we are to condemn these actions as uniquely evil then we must also do the same to other figures of our history, like many of the Exalted. The presence of the priest Janus is also telling. The text refers to him as a ‘priest of a false sacrament’, yet why that is is unknown. Therefore it is difficult to say to what degree this religious figure was actually wicked or if this is nothing more than petty name-calling. To me, it seems, that the level of iniquity the other side of this civil war displayed is highly exaggerated by the victors, and that the stele is, when it comes to the depiction of the losing side, propaganda. The aspects shown of the local religion are also quite interesting. There are very clear signs of pre-canonist Creatorism, with mentions of tabernacles, holy fires, sacrifices and grapes of the sacrament. It seems that in pre-canonist Creatorism these archaic religious practices were still practised, and we can see evidence of that in the Scroll of Virtue and Scroll of Gospel, wherein the Tabernacle of Horen and the Wine of Sacrament are mentioned. Though I am no theologian or religious scholar it seems to me that these ancient religious liturgies were much more complex than contemporaneous Canonist services, often presenting in the form of the national cultus, where worship of the Creator was necessary to preserve the nation. All in all it is with great luck that we had a copy of the text even if the steel itself did not withstand the march of time, likely now under the seas that consumed Athera. Through the Song of Miriam we get a snapshot of the often mysterious past of the early Aegisian period, something which even the oldest of elves have not lived through.
  5. "No elven missus in me church!" Barked Basil "Big Bazza" Hawthorn, native Esbecer, proud Risorgimentist, adunian hater, and Creatorist Puritan. "Dem Malinor lasses too busty to be trusted. That's why I married me own plain lookin' missus, as the good lord Godfrey intended, simple as."
  6. In a distant isle, smelling of horse sweat and fresh milk, a dervish twirled around a sacred pyre made of myrrh and thornbushes. "Heydar, heydar..." He breathed out in ecstasy.
  7. https://gyazo.com/c10c139aa0b9ab94cb52afa6f989eb56 I LOVE ACRE I LOVE ACRE I LOVE ACRE PLEASE HAVE MERCY

  8. A certain deacon of Carnatian descent smoked a pipe in his celestial yurt. Something stirring within the Skies caught his attention, and in a desplay of saintly celerity he moved in a flurry, shoving away pesky Aenguls with their trumpets and unseen Daemons. The man stuck his head betwixt the clouds of the Seven Skies, looking down at Oren. Seeing a ship depart he managed to make out the grey-haired woman upon said ship. "Ah, old Celestine has gone adventuring I see!" Stephen exclaimed, puffing on his pipe, he tipped his brown skullcap to her, popping his head back from under the clouds. "I'll have to see if they have one of those elven tea blends for when she joins us here."
  9. "This valah's poem certainly reminds me of my own when I was a youth of 60." The wandering elf, Lucius, nods, remembering his youth times in Siimah'sul, ink stained fingers admiring his errant work.
  10. "Why do these cultists always burn down cathedrals? Ateast get an original idea." Comments Lucius, arms crossed, as he gazes at the burning building.
  11. Need cool stuff to do on this hell site server :) 

    1. Myleres

      Myleres

      come play an elf !

    2. saint swag

      saint swag

      makde dark elf

    3. Proddy

      Proddy

      come play a hexer 

  12. "I HATE THE ANTI-HOREN I HATE THE ANTI-HOREN I HATE THE ANTI-HOREN I HATE THE ANTI-HOREN I HATE THE ANTI-HOREN!" Screeches Basil "Big Bazza" of Esbec, proud Risorgimentist, anti-adunian, empire hater and maniac as he clutches his prayer beads in fervent prayer, pouring out libations of pub ale for the success of the Pontiff.
  13. "'Em priests got too much to drink, ey. Tha's why I ain't go to church no more. All this church nonsense, pah. Got me readin' me scrolls, King Johannes Version o'course. If it be good 'nuff for Horen it be good 'nuff for me, I say." Replies Basil "Big Bazza" Hawthorn, proud Esbecer, anti-adunian and free thinker.
  14. "What the fook is a fascism?" Queries Basil "Big Bazza" Smith, a now homeless New Esbecer, proud Risorgimentist and adunian hater. "Bloomin' dagger ears and theys made up words. Ain't racist just don't like 'em."
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