Toffee

Illynora Sylvaeri, Healer on High for the company of healers known as Serinwë's Hand, resolved to visit this new clinic. There were many out there who might benefit from the provision of healing knowledge and supplies.

1. If you were to turn one of your character’s story arcs into a novel, who would it be and what plot points would you hit? 2. When is Curufin coming on an adventure with his grandma? 3. Do you prefer completely original server lore or lore that draws heavily from pre existing things e.g. LOTR, Elder Scrolls

Calling all healers, herbalists, doctors, and medics! Avail yourselves of the healing goods on offer from Serinwë’s Hand, the Company of Healers. From the market stall in Illivira, find all manner of medicinal teas, tonics, and tools for the beginner herbalist or experienced healers who do not have time to make their own. Illivira is located on the shore to the west of Amathine. Take the road west of Amathine, and at the first fork turn right. This path will take one northwards and through a tunnel beneath the mountains towards Illivira. Teas Teas are a gentle herbal remedy which can be used to treat pain and discomfort and assist with healing. For instructions on how to prepare your own tea, consult A Herbalist’s Guide. Powdered cryptus mushroom may be purchased for this purpose. Alternatively, you may pick from three pre-prepared herbal remedies. Tinctures and Tonics Tonics are more concentrated remedies than teas, prepared by boiling herbs for several hours to release their medicinal properties. For more, consult A Herbalist’s Guide. They are not suitable for long-term storage, and should be used soon after purchase. Tinctures, on the other hand, are prepared by using spirits and last for some time. Topical Medicines These medicines should be applied to the skin, not ingested. Healing Kits For your convenience, the healers of Serinwë’s Hand have prepared boxes of medicines and tools both for travel and clinic use. Custom Orders The market stall in Illivira only represents a small number of the herbal remedies available. For custom orders such as travelling herbalist kits or a specific medicine, please contact the Healer on High for Serinwë’s Hand, Illynora Sylvaeri (toffToffee | @meggiebyte). All students of Serinwë’s Hand who show proficiency in healing and herbalism will receive a medicine bag free of charge. More from Serinwë’s Hand The Company of Healers A Herbalist’s Guide to Aevos The Healer’s Compendium OOC Note:

You mentioned about the culture change of the server and how some things would've been acceptable 6 years ago but absolutely would get a permaban these days. What's your thoughts on the trajectory on the server in terms of bans and what is/isn't considered acceptable by the serverbase?

When one binds themself to another in the eyes of the Aspects, this is a sacred oath which cannot be forsaken. The humans have the concept of divorce and annulment woven into their scriptures and courts of law, but no such law exists in the life of a true Aspectist. In sun or storm, elation or heartbreak, a marriage vow cannot be broken. If your partner lives, you may not take another. Even in death, this vow is a powerful one. To sunder it would be a grave affront to the Aspects. - The Way of the Mother The purpose of this tenet within the Way of the Mother is to preserve the sacredness of the marriage vow and stray away from human customs. Definition of Marriage In human culture, marriage is designed to create a legitimate bloodline for the passing of titles and property. The line of succession was traditionally through the firstborn son, but this has changed in recent decades with the introduction of absolute primogeniture in many human kingdoms. To have a child outside of marriage is to have a bastard who is not included in the line of succession except for rare occasions where the child is legitimised. Marriage, therefore, is a necessary part of life amongst the human nobility as a way to pass noble titles and heirlooms upon death, which happens much more frequently among Man than among the Elves. Because marriage is integral to the creation of legitimate lines, divorce or annulment is available through the Church of the Canon as a way to take on another spouse. This will usually only be granted where the spouse is not fulfilling their marriage duties, has been adulterous, or is considered to have abandoned the marriage. Conversely, among the Mali’ame people there is no concept of legitimacy and limited value is placed on bloodlines. Integral to Mali’ame families are the Seeds, which are primarily adoptive families but can include members who are related by blood. Furthermore, Mali’ame do not have inheritable titles. Leadership of a Seed is most often chosen from existing Seed elders, not from the blood descendant of the current leader. In the Dominion of Malin, the title of High Prince was not passed down but rather elected by Moot. Similarly, in the Crown of Elvenesse and later the Crown of Amaethea, the High Prince’s successor was chosen by the current High Prince rather than being passed from parent to child by way of right, as is the case in human cultures. There is no societal expectation that partners must be married in order to have children. It is perfectly acceptable, and in fact normal, for Mali’ame to have multiple relationships throughout their long lives either sequentially or simultaneously, bearing children by many different partners. Because there is no concept of legitimacy, children who are born out of wedlock or adopted are not seen as being any more or less connected to their parents. Why, then, does the concept of marriage exist in Mali’ame culture? One possible explanation is the influence of Orenian customs. Mali'ame culture saw an intense revival and return to the ways of Irrin Sirame within Laureh’lin, a Wood Elven state in the Dominion of Malin in Axios. The Wood Elves had been vassalised under the Kingdom of Oren for centuries by this point, and although granted independence in Axios, remained a vassal state. Therefore it is possible the human norm of marriage became ingrained in Mali’ame customs during this period of revival. Even though marriage was not considered necessary for the formation of legitimate bloodlines or the passing of land and titles, it nevertheless has become normal for Mali’ame to formalise their relationships through marriage. The Way of the Mother preaches that marriage among Mali’ame is sacred because it is a vow made in the eyes of the Aspects. Mali’ame should refrain from tying themselves to another in matrimony unless they can fully commit to their life partner for the centuries they will walk the mortal plane together. In the case of the Druii, this bond transcends death and follows them into the Eternal Forest. Marriage and the Aspects The effect of marriage in Mali’ame culture is that two souls become one in the eyes of the Aspects. Take, for example, the Vows of Matrimony found within the Priesthood of Orison. In this rite, the couple are symbolically united through blood and sacred Attunement springwater. The vows are overseen by a Priest of the Wild Faith, intoning that the bond has been witnessed by the Aspects. The impact of two souls becoming one is that each spouse must work in tandem to uphold the balance because, in the eyes of the Aspects, they are intertwined. The Mali’ame are not inherently monogamous. It is normal to have multiple partners, sometimes simultaneously. However, entering into marriage is widely considered to be a dedication to one partner and one partner only. Straying beyond marriage is infidelity. However, because Elven children are so rare and precious, it is not uncommon for a married couple to decide to bear children outside of marriage if they are of the same gender or if one of them is infertile. Because this is agreed upon, it is not considered adultery. In human culture, infidelity is considered grounds for a divorce or dissolution of marriage. Not so in Mali’ame culture. A marriage vow cannot be broken for it is not a legal commitment, it is a spiritual one. Therefore, it is the duty of the couple to return to the light of the Aspects together. In this way, they uphold the balance. Because a married couple are one, even if they become separated due to irreconcilable differences, it is inappropriate to take on another partner while the other is alive. This would upset the delicate nature of the balance. When one partner dies, it is not frowned upon to take another partner—particularly for bearing children—but it would be considered an affront to the Aspects to enter into another marriage. Marriage bonds traditionally transcend death with the knowledge that the couple will be reunited in the Eternal Forest or in the Aspects’ realm. Mali’ame who marry young are more likely to grow apart from their spouse over the centuries and wish to separate, therefore breaking their sacred vow. The Way of the Mother counsels to have meaningful partnerships, but not to fasten this with a marriage vow until both partners are wholly committed to taking the other as their lifemate. Too often do we see Mali’ame marrying their current partner, separating after half a century, remarrying, and repeating across five centuries of life. This is likely a habit developed from human cultures, where marriage was necessary and unmarried partners were considered unholy. Non-Aspectist Marriage Rites True Aspectists and followers of elnarnsae’ame will marry their spouse in a traditional ceremony presided over by a Wild Priest or, more rarely, alone in a sacred place such as a Druidic Grove. However, many Wood Elves have been known to marry their spouse through other means, such as in the eyes of another deity or in a court of law. In those instances, the rules of marriage outlined by the Way of the Mother do not apply. A traditional Mali’ame marriage bond is so sacred because it is made in the eyes of the Aspects rather than in honour of one another. To break such an oath is a grievous affront to the Aspects and to the balance. Marriage Rite in the Way of the Mother Many Seeds, Clans, Houses, and Talonnii have their own marriage rites. The key feature of an Aspectist union is that a vow is spoken to one another in the eyes of the Aspects, traditionally in the form of asking the Aspects to watch over and bless the marriage. Ideally, other important cultural features include a ceremony in an Aspects-blessed place such as a Grove or shrine overseen by a priest of the Wild Faith. In the Way of the Mother, the marriage rite is almost identical to that described in The Sacrament of Nature, which is a summarisation of ancient rituals scribed by Sonna Vulnrith, Keeper of the Glade of Hileia and Sister Fox. The only salient difference is that the Way of the Mother includes the sacred art of ilmyumier. To receive ilmyumier is to proudly display one’s heritage, family, feats, and calling upon the skin. It is a sacred art and one that should not be taken lightly. Ilmyumier should only ever be applied to another; never apply ilmyumier to your own flesh. To do so would not be ilmyumier but a simple tattoo. When applying ilmyumier, one should use traditional tools carved from bone or shell and pigments derived from charcoal, plants, and insects. When receiving ilmyumier, no pain relief should be consumed or applied to the skin; feeling the pain is what gives ilmyumier true significance. - The Way of the Mother If the couple are from the same Seed, or are not affiliated with any family, they should mark the other with a unique design commemorating their marriage and eternal life together. An alternative is to mark the other with the ilmyumier of one’s Seed, if they intend to join upon marriage. Erasing Past Marriages Countless years of subjugation throughout history means that many Mali’ame have been raised isolated from their culture. It is therefore understandable, especially for young Elves, that there are those who enter into Aspectist marriages without fully knowing or appreciating the weight of the oath they have taken. Full appreciation of the marriage vow means understanding that one is bound to stand by their partner’s side in elation or heartbreak, regardless of infidelity or abandonment. While your spouse lives, you may never take another partner. After your spouse’s death, you may take another partner but may never remarry. Breaking either feature of this tenet means the only recourse is to brand oneself with the ilmyumier Siss’suru’s Grip and pray to soothe the Aspects’ wroth. The grip of Siss’susu is an ouroboros design upon the wrist or neck, a snake with red, poisoned fangs biting its own tail. The meaning can vary from a branded reminder of wrong-doing to rebirth and redemption. It is often reserved for those who have committed a grave affront to the Aspects or who have harmed the Mali’ame people. For those who did not fully appreciate the seriousness of their vow, there is another path. A prior marriage can be erased, spiritually releasing both partners to enter into other marriages, but only where there was true ignorance that the oath was not in fact between each partner, but to the Aspects. This can be done only once. The person wishing to erase a prior marriage must venture into the wilderness with nothing but the clothes on their back and a waterskin. For three days and three nights, they are to meditate on their former marriage, beseeching the Aspects for their forgiveness. For a further three days and three nights, they are to meditate on their future marriage, allowing the full weight of their commitment to settle. They may then go forth and enter into another marriage with full knowledge and appreciation of the sacredness of the bond.

An elder Wood Elf read this missive in the Illivira apothecary, surrounded by drying herbs and the tools of her calling. Followers of other Wood Elven creeds believed in internal balance, embracing both the Mother and the Father, healing and the hunt. This Elf followed the Way of the Mother. What need was there for internal balance when societal balance pleased the Aspects? The young Ithelanen had the right of it. There needed to be warriors and hunters as well as healers, poets, and custodians of the faith. In all things, the balance, lest their people continue to be slaughtered and subjugated. Yet she had also known each of the three Bronze Princes, those mythic figures who rose from the mists of the Bronze Rebellion. One would call himself King, yet there was No King But Malin. Another would preach dreams of a united Elvenesse while sundering the Elven people with his violence and hubris. The third tried to walk the line between their cracking triumvirate and failed. The Dominion of Malin may have shone on the pages of history, a glittering golden era, but it loomed dark and decaying in the memory of those few Elves who had lived to see it rise and fall. She sensed an interesting conversation in her future.

Healers are the ties that bind us. Despite our many differences, every Descendant is vulnerable to sickness or injury. Caring for the injured and ill requires a devoted mind and compassionate heart, and in every nation across the continent there exist those who follow the path of healing, whether they are called doctors, clinicians, medics, healers, or shamans. There are two functions of Serinwë’s Hand. The first is as a company of healers, travelling the continent healing those in need and assisting in times of crisis. The second is as a latticework connecting healers and clinics across nations, sharing knowledge and supplies. One need not be an oathed member of Serinwë’s Hand to participate in the sharing of ideas and wisdom. History "Warriors take up bow and blade against the dangers of this world. Myself, I am armed with elixir and silver scalpel, warding off sickness and injury.” - The Tale of Serinwë, Part II in the Lay of Aegrothond Serinwë's Hand is named for Serinwë, the matriarch of the ancient Almenodrim who was wife to Sylvaen the Everflame. This is because Serinwë's Hand was founded in the year 1700 of the First Age in Aegrothond, Arcas—the stronghold of Almenorean culture ruled by the venerable House Sylvaeri. It began as a company of healers tied to the Institute of Healing in Aegrothond. Admittance into Serinwë’s Hand required completion of the Path of the Healer course. Members would provide healing for those in need, venturing to foreign lands. Many were also healers in Aegrothond’s clinic and teachers in the Institute of Healing, although entrance to Serinwë’s Hand was not limited to Elves or citizens of Aegrothond. When Illynora Sylvaeri—founder of the Institute of Healing and Serinwë’s Hand—departed the mainland in the year 1708 of the First Age, leadership of the Institute passed to Eraami Aureon and later to Medli Oranor. Although the Institute survived, Serinwë’s Hand faded into obscurity. Illynora Sylvaeri and Medli Oranor revived Serinwë’s Hand in Aevos in the 133rd Year of the Second Age. The Institute of Healing survives in spirit in the Illynoran Infirmary in Illivira and in name in the Institute of Healing in Amathine. At the time of writing, the Infirmary is led by Medli Oranor and the Institute of Healing is led by Arle Sirame. Positions Healer on High The leader of Serinwë’s Hand responsible for the overall function of the company. Must be an oathed member. Teacher Experienced healers who organise lessons, host herb scouting expeditions, and spread healing knowledge across the continent. Must be an oathed member. Oathed Healer Healers who have taken the oath of Serinwë’s Hand and dedicated their life to the art of healing. These healers may be called upon in times of crisis and sent where their skills are most needed. Nation Contact An individual who serves as the main point of contact between a certain nation and Serinwë’s Hand. Most often, these individuals are the leader of their national clinic. The nation contact is encouraged to attend occasional healing summits or send a representative in their stead. Savant Healers who are highly knowledgeable in a particular area of expertise. For example: artificial limbs, magic-inflicted injuries, and specific illnesses. These healers may be consulted by Serinwë’s Hand, or they may be full members themselves. Independent Healer Skilled healers who are not an oathed member. These healers are encouraged to share their knowledge with others through Serinwë’s Hand but are not obligated to heed a call for aid. Herbalist — Alchemist Those who are skilled in creating herbal or alchemical medicines and would be willing to supply these to Serinwë’s Hand or to clinics in need. Herb Gatherer Those who collect herbs across the continent and deliver them to where they are most needed. Student Those who wish to learn the noble art of healing, herbalism, or alchemy. Becoming Involved To become a full member of Serinwë’s Hand, one is required to show their skills to the Healer on High and be approved. This may be done through a display of healing ability or through a series of probing questions to ascertain that an applicant’s healing knowledge is at the standard expected of a healer being held out as a representative of Serinwë’s Hand. This healer will then be required to take the oath. Those who would like to become involved with Serinwë’s Hand but not as an oathed member, or who would avail themselves of the free lessons, should contact the Healer on High or any member of Serinwë’s Hand. Healer on High Illynora Sylvaeri | toffToffee | @meggiebyte https://discord.gg/J6TnZnDnkW

It's been really interesting to read everyone's responses! I have a few thoughts that have been brewing for a while but this was the spark to make me actually put it into words. Focusing mainly on human characters but with some overlap into elves, what are the possible avenues for a character to go down from a young age? Military — knighthood, joining the military, becoming a squire/ward, generally learning fighting and weapons stuff Politics — tutoring on politics and history, wardship to a political figure, joining the government, getting council positions Law — learning law IRP from a practitioner, getting involved in writing the laws of a nation, practicing law in character Courts — wardship to a royal or court figure, getting involved in palace events, skinning, fashion posts History — researching history IRP, writing about historical events Medical — learning healing IRP, becoming a medic, collecting herbs, learning alchemy Magic — being taught or self-teaching magic, studying the arcane, some overlap with alchemy Smithing — learning how to smith, making items, selling items There are plenty of others but these are just some examples. Back in 2018 when I first joined, some of these (mainly politics and law) felt EXTREMELY difficult to get involved in on a female persona/as a woman OOC. Although elves had women in power, it was still an uphill battle to be treated seriously and as competent as male counterparts. That has now changed with most nations having equal rights of inheritance, there have been plenty of female rulers, there are so many women involved in politics... so why does the server still feel hostile towards women and LGBTQ+ people? I realised that although a lot of barriers have been brought down so that women can get easily involved in all areas of the server, it's frequently the case that players are only taken seriously when they do a specific type of roleplay and do that roleplay in a specific way. That specific way is GENERALLY masculine. Saying generally because this isn't true in every case, just making some general observations. What do these roleplay development routes have in common? They are traditionally masculine paths that have systems in place which have been in place for years on the server and that are afforded a lot of respect. Sure, women can also get involved in these paths, but what about people who don't enjoy these niches? What are the more feminine niches they have? I would say court RP and clinic RP. What is the problem with that? The problem is that the "palace egirl" stereotype that @squakhawk mentioned is definitely still rife. The elven version of this is "egirl clinic RPers". What this means is that more traditionally feminine niches of RP are 1) not taken as seriously as masculine routes so do not have as stable systems to progress through the ranks, 2) women who want to be taken seriously distance themselves from these niches of RP to not be "tainted" by it, which means that there is limited overlap between more "serious" niches like politics and the courts. My opinion of why this stereotype developed is because back in the day it was very difficult for women to get into positions of power, so the only options they had was the race for consort or to grab power where possible (such as being the leader of the clinic). This lead to infighting and OOC toxicity because there was such a small sliver of power to go around, meanwhile male players and characters had all of the other options discussed above. This has thankfully changed a lot, but I still see the race for queen consort incinerate playerbases from the inside out, and I still see certain feminine types of RP derided because these stereotypes persist. Thanks for coming to my ted talk, happy to discuss these thoughts further or have my mind changed.

You should probably clarify that in order to set this up, the server must have Community enabled! Some people might not know

A letter arrived at Saint Amyas' Hospital, sealed with green wax and smelling of freshly cut herbs. Dear Lord Leutwin Barclay, My name is Illynora Sylvaeri. I am a representative of a company of healers known as Serinwë's Hand, founded in the year 1700. Our goal is to spread healing knowledge and supplies across the continent as well as forge connections between clinics. We currently have connections in Haense, Amathine, Illivira, Númendil, the Petra, Nevaehlen, and Balian. I would very much like to speak with you about Saint Amyas' Hospital partnering with Serinwë's Hand. As well as delivering herbs and equipment where needed, we also host lessons on how to prepare medicinal herbs and treat all range of injuries. If you would be interested in this opportunity or would like to speak on this further, please direct a letter to myself or Medli Oranor. Illynora - tofftoffee Medli - RainbowRoad1234

Penned by Illynora Sylvaeri on behalf of Serinwë’s Hand in the 143rd Year of the Second Age. The healing methods described in this compendium adhere to traditional Wood Elven practices, including the intonation of prayers to the Aspects. As such, it does not include more modern surgical practices seen in the lands of Man and Dwarf. This compendium is a companion piece to A Herbalist's Guide to Aevos. Where the reader is instructed to apply a particular poultice or medicine, they should direct themselves to the Herbalist’s Guide. Healing Prayer After imbibing Cerridwen’s essence, sacred attunement springwater, speak these words: “O’ Haelun’Taynan, orlle ay’adiln divcerun’ehya, lae heya elillern’tayna lentera hiyluan’ehya y’ameantaynei. nae heya kae’leh taynan illerale, kae’leh wynan’anuh il’sulwaleh, nae’leh ehya orahernan illera. O’ Haelun’lle, y’kae anoh’suliera, kae ay’nae’leh tilrunhaleral mediera adontere, iyul kae orern nae tilruereh, nae’leh ehya lle’saere karin’ento.” “O’ earth Mother, benevolent to the weak and weary, Who spreads the gifts of life and good health over the emerald wilds. You who gifted me my own life, and their life, Pray for my soul and bless my hands with your healing light. O' compassionate Mother, look down upon me, I ask that you help your dutiful servant, so they may continue to serve you and spread your goodness across the land.” Last Rites If a patient follows the teachings of the Aspects and is about to pass on, or has just recently passed on, speak these words: “O' Haelun, y'kae oerneh suliera. ito suliera, iyul nae'leh illern'taynan ethere, Iyul divhiuw ito lae'leh/hae'leh taliiynan, divcerun'ehya ito hae'leh/lae'leh hiylun. Oerneh nae ito hileia lae/hae myumiera, ciwn'ehya uell. O' Maln, y'kae oerneh suliera. ito suliera iyul nae'leh illern'orran ethere, Iyul leyun ito lae'leh/hae'leh iheiuhii, lae'leh/hae'leh ehya taliiynan feta lentera. Oerneh nae ito Sirame lae/hae myumiera, cerun'ehya uell. nae iyl'hiylun, tenna eth, myumierala karinte, lae'ehya/hae'ehya Meracahe narna. taliyna ito nor, taliiyna ito vallei, tur ito malomii. Ahernal ito.” “O' Mother, look upon me now. See here that your gift of life has ended, That his/her heart is still and his/her Spirit weary. May you bring him/her to peace and slumber eternal. O' Father, look upon me now. See here that your gift of the hunt has ended, That his/her voice is silent and his/her blood grows cold. May you bring him/her to honour and strength undying. You have held this Spirit until the end, And he/she now passes into the Balance. Flesh to soil, blood to water, bone to dust. Blessed be.” Flesh Wounds The healer should wear tight sleeves rolled to the elbow. Wash hands in warm water and boil the necessary tools for half an hour prior to the procedure. Embedded Objects Where an object such as a weapon has been embedded in the flesh, this must be removed before the wound is able to heal. Numb the area with blissfoil poultice, being careful to apply this with a cloth or wooden spatula. If the object is beneath the skin, make an incision with a small knife and remove the object. In the case of embedded swords or arrows, soak a cloth with draugr tongue tonic and apply it to the wound. This will soften the skin. Carefully widen the incision around the sword or arrowhead. Remove the object and treat the wound as usual. Diseased Flesh When a wound has become infected, the skin will be red and shiny and the wound is likely to excrete creamy yellow pus. In advanced cases, the flesh may have mummified and become black, grey, red, and leathery. Numb the area with blissfoil poultice. Cut and scrape away the diseased flesh. In the case of infected wounds, make a small incision and drain the wound of pus. Treat the wound as usual. Treating Wounds Apply pressure to the wound with a cloth until it has stopped bleeding. If the cloth becomes soaked through, do not remove; apply more cloth on top. Where the wound is on a limb, elevate the limb to help slow blood flow. Once the wound has stopped bleeding heavily, clean gently with tepid water and gislocinovi tonic. For deep wounds, use hiding moss to pack the wound before stitching. For shallow wounds, apply tippen’s root salve to stem the last of the bleeding. It is recommended to hold a cloth soaked in peppermint oil over one’s nose and mouth to counteract the smell of the tippen's root. For shallow wounds that do not require stitching, mandragora poultice may be applied to assist with healing. Amberiddle sap can be used to seal shallow wounds. Deeper wounds will require stitching with a bone needle and silk thread. For medium to shallow wounds, use a continuous stitch, which refers to using the same piece of thread along the wound and tying it off at the end. For medium to deep wounds, use an interrupted stitch, which refers to cutting and tying each stitch; these stitches are not connected to one another. Continuous stitches are appropriate for long gashes, while interrupted stitches should be used for deep wounds so that the thread does not break. Apply frost vine salve to the wound for topical pain relief. Bind the wound with bandages, changing the bandages regularly. If there are any signs of infection, administer a dose of grobsnopper syrup (taken orally). Serpent’s stalk tonic can be used to reduce fever caused by infection. The patient may also be given mandragora tea to assist with healing and blood lotus stew to regain strength after heavy blood loss. Once the wound has healed, remove the stitches and apply aqua nymph oil to reduce scarring. Broken Bones There are three broad types of bone injuries. Closed fractures, where the bone is broken but has not pierced the skin; open fractures, where the shards of broken bone have pierced through the skin and are exposed; and dislocation, which is not precisely a broken bone but rather where the bone has been knocked from its usual position. Closed Fractures Apply frost vine poultice to the affected area. The patient can also drink atheros tea for pain relief. For clean breaks, manipulate the ends of the fracture to align them to their original position before splinting or binding. Splinting refers to placing a stick along the limb and securing it in place with wrappings. Binding refers to securely wrapping the limb or digit with bandages. Facial injuries — These fractures cannot be set and must be allowed to heal on their own. Shoulder and collarbone — Create a sling with a triangular cloth close to the body. Ribs — These fractures cannot be set and must be allowed to heal on their own. Do not bind the ribs, as this could lead to the bones healing in a malformed position. Arm — Splint. Fingers and toes — Bind to the neighbouring digit. Hip — Splint extending from the lower back to the knee. Knee — Splint from the hip to the ankle. Ankle — Bind securely, using small splints where necessary. Open Fractures Induce unconsciousness with two doses of nightsap syrup. Rinse the wound with tepid water and gislocinovi tonic. Set the bone by manipulating it into its original position. Treat the area as a wound (see above instructions). Dislocations Pulls should always be slow and steady, never abrupt. One will feel the joint slip back into place with a heavy clunk. The patient may be given atheros tea to reduce pain. Shoulder — Lay the patient on their back with the affected arm away from the body. Hold the hand or wrist and slowly, but firmly, pull the arm until the joint falls back into place. Wrap the arm in a sling. Knee — Stand on the patient’s affected side. Lift the leg slightly up and begin to extend it while pushing the kneecap back into place. This movement may need to be repeated several times. Tightly bind the knee for support. Fingers — Remove any rings to prevent injury due to swelling. Extend the finger and push the joints back into place. Splint to the adjacent digit to reduce movement. Burns Burns can range from minor sunburn on the top layer of skin to serious burns which afflict all layers of the skin. In all cases, carefully remove clothing and jewellery from the affected area. Rinse gently with tepid water, careful not to slough off too much of the burnt skin. Minor Burns Minor burns are characterised by red, inflamed skin. Apply aqua nymph & frost vine salve to the area for pain relief and to heal the burn. Apply aquate root & faerie truffle salve for relief from dry, chapped skin as a result of sunburn or other minor burns. Moderate Burns Moderate burns are characterised by redness, inflammation, and blisters. Boil gislocinovi leaves with shredded atheros root. Stitch the leaves together to form bandages. Apply aqua nymph poultice to the burn and bind with the gislocinovi bandages. Replace bandages as necessary. Serious Burns Serious burns are characterised by white, leathery skin. Numb the area with a blissfoil poultice. Cut away the burnt flesh. From the thigh or back, take a skin graft of the required size. This is achieved by using a small knife to cut a square of skin and lifting it carefully from the donor site. Apply the skin graft to the burn site, treating it as a wound. Clean the donor site with gislocinovi tonic and apply tippen’s root to stem bleeding. Treat it as a wound. Intense Cold Wandering in extremely cold areas without the proper clothing or equipment can lead to injuries and maladies. The first is exposure, where one has grown so cold their body ceases to function. The second is frostbite, where intense cold has restricted blood flow to areas of the body, leading the flesh to blacken and die. Exposure should always be treated before frostbite, as heating the limbs can cause cold blood to flow back to the heart, lowering the body temperature and causing death. The same impacts of exposure can also be induced from drinking too much serpent’s stalk tonic. Exposure Move the patient to a warm, dry location. Do not chafe or massage heat into the limbs. Remove any wet clothing and cover in dry blankets, leaving only the face exposed. Place warm, dry towels on the neck and chest. Brew shade leaf tea and assist the patient in drinking in small sips. This will help to calm the stress of their experience and warm them from the inside. The patient can also inhale steam from a bowl of boiling water to heat the airways. Frostbite Warm the skin in tepid water for half an hour. The skin should turn red or purple during this process. The patient can drink atheros tea to help with the pain from the feeling returning to their limbs. Carefully separate fingers and toes once they have thawed. Elevate limbs to prevent swelling. Where the skin has blackened and died, cut away using the instructions for Diseased Flesh in the Flesh Wounds section. If a digit or limb requires amputation, see the Amputations section. Amputations Amputation of a limb should only be used as a last resort where no other healing methods are appropriate. Administer two doses of nightsap syrup to induce unconsciousness. Clean the amputation site with gislocinovi tonic. Cut through the skin with a small knife then, using a larger knife, cut through the muscle. Sever the bone with a bone saw. Seal the wound by stitching the skin closed to form a stump. This should then be treated as one would a wound. Illness Most illnesses require rest above all else, though there are some medicines which can be administered to speed recovery and alleviate symptoms. Blood lotus stew also assists in recovering strength following an illness. Blocked nose — Bitter reed & coltsfoot tea. Sore throat — Flash fruit syrup. Fever — Coltsfoot tea. Serpent’s stalk tonic. Nausea — Bitter reed tea. Headache — Atheros tea. Muscle aches — Massage with diluted frost vine salve. Fatigue — King’s ivy tonic. Cough — Coltsfoot tea. Sleeplessness — Javens tea. Shortness of breath — Coltsfoot syrup.

Penned by Illynora Sylvaeri on behalf of Serinwë’s Hand in the 143rd Year of the Second Age. To harness the natural power of herbs, one must learn how best to prepare them. This guide draws upon traditional Wood Elven practices for preparing herbs and includes practical wisdom on how best to harvest them. The herbs listed are not exhaustive but cover most of the herbs a healer will ever have cause to use. This guide also has a companion piece, The Healer's Compendium. Harvesting Below is a guide on where to find herbs and the part of the plant which holds medicinal properties. After harvesting, herbs can be preserved by bundling and tying with twine, drying the herb in the sun until the moisture is gone, and hanging in a cool, dark space. The herb may then be stored in tightly sealed jars. Alternatively, Cryptus Mushroom may be dried, crushed into a powder, and sprinkled on herbs in order to dry them quickly. Some herbs are particularly dangerous to harvest. Blissfoil pollen can numb the senses when inhaled and the skin when touched. It should always be harvested wearing gloves and with the nose and mouth covered. Mandragora releases spores which can render one paralysed. There are stories of herbalists drowning in shallow water. When harvesting this herb, one should always travel in pairs and cover the nose and mouth. Beard Weed should always be harvested with gloves to prevent unwanted hair growth on the hands. Other herbs are especially delicate. Aqua Nymph must be wholly transplanted to a pot and brought back to the clinic or prepared at the site, for it is extremely delicate. Damage to any part of the plant will render the medicinal bulbs useless. Hiding Moss expands rapidly when exposed to light. One should either harvest it at night and keep it in a lightless container or harvest it under bright light, ensuring that the container is large enough. Otherwise, the container could break when the moss expands. Amberiddle In the branches of trees. Found in the central plains and the pine forest west of Haense. Stems and leaves. Atheros* Dense forests and jungles, in the undergrowth. Roots. Aquate Root* Around freshwater sources like lakes, ponds, and rivers. Bulbs. Aqua Nymph Swamps and jungles in shallow freshwater such as ponds. Found in the areas surrounding Lurin, Nevaehlen, Amathine, and Balian. Bulbs. Barrier Bush Frozen environments. Found in the frozen lands of the northwest and the tundra north of Norland. Branches and leaves. Beardweed Dense jungles and forests on low branches. Found in the pine forest between Haense and Talar’nor and in the forest north of Nor’Asath. Moss. Bitter Reed Muddy soil around ponds and lakes. Found in the marshland north of Lurin, on the western shore of the lake beneath Númendil, and in the marshland near Balian and Haelun’or. Stems. Blissfoil Growing on or around birch trees. Found in the woods near Veletz and Aaun, with some small patches near Haense and Urguan. Petals. Blood Lotus Deserts. Found all across the southern desert. Flowers, leaves, and stems. Coltsfoot* Along paths and roads. Leaves and flowers. The roots are toxic. Cryptus Mushroom* In caves or crypts growing on rotting bodies. Fungus. Draugr Tongue* Grassy plains and meadows. Flowers. Dwarf’s Pumpkin* Swamps. Leaves. Faerie Truffles Forests, among the roots of trees. Found in the forests and plains surrounding Norland, the forest north of Nor’Asath, and the mushroom grove surrounding Nor’Asath. Truffles. Flash Fruit* In the canopy of jungles or forests. Skin and meat of the fruit. Frost Vine Cold climates. Found in the frozen lands of the northwest, the pine forests surrounding Haense, and the pine forest north of Norland. Vine and leaves. Gislocinovi Found in the southeastern jungles. Stalks. Grobsnopper* Humid forests on the trunk and lower branches of trees. Flowers. Hiding Moss Found in the southwestern swamps. Moss. Javens Sandy soil. Found in the savannah just west of the southern desert. Burrs and seeds. King’s Ivy Grows over large rocks, tree trunks, and ruins. Found along the river running through the southern desert. Flowers. Mandragora Found in the southeastern jungles and the southwestern swamps. Root vegetable. Nightglow Found in the forest north of Nor’Asath and the plains between Haense and Veletz. Flowers. Night Sap Sap found on branches. Found in the plains between Haense and Veletz and the pine forest west of Haense, Sap. Paddfoot Found in the plains between Haense and Veletz. Petals. Serpent’s Stalk Found around the lake east of Aaun. Stalks. Shade Leaf* Shaded areas in forests and woodlands. Leaves. Swamp Blossom* Swamps. Sap inside the stems. Tippen’s Root Growing in and around carcasses. Found all over the continent. Roots. The flowers are what make this plant smell foul. Raw Herbs Some herbs are best used in their raw state, or with very little preparation. Beardweed Promoting hair growth. Blissfoil Numbing and pain relief. This is an incredibly dangerous herb which can lead to permanent loss of feeling. Blood Lotus Can be made into a soup or stew to help replenish strength, particularly after heavy blood loss. Faerie Truffles Healthy eyes, hair, skin, and nails. Hiding Moss Because of its absorbent nature, this herb is used to pack deep wounds. Oils Dry vast quantities of the herb in the sun until the leaves or petals begin to wilt. Shred the herb into a glass jar and cover with a clear, distilled spirit. Place the lid of the jar on tightly and shake for several minutes. Store in a dark cupboard, shaking three times per day. Repeat until the herb loses colour, which could take up to one week. Strain plant material through a cloth, pouring the liquid into a bowl. Repeat the entire process several times using fresh herbs but the same distilled spirit. Place the jar in a dark cupboard and leave for a few days until separation begins to occur. Freeze the jar in an ice room, a frozen river, or in the ocean under the shade of cliffs in winter. The distilled spirit will not freeze, but the oil will solidify. Skim the solid oil from the top of the jar and place into a dark glass bottle. The dark glass will prevent sunlight from weakening the medicinal properties of the oil. Once the oil has fully melted, it is ready for use. Medicinal Oils Aqua Nymph Scarring, when applied to the skin. Dwarf’s Pumpkin* Staving off fungal infections from inhaled spores, if oil is dropped in hot water and the resulting steam inhaled. Smells strongly of garlic. Other Oils Nightglow Glows faintly, meaning it can be used for invisible ink that is only visible in the dark. Paddfoot May be treated with alchemy into an oil that, when applied to footwear, can muffle sound. Poultices Cut the herb into small pieces. Crush using a mortar and pestle, adding water until a paste is formed. If using dry herbs, add more water. Poultices are to be used fresh and are not suitable for storing for later use. Medicinal Poultices Aqua Nymph Burns. Blissfoil Numbing and pain relief. This is an incredibly dangerous herb which can lead to permanent loss of feeling. Always handle with gloves when grinding into a paste. Coltsfoot* Gout. The leaves and flowers of this plant should be used, as the roots are toxic. Frost Vine Topical pain relief. Mandragora Aiding in the body’s natural regeneration, though when applied unnecessarily can lead to painful warts. Tippen’s Root Stemming blood flow on shallow, surface wounds. Smells strongly of rotten eggs. Other Poultices Faerie Truffles General skin care. Salves and Balms Creating salves and balms requires oil; the method of extracting oil from herbs is described above. Melt infused oil with beeswax. Less beeswax will lead to a liquid consistency, which can be considered a salve. More beeswax will result in a solid consistency, which can be considered a balm. Salves and balms can be stored in containers for long periods of time, though they will eventually go rancid. Many of the herbs which can be prepared into a poultice or paste can also be used in salves and balms. It is often worthwhile to combine herbs so that the salve or balm serves a dual purpose. Medicinal Salves and Balms Aquate Root* Dry and chapped skin. Aqua Nymph & Frost Vine Healing burns with added pain relief. Blissfoil & Tippen’s Root Numbing and coagulation of wounds. This salve should never be applied with bare fingers and should be used sparingly. Dwarf’s Pumpkin* Fungal infections. Smells strongly of garlic. Other Salves and Balms Aquate Root* & Faerie Truffle Moisturiser. Tinctures Fill a jar with the herb of choice. Half fill the jar with boiling water. Fill the other half with a clear, distilled spirit. Store the jar in a cool, dark space for one month, shaking daily. Strain the liquid through a fine cloth. Pour into dark glass bottles. The dark glass will prevent the sunlight from weakening the medicinal properties of the tincture. Most teas and tonics can be made into tinctures, although the taste is much stronger and more unpleasant. Medicinal Tinctures Shade Leaf* Calming the body, particularly after a traumatic experience. Teas and Tonics Blot the leaves or flowers dry, then leave to dry fully in the shade. Steam the dried leaves or flowers, then allow the steamed leaves or flowers to fully dry in the sun. Store the dried tea in a wooden box in a cool, dry place. To prepare the tea for use, place two spoonfuls of dried tea in a cloth and allow to steep in boiled water for five minutes. Remove the used tea leaves and discard. To prepare a tonic, boil fresh herbs in water for one day, stirring occasionally. Tonics are not suitable to be stored for long periods of time; instead, a tincture should be made. Medicinal Teas Atheros* Minor aches and pains. Has a bitter taste. Bitter Reed Coughs, colds, and nausea. Coltsfoot* Coughs, colds, flu, and fever. The leaves and flowers of this plant should be used, as the roots are toxic. Excessive consumption can lead to growths. Javens Insomnia. Mandragora Aiding in the body’s natural regeneration, though when consumed unnecessarily can lead to painful ulcers in the throat and stomach. Shade Leaf* Relieves minor stress. Medicinal Tonics Draugr Tongue* When applied with a cloth, this can be used to soften the skin and make removing impaled objects easier. Exposure to open wounds stings terribly. Gislocinovi When boiled, this herb can be used to clean wounds. It is not to be taken orally. King’s Ivy Wakefulness. Serpent’s Stalk Reducing fever, though this herb should be used carefully as three measures will induce hypothermia. Syrups and Saps Create a tonic using the method described above. Add the tonic and honey to a pot. Swamp Blossom sap can also be used for a syrup with a thinner consistency. Stir constantly over a low heat until the mixture develops a thick, syrupy consistency. Allow to cool completely before bottling. Syrups are suitable for storage in a cool, dark place for up to half a year. Medicinal Syrups (taken orally) Coltsfoot* Shortness of breath. The leaves and flowers of this plant should be used, as the roots are toxic. Excessive consumption can lead to growths. Flash Fruit* Numbing a sore throat. Grobsnopper* Fighting infection. Nightsap One measure will result in five hours of calmness and joy; two measures will result in dreamless sleep. Medicinal Saps (applied topically) Amberiddle Sealing wounds. Barrier Bush Repelling moisture.

Creeds are an expansion of elnarnsae’ame, the Wild Faith. They are philosophies on how the Wild Faith and Aspectism should be interpreted and practiced. However, the core tenets of prayer and offering, bodily purity, and upholding the balance may not be strayed from. A creed is a way of life which Aspectists may choose to pledge themselves to. The first creed was the Emerald Way, created by Awaiti Sirame. This was followed by the Ichorian Path, created by Valor Caerme’onn in opposition. Then came the Way of the Sage created by Sister Owl. Finally, the Creed of the Sanguine Fire was created by Miklaeil Arvellon. Each of these creeds is an interpretation of the Wild Faith with its own customs and traditions. Illynora Sylvaeri practices and teaches the Way of the Mother, a creed informed by her unique beliefs. I: Elven Unity For centuries, the misguided Dream of Elvenesse has led to attempts to unify the Elven people under one crown, as Elves were once united in the days of Malin. This dream is for fools, tyrants, and would-be kings. Elvenkind has changed since the days of Malin both physically and culturally. There are the Elves who followed Irrin Sirame into the dense forests of Malin’s kingdom and became the Wood Elves; the Almenodrim who followed Sylvaen Everflame into exile; Larihei’s followers who bathed in the golden pools and became High Elves; and those who were cursed with insanity alongside Veluluai only to have the curse lifted by the Moon Goddess Luara, for a price—thus were born the Dark Elves. To expect all of Elvenkind to live in harmony when our history and cultures wildly diverge is an empty dream. Such a dream can only end in bloodshed and heartbreak. The Dominion of Malin collapsed under the weight of silently warring factions after many years of tension in the wake of the Bronze Rebellion. The Crown of Elvenesse was a result of the forcible merging of the Almenodrim of Aegrothond and Wood Elves of Siramenor which ended in a painful fracturing and the founding of the Vale of Nevaehlen. Such wounds remain to this day between Nevaehlen and Amathine, the successor-state of the Crown of Elvenesse. Let us not forget Malinor, that shining dream which soon crumbled to ash and dust when a usurper attempted to claim the title of High Prince with no assent or support from the other Princes. The Aspects cannot mean for us to have unity between the Elven people when history shows that unity violently upsets the balance. Competing cultures and customs under one crown inevitably leads to one culture devouring another, or Aspectist practices being eroded to fit with the broader culture of the nation. The Aspects would want Elven unity to look like cooperation and friendship but never merging—and certainly never merging by force. In all things, the balance. There can only be balance if Elven nations are separate from and complement one another. The Elven people are not homogenous and never should be. II: Druidism To walk the path of the druid is a noble calling, but one need not be a druid to uphold the teachings of the Aspects. The core tenets of Aspectism are prayer and offering, bodily purity, and upholding the balance, all of which can be achieved without becoming attuned. Prayer and offering and bodily purity are easily upheld without becoming a druid. One may question how the balance can be upheld without the powers and abilities granted by the Aspects. The answer is through protecting nature with your voice and with your deeds. Do not fish more from the river than what Danaay Taluwa, Prince of Salmon, provides. Do not fell trees for lumber, but rather create houses between the roots and in the canopy, living with the forest in harmony. Condemn those who would upset the balance and shield nature with a loving and protective hand. With that being said, the lessons taught during dedicancy are often vital for understanding the Aspects’ teachings and should not be overlooked, nor should the process be rushed if one does decide to walk the path of the druii. Becoming a druid means that you have taken it upon yourself the sacred task of upholding the balance in the name of the Aspects. That means that one should not be a druid if one cannot fully commit to this way of life. To that end, princes and princesses and to a lesser extent royal councillors should not be attuned until their reign is over. To be a prince and a druid is to split one’s allegiance between the best interests of the people and upholding the will of the Aspects. III: Family When one binds themself to another in the eyes of the Aspects, this is a sacred oath which cannot be forsaken. The humans have the concept of divorce and annulment woven into their scriptures and courts of law, but no such law exists in the life of a true Aspectist. In sun or storm, elation or heartbreak, a marriage vow cannot be broken. If your partner lives, you may not take another. Even in death, this vow is a powerful one. To sunder it would be a grave affront to the Aspects. The only duty which eclipses this sacred vow is the duty to have children. It is the duty of every Elf to bear a child, as Elven children are so rare and precious. In having children, one honours Cerridwen. This duty is regardless of personal desire. If your life partner has a child, whether that be before your union or due to infidelity, that child should be treated as your own. Because Elven children are so rare and precious, to shun a child for their parentage would be to upset the balance. The Wood Elven people have a long held custom of adoption, both on a personal level and through the concept of Seeds. This means that family is often more important than bloodline. Therefore, even if a child is not of your body, they can still be your child in the eyes of the Aspects and should be cherished as such. IV: Worship One can take a Mani as their patron, but worship should be reserved for the Aspects. Let prayer and offering only be for the Mother and the Father, and where one prays at the shrine of a Mani, this is in recognition of the fact that the Mani are the guardians of the Aspects domain. The Aspects come above all, but that does not mean one cannot recognise and respect other religions. In particular, there are many pantheons which recognise the Aspects by another name. Take, for example, Anbella of the Brathmordakin, who has long been rumoured to embody Cerridwen under another name. See also the sea goddess Thalassa of the Almenodrim, who embodies maiden, mother, and crone. Many hold the belief that Thalassa is another, more wrathful face of Cerridwen. That the Aspects should be worshipped above all extends to the prohibition on worshipping mortals. Just as as there is no King but Malin (the principled belief of the Free Elves of Aegrothond), no mortal should be worshipped. Build statues and mosaics in honour of the dead, but leave no offerings at their altar. V: Healing The Way of the Mother is also the way of the healer. Traditional Wood Elven healing includes the use of natural tinctures and tonics derived from herbs, natural bandages instead of fabric, and the use of wooden and bone tools instead of metal. Healing is deeply intertwined with faith, including the intonation of prayers to the Mother while healing a patient, or the Mother’s blessing spoken over a newborn child. This can also include the imbibing of Cerridwen’s essence, sacred attunement springwater. In many ways, alchemy goes against traditional Wood Elven healing practices, for it is unnatural and draws on forces beyond nature to heal and achieve otherwise impossible feats. True adherents to this creed will not practice alchemy, but will recognise that alchemical potions can save lives, which is of paramount importance. VI: Violence To follow the Way of the Mother is to embrace pacifism on a personal level, but to recognise that there can be no peace without war, no balance without violence. Adherents to this creed walk the path of the healer, but with healers there must also be warriors. Other creeds such as the Emerald Way preach inner balance. The Way of the Mother embraces societal balance. Just as those who tread the Ichorian Way embrace the Father and the life of a warrior, there are those who will only practise the gentle art of healing. To achieve balance across society there must be those who follow every calling. VII: Ilmyumier One of the core tenets of Aspectism is bodily purity. What this means is not allowing one’s flesh to become corrupted, such as with magics of the Void, vampirism, or other dark curses. Some may also interpret this as not imbibing substances which alter the mind or the body such as alchemical potions, alcohol, or narcotic herbs (although there are also those who would argue that such herbs are natural and their consumption brings one closer in mind and spirit to the Aspects). Bodily purity does not mean keeping the skin as smooth and unblemished as the day one was born. Scars and ilmyumier—the status tattoos of the Wood Elven people—are symbols of pride. To receive ilmyumier is to proudly display one’s heritage, family, feats, and calling upon the skin. It is a sacred art and one that should not be taken lightly. Ilmyumier should only ever be applied to another; never apply ilmyumier to your own flesh. To do so would not be ilmyumier but a simple tattoo. When applying ilmyumier, one should use traditional tools carved from bone or shell and pigments derived from charcoal, plants, and insects. When receiving ilmyumier, no pain relief should be consumed or applied to the skin; feeling the pain is what gives ilmyumier true significance. Followers of the Way of the Mother should display the ilmyumier of Cerridwen’s Vines, otherwise known as the Mother’s Mark, on the backs of their hands. This is the mark of the healer and takes the form of teal flowers. Because ilmyumier has deep cultural and spiritual meaning, one should not display ilmyumier that they have not earned, for example, Morea’s Teeth. The Oath I vow to draw upon the strength of the Mother to heal those in need. I shall wield the natural power of herbs, learning their secrets and harnessing their medicinal properties to mend skin and bone. I promise to hold reverence for the cycles of life, embracing the eternal dance of birth, growth, death, decay, and rebirth. I will foster understanding of the delicate balance the Aspects have charged me with protecting. In the presence of the stones, the trees, the rivers, and the stars, I pledge my heart, my hands, and my spirit to the Way of the Mother, dedicating myself to the healing of the world.

Serinwë's Hand was founded in 1700 alongside the Institute of Healing in Aegrothond. It was intended as a company of healers who travelled the continent healing those in need. In the modern day, Serinwë's Hand has two additional purposes: to spread healing knowledge and supplies, and to build connections between clinics so that Serinwë's Hand can come to the aid of nations in times of need. Given recent darkspawn attacks, join Serinwë's Hand to learn how to heal cuts, stab wounds, bloodloss, and burns; the most common injuries inflicted by darkspawn. This lesson will be conducted by Illynora Sylvaeri in the Hospital of Saint Amyas in the Kingdom of Hanseti-Ruska. Sunday 20 August, 5pm EST

Thank you for your hard work! Could you please clarify what you mean by this? Are other players supposed to ignore active combat as if it's not happening/they can't see it? Or are they just not able to join combat after the time limits specified in the rules?