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  1. HERITAGE AND HISTORY The Necessity of Records and Research Edict Issued by the Viceroyal Crown 15th of Maria’s Peace, 91 D.R. [!] A Hyspian scholar drafting a thesis on behalf of the Hyspian Historical Institute. Time is an expanding concept. It progresses but never ceases in its journey. As the path of time is ever endless and infinite, a traveler must diverge from it to rest, perhaps permanently. Yet, even so, time shall continue to move forward. However, the legacy one leaves behind must not be lost upon the road. Rather, it should be recovered, engraved and forever recorded for future generations to learn and discover. Hyspia is more than a nation. It is a culture, a culture which has blossomed for decades and centuries long before the rule of De Pelear, and long before the establishment of La Dorada. La Ciudad de la Plata is one such example. It was considered the last established home of the Hyspian people in Almaris. Before that it was Niseep. And much before that: Osanora, Tierra Natal, and further beyond. All such settlements have their own histories and their own legacies. The origins of the Hyspian people, its establishment as a united culture also deserves such a legacy to be recorded in the annals of history. Thus, it is through this decree that the Hyspian Historical Institute shall form. Its mission shall be to record the traditions of the Hyspian community. It shall be open to all Hyspians scholars and beyond to further record our history, our beliefs, and our culture for the future generations to learn and take advice from as they continue to grow our nation and let it blossom further. This institution, sponsored by the Crown, invites all Hyspians who wish to record and research the rich history of the Hyspian people. Through this institution, Hyspian scholars may publish their many works and pursue their academic intiuitions for the betterment of educating the public of our history. May we honor our past and embrace the future, together. Honrar el pasado. Abrazar el futuro. Viva Hyspia. Con DIOS Avanzamos, HIS HIGHNESS, Cesar II de Pelear, Viceroy of Hyspia, Duke of Pacazu, Baron of Arenisca and Del’mar, Lord of Ladorada, Lord of Niseep, Gereon's Hold, and Ciudad de Plata, Gran Maestre of El Orden de Francisco, Protector of the Hyspian People, Protector of the Farfolk, Patriarch of House de Pelear HIS EXCELLENCY, Vicente Murietta II, Colonel of Hyspia, Caballero Comendador del Orden de Francisco, Scholar of the Hyspian Historical Institute
  2. Vikelian Culture "In the cocoon of adversity, one finds the strength to emerge, embodying the delicate resilience of a butterfly. Like a crystal reflecting the myriad facets of liberation, our journey through rebirth unveils the dazzling spectrum of freedom within our wings." Introduction to Culture A vibrant blend of Wood Elf and Farfolk influences, Vikelian culture is characterized by rich traditions of art, fashion, jewelry, dance and architecture. Acknowledging nature, Vikelian customs and celebrations reflect a harmonious fusion of Wood Elf and Farfolk cultures. Culinary flavors reflect a combination of different ingredients. Decorated with intricate patterns, traditional clothing symbolizes cultural pride and the combined heritage of the Wood Elf and Farfolk. Amidst the challenges, the rich culture of the Vikela is sustained by a seamless blend of ancient traditions and modern influences. The Butterfly Vikela chose the butterfly as a symbol because of its powerful symbolism of change, maturity and beauty. Butterflies metamorphosis coincides with Vikela’s journey of resilience and rebirth, rising from challenges to become a thriving community. This symbol represents not only physical change, but also the constant renewal of the soul, the fleeting but beautiful nature of life. The butterfly has universal significance for the Vikela people, emphasizing change, beauty and enduring spirit. Silachian (Vikelian Language) Silachian, the language of the protected people, stems from the founding couple of Vikela, one Auvergne & Farfolk woman and one Wood Elf. These phrases, fluid as a swing and sharp to the tongue, reflect a unique linguistic blend. Originally, the founders seamlessly transitioned between these influences, and a serendipitous mistake by a human observer cemented this linguistic fusion. Today, Silachian resonates through Vikela's streets, passed down through generations, embodying a lasting fusion of linguistic traditions. https://www.lordofthecraft.net/forums/topic/233282-the-language-of-vikela-silachian/ Vikelian Myth (Vikelian Deities) In the realm of Vikela, there’s a myth that the people believe in. Three deities weave complex webs of existence and maintain cosmic harmony. Aeloria, the butterfly goddess, dances with ethereal wings, a symbol of freedom and the cycle of life. Luminara, the Crystal Guardian, shows clarity and sustainability in crystal systems. Completing the divine trinity, Sylvanara, the Goddess of Nature, unveils the energies and interconnectedness of the natural world. Aeloria guides the Vikelians on transformative journeys, embracing freedom and rebirth. Luminara weaves clarity into the tapestry of life, providing wisdom and change. With her green touch, Sylvanara balances the Vikelian community with the natural world, ensuring that the dance of life and growth is in harmony Vikela celebrates these three deities, and devotees honor the complementary powers of Aeloria, Luminara, and Sylvanara through crystal ceremonies, butterfly symbolism, and partnerships with nature. The Vikelians are intimately connected to freedom, resilience, and the ever-present web of energy of the natural world. Vikelian people are accepting of other cultures and traditions, letting everyone freely practice their own beliefs, as long as it does not cause harm. Family Structure In Vikela, family structures are built on principles of equality, irrespective of gender or age. Sons and daughters are treated with equal respect and consideration. The family dynamic emphasizes collaboration, shared responsibilities, and mutual support, fostering an environment where individual strengths and contributions are valued regardless of traditional gender roles or birth order. This approach aims to create a harmonious and inclusive family unit where each member is encouraged to pursue their interests and aspirations freely. Marriage Engagement Ceremony: A proposal ceremony is held at the bride's home, where the groom's family presents symbolic gifts. The engagement ceremony features blessings by family and an engagement gift from the suitor made from a hunted animal of their choice. Pre-Wedding Ceremony: Bridal Hunt transforms the classic hide and seek into a lively pre-wedding game, pitting the groom and groomsmen against the bride and bridesmaids. Dressed in disguises with clever codenames, the groom's team aims to identify the real bride among decoys. Once found, they embark on a mission to bring her back to the groom's house, while the bridesmaids attempt to impede their progress. The streets become a playful battleground, turning pre-wedding jitters into a laughter-filled adventure and creating lasting memories for the entire bridal party. Wedding Ceremony: The enduring tradition of marriage in Vikela includes passing down cherished bridal gowns, often sewn with symbolic fabrics. Preceding the wedding day, there's a hair-cutting ceremony symbolizing a fresh start and a cleansing ritual with sacred water, along with the exchanging of vows and wedding bands that can be jewelry or tattoos. The festivities culminate in a joyous reception with traditional Vikelian food, music, and dance. Funeral Ritual In Vikela, burying loved ones and planting a sapling atop their graves is a sacred ritual tied to the deities, Butterfly, Crystal, and Nature. Symbolizing transformation, the Butterfly Goddess inspires new life with the sapling, reflecting the enduring spirit. The Crystal Goddess's strength is represented by burying the departed in crystal-infused soil, connecting them to the earth. The Nature Goddess emphasizes the cycle of life, making the sapling a tribute to nature's harmony. This ritual intertwines the goddesses' symbols, fostering a sacred bond between the departed, the earth, and the divine forces that govern life's cycles in Vikela. Funeral Rites “Wand, chucki anba l'Talis Amebwa, no’poze en'dormi. Ou'Swènn-tali, enteli la Aveos. no'kache, en'ehya puies sézon. l'Amebwa Lapr, le'peintiyes nun Viv'danse.” Translation: “Here, beneath the tender boughs, we lay to rest a kindred spirit. Into the earth, we tuck our farewells, and with each passing season, may this arboreal ballet unveil the tapestry of a life well-danced.” “Le'nylu nu'Zehp ofrann, nu'mete. Ou'santiman, ka leh'chichot nun Bientu Pote, ehyal Simoni nan ri pataje nun chitcot sekrè nun la aveos bèl” Translation: “With these dainty offerings, we adorn the narrative. May the whispers of the wind carry our sentiments, and may the earth cradle the symphony of shared laughter and water your whispered secrets.” Festivities Vikelia has a wide variety of festivals that take many diverse forms, despite the fact that the way things are done may appear standard and unremarkable on the surface. Triunity Day A Festival to celebrate the harmonious balance and collaboration of the Crystal, Butterfly, and Nature Goddesses in Vikela. This day can be marked by various festivities, ceremonies, and acts of kindness that reflect the interconnectedness of nature, the beauty of crystals, and the transformative spirit of butterflies. Festival of the Fox: In the heart of the crystal lit kingdom of Vikela. The people come together annually to celebrate the revered Festival of the Fox. This whimsical and lively event serves as a tribute to the first queen, the beloved Queen Leika De Astrea, who was fondly known for her kinship with foxes and her wise rule. Dandelion Festival In Vikela, the annual Dandelion Festival unfolds as a dazzling tribute to the second queen, the esteemed Queen Larissa De Astrea. Known for her love of nature and commitment to unity, this festival has become a cherished tradition that captivates the hearts of Vikela's inhabitants. Festival of the Gems In Vikela, the annual "Festival of the Gems" is a dazzling spectacle that pays homage to the virtues embodied by different gemstones. As the kingdom's citizens come together to celebrate, each gem represents a distinct aspect of leadership, wisdom, and resilience. Festival of the Rabbit In Vikela, nestled amidst rolling hills and blooming meadows, the annual "Festival of the Rabbit'' emerges as a heartwarming celebration of luck, prosperity, fertility, and the cherished bonds of family. This lively event brings together Vikelians, young and old, to revel in the spirit of togetherness and the promise of abundant blessings. THE RIVER FEST A vital aspect is the nourishing water flowing through the city and its surroundings, providing fresh water, beverages, pastries, and bread to everyone in the vicinity, sustaining life. The festivities include traditional games and a prominent boat race as the main event. SOCIAL SEASON As it flows, Ahiuw le fleuve serves as more than just a river - it is a journey of self-discovery and the transition into adulthood. Leaving behind the innocence of childhood, crossing the river signifies the establishment of a strong foundation for the future. In Vikela's bustling social scene, where there is an imbalance of women and men, this season plays a crucial role. It is a time of gatherings and courtship, with grand balls featuring men in deep blues and ladies in delicate hues. The highly anticipated Madris Ras Ball, organized by the esteemed Court of River Gems, marks the end of the season, celebrating gemstones in all their splendor. Ahiuw le fleuve is not merely about romantic pursuits, but also a chance to form bonds of sisterhood and brotherhood. Traditionally, older women take on the role of hosting lavish balls, while younger women partake in dances to capture the attention of potential partners. Vikelian Cuisine Vikelian cuisine is a diverse culinary tradition characterized by balanced flavors, fresh herbs, and a reliance on rice as a staple. With a strong emphasis on fish and seafood, dishes like fish amok and lok lak showcase the nation’s proximity to water sources. Offering a variety of affordable and flavorful options. Vikelian desserts often feature sticky rice, coconut milk, and tropical fruits. The cuisine reflects a rich culinary heritage that delights with its creativity and diversity. Vikela’s Crafts Vikela excels in the art of jewelry-making, creating exquisite pieces that mirror their diverse cultural influences. Their vibrant fashion seamlessly blends colors and intricate designs, while the tradition of silk weaving produces visually captivating fabrics. In cuisine, Vikela's unique gastronomic identity fuses diverse influences, resulting in a delightful array of flavors. From expertly spiced dishes to delectable desserts, Vikela's culinary artistry showcases their commitment to preserving and evolving their distinctive heritage. https://www.lordofthecraft.net/forums/topic/231377-jewels-of-vikela / Social Classes In Vikela, the social class system is characterized by a nuanced hierarchy that takes into account various factors beyond wealth alone. The society is divided into distinct classes, each with its own roles and privileges. Paramount Class: At the pinnacle of the social structure is the Paramount class, consisting of leaders and influential figures responsible for governing Vikela. Paramounts are chosen through a tanistry, considering noble families and their contributions to the community. Noble Class: Below the Paramounts, the Noble class comprises aristocratic families with significant influence and wealth. They may hold positions of leadership in various sectors, contributing to the prosperity of Vikela. Artisan Class: The Artisan class includes skilled craftsmen, artists, and professionals who contribute to the cultural and economic development of Vikela. Their expertise is highly valued, and they enjoy a comfortable standard of living. Merchant Class: The Merchant class consists of traders and entrepreneurs engaged in commerce and trade. They play a crucial role in connecting Vikela with other regions and contribute to economic growth. Commoner Class: The Commoner class encompasses the majority of the population, including farmers, guards and individuals engaged in various occupations. They form the backbone of Vikela's workforce, contributing to its daily functioning. It's essential to note that mobility between classes is possible based on merit, achievements, and contributions to the community. Vikela places value on individual skills, talents, and dedication, fostering a society where social mobility is encouraged. Fashion Vikelian fashion is a vibrant tapestry that weaves together elements of tradition and modernity. Rooted in rich cultural heritage, it reflects a harmonious blend of Farfolk influences and Wood Elf aesthetics. The clothing often features designs that allow exposure of shoulders, arms, and belly, showcasing a balance between modesty and expression. Traditional clothing, often adorned with intricate embroidery and beading, coexists seamlessly with contemporary styles. Beadwork, layering, and the use of vivid patterns characterize Vikela fashion, creating a unique and visually captivating aesthetic. The incorporation of gold, gems, and silk further elevates the overall appeal, symbolizing not just adornment but also resilience and triumph over life's challenges. In Vikela, adorning oneself with gold and various gems is a profound expression of self-love and appreciation for one's body. Each gem worn tells a story, symbolizing the hardships endured and the resilience displayed in rising from the ashes. The intricate patterns and vibrant colors of the gems serve as a testament to the individual's journey, showcasing the beauty that emerged from challenges. This tradition not only adds a touch of opulence to personal style but also serves as a powerful reminder of strength and triumph over adversity. Archetype Vikela's archetype blends the charm of cottagecore with vibrant colors, creating a picturesque landscape immersed in nature. Quaint cottages, adorned with ivy and flowers, are surrounded by lush greenery, and mystical crystals sprout from the earth, casting a radiant glow. The residents embrace a cottagecore lifestyle, weaving handcrafted textiles in hues inspired by the vibrant flora. It's a harmonious haven where simplicity, warmth, and a deep connection with nature define the idyllic atmosphere of Vikela.
  3. A humble invitation is hung on noticeboards around settlements in the Enchanted Forest and Druidic Circles. Come join the Underlight Grotto as the final of the Fae Moons pass, and we welcome the arrival of the next lunar year! Named for the first full moon during spring's first emergence from winter, or the Season of Birth, the annual festival indulges in a time of music, dancing, and craftsmanship with the lauded Kuila Crystals of the realm. As the second annual gathering, the theme has been decided; the dress attire will be inspired by the very crystal the corresponding faerie tale the festival honors! In folklore from the chroniclers of the fae, the Aspect Cerridwen awakens from her winter sleep at the height of the first full moon of the lunar calendar. From her chrysalis hidden deep in the Fae Realm, she emerges and heralds the arrival of warm spring air and green revival. Likewise, Cerridwen's Devoted of the Mother Circle celebrate this tale with the yearly festivities: A flower dance in which the seeds of wildflowers are sown while enjoying jubilant music, an open air market featuring artisans from around the realm, a dress competition, tiva crafting, and performances featuring the Druid Bard and his trusty living banjo! Come spend an evening with the Grotto at the beachside meadow! Vendors send a letter via the aviary to Aerendyl Hawksong to have space reserved for a booth. [[ OOC: Sunday, February 25th at 6:30 pm EST. IGN CornerianArwing for inquiries.]]
  4. Lechitic Cuisine “One cannot think well, love well, sleep well, if one has not dined well.” -Unknown Cuisine is often regarded as a narrative of the land, a reflection of the lives of its people, both past and present. Through the centuries, the culinary traditions of Lechia have evolved, influenced by its history, geography, and the diverse culture that have left their mark on its cuisine. We hold these dishes and techniques in high esteem, aspiring to preserve and transmit them in their original form. Each dish carries with it a story, a connection to the land and the people who have cultivated it. Join us in celebrating the rich tapestry of flavors, textures, and aromas that define the cuisine of Lechia. Let us honor the past while embracing the future, ensuring that these culinary treasures continue to be cherished and shared for generations to come. [!]A Depiction of a Lechian Celebration A beloved staple of Lechian cuisine, consisting of dumplings made from unleavened dough typically filled with various savory or sweet fillings. These fillings can range from options like potato and cheese, sauerkraut and mushroom, or meat. The dough for pierogi is made from flour, water, and sometimes eggs, resulting in a soft and slightly chewy texture when cooked. After rolling out the dough, it is cut into rounds, filled with the desired filling, and then sealed by crimping the edges together to form a semi-circular or crescent shape. Pierogi can be boiled, steamed, or fried, depending on personal preference and the specific recipe being used. Once cooked, they are often served hot and may be topped with a variety of garnishes such as melted butter, soured cream, fried onions, or bacon bits. also known as "cabbage rolls," is a traditional Lechian dish that consists of cooked cabbage leaves wrapped around a filling typically made of ground meat (often pork or beef), rice, onions, and spices. The filled cabbage rolls are then baked or simmered in a flavorful tomato-based sauce until the cabbage is tender and the filling is cooked through. The process of making golabki involves carefully removing the cabbage leaves from the head of cabbage, blanching them in hot water to soften, and then filling each leaf with a portion of the meat and rice mixture. The cabbage leaves are then rolled up tightly, enclosing the filling, and placed seam-side down in a baking dish or pot. Once all the cabbage rolls are assembled in the dish, a rich tomato sauce is poured over the top, ensuring that the golabki are moistened and flavored during cooking. The dish is then baked in the oven or simmered on the stovetop until the cabbage is tender and the flavors have melded together. is a dish renowned for its rich flavors and hearty ingredients. This flavorful stew is typically made with a combination of sauerkraut, fresh cabbage, various meats such as sausage, bacon, and sometimes beef or venison, as well as mushrooms, onions, and spices. The preparation of bigos often involves cooking the sauerkraut and cabbage with the meats, onions, and mushrooms in a large pot or Reinmaren oven. The dish is simmered slowly over low heat, allowing the flavors to meld together and develop into a complex and savory stew. One of the unique aspects of bigos is its versatility, as recipes can vary greatly depending on regional preferences and family traditions. Some variations may include additional ingredients like tomatoes, prunes, or even red wine for added depth of flavor. is a dish consisting of boneless pork loin that is tenderized, breaded, and fried until golden brown and crispy. The pork loin slices are typically pounded with a meat mallet to achieve a thin and uniform thickness, ensuring even cooking and a tender texture. To prepare kotlet schabowy, the tenderized pork loin slices are seasoned with salt and pepper, then dipped in beaten eggs and coated with breadcrumbs. The breadcrumbs adhere to the meat, creating a crispy and flavorful outer layer when fried. Traditionally, kotlet schabowy is shallow-fried in hot oil until the breadcrumb coating is golden and the pork is cooked through. The result is a succulent and juicy pork cutlet with a crunchy exterior. Kotlet schabowy is often served hot as a main course, accompanied by mashed potatoes, boiled potatoes, or a variety of salads. also known as Lechian minced meat cutlet, is a traditional dish popular in Lechian cuisine. It consists of ground meat, typically beef or pork, mixed with onions, garlic, eggs, breadcrumbs, and various herbs and spices such as salt, pepper, and marjoram. The mixture is formed into patties or cutlets, which are then pan-fried until golden brown and cooked through. Kotlet mielony is a versatile dish that can be enjoyed as a main course, served with mashed potatoes, boiled potatoes, or rice, and accompanied by a side of pickles, sauerkraut, or salad. It is a staple in Lechian life, often prepared for family gatherings, holidays, and special occasions. is a dish typically consisting of tender chunks of beef or pork stewed with onions, garlic, bell peppers, and a rich tomato-based sauce flavored with paprika and other spices. The key to a delicious gulasz lies in the slow cooking process, allowing the meat to become tender and absorb the flavors of the sauce. Some variations of gulasz may also include ingredients such as potatoes, carrots, or mushrooms, adding depth and texture to the dish. Gulasz is often served hot, accompanied by a side of rice, noodles, or bread. It is a comforting and satisfying meal, perfect for warming up on cold days, and is enjoyed by families and friends alike across the region. is a general term used in Lechian cuisine to refer to a variety of traditional dumplings or noodles. These dumplings can come in various shapes, sizes, and textures, and they are often made from simple ingredients such as flour, water, eggs, and salt. Kluski can be served as a side dish, a main course, or even incorporated into soups and stews. One popular type of kluski is "kluski Reinmarskie", which translates to Reinmarian dumplings. These dumplings are typically made from grated raw potatoes mixed with flour and sometimes eggs, resulting in a dense and chewy texture. Kluski reinmari are commonly served with savory sauces or meats and are a staple dish in the Lechian home. Another well-known variation is "kluski kładzione," which are drop dumplings made by spooning batter directly into boiling water. These dumplings are light and fluffy, similar to Waldenian spaetzle, and are often served with butter, gravy, or sautéed onions. are a type of dumpling, similar to Kluski, but typically rounder and denser. They are made from mashed potatoes mixed with flour and often stuffed with a savory filling such as seasoned ground meat, mushrooms, or cheese. Pyzy can be boiled or steamed until they are cooked through and tender. The preparation of pyzy involves forming the mashed potato dough into small balls, then flattening each ball to create a round disc. A portion of the filling is then placed in the center of each disc, and the dough is carefully sealed around the filling to form a dumpling. Once assembled, the pyzy are cooked in boiling water until they float to the surface, indicating that they are ready to be served. They are typically enjoyed hot, often accompanied by a topping of melted butter, sautéed onions, or a dollop of sour cream. are dumplings made from a simple dough typically consisting of flour, water, eggs, and sometimes a pinch of salt. These dumplings are versatile and can be filled with both sweet and savory fillings, depending on preference and regional variations. One popular version of knedle is filled with a sweet filling such as plums, apricots, or other fruits. The dough is rolled out, then wrapped around a pitted fruit, forming a dumpling. The dumplings are then boiled until cooked through, and often served with melted butter, breadcrumbs toasted in butter, and a sprinkle of sugar. Savory knedle are also common, filled with ingredients like seasoned ground meat, mushrooms, or cheese. These are prepared in a similar manner, with the dough wrapped around the filling and then boiled until tender. Savory knedle can be served with gravy, sauce, or simply with melted butter. are traditional meat rolls or roulades made with thinly sliced beef or veal that is pounded flat and then rolled up with a savory filling. The filling typically consists of a mixture of ingredients such as sautéed onions, mushrooms, bacon, pickles, and mustard. To prepare zrazy, the beef slices are first tenderized by pounding them to a thin, even thickness. Then, the meat is seasoned with salt and pepper and spread with a layer of the filling ingredients. The meat is then tightly rolled up, enclosing the filling inside. After rolling, the zrazy are typically seared in a hot pan to brown the outside and lock in the flavors. They are then braised or simmered in a flavorful broth or sauce until the meat is tender and the filling is cooked through. Zrazy can be served hot as a main course, often accompanied by mashed potatoes, boiled potatoes, or noodles, and a side of vegetables or salad. translated as "beans Reinmaren-style," is a popular dish with a name that suggests its origins might be influenced by Reinmar, a region in Haense. Despite its name, it's a hearty Lechian bean stew typically made with white beans, smoked bacon or sausage, onions, carrots, and tomatoes. To prepare fasolka po reinmarsku, the beans are usually soaked overnight to soften them, then cooked until tender. Meanwhile, onions, carrots, and sometimes garlic are sautéed in a pot until they become fragrant and slightly caramelized. Smoked bacon or sausage is often added for flavor and depth. Once the vegetables and meat are cooked, they are combined with the cooked beans in a pot. Crushed or diced tomatoes, along with broth or water, are added to create a flavorful base for the stew. The stew is then simmered gently until the flavors meld together and the stew thickens slightly. is a simple and delicious dessert or side dish that combines cooked rice with sweetened apples and warming spices. It's a comforting and versatile dish that can be enjoyed as a dessert, a snack, or even as a breakfast option. To prepare ryż z jabłkami, short-grain rice is typically cooked until tender in water or milk, along with a pinch of salt and sometimes a splash of vanilla extract for added flavor. Meanwhile, apples are peeled, cored, and thinly sliced or diced. The apples are then cooked in a separate pot with butter or oil, sugar, cinnamon, and sometimes a splash of lemon juice or zest until they are soft and caramelized. Once the rice is cooked and the apples are tender and fragrant, they are combined together and gently stirred until well mixed. The dish is often served hot, although it can also be enjoyed cold. Some variations may include additional ingredients such as raisins, nuts, or dried fruit for added texture and flavor. is a dish that consists of two main components: barszcz, a beetroot soup, and uszka, small dumplings typically filled with mushrooms or meat. It's a beloved dish often served during Krugmas Eve dinner, but it's enjoyed throughout the year as well. Barszcz, the beetroot soup, is made by simmering beets, onions, carrots, and sometimes other vegetables in broth until the flavors meld together and the soup takes on a deep red color. The broth is then strained to remove any solids, resulting in a smooth and flavorful base for the soup. Some variations of barszcz may include the addition of sour cream or vinegar for tanginess. Uszka, the dumplings, are made from a simple dough consisting of flour, water, and sometimes eggs. The dough is rolled out thinly, then cut into small squares. Each square is filled with a savory mixture, typically made from minced mushrooms or meat seasoned with onions, garlic, and spices. The edges of the dough are then sealed together to form small dumplings resembling "little ears" aka uszka in Lechian. Once both the barszcz and uszka are prepared, they are combined in a bowl, with several dumplings added to each serving of soup. The result is a comforting and flavorful dish that highlights the sweetness of the beets and the savory filling of the dumplings. is a sour rye soup known for its distinctive tangy flavor and hearty ingredients. The base of żurek is made from fermented rye flour, which gives the soup its characteristic sour taste. To prepare the soup, the fermented rye flour is mixed with water or broth and simmered until it thickens slightly. Additional ingredients such as smoked bacon or sausage, potatoes, carrots, onions, and often hard-boiled eggs are added to create a flavorful and satisfying dish. One of the unique aspects of żurek is the addition of "zurek starter" or "zurek zakwas," which is a sourdough starter made from fermented rye flour. This starter adds depth of flavor and acidity to the soup, enhancing its tanginess. Żurek is often served hot as a main course, accompanied by a dollop of sour cream and garnished with fresh herbs such as parsley or dill. It's traditionally enjoyed with slices of hearty bread or a side of boiled potatoes. cheese is made from unpasteurized sheep's milk, and it has a distinct spindle-like shape with decorative patterns imprinted on its surface. To make oscypek, the milk is first heated and curdled using rennet, then the curds are pressed into wooden forms to give them their characteristic shape. After shaping, the cheeses are smoked using juniper wood, which imparts a unique flavor and helps to preserve the cheese. The smoked oscypek cheese has a firm and slightly crumbly texture, with a salty and smoky flavor profile. It can be enjoyed on its own as a snack or appetizer, or incorporated into various dishes such as grilled sandwiches, salads, or soups. In traditional Lechian cuisine, oscypek is often served sliced and pan-fried until golden brown and crispy on the outside, while still soft and melty on the inside. is a type of soft cheese made from sheep's milk, with origins on the continent of Vistulia, particularly Lechia and Vistulia. It has a crumbly texture and a slightly tangy flavor, often described as sharp and salty. To make bryndza, sheep's milk is heated and curdled using rennet, similar to the process of making other types of cheese. The resulting curds are then drained and lightly pressed to remove excess whey. After this, the curds are typically crumbled or mashed and mixed with salt. Sometimes, bryndza may also be aged for a short period to develop its flavor further. It is commonly used as a spread for bread or crackers, as a filling for dumplings or pierogi, or as a topping for baked potatoes or salads. In Slovakia, bryndza is a key ingredient in the traditional dish called "bryndzové halušky," which consists of potato dumplings served with bryndza cheese and topped with bacon. are traditional pastries similar to doughnuts. These delightful treats are typically made from a rich, sweet dough that is deep-fried until golden brown and then filled with various sweet fillings such as fruit preserves, custard, or cream. After frying, they are often dusted with powdered sugar or glazed for an extra touch of sweetness. The dough for pączki is typically made with ingredients such as flour, eggs, butter, sugar, yeast, and sometimes milk, resulting in a soft and fluffy texture. Traditionally, the dough is enriched with ingredients like egg yolks or sour cream, giving it a richer flavor and a tender crumb. These delicious pastries come in a variety of flavors and fillings, ranging from classic options like rosehip jam or raspberry preserves to more modern variations like chocolate or lemon curd. Regardless of the filling, pączki are a beloved symbol of Lechian culinary tradition, cherished for their sweet and indulgent taste. If you think we missed any important recipes please reach out! This list will be expanded in the future. We thank you for giving our cuisine a try and the continued support of Our Endeavors! Funded by Penned by
  5. @siglms_ Mi challenge the honor of Krimpgoth agh hiz decizion, uzing the negleckful example of the foreign Onizhiman Uruks, and pardoning the Petra whitewazh whoze faith iz in the burs gods of Krug's enemies, agh who iz nub committed to the zacred zpirit of Krug, the Old Popo and Spirit Popo. A collectiun of beliefz is more like a confuzed zpirit than one who grukz its purpose. Any Orc that does not conform to the path ub Krug and their ancestors is lozt and haz fallen to the darknezz. I intend to challunj Druz the Krimpgoth to an honor klomp until he exhibits regret for his actions and seeks absolution in Krug and the Ancestor Spirits. Forgiving a deluzional brudda is nub an act of compazzion but rather an affirmation of their diztorted world-peep and collekted religiouz beliefz. A zon of Krug ought to remain wit hiz kin and blood family who can better protect and guide him in life. If there is no honor among blood-bound relativez, then the blessingz of Krug have been lost from the Uzg. Unfortuunatly, an Elder haz to be the only ash to uphold the remaining honor among blood bruddas. Name the tik agh plaze. [This is a challenge to the spirit of the Krimpgoth decision to pardon Gob Ztabba-Zniffa (@MrMojoMordor) of Whitewash status despite his lack of faith in Krug and absence from the Fatherland of the Desert. If the Krimpgoth reverses his decision, the challenge will be resolved. It is not an attempt to claim the role of Krimpgoth.]
  6. CUISINE OF THE COSSACK Scriptum Anno 1957 THE FREE COSSACKS OF ARPATIA L I B E R V M C O S A C I A R P A T I E N S I ☩ ☩ ☩ WHAT DOES THE CUISINE ENTAIL? The cossacks are a nomadic bunch who travel throughout the land with mighty steeds, living in tents once they find a suitable place for their horses to graze. Whilst to outsiders it might seem like a quick and easy affair, it can actually be a lengthy and arduous process. A result of this condition is that the cossacks have developed several distinct foods which last for long and can be made on the move. The following is a list of various distinct dishes the cossacks have created during their travels and interactions with other cultures, some ranging from day to day whilst others being dishes which are served during feasts as a delicacy! SADDLE DRIED MEAT The cossacks are nomadic people constantly on the move, riding their great steeds across the earth of the world. Sometimes they will be forced to hunt to quench their hunger whilst on the move which leaves them little time to cook the meat. They came up with a certain technique to solve this problem, allowing them to preserve the food whilst also “cooking” said food. The meat they would obtain from hunting whilst on the move would be cut into long strips before putting it between the saddle and the back of their horse, the heat and sweat produced from the animal shortened, dried and preserved the meat. This technique allows the cossacks to avoid stopping during their travels whilst also cooking the meat, not requiring fire to be made. This also serves as a strategic advantage tho to the fact they can remain fed whilst remaining stealthy. TUSHONKA Tushonka is a beef stew cooked with a lot of fat, lard and jelly, producing a mixture of various high calorie ingredients before being put in a metal can for preservation. A cossack warrior on campaign is usually provided with a handful of Tushonka to ensure he is well nourished although it is not uncommon for one to see it being consumed on a daily basis among working men who are away from their homes or nearby vendors. Consumed as either a snack or main course during lunch, it fits all occasions. GOULASH Feasts are a thing of great importance among the cossacks. It is a time for the host to show off their wealth and prosperity whilst also strengthening the bonds of their family and community. Without them the world would be cold and without food the world would be colourless. Goulash is a spicy stew made out of meat, potatoes, various vegetables and seasoned with paprika and spices. This combination gives the stew a colourful red whilst being filled with a strong spicy flavour. It is not uncommon though for the dish to be served with cream on the side which helps soften the strong flavour if one is weak. Just like a normal stew it is prepared in a cauldron, using water. All the ingredients are chopped up into chunks and pieces before being added ASPIC Crafted by the resourceful Cossacks during their extensive journeys across the expansive steppes, aspic has become a culinary tradition in the Midlands of Aevos, representing a distinctive preservation method. This technique entails enveloping meats, seafood, vegetables, and even eggs in a protective gelatin casing, exemplifying the culinary ingenuity passed down through Cossack legacy. To enjoy aspic, one merely slices it into portions and consumes it like any other dish. However, upon placing it in one's mouth, the warmth initiates the melting of the gelatin layer, creating a flavorful broth that envelops the food in a comforting and delectable embrace’
  7. ✧──────────────⊱🜂⊰──────────────✧ AUDITIONS: LORENA’S LAMENT, A PLAY IN THREE ACTS. ISSUED BY THE ON THIS 15TH DAY OF TOV AG YERMEY OF 514 E.S. ✧──────────────⊱🜂⊰──────────────✧ THE ESROVA PRIKAZ COURT is seeking talented souls to grace the stage of our great hall. We seek actors and bards of all kinds to bring life to our stories and merriment to our evening. The Esrova Prikaz Court will be hosting a theatrical performance of The Valiant Adventures of Ser Arthur: Lorena’s Lament - a play written by Ludvika Sofya Ludovar. We seek actors to play the following roles: LORENA: A dishonorable noblewoman of low standing who rebelled against her home state to stand with the Duke of Adria. Cladded in Adrian red. SER ARTHUR: A Noble Marian knight and brother to Lorena. Captures, imprisons, and buries his sister. SER VANHART: A ginger-headed Marian knight obsessed with honor and protecting his kingdom. AMELTH/GUARD/VILLAGER: First a Ludovar warrior. Then a prison guard. Then an onlooker to the execution. JAKOB/GUARD/VILLAGER: First a Ludovar warrior. Then a prison guard. Then an onlooker to the execution. LITTLE BOY/VILLAGER: First the son of a rich Margravine who gets lost. Then an onlooker to the execution. MARGRAVINE/VILLAGER: First a rich Margravine who loses her son. Then an onlooker to the execution. All interested should prepare a short monologue or showcase of your acting or musical ability for auditions. ✧──────────────⊱🜂⊰──────────────✧ Her Royal Majesty, AMAYA OF VENZIA, Queen-Consort of Hanseti and Ruska, Princess-Consort of Bihar, Dules, Lahy, Muldav, Solvesborg, Slesvik and Ulgaard, Duchess-Consort of Carnatia and Vanaheim, Margravine-Consort of Korstadt, Rothswald, and Vasiland, Countess-Consort of Alban, Alimar, Baranya, Graiswald, Karikhov, Karovia, Kaunas, Kavat, Kovachgrad, Kvasz, Markev, Nenzing, Torun, Toruv, Valdev, and Werdenburg, Viscountess-Consort of Varna, Baroness-Consort of Esenstadt, Kraken’s Watch, Kralta, Krepost, Lorentz, Rytsburg, Thurant, and Astfield, Lady of the Westfolk, et cetera Firress, ESMERAY LUCERAN, Lauzya and Royal Scribe of the Esrova Court
  8. Caelian Upbringing Customs “The Virtues of Virtus.” INFANTIA: Age 0-7 Birth Upon the birth of a new child, a Caelian Pater should not be present. Instead the Matrona should be surrounded by servants and friends. Regardless of the gender of the child; they are to be washed in oil and prepared for the Pater Familias. The Baby should then be presented to the PaterFamilias after washing, it is then that the PaterFamilias has decision over allowing the newborn into the family. If he declines the newborn; they are to be abandoned or raised as servants outside of the Familias. Naming If the child is accepted into the Familias by the PaterFamilias a naming celebration should be held one God's Day after their birth. It is Imperative that Caelians uphold their traditions by following the Tria Nomina. That is, the Praenomina, Nomina, and Cognomina. The First born male in a Familias should take the names of their Pater. The First born female in a Familias should take the names of their Mater as well. Praenomina The Praenomina is a Caelian’s Personal name, it is an informal name and should be used by their close friends and family members, each Familias should have a list of Praenomina that is used. When signing a Praenomina, it should be signed with an abbreviation (Marcus to M. Tullius to TVL. Lucius to L.) Nomina The Nomina is a Caelian’s Family Legacy, their Gentes. There are bound to be distantly related members of the same Gentes, but it is all one legacy and should be treated as such. Generally there is one Main branch of the original Gentes that has more merit than off branches. Examples of a Patricii Nomina are Ramneseius, Vlastos, Horlenia etc... When Signing a Nomina a Caelian can either write their name as plural or a singular word. (Ramneseius or Ramneseii, Vlastos or Vlastoi) Cognomina The Cognomina is a Caelian’s formal name, and is what glory should be held to. The Cognomina is a sign of legacy and each Cognomina should have a root meaning for it’s use. The Original Cognomina were used as nicknames, and Cognomina are directly transferred down to their first born, whilst new Cognomina are formed for secondary male births. For Women the Cognomina should reflect the order in which they were born. The first Born Girl being Prima/Primvs, second being Secundvs, Third being Tertia etc.. During the naming ceremony the child should be awarded gifts from guests; and an amulet from their Pater Familias. This Amulet is to signify Adolescence and should be worn until adulthood ADVLESCENTIA: Age 7-15 A Caelian child should be given their first Toga at 7 years old, this Toga should have a Purple stripe to signify their protection. It is solely up to the PaterFamilias and his Matrona how involved they are in the upbringing of their children. Schooling A Caelian child leading up to Puberty should be schooled in the affairs of Caelia and the world around them. If the PaterFamilias and his Matrona don't have time for such, It is acceptable to employ a Nurse or Pedagogus to help mold the child for Virtue. It is also acceptable for multiple familias, usually Plebeian, to employ one Pedagogus to teach a multitude of children. Caelian children usually enjoy a multitude of games and activities. Of which includes; War games with wooden weapons. A Game known as Battledore. Where a Pinecone is hit back and forth with paddles Board Games; Including games known as Tabvla and Latrones Sports; including wrestling, racing, boxing, swimming, etc.. Games that can be fashioned with a ball. Usually going into the seventh - twelfth year of a child’s life the Matrona would take a more active role in their daughter’s upbringing, and the Pater with their son’s. Preparing them for adulthood; allowing their children to make decisions and guide their destiny with their parent’s supervision. Once entering adulthood, Boys are expected to join the military, and Daughters marry; though dependent on their upbringing Daughters joining the military is not uncommon. The Values of Virtus are to be instilled and vehemently upheld. VIRTVS; Valor Masculinity Excellence Courage Piety In order for a Caelian to achieve Virtus it must be after they serve in the Legio. However the Values of Virtus can be applied to boys in preparation for Adulthood. Men who achieve Virtus are expected to worship the Gods, Strive to do extraordinary feats; and be the epitome of Masculinity. During the time of Advlescentia, boys are sent out into the wilderness alone with nothing but a Tunic. for a time of at least one week in order to prove their achievements in Virtus. ADVLTVS: 15 Onward Upon reaching 15 years old a Caelian child loses their protective status as an Advlescentia and ascends to the status of Advltvs. Men will be impressed into the military. For Men this is a time of newly found independence, young men are known for being unruly in and around taverns and eateries. It is while under the purview of their own pater familias expected for a young man to move out of their familial home and purchase a home for themselves with their new found grasp on wealth. For both Men and Women in the time of early Advltvs they are expected to undertake a profession along with their normal duties; for men this is sometimes given training in the Legio for trades such as Lumberers, Butchers, Carpenters, Smiths, Tailors, Sappers etc.. But, other professions may include but aren't limited to Farmers, Husbandry, Vintners, Merchants, Sailors, Alchemists, Bakers, Masonry, Apothecary, Fishermen, etc.. For those who seek to have greater success in life, they are expected to learn the trades of scribery so that they may pen documents of their own; since admission to the senate is made possible for anyone who is in the Military for 10 years or more; and would mean public recognition in the local election cycle Marriage is an important part of tradition and Women are expected to get married off once they turn 18; this is a family matter and all marriage is approved by the Pater Familias, marriage is generally used as a political tool between families to leverage alliances and deals with each other, the marriage ceremony is hosted by the groom's side in which they make their intent known and the bride's pater familias hands their daughter over to their new family. It is a status symbol for a new house of a gentes that being the second born son and their family from a familias to forge their own wealth and their own house; for what is more prestigious than the expansion of your clan through familial means. CAELIA INVICTA SENATVS POPVLVSQVE. CAELIANVM.
  9. ~* Halfling Spiritualism *~ [1] Preface: Halfling Spiritualism differs in that Halflings don’t worship spirits the same way they do with Knox or Billy Bob. Instead, Halfling spirits are considered living forces of certain characteristics and aspects. For example, merrymaking is a positive aspect of everyday life, as such the spirit of merrymaking isn’t a certain person but the force of merrymaking itself. As such, one doesn’t necessarily pray to the spirit of merrymaking, but invokes it with feasts and festivals. Using even more simple terms, one doesn’t need to pray to the spirit of foxes, just by having a symbol of a fox is enough to invoke and respect it. History of Halfling Spiritualism: It is uncertain when exactly did Spiritualism begin to be practiced by Halflings, or who introduced it, though through oral tradition it was around the time of Dunshire. Looking at just a few written records, we know the names of the spirits and how they were invoked, using everyday words in that time; in simple terms the names of these spirits are what they represent. Since then it has been an accepted faith within Halfling society, with some individuals building dedicated shrines to certain spirits. In more recent years, new spirits and notable individuals have appeared, becoming new additions to the list. Traditions and Worship: [2] The way Halflings worship the spirits is the same as you would find in other Spiritualist societies, with shrines, offerings etc. The historical word for Spiritualism is ‘Gāstsiden’ and ‘gāstberend’ for shaman. When praying to a spirit it is imperative that devotees utter the word Lup, as it is the proper way to do so. Sermons and religious festivals are also held in order to appease them. The act of the will of the spirits is slightly different, instead of actively doing tasks i.e. going on a hunt in order to appease to the spirit of it, Halflings simply try to uphold what the spirits represent. Sacrifices vary from individual followers, most Halflings tend to use food, booze and pipeweed as offerings, with some offering mina as a way to get rid of them. One tradition that some Halflings do, in order to appease to specific spirits, is to decorate their homes or certain items with motifs of that spirit. Major Halfling deities: These are the gods Halflings may worship daily Billy Bob, The Great Farmer (note: this is how Halflings view Billy Bob) He is considered the creator of the world and of every descedant race [3.1] Lord Knox, The Pumpkin Lord Created by Billy Bob, he is the guardian of the Halfling race [3.2] Arugula, The Squid Monster Created by Billy Bob, she is the destroyer of the Halfling race [4] Halfling Animal Spirits: These are the animals that are culturally significant and invoking their spirits brings good fortune Fyxen the Fox The fox spirit is said to bless Halflings with cleverness and stealth Hara the Rabbit The rabbit spirit is said to bless Halflings with fertility and agility Frosc the Frog The frog spirit is patron and guardian of Frogtoppia, he blesses Halflings with wisdom and good health Apa the Ape The ape spirit is said to bless Halflings with dexterity and athleticism Yrchoun the Hedgehog The hedgehog spirit is said to bless Halflings with fortitude and protection Brocc the Badger The badger spirit is said to bless Halflings with strength and ferocity Halfling good spirits: These are the spirits that represent positive traits and aspects in everyday life Geþoftræden, Companionship A male Halfling whose manners are always friendly, he is present when friends have fun and help each other, or when a Halfling does the same with a stranger Friðu, Safety & Peace A female Halfling dressed as a Sheriff, she is present when Halflings de-escalate dangerous situations or form peaceful alliances Gefére, Community A female Halfling with good manners, she is present when Halflings work together and support each other Worian, Adventuring A male Halfling dressed in armor wielding a shovel riding a farm pig as mount, he is present when Halflings go onto adventures in familiar and unfamiliar places Drieman, Merrymaking A male Halfling carrying wooden mugs and a barrel full of mead, he is present when Halflings party Gerisene, Properness A female Halfling of humble demeanor, she is present when Halflings uphold their traditions properly Gecynd, Nature A female Halfling Shaman, she is nature itself and is present when Halflings plant new life and take care of their natural environment Bebaþian, Hygiene A male Halfling in formal clothing, he is present when Halflings clean and take care of themselves and their homes Drēmode & Pibmala, Music & Song Two Halflings, a male and female respectively, they are present when Halflings compose and perform music Halfling bad spirits: These are the spirits that represent negative traits and aspects in everyday life Bestelan, Thievery A male Halfling dressed in leather armor and cloak, he is present when Halflings steal from others for their individualist gain Ungerisene, Improperness A female Halfling dressed in biggun clothing, she is the twin sister of Gerisene and is present when Halflings act like bigguns Pugsē, Betrayal A male Halfling coverred in scars and bruise marks, he is present when Halflings betray each other and the community Etolnes, Gluttony A male Halfling who is obese, he is present when Halflings consume large amounts of food and drinks leaving nothing for their kin Urith, Weaponry A male Halfling clad in biggun armor riding a war pony, he carries a sword and is present when Halflings use biggun weapons for unnecessary violence Filþu, Filth A male Halfling with dirt and flies all over him, he is present when Halflings don’t take care of themselves or their homes Halfling ancestor spirits: Notable Halflings in history whom are still respected even today, though Halfling Druids are not part of the Ancestor Realm, they are still respected individuals Kip Took, Len & Gimblo (founders and elders of the 1st Halfling village of Dunwood) Petyr Brandybuck (introduced Druidism to Halflings and co-founded the Druidic Order) Andwise Peregrin I (founder of Willow Hollow) Elder Larry Shortoak & Mayor Berilac Weedsnatcher (cultural golden age leaders) Rollo Applefoot (greatest leader in history) Micah O’Connell (Thain after Rollo whose Thainship was marked with many festivals and parties) Archdruid Harold Applefoot (accomplished Druid who was murdered) Isalie Gardner (Thain of Brandybrook) Filibert Applefoot (co-founder of Bloomerville and Knoxville) Iris Peregrin (accomplished Mayor, Druid and Thain) Greta Goodbarrel (accomplished politician and advocate for democracy) Barbog’Yar (Goblin shaman who became an honorary Halfling and promoted learning and spiritualism) [1] (https://www.deviantart.com/martith), art by Martith in Deviantart [2] (https://www.deviantart.com/illahie/art/Mudpaw-8599486), art by Illahie in Deviantart [3.1] & [3.2] (https://www.lordofthecraft.net/forums/topic/208632-a-story-of-creation/?tab=comments#comment-1886579), art by me [4] (https://www.lordofthecraft.net/forums/topic/208653-a-story-of-destruction/?tab=comments#comment-1886747), art from the same post (OOC: This is cultural lore, it does not change, add or remove anything from existing Spiritualism lore. This post was brought to you by the Halfling Lore team: mystery man, jumperhand3, takemetothefae, knightoftheroses, somersett, teawithsunny, salamandermoss, riorr, hanrahan and me. Special thanks to jihnyny, cosmiverse and sewer rat for helping out)
  10. THE ORIGINS OF ARPECH Scriptum Anno 1957 THE FREE COSSACKS OF ARPATIA L I B E R V M C O S A C I A R P A T I E N S I ☩ ☩ ☩ WHAT IS A COSSACK OF ARPECH? To begin telling our history, you must begin with explaining who we are. The men and women who follow the House of Arpa are those who adopt our ways or hail directly from the Steppe of Arpatia. They dress in the traditional Ruskan garbs, live life as free nomadic men and women loyal to the Host and no other. The faith, culture, and our way of life we believe is taught unto us by Father Vlad. CHAPTER I - THE STEPPES OF APARTIA Upon the vast steppes of Apartia there is no room for compassion nor weakness, only the strong and cold-hearted thrived upon this plains of grass whilst the weak were culled. The peoples of this steppe were fractured, splintered into several various nomadic tribes competing for dominance over the blades of grass which covered their homeland. Raids, banditry, kidnappings were a common occurrence against their rivals, taking their livestock and people as slaves. Warfare was common on the steppe yet was not the only means of life. Apartia was a land predominantly covered in grass, trees being a rare sight due to the hot and cold nature of the steppe. In the summer it was boiling hot whilst in the winter the entire plains would be covered in snow. This left most of the steppe too dry, not enough water in the ground to support the growing of trees, the only trees growing being trees around creeks and rivers. Those who lived in Apartia had great understanding of this dynamic which made them adopt a nomadic-livestock-raising way of life. This was the homeland of the Cossacks of Arpech, having been molded by this unforgiving environment to be natural and cold killers for that is what was required of them to thrive if not survive on this frontier. It birthed a warrior culture among all those who resided on the steppe. The Cossacks of Arpech were among the less dominant tribes at the time. The tribe almost consisted of men only, all being from various backgrounds and cultures (although predominantly Raev) from this steppe yet united by the common goal of thriving and dominating Apartia, to gain glory and wealth. They hungered for more yet lacked solid leadership to do so. CHAPTER II - PAPA VLAD’S TEACHINGS It was during this time whilst the Cossacks of Arpech was but a small sapling that the man that would come to be known as Papa Vlad came into the picture although not named Vlad just yet. He and his companions, a handful of men and a black priest, came one day, riding upon mighty white steeds into the encampment of the Cossacks of Arpech, blade in hand as he called to the young men of the Arpech tribe to issue their Hetman a challenge. Not a challenge for leadership but rather for membership within their group. The cossacks laughed at Vlad for he and his companions were foreigners and had wandered in demanding a fight as if they were escaped asylum-inmates yet their Hetman soon obliged to the challenge of righteous combat although the men Vlad had brought with him had to do the same with over cossack men. Open space was given for them in the middle of the encampment, enough space to fight and maneuver. Sabres clashed and garbs were cut open as a strike drew too close yet not close enough to pierce skin. The duel concluded in a draw, both parties too tired and too battered to continue. Whilst Vlad had gained a place among the men of the tribe, slowly integrating and becoming an influential and respected member among them for he had shown his worth time and time again, the same can not be said for all the companions he had brought with him which included the priest. With Vlad having gained a new home with the cossacks, he put aside his old name and took a new one, that name being Vlad. Many years passed as the sapling Vlad had found soon began to grow into a little bush, having prospered and grown stronger with the years although the time had come to elect a new Hetman. A new leader to their tribe of cossacks. Votes were cast to two people in specific. Vlad and another man. Both had aided the tribe greatly, having brought great wealth and prosperity through their own prowess and initiatives. The voting soon began and the cossacks gathered around. The crowd cheered for the other man but the crowd cheered louder for Vlad, the vote concluding with a Vlad victory, making him the new Hetman of Arpech! With Ivan as their new Hetman came a great amount of change to the tribe. Papa Vlad took on almost a fatherly role to those of Arpech and converted them to the ways of Aurelian, a branch of canonism who elevated Emperor Aurelius of Man to the station of prophet instead of Owyn and Sigismund. Arpech and its cossacks grew strong and mighty in Apartia under the leadership of Vlad, soon enough coming to dominate it yet it was not enough to satisfy the hunger of the Cossacks. Ivan told them all of a land beyond the sea, a continent filled with kingdoms and massive stretches of stone tents. The cossacks showed interest in this new land and called for Papa Vlad to show them the way to this land and soon enough they set out on their journey towards this rich land ripe for the taking. CHAPTER III - THE JOURNEY TO AEVOS There was one problem the Free Cossacks of Arpech faced. The sea. It was the one thing that stood between them and the rich land Papa Vlad had spoken of. Their people had no access to wood for the steppe lacked the right conditions to let them grow and if there was wood then there was not enough. They had only one option if they desired to cross the vast body of water and that was to find boats or rather take them. There were no cities in the steppe although past the steppe of Apartia there were small city states, forgotten colonies of empires of old. These cities held respectable fishing and commerce ships, allowing them to navigate the seas. The Cossack Host rode out towards these small city states, crushing whatever tribe they came across and stealing their herds of cattle and horses in the hopes of being able to trade them for ships. They left a trail of blood and destruction behind them as their travels concluded before the golden gates of one of these cities. The guards hailed them yet did not grant entry, wary of the cossacks' intentions for they had heard of the brutality which plagued Apartia. Vlad tried his best to negotiate with the guards to let only him and his kinsmen in to negotiate a price yet they were rejected once more. The cossacks of Arpech took this as a grave insult and began raiding their countryside, burning down their farms and slaughtering their villages before vanishing. The city mourned the destruction and great slaughter that they had been made victims of and on their holy day, they all gathered to pray. It was during their holy communion that the cossacks struck them after having gone into hiding nearby, scaling their walls and killing the garrison before plundering the city for all its worth whilst securing the ships that were in their harbor. It was during this sack that they captured several slaves that would come to be vital to their journey across the sea. They captured a captain and several sailors who the cossacks would force to sail their ships although there was one slight problem. There were not enough ships to fit all of them which prompted them to go sack more cities on the coast to capture more ships. It was an endeavor which took time yet would soon pay off, finally having enough ships to ferry them all across to the rich lands beyond the sea. They had left a trail of blood and destruction from the heart of the steppe all the way out onto the coasts and up and down them before they took to the sea. CHAPTER IV - ARRIVING ON AEVOS The sea was a new phenomenon to the cossacks, having never sat foot on a ship before which made them uneasy yet when they looked to their Hetman, Vlad, all their worries were put to ease as he showed these deep waters no fear for he had traveled across them once before. Weeks and months of sailing and soon enough they were greeted with seagulls above their heads and the distant shores of a land unfamiliar to all but one man.. Vlad who had returned to his own homeland. To the place where his own kin resided so that he and his new family could carve out a place for their own. They sailed their ships up the mighty rivers until they ended up in the Midlands of this strange new world called Aevos. They roamed around, learning the land and the language which they spoke before their cossack roots started to manifest. They soon began banditing the nations within the Midlands, taking whatever valuables the unfortunate souls that crossed paths with them had yet this was not enough to soothe their lust for wealth and glory. Whilst banditing and intermingling with the populace of this new land they found out about a continental war which was taking place. The Aevos Coalition War. Sensing the great opportunity for wealth and glory by picking a side they all gathered together in a Rada to discuss which side they should join in on. There was no need for a Rada in the first place for there was no voice of opposition. Everyone wanted to side with the numerically inferior side, the side of Veletz. Some due to the fact that realm known as Haense were claiming titles which were rightfully their people’s, another group wanting to defend Veletz due to the good relations they had fostered with the locals whilst another group, Vlad included, wanted to fight for Veletz and its allies due to sharing blood ties. The Free Cossacks of Arpatia joined the war on the side of Veletz, fighting alongside them in each major clash of arms. During the Battle of Winburgh the cossacks rallied in the defense of the veletzian capital just to end up routing the covenant force alongside their allies which lead to the capture of the hyspian monarch. With the failure of the veletzian government to negotiate a separate peace with the hyspian monarch, Vlad and his kinsmen were given custody over the monarch. Some of the kinsmen had issues with the monarch after having been banished for granting one of the hyspian women a love gift in the form of a cat heart and its pelt after they said they liked cats. The cossacks decided to throw the hyspian king into a brazen bull with the intent of boiling him alive. The hyspian monarch was not the only royalty they had captured for during one of the many cossack raids upon the city of whitespire, they managed to capture one of the princess’s which they soon brought back to veletz before having them send a letter to Aaun alongside a message of their own, mocking their cowardice as they fled to the top of their tower instead of facing them. As the war dragged on the Cossacks encountered new kinds of warfare which they were unfamiliar with. Feudal sieges. Their unfamiliarity with the concepts of war when it came to such lead them to be an ineffective fighting force during the sieges of Breakwater and Brasca yet once the fighting took to the fields of Westmark they showed their true expertise. They rode swiftly and struck down each soldier of the covenant they came across without mercy. When the covenant forces tried to meet the Cossacks with their own cavalry they were decimated. When they tried to attack them with their infantry they were showered with arrows as the cossacks kept distance until there was no covenant soldier left standing. And now the host seeks a place to call their own, a place to settle at last.
  11. Kharajyr Language - Kharahatla Completed Language Document For centuries, the Kharajyr language has been lost to time. Only fractions and remnants have survived history, continuing to build upon the lost and fragmented nature of the once mighty race of cat folk. However, with a new rise in culture and sustainment, numerous kha have come together to create a fully fledged dictionary. Basing off of their knowledge of the remnants of the language, new words were created to replace those forgotten, allowing for the race to speak unified at long last. Kharahatla is a language of numerous rules and discrepancies, which will be listed and further explained throughout the dictionary It remains under works as the days pass and Kharajyr piece together new aspects of their tongue, being updated often for all to use. Common Words/ Phrases All night - cenyohual All right, OK - ca ye cuallitlaz At the city - altepepan Do not worry - macamo tequipachoa For a while / for some time - huecauhtica Has it been long since (?) - cuix ye huecanh Hello (informal ) - Sa’vi Here it is / this is it - izcatqui How did it go? - quenin otimohuicac? I had seen you - onimitzittacca In a moment / just a moment - aocmo huecauh In the first place - acattopa In the wilderness - tepepan Inside the house - itech calli It is necessary - inech monequi It is said that - mihtoa It is written - ihcuilotic I’ll see you - nimitzittaz Just a little - zan tepitzin Like this, this way - yuhquin May you be well/farewell - ma xipatinemi Metztli wills it - Metztli nequitlanequilztli Not ... but - amo ... zan. Not any more - aocmo Not yet - ayamo Once that / as soon as - in oyuh Something else / one more thing - occe tlamantli Thank you - Mul’ta That’s why - ic The one that - in tiein The one who __ - in aquin Very well - cenca cualli Why not ? - tle inic amo You’re welcome - tra’kul Familial Kharahatla words: Patta - Father Muuna - Mother Teciztli - Kin, Parents, Lineage Muuna - The Goddess (Metztli) Metz’al - Spouse/mate Per - Son Maut - Daugher Tlacho - Child Per’ta - Brother Maun’na - Sister Teco’ta - Sibling (teco’huan pl.) Tlatteco - Cousin Colli - Grandfather. Tlatli - Aunt/Uncle, also used to address non-related close adults NUMBERS One - ce Two - ome Three - yei Four - Nahui Five - macuilli Six - chicoace Seven - chicome Eight - chicuey Nine - chicnahui Ten - matlactli Twenty - cempoalli Thirty - treinta Fourty - imomtl Fifty - ommatlactli Sixty - yequimilli Seventy - cempohua Eighty - nanappo Ninety - noventa ___ Hundred - pohualli (To conjugate into first, second, third, etc, prefix of ‘tlen’ is used: ie First - tlen ce) PRONOUNS I/me - nehuatl, ne You - tehuat, te You pl. - tehuan, teh We - nehuan, neh He/She/It - yehuat, ye They - yehuan, yeh CONJUGATION *an infinitive is a verb in its basic form- to be, to know, to do. Conjugating an infinitive to present would turn them into I am, she knows, we do Pronoun Present Past Future Nehuatl - I/me ne + infinitive ne + infinitive + c ne + infinitive + z Nehuan - we/us neh + infinitive neh + infinitive + queh neh + infinitive + zqueh Tehuat - you te + infinitive te + infinitive + c te + infinitive + z Tehuan - you pl. teh + infinitive teh + infinitive + queh teh + infinitive + zqueh Yehuat - he/she/it ye + infinitive ye + infinitive + c ye + infinitive + z Yehuan - they yeh + infinitive yeh + infinitive + queh yeh + infinitive + zqueh Examples: I eat - necua (Ne + cua) She asked - yetlatlanic (Ye + tlatlanic) They will obey - yehtlacamatizqueh (Yeh + tlacamatizqueh) We play - nehtlacualoa (Neh + Tlacualoa) NOUNS A noun is a word that can be the subject of a clause, or the object (indirect or direct) of a verb. In simple terms, it is a person, place, or thing. In Kharahatla, there is one important way to identify nouns, four common suffixes, which are: -tli -li -in -tl Pluralization: Nouns ending with -tl are pluralized with -h: mountain: tepetl, mountains: tepeh Nouns ending in -tli (-tin): man: oquictli, men: oquichtin Nouns ending in -li the plural will be -lan: light: tlahuilli, lights: tlahualan Nouns with the -in suffix will be pluralized with -ac: singer: ohetin, singers: ohetac Irregular Nouns However, these suffixes are not always present, and like most languages there are exceptions to this rule. For example, ‘mizton’ is the term for cat, and is one of the terms that do not adopt this commonality. When faced with these oddities, pluralizing may come to be something of a challenge. As such, a miscellaneous plural of ‘-meh’, for example: Singular - Mizton Plural - Miztomeh POSSESSIVE NOUNS When a noun becomes possessive, regardless of pluralization, it obtains the suffix ‘-huan’. Singular Possessive Child - conetl My child/ren - conehuan House - chantli My house/s - chanhuan Bath - temazcalli My bath/s - temazcalhuan Fish - michin My fish/s - michuan A Afternoon - tlaca Ancestor - achtontli Anchor - niman Ant - azcatl Anthill - azcapotzalli Antler - cuacuahuitl Architect - calmanani Arm (front leg) - matli Artisan - amantecatl Atole, drink made of corn - atolli Aunt - ahuitl Air - ihiotl B Bad Breath - camapotoniliztli Bad, wrong - amo cualli Bag - xiquipiltontli Bar - Ocnamacoyan Base - nelhuayotl Basket- Chiquihuitl Bath - temazcalli Bean - yetl Bed - Pechtli Bedroom - Cochihuayan Belly - ititl Bird - tototl Boarder - tentli Body - nacayotl Bone - omitl Book - amoxtli Book Shelf - Amoxcalli Bowl - caxitl. Boy - telpochtl Branch - cuauhmaitl Bread - Tlaxcalli Brother - Perta Building - calli Butterfly - papalotl C Cactus - nochtli Cat - mizton Cave - oztotl Chair - icpalli Child - conetl Chocolate - chocolatl Clothes - tlaquemitl Commoner - macehualli Cooking fire - tlecuilli Cooking Pot - comitl Corn - Tlaolli Cougar - miztli Coward - Mauhcatlayecoani Culture - huehuetlahtolli D Dawn - tlathui Day - tonalli Deer - Mazatl Devil - tlacatecolotl Diner/Dining room - tlacualoyan Dinner - cochcayotl Dish - caxpechtli Divine King - tlahtoani Doctor - Tepahtiani Doctor - ticitl Dog - itzcuintli Door - caltentli Dormitory - cochiantli E Ear - nacaztli Earth - tlalcua Edge - tentli Egg - totoltetl Everything - mochi Excrement - cuitlatl Eye - ixtelolotl Entertainment- cecetli F Face - xayacatl Falcon - tohtli Family - nocenyeliz Famine - apizmiqui Farmer - millacatl Father - tahtli (reverential: tahtzintli) Female - cihuatl Female - ihuatl Fever - Atonahui Fingernail - iztitl Fire - tletl Firewood - tlatlatilcuahuitl Fish - michin Flat pan - comalli Flower - xochitl Fly - zayolin Food - tlacualli Foot - Icxitl Forest - cuauhtla Foundation - nelhuayotl Fountain - ameyalli Friend - Perta Frog - cueyatl Fruit - xochicualli Future - hualquiztia G Garbage - tlazolli Gold - teocuitlatl Goodness - cuallotl Grandmother - cihtli Grinding stone (for salsa) - molcaxitl. Guts - cuitlaxcolli H Hair - tzontli Hand - maitl Head - cuaitl Head - tzontecomatl Healer - ticitl Heart - Yollotl Heaven - ilhuicac Hen - cihuatotolin Herb - mezi Hill -tepec Honey - neuctli Horn - Cuacuahuitl Hospital - cocoxcacalli House - chantli Human - tlacayeliztli Hunger - mayana Hunter - amini Husband - namictli I Ice - cetl Ideals - tlamanitiliztli Illusion - tlamatili Imbalance - nemiliztli Immortality - amicqui Impulse - cuauhxi Inability - matetepon Inaccuracy - zatlamati Influence - metacti Insect - yolcatl Integrity - kametl Interest - necuiloa Iron - tepozhuitzoc Island - aztlan J Jaguar- ocelotl Jam - tzitzitza Jaw - tencual Jealousy - chahuatia Jewel - cozcatia Joke - camanalitoa Journal - aquiztli Journey - cuepca Juice- ayotl Jungle - macapitactl Justice - justicia K Kettle - meceptl Killer - temictiani Kindness - yolyamanic Kingdom - tlahtocayotl Kiss - pitzolli Kitchen - tlacualchihualoyan Knack - metlextli Knife - ipanocan Knot - pinacatl Knowledge - tlama L Labourer - millacatl Lady - cihuapilli Lamb - ichcatl Language - tlahtolli Leader - achcauhtli Leaf - xihuitl Leg - icxitl Library - amoxcalli Light - tlahuilli Lip - tentli Log - cuahuitl Lord - tecuhtli M Maggot - nacaocuilin Male - oquichtli. Map - mapa Market - tianquizi Marriage - namictilli Mask - xayacatl Mat - tapalamati Material - petztli Meat - chito Medic - ticitl Medication - ticitlapana Medicine - pahtli Meeting - tlanamiquil Melon - ayotetl Member - cofrade Menu - petarcatli Merchant - Pochtecatl Message - titlani Middle - tlanepantla Money - tlaxtlahuiltia Moon Goddess - Meztli Morning - icippa Mother - nantli (Reverential: nantzintli) Mountain - tepetl Mouse - motla Mouth - camatl Mud - zoquitl N Name - motenehua Nation - tlahtocayotl Night - yohuac Nobles - tlahtoque Nose - yacatl Nothing - amotlein O Obedience - tlacamatli Offence - tlahtlacolli Old Way - huehuetlahtolli Onion - xonacatl. Owl - tecolotl Oasis - nehatil Object - xotlmetapan Ocean - hueyatl Odor - chipayayaliztli P Paper - amatl Patrimony - tlatquitl Person - tlacatl Pig - pitzotl Pigeon - huilotl Plate - caxpechtli Plum - xocotl Poetry/poem - in xochtl / in cuicatl Prayer Water - atzintli Priest- teopixqui Prince - pilli Puma- miztli Pupil - tlamachtilli Q Quail - zolin Quality - michuacayotl Quarrel - cocolli Quarter - nacace Quartz - ayopaltehuilotl Queen - cihuapillahtocatzintli Quest - matlatzinca Question - ihioilochtia Queue - tecpana Quirk - tilocpan R Rabbit - tochtli Rain - quiyahuitl Rainbow - cozamalotl Refuge - axihuayan Restoom - axixcalli Road - ohtli Rock - tetl Root - nelhuayotl Rope - mecatl S Salt - iztatl School - nemachtiloyan Scorpion - colotl Seed - xinachtli Signal - machiotil Singer - ohetin Sister - mauna Sky - ilhuicatl Smell - ineconi Smoke - cueitl Smoke - poctli Snail - teponaxtli Snake - coatl Somebody, someone - aca Son - pilli Song - cuicatl Source - ameyalli Speech - tlahtolli Spider - tocatl Spider web - tzahualli Squirrel - techalotl Star - citialin State (location) - tlahtocayotl Stool - icpalli Story - zazanilli Stove - tlecuill Stubbornness - aquimamatcayoti Sunflower - acahualli Swallow (bird) - cuicuizcati T Throat - tozquitl Tavern - maclepitl Tamale - tamalli Temple - teocalli Time - cahuitl Trail - ohtli Tree- cuahuitl Tribe - calpolli Trio - eittitica Turtle - ayotl Tortoise - ayotl Tomato - xitomatl Turkey - huexolotl Tomorrow - moztla Tooth - huiptlatlantli Tongue - Nenepilli Turkey - totolin Tejocote - texocotl Teacher - temachtiani (reverential: temachticatzintli) Tradition - huehuetlahtolli U Uncle - tlahtli Universe - cemanahuatl Umbrella - tzacuilhuaztli Utensil - allacatl Uniform - tlacoocelotl Urn - tlapoa Unit - cetitilia Urchin - nectopli V Vacation - neahuiltiliztli Vase - tecomatl Vegetable - quiltonil Vein - ezcocotli Vendor - tlanamacaqui Venture - ixtlapal Victory - amehuatl Village - milpanecatl Vision - tlachiyaliztli Visitor - atecolotl Volcano - tepetl W Warlock/witch - nahualli Waste - tlazolli. Water- atepin Whiskers - tentzontli White - Iztac Wife - icihuahuatzin Wife - namictli Wild beast - becuani Will- tlanequiliztl Wind - ehecatl Wisdom - tlamatini Wolf - cuetlachtli Woman - cihuatl Woods - cuauhtla Word - tlahtolli World - cemanahuatl X Y Yesterday - yalhua Youngest - xocoyotzin Z Zealot - pamactli VERBS (Note: To turn a noun into a verb, use the suffix -ahui) A To accompany - axiltia To answer - nanquilia To appear - neci To arrive - aci To ask - tlatlani To awaken - cochehua To be afraid - imacaci B To be born - hualnemi To buy - cohua To break - tlapana To brush ones teeth - camapaca To become - mochihua To break fast - teniza To burn - tlatla To begin - pehua To bury - toca C To be called - motenehua To call - hualmonochilia To carry - itqui To clean - chipahua To climb - tleco To close - tzacua To come - hualehua To command - nahuatia To complete - axiltia To comprehend - yeccaqui To continue - metakhan To cry - choquilia To cure - pahti To cut - cotona To get close, to come closer - axitia D To depart - onehua To descend - temo To desire - eiehuia To die - miqui To dine/ have dinner - mocochcayotia To do - chihua (to someone: chihuilia) To dream - cochitlehua To drink - oni To drink water (anything non-alcholic) - atli To get dressed - motlaquentia E To eat - cua To exceed - cempanahuia To exist - nequi To extract - copina To entertain - ceceltia F To be fast - iciuhca To be frightened - momauhtia To fall - huetzi. To fear - imacaci To feed - tlacua To feel - xitlamati To fever - atonahui To find - quimitta To finish - tlami To flee - choloa To fly - patlani To follow - hualtepotztoca To forgive - mopopolhuilia. To forgive - tlapopolhuia To free - momaquixtilia To fufill - axiltia G To gather - mocentlalia To give - maca To go - yauh To go out - quiza To grab - ana To greet - tlapaloa To grind - teci To guide - omaca To grow - cueponi H To be happy - paqui To be hungry - mayana To be hurt - cocoa To happen - mochihua To have - nochipa To hear - caqui To help - palehuia To hum - huitzitzilin To hunt - ami I To insult - tlatlacalhuia To invite - panoltia J To joke - camanallahtoa To juice - patzca To join - nehuantilia K To kill - mictia To kiss - tennamiqui To knock over - tlaza To know - ixmati L To land- tlalli To laugh - huetzca To learn - mamohtia To leave - cahua To let - cochcahua To liberate - momaquixtilia To live - nemi To look - tlachia To look for - temoa To love - monequiltia. To make laugh - huetzquitia M To massage - momotzoa To make - chihua To marry - monamictia To meet- tocihuia To meow - tlatzomia N To need - nequi To make new - yencuilia To nod - ixcueloa O To obey - tlacamati To offer - moyeca To open - tlapoa To order - nahuatia. To outdo - cempanahuia P To be in pain - tonehua To be poor - icnotl To be pregnant - tlacatilia To be proud - atlamachtia To pass - nalquiza To play - tlacualoa To please/give pleasure - pactia To pray - tlapohua To put - tlalia To put on - mocactlalia Q To quit - talazati R To rain - quiyahui To read - pohua To be ready - yenatix To release - maquixtia To remove - xiuhoc To reside - mochantia To respond - nanquilia To rest - mocehuia To reunite - mocentlalia To run - motlatoa S To be sad - tlaocoya To be sick - mococoa To be sorry - yolcocoa To save - maquixtia To say/speak - tlahtoa To scream/shout - tzatzi To see - itta To send - titlani To shake - papatlaca To show - machtia To sing - cuica To sing - cuicoa To sit - motlalia To sleep - cochi To slip - maiahua To smoke - popoca To sow - toca To squeeze - patzca To stand -moquetza To stay - ixtozoa To stink - potoni To surpass - cempanahuia To sweep - tlachpana To swim - tlamaneloa T To be thirsty - amiqui To be tired - ciyahui To take - Itqui To talk - natza To teach - machtia To tell - ilhuia To throw - momayahui To transform - mocuepa To tremble - papatlaca To triumph - pehua To turn into - mochihua To think - yolpepena U To go up - tleco To understand - acicamatl To urge - ipan V W To wait - chia To walk - nehnemi To want - nequi To wash - paca To weep - choca To whiten/become white - iztaya To win - pehua To wish - eiehuia To work - tequipanoa To worry - tequipachoa To write - ihcuiloa X Y To yell - tzatzitia Z ADJECTIVES A Alright - tepontia During the afternoon - teotlac Awesome - teotl B Beautiful - yectli Behind - icuitlapan Black - tliltic Blue - texoctic C Caringly - zan tlamach Closely - axitlani Completely - cenquizca Creatively - tetl Carefully - tempatapan D At dawn - oc yohuatzinco Daily - cecemilhuitica Diseased - cocoxqui Disgusting - metaqua Distant - hueca Done - yemeta E Easily/easy - ayohui Evil - tahampil Exactly - icitamp F Far - hueca Fat - tomahuac Fifth - macuilli ic Filthy - chiyahuac Finally - zatlatzonco Frequently - achi miecpa G Gladly - ica paquiliztli Good - cualli ic Green - xoxoctic H Healthy - chicahuac Heavy - yetic Horrible - temamauhti Hot - cococ I Immediately - zan niman Interestingly - xacotal J Jarring - xicall Jealous - chicotlamatini Justified - yectilia Joyful - acocholoa Judgemental - tzontequi Juicy - patztic Juvinile - toznenetl K Knowledgeable - toltecatl L Lastly - zatlatzonco Later - zatepan Left - opochtli M Muddy - zoquiyo N At night - yohualtica Near - nepantlatic New - yencuic Next to - neteci O Old - huehue on/on top of - ipan Orange - naranja P Perfectly - cenquizca Pretty - yectl Purple - camopalli Q Quickly - iciuhca R Recently - quin axcan Red - tlauhyo Right (side) - yec S Sadly - tlaocoya Scary - temamauhti Sickly - cocoxqui Slowly - ayaxcanyotica Small - xocoyotzin Soft - yemania Sour - xococ Spicy - cococ Straight - melahuac Strong - chicahua Suddenly - atenemachpan Sweet - tzopelic T Tasty - huelic Thin - pitzahuac Tired - ciciammicqui True - mitzamato Tough - chicahuac Thick - tomahuac Terrifying - temamauhtiand U under - nexpiqui unusual - achpilli V W Wet - paltic Wonderfully - hueitlamahuizoltica X Y Yellow - cozahui Z OTHER WORDS (adverbs, determiners, etc) A Again - occepa Also - nohuican Always - cemiac And - auh Another - occe As - in yuh B Because - pampa But - tel By - metap C D Do not - macamo E Either - nozo Every - ixquich F For - acht Forever - cemiac From - ihuicpa From - in ihuicpa G H Hello (formal) - niltze Hello (informal) - Sa’vi Here - nican How - in quenin I If - intia Is - ye J K L Like - in yuh M Maybe - cuix More - oc achi N Never - aic No - amo Nonetheless - yeceh Now - nimanic O Or - nozo P Perhaps - azo zan Q Quite - pitzahua R Right away - nimanic S Still - oc Should - tiuikilia T That - inon There - ompa These - iniquein This - inin Those - iniqueon Though - yeceh To be - ca Too - nohuican U V Very - cenca W Was, were - catca Way - ohtli What - tlen When - itquin Where (?) - campa While - in oquic Who - aquin Why - Teica With - ica X Y Yes - quema Yet - oc Z
  12. The Triumph of Mahau-Ra The Messenger of Light Written by: The Ka'Tau Scripter of Time ─── ⋆⋅☼⋅⋆ ─── Mahau-Ra is a figure in Ka’tau culture widely renowned for being the exemplification of what the ideal citizen should be, after his great sacrifices and devotion to Ra’Tuhmet. Mahau-Ra came to the world during the early Rah’mun period as the first mortal messenger of the Sun, during the time of Neseret. In the beginning, he was regarded simply as another priest of Netjer, one amongst the many who spoke the word of the Gods and boasted Heka from them. He, however, was anything but ordinary. Rather, Mahau-Ra bore a distinct decorum and etiquette unparalleled to others. He walked and talked with purpose in every action, his duty as an alleged messenger etched into him like a brand. That was how he introduced himself; The Messenger. Despite this, none had ever been prompted to inquire just what his message was. That was, until the Pharaoh inquired Mahau-Ra. He claimed himself to be the Messenger of Ra’Tuhmet, the Sun, baring his gospel and knowledge deeper than any before him. The response to such claims was that of deep scrutiny, and he was vehemently chastised by the Pharaoh. “Your disrespect to the Creator of Light will not go unpunished, your Khnum is impure.” What followed was one of the most brutal whippings the Rah’mun people have recorded, and yet the man of Sun endured each strike with gritted teeth and a stoic expression. When asked, as blood stained his garbs and soaked to the floor, why he circumvented refusal, Mahau-Ra said that if he had disrespected his King he would accost the punishment to prove his truth. The years that ensued were hardly more bearable, Mahau-Ra became the unfavourable of the Rah’Mun, and yet with each day that passed he continued to aid his people. In droughts, he came bucket by bucket with water from the rivers; with famine he offered his bread to those who hungered; and when war came he drew his ragged blade to defend his beloved home. War. The unforgiving. The act of brutality descendants seem to never stray from, the very opposition to Life. Mahau-Ra fought with valiance, though was unrecognized as a true Machimoi of Rah’Tuma by his contemptuous brethren. When asked, “why do you risk your life for people who disown you as theirs?” he replied, “They are my blood, the people of Ra’Tuhmet are sacred.” The war waged for three full years, and each battle saw the accursed Mahau-Ra spilling blood in the name of the Sun, and his people. He slipped into battles after they began, and used the flurry of steel to mask his presence. His aid was paramount, and had been unrecognized entirely throughout the endless combat. That was, until the final battle. ─── ⋆⋅☼⋅⋆ ─── The battle was viscous, each side- Rah’Mun and Isfetian alike- beheld the desperation of soldiers who had not known peace nor rest in years. Days passed, and yet neither side would yield, nor would they bare advantage substantial enough to insinuate a claim to victory would draw near. Mahau-Ra observed from a distance, atop a steed held dear to him. The Sun idled over the horizon, spilling crimson rays over sand dunes as though soaking each grain in blood. A dire omen for the proceedings. While he stood in his place, the golden skinned man draped in white fabrics took this single moment to reflect upon his life until this point. For an instant, he bore the question; Why? Why any of this? All the moments that lead to this had been ones of suffering. And yet, he yielded not only the answer to his own inquiry, but to the survival of his People. None had ever permitted Mahau-Ra to finish his message, it had become the secret he kept held to his chest tighter than he did the very heart that beat his life force. A wind drew forth and upturned the sands of time, frigid while the rays of Sun still yet withheld from extending to reach the Messenger. Despite this, naught as much as shiver passed through Mahau-Ra, for he bore the warmth of Light in a way none had ever held prior. Had only he been allowed to fully explain himself, he could have elucidated how he could possibly bear the true word of Ra’Tuhmet. He was, for all intents and purposes, ordinary. No stronger, nor greater than any Netjer before him. His word yielded no further divinity than this brethren, for he spoke with the identical directness as them. Despite this fact, he had a message from Ra’Tuhmet given to him in a walk to the Sun, a simple message that was as dear to him as water is to life. Mahau-Ra rode across the sandy wastes towards the Isfetian hordes, in stoic silence he passed the gruesome scene of gore and guts, of steel hissing as blades met. His destination was unprecedented, and unwavering. The white-clad man, using the distraction of onslaught made possible by the forgiving cold of the night, who threatened to give way any moment, came to a halt. He faced now the back of the Isfet army, invisible through ignorance of his enemy. “Ra'tumet, ak'aan shara adurbûrz.” Ra’Tuhmet, suncut man of light, “Thrakord kaal durbûrzlab danghum, agh tûrnûl matum.'' Bring forth your lights punishment, and inflict death. Many recount the blazing glory equal only to that of the very Sun that hangs in our sky that erupted as his words were uttered in the guttural sacred tongue. The beam that then shot down from the behemoth ball of light struck into the heart of the Isfetians, imbued with Ra’Tuhmets will, became the deciding factor in the long standing war. Those touched by the rays, veterans claimed, had fallen to their knees screaming as the true Sun finally poured over the horizon and painted the landscape in gold. Those left untouched spent but a fraction of a moment glancing towards the glaring light, and left themselves exposed long enough by hair to be struck down by Rah’Mun blades. The light faded, the battlefield coated in corpses, the Sun hung benevolently in the sky. Years of combat had come to a close, and the victors owed their success to a single man. ─── ⋆⋅☼⋅⋆ ─── The dedication displayed by Mahau-Ra was recognized on that day, the pharaoh who had seen him slandered awarded him the title of Rah’hemtepi Netjer, High Priest of Ra’Tuhmet. Since his time, he has come to be known as the ideal Rah’mun, his resolve that of the utmost perfection. All of his time would come to strive to emulate Mahau-Ra, and thus his name has come to withstand the tests of time.
  13. Chronicles of the Reinmaren The Fall of the Ferryman Keep Issued by the HAUPTMANN OF REINMAR On this 11th day of Sun’s Smile of 157 E.S. To The Reinmaren People and All It Concerns On this day the Forces of Reinmar and Minitz joined in the fight with Covenant against the forces of Veletz and their allies. The action started with the Covenant rallying together and the siege embankment. With the Forces of the Reinmaren, taking their places in the ranks which held the back of the great earthen embankment as the cannon’s roared to life nad began to pound away, along side the trebuchets then opened up a barrage of shot and shell against the enemies siege engines. With the Covenant siege weapons utterly obliterating the enemies without a single shot land even close to our own. The Veletzians only significant gain was the managed to send some skirmishers and were able to spike our cannonade. However the Trebuchets continued to fire till nearly the entire keep had been obliterated on the southern side. After nearly two saints hours of discipline as the Veletzians continued to harass our camp on horseback the order was finally given to sally forth out of our siege camp. After a few pushes in which the Covenant missed the mark. We finally managed to engaged the enemy after a feigned retreat. And managed to hold them at the main breech fighting them over scorched land and on the rubble of their once feared keep. After the battle raged, slowly but surely their forces within the keep began to fall and their failed flank from one of their many cowardly tunnels having to fall back. We were able to completely take the keep pushing them out, after around Ten Saints Minutes their remaining forces gave up hope and fell back leaving the keep or what was left of it firmly in the hands of the Covenant. With the Reinmaren forces bringing and forming their core of the Covenant, and taking their part in the victory. After everything was said and done victory was taken in hand and Gott’s Boons were placed on us as the Warband of Reinmaren, returned to their homes to live and celebrate another day. Saint Edmond, as my brothers go to battle over the coming years, grant them fortitude and protect them. Pray for God to show mercy to the dead, and that in hoping for victory today, we may win the peace tomorrow. GOTT MIT UNS, Hauptmann of Reinmar
  14. Short Stories by Fersen “The Urge of Anger” by Elizabeth von Edger Written by Christine Beatrix Fersen The 3rd of Jula ag Piov of 504 E.S. My sage-colored eyes examined my surroundings as I woke up from my slumber. I would notice fellow ladies of high society checking for my well-being, all of the ladies appearing to be overwhelmed with bliss as I woke up from my deep slumber. I began to yawn, stretching my arms as I noticed the eldest of the gentlewomen having a face of concern. This is where I finally asked these gentlewomen of society, particularly the eldest of the group, how did I go from the dazzling ballroom of the palace to here, on a grandiloquent armchair. At the moment my questions were spoken out aloud, the ladies' once blissful faces became ones of concern, a sense of hesitance. For a minute, all of the women gave each other hushed whispers till the eldest, the one who never appeared to be lively of my awakening, walked forward, standing in front of all the women. There the eldest in a disappointed tone began to describe what had occurred. The eldest began to illustrate the ballroom, how the walls appeared so cozy though being gilded with gold leaf, appearing to also be lavish in appearance. These large walls had been painted with portrayals of the cosmos and the ceiling above had an enormous chandler that emulated the sun. While guests spoke among themselves, it was told to me that I stood in the corner, conversing with the hostess about the current social affair which had been going on. Among the hostess and I, was the daughter of the hostess and the husband of the hostess. While we conversed among ourselves, we appeared to be happy from the view of the elderly gentlewoman. That was until a gentleman of a reputable lineage walked forward to the hostess's household and I. This is where I ultimately remembered what had transpired and who was the reason for my current circumstance. I was in utter shock when he presented himself to the hostess and her daughter. There he asked if he may take the hand of her daughter for a dance. He asked with a rotten stench coming from somewhere on his body, though, besides the problem of personal hygiene he also maintained an unkept beard. This disgusted me, so I voiced my opinion. Suggesting that he either groom himself at this moment in the powder room or at least shave. Not clean-shaven, but clean up his beard. After my suggestion was shut down, I began to demand that he do so. I even got the hostess to agree with me. While I begged with the hostess for this ill-mannered gentleman to clean himself, a sweat formed and trickled down my forehead. The gentleman, being a polite man of society, offered his Handkerchief. Though, this was the moment I had lost my senses. This Handkerchief was overly greasy. The Handkerchief presented to me by this gentleman was utterly repulsive. Causing me to faint, the reason for my recent condition. As my memories came back to me, I stood up from my armchair and hurried back to the ballroom, noticing that it had only been five minutes since I fainted. As I rushed back to the ballroom the hostess was about to give the filthy but surprisingly polite gentleman permission to dance with her daughter. I, as any proper woman. Oppose this proposition. How dare this fatty gentleman dance with a proper lady of society? At this point, the lord of the manor, the spouse of the hostess, silenced me with his thunderous voice. There he explained to me and all the guests that one mustn't judge someone for their appearance and hygiene. The hostess added to his lecture for the party-goers. Persuading the guest that while one must not judge someone by appearance or smell, that it is equally important to take the steps to properly groom themselves. At this moment, I frowned. The guilt had begun to set in but had not fully set in as I knew I was in the right till the hostess explained that it was this greasy and smelly gentleman who had picked me up and placed me on the armchair. It was he who cared for me despite my ruthless scolding and bullying. Then, the guilt fully set in. I rushed over towards the greasy gent who had kindly brought me over to the armchair and asked for forgiveness. As I had known that no one should be judged despite their flaws. He quickly forgave me, telling me that I had been partly right as a proper person of high society. No, but all civilization should have proper hygiene. As it is both viewed positively among the people and good for one's overall health. With that, the hostess's daughter and the gentleman began their dance and I had a new understanding of the world. No one should be judged for their imperfections, though that does not indicate that their flaws can be worked on. In the end, we have more resemblances to a handkerchief. Before a handkerchief could be used, it must be clean. Before we can critique others, we must be capable of critiquing ourselves and seeing our faults.
  15. Short Stories by Fersen “March of the Seagulls” by Sven Foresburg Written by Christine Beatrix Fersen The 13th of Msitza ag Dargund of 503 E.S. On a cold, harsh, frigid day, One small child, a frail girl with golden hair and hazel eyes wandered the shores of her quiet town which had been covered in a blanket of the purest snow. While the town was silent, the seagulls flew high above those who shivered in their homes as the snow landed on the roofs of the common folk. The snow suffocating the joys and hopes of the people who lived within the village, suffering from the horrid winds of winter which breathed upon them all. Though one held hope, the same golden-haired child who wandered the snow-covered shores of the ghost town. The young girl continued to wander the empty shores. That was until a seagull from above fell from the clouded sky and onto the soft snow. The seagull fell so elegantly from up above, like the flakes of snow. The seagull fell, and when it landed on a soft and thick bed of snow. The hazel-eyed girl of the quaint town approached the fallen seagull, the plain bird lying on the bed of snow. Its body twitched as it appeared to be paralyzed by the harsh cold that embraced the land. This girl decided to take mercy on the helpless bird, picking up the paralyzed seagull with her gloved hands. She embraced the bird with her arms, giving the bird warmth like a penguin would hide its chick under layers of feathers. As the girl walked out from the shores, she wandered through a natural path of packed snow up to the village, where puffs of gray smoke ascended to the sky through the fires that kept the villagers warm within their four-walled homes. At last, the girl approached the door of her home, where she entered. The house was cozy with blankets being scattered everywhere while an old woman sat on her rocking chair, knitting a blanket. Then, the old woman turned her head to the girl and asked if she was bringing such a plain bird into the warmth of their home. The girl wisely answered that even if the world is blanketed by a harsh winter, that their hearts must stay warm and golden. The old woman would then take the ailing seagull into her arms and sit down on the chair. She would begin to pour a gentle portion of tea into the beak of the seagull, Which revived the seagull from its paralyzation. Finally, the plain bird had become more alive, flying around the small wooden cabin. It squawked in joy in its newfound freedom. Minutes later, the seagull would open the one window next to the door and escape. The old woman and hazel-eyed girl looked on, wondering what was the cause of the bird’s strange behavior. After a moment, not even given a chance for the pair to close the window, more winged friends flew through the window! The taste of tea and the warmth of their cabin. The pair give into the bird’s demands, caring for these frozen and suffering birds? The winged creatures suffered like their human neighbors. Hours had passed since these seagulls had entered the wooden cabin, in their search for tea. Though, as fast as they entered the pair’s home, they left the warmth and safety of the cabin just as fast. Once again, the plain birds left the child and old woman confused, but then: the snow suddenly stopped. The sun showed its bright face to the people of the quaint port town for the first time since they could remember as the heavens above cleared the darkened clouds to allow a bright blue sky to reveal itself. Cloudless was this new sky with only the warm embrace of the sun. One seagull from the bright skies flew down to the open window, twisting its head, nodding for the pair to exit from their home. The old woman and the young girl obeyed the wish of the seagull and left their wooden cabin. Finally their faces had warmth from the warm coastal air embraced their bodies once again. The golden-haired girl let her hair flow through the warm wind, her eyes closing. She remembered the pain of before which came from the harsh winter, now free from that pain. The flora around them became lush and alive as she reminisced within her mind. The plant life quickly sprouted out from the dense soil as the snow melted away by the heat of the new sun. At last, did the quaint town have warmth once more, at last, was the little golden-haired girl able to walk among the sunflowers, and the town escaped harsh winter.
  16. La Dorada A HYSPIAN SONG Written by Sofia of Hyspia Queen-Dowager of Haense and Princess of Hyspia It is with the construction of my birth lands once more that I take up my quill and ink once put down for good. Inspiration roars its head and waits for no one. Much like when I was all but a young girl penning a song for our city of Silver, I pen one now, in congratulations for our City of Gold. May Hyspia prosper, growing brighter and more passionate than ever. ♪♩ The City of Silver is long since gone La Ciudad de Plata hace tiempo que desapareció It has not become copper or bronze No se convirtió en cobre ni en bronce. Listen to our Hyspian song! ¡Escuchad nuestra canción hispiana! Color and passion mold our walk El color y la pasión moldean nuestro caminar Laughter and dance fill our talks Risas y bailes llenan nuestras charlas Cobble sounds beneath our horses hooves Los adoquines suenan bajo los cascos de nuestros caballos. How we cheer for the Princess Ramona! ¡Cómo animamos a la Princesa Ramona! Blessed by DIOS! Bendecida por Dios! We wondered, we wondered Nos preguntamos, nos preguntamos Would we ever see this day? ¿Veríamos este día alguna vez? The independence of our Viceroyalty! ¡La independencia de nuestro Virreinato! We cheered, we cheered Celebramos, Celebramos As we made our way Mientras nos encaminamos To a place of certain beauty Hacia un lugar de gran belleza Color and passion mold our walk El color y la pasión moldean nuestro caminar Laughter and dance fill our talks Risas y bailes llenan nuestras charlas Cobble sounds beneath our horses hooves Los adoquines suenan bajo los cascos de nuestros caballos. How we cheer for the Princess Ramona! ¡Cómo animamos a la princesa Ramona! Blessed by DIOS! Bendecida por Dios! Our Viceroy Cesar I Nuestro Virrey César I Brought us under Haenses turf Nos trajo bajo el yugo de Haense And made the City of Silver Y fundó la Ciudad de Plata Now generations later Ahora, generaciones después We, the Hyspian people Nosotros, el pueblo hispiano. Get our letter Recibimos nuestra carta Of elation from silver to another de euforia de plata a otra Giving us the City of Gold Dándonos la Ciudad de oro ♫
  17. LA GIOSTRA The Balianese Joust Issued by the Viscounty of Marsana in collaboration with the Royal Balianese Academy 9th of Sun’s Smile, 72 B.A. “Raise your lances, salute your opponent, and pray to GODAN that your chariot does not break.” Jousts and tournaments are an age-old tradition revered in every Canonist Human nation. The jousting tradition of Balian is a mixture of the old Petrine tradition of the empire, the traditions of House Ruthern, and the ‘Giostra’, an ancient form of jousting practiced by the Bathalite Empire. (A Young Ruthern Lord after decisive victory. C. 1865) La Giostra The traditions of the joust in the ancient Bathalite Empire were known as La Giostra. The form had gone without practice for a few decades prior to its revival by House Ruthern and is now becoming a common practice amongst the kin of the Balianese-Raevir Household. Its popularity has now spread throughout the kingdom, establishing it as a well-recognized and popular sport amongst the Balianese people. Joust Regulations Each match consists of three parts, or jousts. The joust begins when both contenders are met with a mount and lance, which they intend to use in this competition. They will undergo all three bouts in a formal manner, preparing their stead on the list field, readying the lance, riding down the tilt, and crossing lances. If one strikes the Head of an opponent, they will earn five points, from shoulders to hips earning three, and below hips providing a measly one. Should someone dismount the adversary, the reward is seven points. To be dismounted in the second match makes for an automatic disqualification and triumph for the one who delivered such a blow. Decorative Chariots Chariot making is the most vital part of this tradition, with the carriage being a representation of what you stand for and compete in this noble sport for. A charioteer must take pride in his own work and master the crafting of his own chariot so that his ideals and prospects may shine through the art that is the Chariot. While one must not focus on mere detail, one must also be sturdy and strong to deal and receive the hardest of blows. Votive Sashes The ancient Bathalite jousting form of ‘Giostra’ incorporated a romantic element to it as well. Knights, nobles and commoners alike competed for a chance of both glory and to impress their beloveds who watched them from the spectators’ stands and booths. The gift of handmade votive sashes, a form of admiration, would be given by the spectator to the victor as a symbol of their acknowledgement, respect and admiration for their victory. These sashes would then be worn by the contestant as they paraded around the jousting field with their horse. The current iteration of this tradition still holds the votive sashes aspect with great reverence and respect. For further information on votive sashes, see: TO LOVE IS TO. . . - Royal Balianese Academy, (Elena Casimira, RBA, circa. 51 B.A.). ‘Drunk Jousting’ In contemporary Balianese history, a knight by the name of Apollyon Marshall introduced a version of jousting unique to the Kingdom. Known as ‘Drunk Jousting’, the game’s rules were similar to the traditional joust practiced by humans of Canonist nations but with the added flavor of taking a drink after each match. Both spectators and contestants alike would finish a glass of their alcoholic beverage before beginning another game. This form of jousting was not competitive, but rather a form of enjoyment and merriment. Whether who won or lost did not matter at the end of this game, for everyone at the end of the event would be too intoxicated to care. ‘Drunk Jousting’ can be held through the methods of ‘La Giostra’, or through the traditional jousting method. Signed, HIS ROYAL EXCELLENCY, Gaius Rosius var Ruthern, Viscount of Marsana, Amiratus of the Kingdom of Balian, Lord Seneschal of the Crown and Chief Minister of the Duana HIS ADMIRALTY, Ser Demetrius ‘The Valiant’ var Ruthern, Heir of Marsana, Almirante de la Operazions.
  18. Published by the County of Malkovya ISSUED ON THE 10TH OF VYZMEY AND HYFF, 491 E.S. Penned by the hand of The Right Honourable, Anabel Elia Colborn, Countess of Malkovya and Keeper of The Book "Historia av eldernvar visdomi av viselagda." - Anadan the Wise "History is the old world’s wisdom as seen by those before us." - Scyfling Proverb A significant portion of my work as Keeper of the Book of House Colborn is dedicated to the memory and preservation of our history; those great many practices upheld by our Scyfling ancestors many generations ago that have nearly been lost to history if it were not for the relics and records safeguarded by my predecessors. In part, it is due to the seclusion and protections placed on the Colborn library – an archive guarded by House Colborn ever since the day that our Founder, St. Carr of Carrenhall, met that famed young boy, St. Karl Barbanov – that this rich cultural history has been defended for so long. However, it is also due to the library’s concealment that the youth of today are uneducated on such topics. Therefore, it is part of my duty as the Protector of Scyflings and Keeper of this hallowed Book – in conjunction with the preservation efforts of the Head Librarian of House Colborn, Amelia Ceciliya Colborn – to share the tales, beliefs, and storied traditions of our Ancient Ancestors. Besides this Study, only word of mouth, the writings of our more recent ancestors like St. Carr, and past archaeological discoveries preserve them. There are a great many aspects of our Ancestors’ lives unable to be included in this publication, but it is my hope that any insight into our very ancient past might be preserved in the memories of youthful scholars. Naturally, the current traditions regarding such topics as Marriage and Burial among prominent Scyfling groups like the Comital House of Colborn in Hanseti-Ruska may have developed over time, and will therefore differ from the beliefs and practices detailed herein; such is as the ebb and flow of time dictates. However the perceptive Scholar may notice certain similarities that may indicate where and how current customs have come to be. It is also worth mentioning that it was only due to St. Carr’s influence that the Scyfling people were converted to follow the word of Godan, and that prior to this, Scyflings were a pagan group that followed their own pantheon of gods and goddesses. An ancient portrait picturing legendary warrior queen Brynhildr; famous for killing the hero Siefried after he tricks her into marrying a chieftain named Gundahar. , during the times prior to Scyfling conversion to Canonism, came from a need to attract the attention and blessings of the pagan Gods that were worshipped at that time. Earning these blessings were vital in order for the couple to become parents in the future and continue their bloodline. To allure the attention of the Gods, wedding traditions were intricate and complex, however this was also because of the legal implications that any marriage would have. Marriage was viewed as not only a Union of the bride and groom, but a Union of the two families from which they hailed, thus they could have an effect on mutual family property and/or lines of inheritance. At the time, an unmarried lady would attract the attention of the groom’s family who would gather their legal delegates to decide the value of her dowry, the value of the groom’s assets, set a date for the wedding, and to negotiate the wedding gift from the groom’s parents. The date was a vital thing to decide; weddings were traditionally held in the goddess of marriage’s sacred month, snow made winter weddings impossible, and weddings used to last a full week. After the groom’s family have agreed, they gather with their counsel, and other local figures to bring the proposal to the bride’s family. With the proposal, they promise to support and assist the bride’s family in future endeavors, and both families agree on mutually beneficial terms for the marriage. Often, the bride’s father and/or brothers would consult her on their betrothal choices before making a decision, as it was both legally difficult, and marriages frequently ended poorly if she was not complicit. Other ancient traditions were very intricate and complex, and each ritual was integral to earning the blessings of the gods for a future successful marriage. A group of Scyfling men celebrating and negotiating the gifts to offer a prospective bride’s family. occurred in the time period leading up to the wedding. The bride and groom would be separated with their parents, married siblings, and other married family and friends of each individual’s respective gender so that they can cleanse and strip away their former selves before entering a new life together and, for the bride, a new family. For the groom, he and his male family and friends would participate in a symbolic sword ceremony to rid him of his bachelorhood. It is said that he would be required to break into an ancestor’s grave-mound to retrieve their coveted family sword; it is believed that he ‘enters death’ as a boy and re-emerges back to life from within as a man reborn. After completing the ritual to obtain his sword and manhood, he and his family would wash away his bachelor status in a bathhouse to symbolically cleanse himself before the wedding. In this time, he would be instructed by his male relatives on his husbandly and fatherly duties going into a new life. After this bathing ritual, the groom would dress for his wedding. There was no official costume to wear, however the groom would carry with him the ancient sword of his ancestors, and a symbol of the god of lightning; a hammer or axe. These weapons symbolised the groom’s mastery of his marriage and was to ensure a fruitful marriage blessed by the gods. The bride would also undergo a similar cleansing ritual surrounded by her married female friends and relatives. Her kransen - a circlet symbolising her virginity - likely the item which inspired the roggeband years later, would be replaced by the bridal crown, and her other clothes associated with maidenhood were stripped and removed. The kransen was stored for the bride’s future daughters. She would cleanse herself in a bathhouse - according to the standard bathing practice - in which hot stones were placed in tubs to produce steam and birch twigs were used to induce sweating which was thought to wash away the bride’s maiden status. Lastly, the bride would plunge herself into cold water; closing her pores to complete the cleansing process. The bride’s hair was, at the time, more important than the dress she wore as it represented her sexual allure based on its length. To decorate the hair she would wear a family heirloom bridal crown, some of which still exist now. The bride would then be escorted to the location of the wedding by a young kinsman of hers who carried a sword which she would gift to her new husband. A clannish Scyfling woman preparing herself as part of the pre-wedding cleansing rituals. A picture of the goddess Iðunn, known as “the rejuvenating one” - she was associated with youth and was believed to keep the gods and goddesses young. , like most other things, was a highly symbolic affair. The groom and bride’s family would convene prior to the ceremony to exchange the dowry and bride-price before the religious ceremony could begin. Likely inspiring the present House Colborn practice of gifting a goat or sheep to the married couple, a sacrifice would then be held in which one goat and one sow respectively would be slain to honour the gods that would bless the marriage. The flesh of the sacrificed animals would later be used as part of the wedding feast, and the blood gathered from the killings in a sacred bowl was placed upon an altar made of heaped stones and twigs dipped into the blood. These twigs would then be sprinkled upon the couple and guests to confer the gods’ blessings upon them. The groom presents his recently-obtained ancestor’s sword to the bride - representing the traditions of the groom’s family and the continuation of his bloodline, which she would hold in trust for their future son, and she then gifts him with the sword brought to the ceremony for this purpose - representing the transferral of her father’s guardianship and protection to the husband. This exchanging of swords represents the sacred bond of marriage and is followed immediately by an exchange of divine rings presented upon the hilt of each partner’s newly received sword. With the rings upon their fingers, and the couple’s hands upon the hilt of the husband’s sword, they would each speak their vows to one another. A depiction of the brief courtship between a Scyfling man and his prospective bride. followed the ceremony and began with a ritual known in ancient texts as “bruð-hlaup” or, in common, bride-running for the bridal party. For the bridegroom, it was known as “bruð gumareid” or bridegroom’s ride. Whereas nowadays all attendants make their ways to the wedding feast in a rather dignified horse or foot procession, it believed that the bride-running procession was a race between the two families to make it to the feast hall first, and that whomsoever arrived last was obligated to serve ale to the other party for the remainder of the night. As the name suggests, the bridegroom’s party were permitted to mount while the bridal party had to go by foot, thus it was expected that the groom would win every time. The bride would be met by her husband at the door of the feast hall so that he could lead her through the door and ensure that she would not stumble. Doorways were thought to represent a portal between worlds, and also encompassed the bride’s transition from that of maidenhood to the life of a wife. Furthermore, it was believed that spirits would gather around doorways, and often the doorway of an old homestead would be the grave of the house’s founder who would protect it against evil. If the bride were to trip on her way through the door, that would be an omen of great misfortune for the marriage. Once safely inside the feast hall, the groom used to drive his sword into the supporting pillar of the house and the size of the dent he made would indicate the luck of the marriage, in other words; the children produced by the union. This was representative of the strength of the family’s barnstokkr, the ancestral family tree also known as the “child tree” because its branches would be clasped by the women of the family at the time of childbirth. The bride and groom would then share and drink and and toast to their respective relevant gods or goddesses, and then an emblematic hammer would be placed in the bride’s lap to bless her while the gods were invoked to bless the union. Following this, drinking and merriment would begin and continue throughout the remainder of the week. The bride and groom would share their wedding night together, the bride’s dreams would be noted as they were believed to be prophetic to the number of children she would bear, the fortune of her marriage, and the destinies of her descendants. An artist’s rendering of the god and goddess associated with and honoured at weddings. A party of mythological warriors and shieldmaidens riding to war. , before the good word of Canonism reached the ears of ancient Scyflings, were that Odain the One-eyed would select the most brutal warriors to be guided by his force of Shieldmaidens to his own Gravhalla, or “Hall of the Dead” in the afterlife; an enormous mead hall supposedly constructed from spear shaft rafters, a roof made of gleaming shields, and its gates guarded by colossal wolves. There the warriors that ascended to Odain’s hall, those most honoured and battle-worn champions, would spend all day battling one another in preparation for the final conflict that precedes the end of all things. In contrast to the “Hall of the Dead”, there were other destinations for Scyfling souls. For example, the goddess Vanadis presided over her Folkvangr, or “Field of the People”, while the halls of sea goddess Rán are home to the Scyflings who died at sea. It was a great honour to be chosen for Odain’s mead hall, but it was thought that only those who died honourably and fearlessly would be admitted. These Scyflings believed in a predestined day of death, meaning that one would die on the same day regardless – but it was how they died that would dictate whether the Shieldmaidens would meet them, having passed on. As such, it is common in the surviving sagas for a doomed hero to resist dying a slow, painful, or cowardly death, as such would bar their way to Odain’s side in the life to follow. A legendary Scyfling Shieldmaiden comforting a dying warrior as he passes on. would be held among their clan once their body and possessions had been recovered. The funeral was always, like many other affairs in these times, highly ritualistic as it was intended to bring peace to the dead as they transition to the life to follow, and provide structure and strength for the bereaved to continue on without their kinsman or woman. Traditionally, the women of the clan would take a leading role in arranging the funeral. First, the body had to be prepared for burial. It is thought that the deceased’s riches were used to finance his funeral. One third would go to support his family, one third would pay for his funeral clothes, and the final third would pay for the alcohol served at his funeral. In preparing his body, it had to be draped in clean ceremonial cloths and adorned in jewels. Certain clans also removed the dead’s fingernails, as they believed they would be used to construct the ship Naglfar, a vessel made entirely of fingernails employed by the gods. During this preparatory time before the funeral ceremony, it was possible for a sighting of the deceased as some kind of undead creature to occur – this was considered an omen for the relatives of the dead; a sign that more of them would die. In this case, it was thought that the dead had to die anew, and a stake might be put through the corpse, or its head might be removed to prevent them from becoming undead. The funeral might be drawn out over several days, but was usually an elaborate ceremony featuring songs, chanting, music, and animal sacrifices. Often, a Scyfling funeral was held at the top of a mountain; a practice that persists in current Scyfling burials, and the funeral would be followed by a series of grand feasts held in the fallen warrior’s memory. The funeral of a valiant Scyfling warrior, attended by members of his clan. is the most fascinating practice, as different clans appear to have employed different methods. Some clans restrict themselves to ground burial; in which the deceased’s kinsmen dig a grave for their body to be buried in, whereas other clans are defined by the practice of burning the corpse upon a pyre – much like what is currently practiced by House Colborn, indicating that this tradition originates in the Slesvician clans. On the other hand, clans associated with coastal areas – especially wealthy ones – are cited as constructing burial ships for the dead to be sent out to sea on, only for the ship to be burnt. However, all three methods feature the common thread of relinquishing the possessions of the deceased to travel with them to the next life, allowing them to maintain their social status or profession – these possessions are known as grave goods. Even if a boat was not burnt, imagery of a ship was often invoked by placing gravestones in the shape of a longboat, a practice known as a ship setting. It was believed that these vessels represent safe passage to the afterlife for the dead, while the smoke from a funeral pyre would carry the spirit of the departed to their destination. It is suggested that grave goods served both a religious and a practical function as, due to an absence of rigid inheritance law, burying the possessions of the dead may have helped to mitigate possible inheritance conflicts. A Scyfling warrior would always be burnt or buried with their weapons and riches, an artisan was buried with his tools, and a cavalryman may even have been buried with his horse. In contrast, a woman was more likely to be buried with her favourite household items, jewellry, or special brooches that likely inspired the sølje still worn on Scyfling bunads. It was also common for an individual to receive items representing key moments of success in their lives, such as arrows symbolising military prowess. A burial for a Scyfling chieftain, featuring a ship being set on fire as it goes out to sea. it can be enlightening for Scholars to learn about the habits and practices of those who came before us – that is the role of historians; to learn from the mistakes of past civilisations and discover how we in our current state can avoid them. I myself have expanded my research scope from where I began; my first scribblings were limited to my own family, House Colborn, and they then expanded to cover the historical area of Slesvik, eventually growing to envelope the entire region of Curzken that our people inhabited. It is my deepest hope that our descendants might in turn learn from my experiences and works; it is only through building off one another that descendants shall rise. In addition, it is of great importance of me to highlight that any musings of a period can only provide a mere illustration of happenings at the time of publishing, and that time moves continuously forward in a linear fashion. We cannot return to the period we read about and experience that way of life. It feels pertinent to quote some of my first thoughts on this subject, as youth so often bears wisdom: “But put together these portraits [of culture] and they can illustrate a breadth of ever-changing civilization for the eyes of the resilient Scholar.” It is with those words that I conclude, however I wish to extend an invitation to anyone wishing to discuss any of the above topics in greater detail and forward them to myself. Should anyone have questions also, I shall be more than pleased to speak on them. The Right Honourable, Anabel Elia Colborn, Countess of Malkovya, Viscountess of Venzia, Baroness of Bethlenen, Lady of Vorenburg, the Protector of Scyflings, Keeper of the Book, and Secretary of the Esrova Courts
  19. Aeltarosi udrir Issued on the 10th, of Bloodwing’s Flight of 5 AST. INTRODUCTION The following document entails different common phrases, and words that have been translated to the Aeltarosi dialect from the scholars and scribes of the Principality of Aeltarys. Aeltarosi does not have every common word translated, and thus conversations will be a mix of common, and Aeltarosi alike. The words and phrases most commonly used have been denoted in this piece, for the public to study at their leisure. Greetings, Farewells, and Common Phrases Common Translation Aeltarosi Translation Scene Example “Hello!” “Rystas!” An individual is greeting their Lord. “Rystas, ñuha āeksio!” which translates to, “Hello, my Lord!” “Goodbye!” “Gusela!” An individual is saying goodbye to their significant other. “Grusela, ñuha jorrāelagon.” which translates to, “Goodbye, my love.” “Thank you!” “Krimvo!” An individual thanking someone for food. “Krimvo syt se havor!” which translates to, “Thank you for the food!” “You’re welcome!” “Jeva jiōrnon!” An individual accepting thanks from a friend. “Jeva jiōrnon, ñuha raqiros.” which translates to, “You're welcome, my friend.” “Yes.” “Kessa.” An individual giving directions. “Kessa? Issa naejot aōha paktot.” which translates to, “Yes? It is to your right.” “No.” “Daor.” An individual saying they have not seen a person. “Daor, eman daor ūndegīon zirȳla tubī.” which translates to, “No, I have not seen him today.” “How are You?” “Skorkydoso glaesā?” An individual is asking their mother how she has been that day. “Muña! Skorkydoso glaesā tubī?” Which translates to, “Mom! How are you today?” “I love you.” “Avy jorrāelan.” An individual telling their significant other they love them. “Avy jorrāelan, ñuha prūmi perzys.” which translates to, “I love you, my heart's flame.” Family and People Common Translation Aeltarosi Translation Scene Example “Mom!” “Muña!” A child asking their mother to play. “Muña! Kostagon nyke tymagon?” which translates to, “Mom! Can I play?” “Dad!” “Kiba!” An individual apologizing to their father. “Iksan vaoreznuni, Kiba.” which translates to, “I’m sorry, Dad.” “Younger Brother!” “Older Brother!” “Valonqar!” “Lēkia!” An individual introducing their younger and older brother. “Bisa iksis ñuha Lēkia Daeron se ñuha Valonqar Aerian.” which translates to, “This is my older brother Daeron and my younger brother Aerian.” “Younger Sister!” “Older Sister!” “Hāedar!” “Mandia!” An individual introducing their younger and older sister. “Bisa iksis ñuha Mandia Daella se ñuha Hāedar Viserra.” which translates to, “This is my older sister Daella and my younger sister Viserra.” “Queen!” “Dāria!” An individual asking forgiveness from their Queen. “Shijetra nyke, ñuha Dāria!” which translates to, “Forgive me, my Queen!” “King!” “Dārys!” A crowd exclaiming about the approach of the King. “Kesīr māzigon se Dārys!” which translates to, “Here comes the King!” “Prince!” “Princess!” “Dārilaros!” An individual can’t decide who the royal baby will be. “Daor! Kessi sagon iā dārilaros! Daor, iā dārilaros!” Which translates to, “No! They will be a Prince! No, a Princess!” “Lord!” “Āeksio!” An individual speaking about their Lord. “Se āeksio iksis sȳz kesīr.” which translates to, “The Lord is kind here.” “Lady!” “Riña!” An individual boasting about their Lady. “Ñuha riña iksis kostōba!” which translates to, “My Lady is strong!” “Son!” “Trezy!” A parent introducing their son. “Bisa iksis ñuha tresy se dārilaros, Aemon.” which translates to, “This is my son and heir, Aemon.” “Daughter!” “Tala!” A parent speaking of their daughter. “Ñuha tala jorrāelagon zirȳla havor!” which translates to, “My daughter loves her food!” “Husband!” “Valzȳrys!” An individual speaking of their husband. “Ñuha valzȳrys iksis nūmāzma.” which translates to, “My husband is mean.” “Wife!” “Ābrazȳrys!” An individual referring to their wife. “Ivestragī nyke epagon ñuha ābrazȳrys.” which translates to, “Let me ask my wife.” “Boy!” “Valītsos!” An individual pleading for a boy. “Ziry's sepār iā valītsos!” which translates to, “He’s just a boy!” “Girl!” “Riñītsos!” An individual speaking a girl. “Ziry's iā dōna riñītsos.” Which translates to, “She’s a sweet girl.” “Friend!” “Raqiros!” An individual speaking of a friend. “Yn ziry's ñuha raqiros!” which translates to, “But he’s my friend!” “Soldier!” “Azantys!” An individual speaking of a soldier at the gates. “Konīr's iā azantys rȳ se remȳti.” which translates to, “There’s a soldier at the gates.” “Enemy!” “Qrinuntys!” An individual speaking of their enemy. “Issa īlva qrinuntys.” which translates to, “He is our enemy.” Zālagon Jehikagrī, HIS ROYAL HIGHNESS, by the Dragon, Maegor Valraenos of Aeltarys, Grand Prince of the Aeltarosi, Prince of Dragonclaw HER ROYAL HIGHNESS, Arabella Valraenos of Pavia, Grand Princess of the Aeltarosi, Princess of Dragonclaw, Lady of Pavia, Lady of Atalais, Lady of Erice, Lady of Austerone
  20. THE FIRST GIMME YER BELT OF AEVOS ᚷᛁᛗᛗᛖ ᛁᛖᚱ ᛒᛖᛚᛏ Since the demise of Almaris the Dwedmar of Urguan have challenged the realm and battled against the world forcing itself upon them. From the Mori Invasion of Almaris to the raids on Kal’Kadrelaz in Aevos the Dwarves have persisted. There are many things going on within the city and the realm that have distracted us from daily practices but we must not forget the ancient traditions of our cultures. The Clan of Ireheart shall be hosting the first Gimme Yer Belt tournament of Aevos since the fall of the last city. All that is required is that you enter your Belt into the competition and risk it upon the victory of battle. Champion of the 1st ALMARIS Gimme Yer Belt: BAKIR IREHEART Champion of the 2nd ALMARIS Gimme Yer Belt: RAGRIN IREHEART Champion of the 1st AEVOS Gimme Yer Belt: TBD IT IS TIME FOR THE BATTLE OF THE BELTS DWARF WRESTLING TOURNAMENT ! Saturday, July 29, 2023 4:00 EST ROLEPLAY ITEM BELT REQUIRED FOR ENTRY
  21. A NEW STONE RAISED NIUJUS KLUKA HARVIAGH ♪♩♫♩♪ Artorius travelled around a great lake, his stomach giving out roars and grumbles as if it were a hungry wolf. The young man went underneath great and tall trees, over bridges, over little rivers, and over mighty hills. Upon reaching the great shire of King Cyris and his fellow halflings, Artorius began carving a stone in their wood. From the great stone, a great circle was cut. Artorius continued to carve into the waystone so any of his travelling tribe members could read its history. I call upon you, my brethren, my kin. I call on you to return and band together for our future and for our children. I call upon the great Cingedoz of this land to raise our banner in pride, and let us embed ourselves into history once more! Meet at the great waystone and let us meet. Let us speak of our future plans atop the great stone and hill by the shire. Let us speak of our future as if it were bronze! Adsor swesoroz ok brātīroz , adsor! DISCORD: https://discord.gg/GtYAYWtWDF
  22. THE DUCHY OF STRAN “Heirs to the Krajian Hetmans, Dukes of none but ourselves.” "Хеирс то тхе Крайиан Хетманс, Дукес оф ноне бут оурселвес." Established by, THE DUCAL HOUSE OF IVANOVICH On Tobias's Bounty, 1932 TABLE OF CONTENTS 1. GOVERNMENT 2. NOBILITY & STYLES 3. THE HOST OF ST. ARPAD 4. FAITH OF THE VAŠKAN STEPPE The Duke of Stran greeting the Aaunic Envoy visiting the Vaškan Steppe, c. 1927. GOVERNMENT The government of Stran is broken up into two branches. The first branch being of the Duke’s Council acting as the administrative leadership of the Duchy. The latter branch being The Duma where all Raev dwelling under the Ducal Banner can come together and speak to the Duke. However, all power truly lies with the Duke of Stran. THE REIGNING DUKE HIS GRACE, ISTVAN MATYAS IVANOVICH, DUKE OF STRAN, VOIVODE OF VAŠKA, COUNT OF PRAVETS, BARON OF VSENSK AND GODANSK, LORD OF ANDREGRAD, HETMAN OF THE HOST OF ST. ARPAD, PATRIARCH OF HOUSE IVANOVICH, KEEPER OF THE HUSSARIYA, AND THE PROTECTOR OF RAEV AND THE VAŠKAN STEPPE R. 1932-Present THE REIGNING DUCHESS HER GRACE, IZABELA OF WARSOVIA, DUCHESS OF STRAN, VOIVODE OF VAŠKA, COUNTESS OF PRAVETS, BARONESS OF VSENSK AND GODANSK, LADY OF ANDREGRAD, HETMAN OF THE HOST OF ST. ARPAD, MATRIARCH OF HOUSE IVANOVICH, KEEPER OF THE HUSSARIYA, AND THE PROTECTOR OF RAEV AND THE VAŠKAN STEPPE R. 1932-Present THE DUKE’S COUNCIL THE DUKE OF STRAN - Istvan I, Duke of Stran The ruler of Stran, the Duke holds absolute authority over his lands; his word is supreme, and his wisdom is unquestioned. To ease the burden of managing his realm, the Duke has sought to establish a council made up of individuals with the ability to enforce his will and act as his representative in affairs on matters bestowed upon them by the Duke. THE ATAMAN OF THE DUMA - Ser Arpad Ivanovich The Ataman of the Duma holds authority over administrative governing duties of the Duchy, as bestowed upon them by the Duke. They are tasked with leading the Duke’s council as well as the Provincial Duma alongside the Duke. In the absence or inability of the Duke to perform his duties, the Ataman of the Duma will act as regent and head-of-state in the Duke’s stead. THE ATAMAN OF THE PEOPLE The right hand of the Ataman of the Duma is the Ataman of the People, they are tasked with representing the citizens of Stran and its territories. Furthermore they are responsible for guiding the wayward sons and daughters of Raev to the true raevir of Stran. THE ATAMAN OF THE HOST - Ser Rassvet Senko The Ataman of the Host is the second in command in military affairs, answering only directly to the Duke. The Ataman is charged with the logistics and organization of the militant forces of Stran, keeping the lands of the Duke safe and advising His Grace on matters of warfare and security. THE DUCAL MAGISTRATE The Ducal Magistrate ensures that the Duke’s law and authority is upheld within his own lands. Aside from acting as the Duke’s chief justice, the Magistrate is also responsible for the education and training of Stran’s youth so that they may serve their Duke and people well and proudly. THE MASTER OF COIN In all matters stewardry, commerce, and investment, the Ataman of Coin acts as the Duke’s master of coin. The Ataman of Coin is responsible for overseeing the economy of Stran, establishing and settling of guilds, and administering the men and women in the service of the Duchy. THE PROVINCIAL DUMA Quite different compared to the Duke’s council, the Provincial Duma acts as the local government of the Duchy of Stran. When the Duma is called into session at the discretion of the Duke or Ataman of the Duma, all citizens of his realm regardless of rank or station are welcomed to petition the Ducal Throne, discuss current issues, and or debate legislation. NOBILITY & STYLES The highest estate of the Duchy of Stran would be those of Nobility. While culturally raevir see all equal in the eyes of GODAN, those who go to great lengths to serve and improve the Duchy are rewarded for their service by the Ducal Throne. THE DUCAL DYNASTY The House Ivanovich finds its roots deeply connected to the Carrion Kings of Ruska and the Raevir people. long known for producing some of the most fierce warlords and knights throughout the annals of mankind, have once again through their might climbed to be named Dukes in their own right, destroying the local native population of the land they have now built their Duchy atop of. THE HOUSE IVANOVICH His Grace, Istvan I of Stran Her Grace, Izabela I of Stran His Grace, Jan Ivanovich, Duke-Emeritus of Stran Her Grace, Cressida Novellen-Aldersberg Ivanovich, Former Duchess of Stran † His Lordship, Arpad Ivanovich, Baron of Cherskavy Lord Vladric Ivanovich Lady Elizaveta Ivanovich Lady Viktoria Ivanovich Lady Maria Ivanovich Lady Anastaja Ivanovich THE HOUSE NOVELLEN-ALDERSBERG The Most Honerable, George Novellen-Aldersberg Her Grace, Cressida I of Stran † Lord Jasper Novellen-Aldersberg Lady Justine Novellen-Aldersberg Lady Anne d’Arkent-Aldersberg THE SZLACHTA STRATA Loyal and steadfast retainers of House Ivanovich through years of service to Jan Ivanovich have earned their place in his realm. The Szlachta Strata are the highest and most respected members of raevir society dwelling in the Vaškan Steppe, with their loyal service to the Duke they are granted certain rights and privileges compared to the lowborn Streltsy, such as personal heraldry and land most privileged. THE BARONIAL HOUSE PETROV His Lordship, Pascal Petrov Lady Urzula Petrov Lord Dragoslav Petrov Lady Antonija Petrov Lady Myrilla Petrov THE BARONIAL HOUSE RATISPORA His Lordship, Ser Viktor Ratispora Her Ladyship, Lina Wren Ratispora Lord, Ser Ivan Ratispora Lord Anton Ratispora Lady Alina Ratispora THE BARONIAL HOUSE VOLKOV Her Ladyship, Anya Volkov His Lordship, Ryba Volkov-Novikov Lord Aleksandr Volkov Lord Rafael Volkov Lady Helina Volkov Lady Irena Volkov THE BARONIAL HOUSE KORVACZ His Lordship, Ser Miklos Korvacz Her Ladyship, Roziska Korvacz Lord Ser Radu Korvacz Lord Lorand Korvacz Lord Arisztid Korvacz Lady Xenia Korvacz Lady Ramona Korvacz Lady Marija Korvacz THE HOST OF ST. ARPAD OF VILACZ The standing army of the Duchy of Stran is the Host of St. Arpad, first founded in 1898 by the now Duke Jan I of Stran. It is known for its intimidating appearance, draconian tactics used on and off the field of battle, producing some of the most fierce Cossacks and Knights from their ranks, and unwavering loyalty to the Duke and his people. It is led by the Duke of Stran bearing the rank of Hetman and overseen by the Ataman of the Host acting in his stead. FAITH OF THE VAŠKAN STEPPE The Raevir of Stran and any who dwell under the banner of Ivanovich adhere to the teachings and tenets of the sect of Canonism known as Ruskan Orthodoxy. The true heart of Ruskan Orthodoxy in the steppe is the Church of St. Theodosius of Istiam.
  23. THE MOUNTAIN ALLIANCE Since the founding of Kal’Urguan the mountain dwed have been the foundation of the dwarves, from their many feats to their esteemed Paragons, the sons of Urguan have relied on the skill and determination of the mountain dwed. Back in the days of old, in the city of Kal'Karaad, Bastion Ireheart, Fili Grandaxe and Verthaik Frostbeard signed a bloodpact, bringing the mountain clans into an alliance, forging an unbreakable bond between Urguans kin. Decades later, the pact was renewed between Kerwyr Frostbeard, Fimlin Grandaxe and Gror Ireheart, once again bringing the clans close, and in return, making the Grand Kingdom much stronger than it was before. The pact was once again restored in Almaris between Bakir Ireheart, Kronk Stormheart, Argnos Frostbeard, and Thumbrindal Grandaxe So history shall repeat itself once again in Aevos, the mountain clans of Ireheart and Frostbeard shall sign a bloodpact in accordance with the following terms. 1. Signatories agree to support each other militarily if aggressed upon 2. Clans of the alliance formally agree to never employ hostility to each other, in the case of an act that cannot be ignored, the signatories shall meet to discuss a means of action. 3. Signatories shall not pledge allegiance to any sort of conflict without discussion. 4. Clans of the Mountain Alliance agree to support each other politically. 5. The Signatories of the alliance agree to meet every stone month. Signed, Clan Father of the Irehearts Clan Father of the Frostbeards
  24. On the Current State of the Kingdom Primer Address: La Cultura 14th of Sun’s Smile, 64 B.A. As Balian enters into a new age within this new land, I have taken it upon myself to begin a new tradition. A tradition which I hope will provide further transparency between the Crown and its people. I dub this tradition the State of the Kingdom address. Sixty-three years ago, King John Casimir Novellen led the exiled patriots of the fallen Holy Orenian Empire to the southern lands of Almaris. From there on, he drove his sword upon the stone, proclaiming a new society for the expatriates of the fallen empire. The dream of King John and his followers for a new and proud nation, one of which follows the old Petrine ideals whilst ushering in a new age and rediscovery of the ancient Bathalite Kingdom, has been achieved and set forth even today as we, the descendents of our founders, strive to push forth the ideals of what it means to be Balianese. From thereon, we have successfully rediscovered and exemplified our culture to the known world. The identity of a Balianese has never been more clearer than now. Fe, Stat I Prosperitat is the Balianese motto of our identity, translating to “faith, state, and prosperity” in Common. These three pillars of the Balianese identity are essential to our culture. Faith, according to the Balianese, is a force and belief in the word of GOD and the belief of the advancement of mankind. Faith in our culture eclipses that of logic and reasoning. This unique view of faith is what drives our spirits to pursue further knowledge in medicine, technology and alchemy. The Balianese loyalty and love for the State is what drives our nation onwards and keeps it alive in our hearts and minds. United in their love for the Kingdom and its virtues, the Balianese strive to further their nation and reach for the horizon. Prosperity is the ideal goal of our nation. Bella gerant alii. Let other nations wage pointless wars whilst Balian focuses on cementing itself as the most reliable nation within the known world. Our commitment and reliability is what makes our presence prominent on the international scale. The development of the Balianese language, in the naming conventions of our land: Portoregne, Costa Rubissimo, Monterosa, and many others have further proven that our culture and language has developed to stand on its own. Being a Balianese now means a citizen of Portoregne. A Balianese can now vividly describe the gentle breeze of the Costa Rubinissima or the maris otimo caught from its shores. The Balianese can proclaim their knowledge and mastery of the Balianese language and its various dialects, from Raevir-Balianese to its own elven cohort. A Balianese citizen can proclaim their mastery of the Paraspadachin, Balian’s traditional style of fencing. They can boast about how they have won a few hundred florins during their gambling spree at last month’s Giostra, the Balianese joust. Ergo, my fellow Balianese citizens, I am proud to stand before you today as a citizen of the Kingdom of Balian. Our kingdom has now obtained a rich history and culture, and it is a privilege to be a part of it. As we look to the future, I am filled with a sense of optimism and excitement; for we must not rest upon our laurels. We must continue to push ourselves to reach new heights, explore new horizons, and embrace new challenges. Balian will continue to be a standing testament of perseverance and prosperity. Together, we can build an expansive future and create a legacy of customs, traditions and further history for generations to come. SIGNED, HIS ROYAL EXCELLENCY, Gaius var Ruthern, Viscount of Marsana, Amiratus of the Kingdom of Balian, Lord Seneschal of the Crown and Chief Minister of the Duana.
  25. Scyfling Culture: Wedding Traditions Published by the County of Malkovya ISSUED ON THE 6TH OF MSITZA AND DARGUND, 482 E.S. A STUDY ON THE HANSO-SCYFA TRADITIONS OF MARRIAGE Penned by the hand of Her Ladyship, Anabel Elia Colborn, Keeper of The Book "Gor vardifuli neji de fyrste tre dagi af weddi, utani de tredje yere" - Scyfling Proverb "Make precious not the first three days of marriage, but the third year" O’ GUD, VOR HJELP I GYNE ERE, With a new generation on the horizon, and surely many blossoming romances to come, it felt pertinent to dedicate a portion of my duty as the Keeper of the infamous Book of House Colborn and its ancient lords and edifices contained therein to record our culture’s ancient rites and traditions pertaining to Marriage. Additionally, with the ascent of our beloved Queen Amaya of Venzia in her marriage to King Aleksandr II, this publication is written in honour of Her Majesty to share her practices with her people. Certain traditions were mentioned in the previous Scyfling Culture publication, though these only scratch the surface of deep House Colborn and Scyfling History. While Ruskan traditions of marriage have developed along their own throughline, towards the adornment of expensive outfits and jewellry accompanied by lavish feasts for the women and jousting tournaments for the men, Scyfling traditions distinguish themselves through several key familial practices carried over from the times of our ancestors. CORTUAL AG BETROLIVNI - Courtship and Betrothals I. COURTSHIP TRADITIONS An artist’s depiction of blacksmith Annebelle in courtship with her soon-husband, Cassian Colborn. COURTSHIP RITUALS among the youth are, broadly, the same across cultures. It is not unusual for a particularly beautiful young lady to attract the attention of a dashing young man - or vice versa! Among Scyfling people, it is not taboo for a woman to approach the man she is interested in first, very unlike the Ruskan tradition of prospective bachelorettes waiting for suitors to entertain. Young Scyflings frequently become acquainted during church holidays, or at festivals, and at evening socials such as Tavern nights among the populace. Among some families, when a girl comes of marriageable age she begins to wear an empty sheath attached to her girdle. If a young suitor takes a liking to her, he places a ceremonial knife in the sheath to signal his interest, and she would keep the weapon if she likes him as well, and return it if she disapproves. THE RYFLEBAND EXCHANGE occurs when a Scyfling has decided to offer their heart to someone. They give their prospective partner the “Ryfleband”. These Ryflebandi are handed down the generations from mother to son, or father to daughter. Some Ryflebandi are family heirlooms, meaning that if the individual gifted the Ryfleband declines their partner’s gesture, then the Ryfleband will need to be returned. However, many Ryflebandi are necklaces, bracelets, or armlets lovingly crafted just for the purpose of gifting it to the Scyfling’s beloved. If a non-Scyfling is the chosen recipient of a Ryfleband, the Scyfling in question is encouraged to teach their partner how to craft one so that they may give one in exchange and allow the tradition to continue in the coming generations. Gems are often avoided in a Ryfleband, instead many Scyflings opt for beads, polished rocks, wood, and other natural ingredients that symbolise different things. Some people elect to collect and polish rocks from a location they have fond memories of; in this way they can entrust these precious sentiments to their chosen partner for them to keep them safe. Additionally, beads of gorgeous patterns are often added to a Ryfleband, and many individuals choose to adorn beads forming the symbols or colours associated with their family. For example, many young Colborns craft Ryflebandi using black and white or raven-eyed beads in honour of their House. A group of Scyfling children gathering plants and stones in anticipation of crafting their Ryflebandi. II. BETROTHAL PRACTICES A light-haired Scyfling couple posing for a portrait - likely at the request of their Elders. BETROTHAL PRACTICES in Scyfling society are a sequence of events which a couple seeking permission to get engaged must carry out. They do this to acquire the consent of their Elders and parents, as any individuals that marry against their parents’ wishes would be unable to expect a dowry to support the bride in her first years of marriage, or any inheritance in the future. Typically, in the year before marriage, a bride may elect to take time off from her work or other responsibilities. This is so that she may travel to visit her relatives and neighbours to collect any gifts they may have; often linen, wool, cloth, or money, and she spends the remainder of her time using these items to create clothing such as smocks, stockings, gloves, handkerchiefs, etc., that she will give to the groom, his parents, and other relatives (with her mother-in-law to receive the most) on the morning after their wedding. THE ELDER’S APPROVAL is a centrepiece to the Courtship process among Scyfling circles. Before one can become engaged or betrothed, both individuals must arrange a meeting with the Grand Elder of each Scyfling House. While often synonymous, both the Grand Elder and the Patriarch or Matriarch (or both) must give their consent and approval before any arrangements can be made between families. Often, the soon-betrothed will have dinner with the Grand Elder and Parriarch to discuss and gain their approval. Additionally, this can often be the opportunity for the parents of both young individuals to meet one another, get to know each other, and for both families to grow closer before agreeing to a permanent union. On the other hand, it can be a low-stakes occasion for any party involved to revoke their permission to wed, or sort out any inter-familial grievances in a positive environment. A young Scyfling man introducing his prospective bride to the Grand Elder. THE MARRSKA EXCHANGE is connected to the “Marrska”; the individual tasked with overseeing the breeding and care of horses in a Scyfling family. When members of two families have decided to get married and sought the permission of their respective Heads of Houses and Grand Elders, the Marrska Exchange takes place. In the past, horses were important symbols representing a House’s pride and prestige, and they were also incredibly valuable. It was a point of pride for each Scyfling family to keep and breed peak-condition horses to suit their needs. For example, a hunting family may breed swift horses, while a merchant family may prefer to keep more athletic breeds. The Marrska Exchange is an event in which two families about to be unified in marriage exchange a top-quality horse from each of their stables. To allow another family’s Marrska or delegate into one’s stables, and to offer them a horse is a clear sign of trust. Furthermore, the Marrska often - in the process - is given the opportunity to enter the other party’s dwelling, and makes a judgement about the other family’s suitability for their relative based on its cleanliness, the condition of any refreshments they are served, and how well they treat their horses. A Scyfling family’s Marrska preparing one of their horses to perform the Marrska exchange. FORLOVI AG WEDI - Engagement and Weddings III. ENGAGEMENT EVENTS An artist’s impression of Loviska Faolain-Colborn at her wedding to St. Carr Colborn. ENGAGEMENT CUSTOMS among Scyfling people are a very sacred practice, and there are several things that must be completed before and as a couple are wed in holy matrimony before Gud. In the past, a formal proposal of marriage would be preceded by a discreet inquiry by the gentleman suitor to ensure that he would not be met with rejection. The suitor, accompanied by an older spokesman - his father or other relative - venture to his chosen young lady’s home and they present the girl and her family with a bottle of spirits and some gifts. Often, these gifts are specific to her and her family; as they are intended to honour them, and act as an offering before the official proposal of marriage is given. If the girl’s family intend to reject the proposal, the gifts are returned at a later date. However, if their answer is favourable, the girl and her parents visit the suitor’s home in return, and the bride-to-be may even stay for a short period to impress her partner’s parents and help with the housework. THE BRIDAL CROWN BESTOWAL is an important event in a betrothed Scyfling woman’s life. Once a pair of young people have completed all of the necessary procedures to get engaged, it is the duty of the bride’s mother, grandmother, other female relatives, or the Grand Elder (if she is female) to gather the bride and the children of the family to listen to stories of her wedding and marriage. It is on this occasion that the elder female relative in question gifts the bride with her own bridal crown to wear on her wedding day. The bestowal is for this purpose, and for the elder relative to offer the bride with advice and lessons on how to maintain a happy and successful marriage. Scyfling children are highly encouraged to engage with familial tradition, and they attend an older female relative’s bridal crown bestowal to listen to their elder’s stories and learn more about their culture. Alternatively, if a female relative is unavailable for the bestowal, an older male relative or a male Grand Elder can take their place. Often, they tell stories about their own wedding and wife, and other memories of the past that could benefit the bride as she begins the next step of her life. Additionally, if the bride is marrying into a Scyfling family, she is still offered the honour of adorning the Elder’s bridal crown - or the family’s communal crown - and treated as though she were a daughter of the family as a sign of acceptance. A Scyfling Bride being bestowed with the Grand Elder’s Bridal Crown. THE SCYFHJELMER BESTOWAL, or Scyfling Helm Bestowal, is the male alternative to the Bridal Crown bestowal. The Grand Elder (if he is male), or another older male relative, retells stories from his youth of courtship, his marriage, and he shares advice to teach the groom how to treat his future wife. This is also a chance for the groom, if he is marrying into a Scyfling family, to get to know the other male members of the family and earn their trust and approval. On occasion, the men will go on a hunt together to grow closer. At the conclusion of the revelries, the groom is given a ceremonial family helmet for him to wear during the wedding. The Scyfhjelmer may only be removed, on the wedding day, by the bride once they have both taken their vows in order for the married couple to share a kiss. It is considered bad fortune for the bride to see her husband’s face before this moment if he chooses to wear the Scyfhjelmer. A Scyfling Groom donning his family’s Scyfhjelmer. IV. WEDDING EVENTS A painting of guests and the bridal party waiting outside a church for a Scyfling wedding to begin. WEDDING EVENTS are often a strictly structured and ritual affair, historically involving animals and a weeklong sequence of events. In the present, on her wedding day, the bride wears a family heirloom wedding dress and her bridesmaids don similar clothing. This is to help protect the bride by confusing any evil spirits that may want to ruin her wedding. Additionally, alike many other Scyfling traditions, Scyfling women have always had a degree more independence than other groups’, and it is for this reason that the bride typically walks herself down the aisle. Furthermore, it is well known that Scyfling families commonly bring and gift goats to their friends, allies, and family members when they get married. At any wedding, the ideal goat is of golden blonde colour as it is a symbol of wealth and good fortune for the newly married couple. THE WEDI BRIDLOP, or “The Tour of the Bride”, is a tradition originating in the early days of Scyfling conversion to Canonism. In these times, it was difficult to take written records and there were not proper avenues by which a bride and groom could be recognised as legally married. Naturally, the local authority (the King, Chieftain, etc.) may choose to recognise the union, however, this was uncommon. In order to publicly announce the couple’s new relation to one another, the recently married pair would travel around the area with a portion of their bridal party to showcase their married status and announce it to others. This practice is not necessary in current times, however the bride and groom may elect to continue a tradition in the spirit of the original custom. Often, they choose to do this by holding a race among the bridal party and their guests. All attendants race along a set course that leads them through the countryside to the site of the “Wedifest” - or Wedding Feast - where everyone celebrates the joyous occasion. To distinguish themselves from their guests, the bride and groom are each permitted to ride a horse, while all others must compete on foot. Additionally, as an extra motivator, he who arrives to the Wedifest last shall be required to pour everyone’s drinks for the evening. Frequently, the Wedifest is an opportunity for the friends and guests of the newlyweds to share stories about them among themselves and give any well wishes and gifts they may have brought. In addition, toasts are common at Scyfling weddings, and guests can often expect a toast from the father of the bride, and/or the patriarch of her House, the bride, the groom, the father of the groom, and/or the patriarch of his House. An old Scyfling Wedi Bridlop in the First Age. IN SUMMARY, wedding traditions among Scyflings are very complex and many of them have a deep history. A large proportion of this very ancient history has been left out of this publication in favour of finishing a relevant and timely study. In my free moments, I hope to do more research into these old ways that may not have as many records for the purposes of publishing a historical memoir in the future. My advice to young Scyfling brides - or those aspiring to become Scyfling through marriage - is to cross-reference the notes written here and those on bridal attire documented in the previous Scyfling Culture publication. Only by imbibing and immersing oneself in all aspects of culture can one develop a full and deep understanding. Moreover, I encourage any tentative or curious individuals to embrace Scyfling traditions if anything written herein calls to them. Additionally, I am always accepting letters from those with further interest in my area of expertise, or those who require further clarifications. SKRALI VOR GUD, Her Ladyship, Anabel Elia Colborn, Keeper of the Book, Royal Scribe
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