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  1. Published from the County of Malkovya ISSUED ON THE 11TH OF TOV AND YERMEY, 501 E.S. As our society marches unendingly forwards, the Countess Anabel Elia Colborn has fulfilled the duties assigned to her following the abdication of her eldest son, Carolus Ivan Colborn. For 18 years has she ruled justly and with great warmth over the growing Comital household, however age and the onset of senility draws her away from the forefront of peerage towards the pleasant home that she built at Vitraval upon Afors. Therefore, Lady Anabel wishes to abdicate her position as the Countess of Malkovya and Matriarch of House Colborn to her well-trained Grandson and Heir, Lord Cassian Colborn who has proven himself quite qualified. As such, Cassian Alarik Colborn shall henceforth be recognised as the Patriarch of the House of Colborn, the Count of Malkovya, Viscount of Venzia, Baron of Bethlenen, Lord of Vitraval, and the Protector of Scyflings, and Lady Anabel retired to her Council position as the Keeper of the Book of Colborn. Her Ladyship, Anabel Elia Colborn, Countess-Emerita of Malkovya, Keeper of the Book, Lady Auditor of the Royal Duma, and Secretary of the Esrova Courts The Right Honourable, Cassian Alarik Colborn, Count of Malkovya, Viscount of Venzia, Baron of Bethlenen, Lord of Vitraval, and the Protector of Scyflings
  2. Published from the County of Malkovya ISSUED ON THE 9TH OF GRONNA AND DROBA, 499 E.S. After years of construction and labour under the watchful gaze of Countess Anabel Elia Colborn, she is pleased to announce the completion of the House of Colborn’s holding within the lush County of Malkovya. The wise Council of Colborn, with special guidance from the Heir, has after much deliberation decided to dub the newly-constructed keep: Vitraval upon Afors, or simply Vitraval. The name is derived from the Scyfen word for the centrepiece of the domicile; a glistening white tree, known as the Carrsten Tree, without leaves whose seed was carried by the Colborns that migrated from Almaris to the new continent, and after whom St. Carr was named. Some Scyflings believe that the sap of such trees has magical healing properties, although its sap has not been harvested for a long time. The Scyfen word “Vitraval” translates to “Walled-in White Tree” in honour of this iconic symbol of House Colborn around which the keep’s walls were built. Additionally, the area of river upon which Vitraval is built has been named the “Afors”, meaning “Where the river meets the Falls”. Vitraval in its grandeur boasts a multipurpose ballroom, comprehensive library for hosting the Colborn archives, stables, gatehouse, Burgrave accommodation, Barracks, Training grounds, extensive housing for Colborn kin, an alchemy tower, crypts, Council chamber, and the Hall of Patron Ancestors. The Countess Colborn wishes to thank those who aided her in the organisation and construction of Vitraval, and hopes that the discerning eye of the Haeseni populace shall deem their hard work to have been worth it. However, due thanks must first be given to those loyal helpers: Amelia Ceciliya Colborn Karyna Rezalin de Pelear Alfred Konstanz Barclay Mikhail Ulrik Aleksey Colborn Charlotte Henrietta The Right Honourable, Anabel Elia Colborn, Countess of Malkovya, Viscountess of Venzia, Baroness of Bethlenen, Lady of Vitraval, the Protector of Scyflings, Keeper of the Book, Lady Auditor of the Royal Duma, and Secretary of the Esrova Courts
  3. Published from the County of Malkovya ISSUED ON THE 9TH OF MSITZA AND DARGUND, 496 E.S. After consideration at the behest of the Colborn Council and its Chair, Matriarch Anabel Elia Colborn, a new successor of House Colborn has been selected. Unfortunately for the Scyfling House, its previously-chosen heir; Lord Nikolai Adrian Cedrik Colborn, has found himself unable to fulfill the duties allocated to the Heir or Head of Household. As is the chosen succession pathway of the Comital House of Colborn, the Matriarch is at liberty to select her heir from among the Housewide pool of potential candidates, however she also may request the wisdom of her Council in making her decision. As such, the wizened Colborn Council has made the decision to appoint young and promising Lord Cassian Alarik Colborn as the Heir of House Colborn, future Count of Malkovya and Protector of Scyflings. In the meantime, Countess Anabel shall continue to carry out her role as the Matriarch, and will train the young Heir in preparation for his ascension to Peership once he becomes of age. 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 His Lordship, Cassian Alarik Colborn, Heir of House Colborn, Heir to the County of Malkovya, Viscounty of Venzia, Barony of Bethlenen, and Lordship of Vorenburg His Lordship, Nikolai Adrian Cedrik Colborn
  4. Via Weiss was a rambunctious young woman. Most people would describe her as loud and military-minded. She was four. A tournament beneath the tavern was raging on, and she jumped at the opportunity to go in fighting. Partially blind and partially deaf, no one likely expected much of the young girl. She swung, fighting against a kid twice her age and lost. Her glasses lay broken against the ground, and she grinned. It was exhilarating. --- She strode through the streets of Haense, ponytail swinging wildly about herself. Via, all of five, met a blonde boy by the name of Michael. He annoyed her immensely, poked fun at her and challenged her. And so she’d meet him in every challenge. A game of Ludo. A game of athletics. Sparring. Racing. She wouldn’t admit it, but he was her first friend. --- Some time had passed. Kids were being attacked in the streets of Karosgrad. Friends had died and were continuing to die. Desperation began to fill the girl, all of six years old. She would plea for the adults to listen, to do something but it fell on deaf ears. So Via took it upon herself to keep her and her friends alive. Riots came through the docks, screaming and fighting. She dragged friends out, only to go back in to save others. Children were tortured by the Duke, so it was rumored. Another child died from the spook running rampant. A raid at Reinmar. She rode in, oh so young and with a broken arm to boot. She’d killed her first men that day and felt their blood stain her hands. --- Her legs were shattered. She crawled along the ground, blind without her glasses. Noone was there to hear her cries. By some small miracle, she had dragged herself into the confines of Fort-Fort and eventually, Brendell and Michael found her. She was broken, shuddering and unable to move. And so the boys carried her home and to her family keep. She was late to a dinner, the dinner guests, though, would change her life as she knew it. Shamans. He healed her with loud, foreign words that terrified the young girl of six. And he unknowingly healed more than simply physical injury. She could see. She could hear. --- Some years have passed. The maypole festival came forth. Via was all of thirteen, donned in her cadets uniform with the widest of grins. The music began and she grasped at the maypole ribbon, following after her dear friend Brendell and promptly tripped on her face in the first round. She watched then, as Brendell made it to the finals. He loped about the maypole like a gazelle. And afterwards? He cut the ribbon, after checking no one was watching, giving one to her. She wore it always since. --- Her love for Brendell was all consuming, and yet, he is dead. He’d left for his trials, and has been gone months longer than expected. She couldn’t bring herself to remove the ribbon. Via wouldn’t speak with anyone for ages. Afterall, she and Brendell have confessed to each other ages ago, dating in secret for years now. She would just never get married. That grief turned to anger, though, as he arrived home - months later. She yelled at him, shook him by his shirt and past her tears, kissed him. Their first kiss was had in anger and desperation. --- Their shields kept close to one another, marching along to the beat of a magical ear cuff only those close enough could hear. Weapons clashed, screams and blood were spilt, and the Mori were fought. And they would go home, to a secret house they owned and of which they only knew of themselves, to share in their trauma and their grief. They clung desperately, distraught and broken, and seeking solace. --- She cranked the jukebox up, hips sashaying as she grasped at Brendells hands and they danced. They danced and sang, swinging out about their little living room - “Ra ra Rasputin!” And so they swung about, in front of the poor kidnapped Turtle with a thousand yard stare. Laughter erupted from them both, enjoying the rare moment of privacy and their moment overall. --- They sat on the roof, legs swaying back and forth as they looked out over the city. It was when they turned to each other, that laughter came. Both held a belt, of twine and ivy alike. Without meaning to, they proposed at the same time. They were soon married. Soon after, their first child came and they had a long conversation. They only want one child. It will allow them to better focus on their work, and to still have their own lives. One, alas, became four. Though each were loved dearly. --- Trumpets and a choir heralded the doom of the day. This wasn’t their first fight, that was for certain. Snow and ice pelted over the city, the cries of the people coming all around them. All of their children, all but one, had made it into the palace as the people were evacuated. They’d gone back out to find Lauritz, and had gotten separated in the chaos. Via found her only son, and ushered him back to the palace, before having headed back out for her husband. She squinted past the flailing wind and snow, barely seeing a shock of red hair and so she quickened her pace further. Her hand extended out, only inches away as she grasped for her beloved husband, his hand so close to her own. “Der stachel..” Those were Via Colborns last words, mere inches away from the man she could not bear to be without.
  5. 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
  6. Published by the County of Malkovya ISSUED ON THE 11TH OF JULA AND PIOV, 484 E.S. The Council of Colborn is the body of leadership for the family and lands of the House of Colborn and it serves at the will of the Patriarch or Matriarch. The Council exists as a group of advisors for the Parriarch of House Colborn, and each member is bestowed with specific duties that aid in the administration of the Scyfling House’s lands and the management of the household. The Head of the Household also reserves the right to create new positions and destroy old ones upon the Council as required, allowing the Council of Colborn to fit their needs and the needs of the Scyfling lands. Held by Anabel Elia Colborn @CopOwl The Head of Household is a position held by the Parriarch and their chosen Consort. As leader of the family, and the official title holder of the Crown, the Head of Household oversees and protects the entirety of House Colborn, and the Scyflings within Haense. They are the forefront of the family and spearhead the Council of Colborn’s operations. Held by Olivier Percival Ashford de Savoie @Harald The Burgrave is an individual close to the Head of Household who acts as their second-in-command. The Burgrave can be a family member, however, they are often a trusted individual from outside the House of Colborn. Derived from an ancient practice, in which a free-roaming knight would be appointed to guard a castle, the Burgrave frequently represents the Head of Household in their absence, has a protective role over the Head’s family, and manages their estates. Held by Anastasia Parvana Colborn @Lmcfc The Grand Elder is often the oldest still-living individual within the House of Colborn, and they are frequently appointed by default through seniority rather than directly by the Head of the Household. The Grand Elder is tasked with educating the children of the House of Colborn - along with any other Scyfling descendants - on the family’s culture as they grow. Additionally, the Grand Elder’s permission and support must be sought prior to marriage alongside that of the Parriarch. Held by Anabel Elia Colborn @CopOwl The Keeper of the Book is an honourable position worthy of a scholarly and trustworthy Colborn. They are the caretaker and guardian of the House’s most precious artifact, The Book of House Colborn. The Book is filled with past accounts of generations of Colborns who came before, and one of the duties of the Keeper is to write their account of their experiences and the actions of their family. As an extension of this duty, it falls upon the Keeper to educate the children and wider Haeseni populace - in conjunction with the efforts of the Grand Elder - on the history and traditions of the Colborns of the past. They also often have greater insight into House Colborn family heirlooms and manage them. Currently held by Nikolai Adrian Cedrick Colborn @Dairsad While often a position held by someone of youthful spirit, the Heir of House Colborn - once selected by the Patriarch for their merit - has an important role in representing the House in lieu of the Head of Household. They are also a symbol of the hopeful future ahead of House Colborn. Often, the Heir is encouraged to engage deeply with Scyfling culture in preparation for their ascent to become the Head of the Household in the future. Currently held by Brendell Åsbjörn Aleksey Colborn @Nilyeet The Marshal of the Colborn Levy is the individual tasked with the recruitment and management of the standing Levy of House Colborn. The Marshal’s duties include having deeply ingrained knowledge about any local threats to Colborn lands, including dangerous wildlife or foreign borders, and the Marshal also designs any training exercises, patrol routes, guard routines, et cetera, throughout all House Colborn land or events. Currently held by Carolus Ivan Colborn @Seuss The Treasurer of House Colborn, as appointed by the Head of the Household, manages the cultivation of the family’s wealth. St. Carr Colborn, according to legend, was the richest man of his time. As such, House Colborn has consistently been incredibly proficient at business, making the role of the Treasurer paramount to the House’s successful operation. Currently held by no one. The Marrska is an important individual within the House of Colborn as they are tasked with breeding and managing the family’s horses. Historically, horses are a symbol of their House that represent its pride and prestige; making them incredibly valuable to House Colborn, and valuable in the marketplace since each Scyfling family is known to breed peak-condition horses to fit their needs. Therefore, the Marrska is always a trusted individual within the Council who also plays an important role in House Colborn’s economic prosperity by breeding horses to be sold. Currently held by Amelia Ceciliya Colborn @Smol The Head Librarian of House Colborn is tasked with the organisation and management of the many historical records and ancient tomes contained within the Colborn Library. For those with a literary heart, they may also write books of their own such as records of historical events, children’s storybooks, philosophy, et cetera. The Colborn Library is second only to the Palace Library in the extensiveness of its collection, making the position of Head Librarian a crucial one. Currently held by Astrid Rosiliya Colborn @MutatedPotato The Skaldr in Scyfen, or “poet”, is an individual within the Council of Colborns who is dedicated to the composition of poetry, folk stories, and music that spreads the myths and legends of Scyfling Culture. Often, a Skaldr will be dedicated to immortalising the legend of their liege; creating stories based on their life. Additionally, the Skaldr often accompanies their liege to the battlefield where they use their poetry and speeches to increase troop morale. The position of Skaldr is the highest honour that can be bestowed onto a Scyfling artist, and their influence on the legend of the Head of Household awards them with a place upon the Council. If any individuals felt drawn to certain positions upon the Council of Colborns, they are encouraged to approach Countess Anabel Elia Colborn. @CopOwl 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
  7. [!] A missive is distributed announcing the birth of a newborn Colborn. [!] A beautiful illustration of a young baby boy in the arms of an exhausted mother [!] Issued by the County of Malkovya On this day 16th of Sun’s Smile of 134 SA Va Birodeo Herzenav ag Edlervik, After a beautiful reunion of Lord Carolus Ivan Colborn and Lady Sierra Colborn, the marriage bears the brightest of fruits. Despite an arduous labor, House Colborn is joyous to present to our kingdom and its citizenry whom was born in the early hours of the 23rd of The Grand Harvest: First-born son of the wedded couple, EDVIN FELIX COLBORN Lady Sierra Colborn currently rests under the dutiful eye of our utmost skilled Surgeon General, Euleriphis Roui. Upon the recovery of Lady Sierra Colborn, she has invited those of the families of Colborn and of Weiss to make their first introductions to the young boy. Iv Joveo Mann, His Lordship, Carolus Ivan Colborn Her Ladyship, Sierra Colborn
  8. Published by the County of Malkovya ISSUED ON THE 8TH OF GRONNA AND DROBA, 483 E.S. O’ GUD, VOR HJELP I GYNE ERE, Due to changing circumstances within the Comital House of Colborn, Count Carolus Ivan Colborn has made the decision to step down as Patriarch of his House, soon after naming Lord Nikolai Adrian Cedrik Colborn as his successor in accordance with the Scyfling tradition of selecting an heir from among the pool of promising candidates rather than abiding by a system of primogeniture succession like the other Houses within Hanseti-Ruska. However, the heir to the role of Patriarch and House Colborn’s many other titles shall need training in order to be fully prepared for the role. Therefore, Count Carolus’s mother: Lady Anabel Elia Colborn, and Keeper of the fabled Book of House Colborn, shall be taking her son’s place as the Matriarch of the Comital House for the time being until Lord Nikolai is trained sufficiently enough to take on the mantle. Nikolai Adrian Cedrik Colborn shall henceforth be known as the Heir of House Colborn and its titles, and the future Protector of Scyflings. In the meantime, Anabel Elia Colborn shall be regarded as the Matriarch of House Colborn, Countess of Malkovya, Viscountess of Venzia, Baroness of Bethlenen, Lady of Vorenburg, and the new Protector of Scyflings. SKRALI VOR GUD, His Lordship, Carolus Ivan Colborn His Lordship, Nikolai Adrian Cedrik Colborn, Heir of House Colborn, Heir to the County of Malkovya, Viscounty of Venzia, Barony of Bethlenen, and Lordship of Vorenburg 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 Royal Scribe
  9. 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
  10. THE COMING-OF-AGE TRIAL OF MARIJA ODILIA COLBORN Published from the Viscounty of Venzia ISSUED ON THE 11TH OF WZUVAR AND BYVCA, 480 E.S. O’ GUD, VOR HJELP I GYNE ERE, As a rite of passage for Colborn children, we must complete the “Vaskr” in preparation for “Nattrvaskr” - the ceremony in which youth is washed away to make way for adulthood. The Vaskr, or washing, is a trial in honour of one of House Colborn’s chosen Patron Ancestors. Upon reviewing the list of Patron Ancestors, I connected most deeply to Mira “the Brewmistress” Warnek-Colborn who brought her expert brewing techniques from Savoy to the House of Colborn. As a child, I frequently found myself too ill to venture outside and learn about the world. Instead, I learnt to understand and express myself by learning and practicing recipes with my Mother and Grandmother’s guidance. Such has become my cornerstone and, until now, these old recipes have been sequestered within the halls of Venzia away from the eyes of outsiders. Therefore, after discussion with my Cousin, Viscount Carolus Colborn, we have decided that I shall make and record several historic Scyfling recipes and prepare them for publication herein. The hope is to spread knowledge of Scyfling practices to the remainder of Hanseti-Ruska and the world at large. MEASUREMENTS Cup - Small drinking cup Large Spoon - Soup eating spoon or large eating spoon Small Spoon - Small dessert spoon or teaspoon SIDE DISHES CUCUMBER SALAD is a refreshing side dish that can be paired with almost any type of meal. Some people use it to refresh their pallet and others use it to marry the meal together. It is very simple to make, but very traditional. INGREDIENTS 2⁄3 Cup - Vinegar 2⁄3 Cup - Cold Water 3 1⁄2 Large Spoon - Sugar 1⁄2 Small Spoon - Salt 1⁄4 Small Spoon - Pepper DIRECTIONS Thinly slice the cucumber and add it to a bowl. Add the vinegar, water, sugar, salt, and pepper into the bowl to finish the dressing for the salad and finish with a bit of parsley. SETTEKAKE BREAD is a traditional yeast-leavened flatbread cooked with a griddle or pot. It has a golden-brown exterior and a soft interior and is best eaten right off the heat with some butter or brown cheese. INGREDIENTS 1 Cup plus 2 Small Spoons - Milk 1 Cup plus 2 Small Spoons - Water ¼ Cup - Butter 7 Cups - Flour 2 Ounces - Fresh Yeast 1 Small Spoons - Salt DIRECTIONS Warm the milk with a small saucepan with the water and butter on a medium heat until the butter has melted and the liquid is warm to the touch. Add the yeast into the mixture until fully combined. Take it off the heat, but keep it near the stove to keep warm. In a bowl add the flour and salt then add the milk mixture. Mix it with a spoon until it becomes a crumbling mixture then start to knead it until it becomes a soft and pliable dough.Fold the dough into a ball and put a light towel over it to rest for forty-five minutes. Or until double the size. Roll the dough out onto the counter and divide it into ten equal pieces. Roll out each piece to make a circular shape that is about the size of your palm and as thick as up to half way up the digit of your finger. Cover with a thin towel as you finish them off and prepare a cast iron griddle or a cast iron pot to a medium heat. Take the dough from under the towel one by one and place them onto the heated surface for five minutes or until golden and cooked through. Serve warm with your choice of toppings or as is. SPRING MASHED POTATOES are excellent side dishes for a large variety of meals, from stew to cabbage rolls and whatever your heart desires. It is refreshing and yet very filling bringing dishes together one spoonful at a time. INGREDIENTS 1 ½ lbs. - Potatoes 3 Large Spoon - Salted Butter 1 Cup - Milk Salt and Pepper to Taste 1 Cup - Green Peas 1 Bunch Dill, chopped 2 Spring Onions, chopped DIRECTIONS Wash, skin, and cube the potatoes and add them to a pot of water setting that to medium-high heat and bring that to a boil. Let it simmer for fifteen minutes or until soft using a knife or fork. Remove the water from the potatoes and begin to mash it to your liking along with milk, butter, salt, pepper, and dill. Serve with spring onions on top. MAIN DISHES LOHIKEITTO is a salmon soup that is claimed to be most delicious! This soup is made with simple ingredients and yet is enriched with robust flavors as each item heightens each other to a humble meal. It is perfect to share with many people or for a family gathering. INGREDIENTS 4 Medium - Potatoes 1- Carrot 1 - Leek 1 lb - Smoked Salmon 7 Cups - Fish Broth 1 Cup - Cream 1 Pinch - Coriander 1 ½ Pinch - Salt 1 Pinch - Pepper ⅓ Cups - Dill DIRECTIONS Wash the potatoes before peeling them and dicing them into four cubes. You should have a total of sixteen by the end of that. Prep the carrot by peeling it and chopping them up and then the leek by thinly slicing it. Add to one iron pot the fish broth, salt, pepper, and the chopped vegetables. Bring it to a boil and let it simmer for fifteen minutes before testing the potatoes with a fork or knife. If it is soft enough then lower the heat and add the cream and cut up the smoked salmon into chunky bits. Stir it all together and let it cook for an additional fifteen minutes to let the flavors marry. Finish off with the dill on top while serving. This is paired well with red wine and a day’s old bread. SOSEKJØTT is a comforting dish with chunks of beef married with onions and bay leaf that is usually paired up with spring mashed potatoes, boiled potatoes, vegetables, or even lingonberry sauce. It is meant to be a comforting type of food that not only gives you a full belly, but also fills your soul. Perfect to fight off those chilly nights. INGREDIENTS 2.2 lbs - Shoulder Steak 1 Large - Onion 6 Large Spoons - Butter 5 Large Spoons - Flour 4 Cups - Beef Stock 1- Bay Leaf 1 ½ Pinch - Salt and Pepper DIRECTIONS Cut the steaks into bite sized chunks and prepare a cast iron pot with a spoon of butter and medium heat. Season well with the salt and pepper as the butter melts. Once it is bubbling, add the meat in batches to brown on every side. Use more butter as needed to make sure the meat doesn’t stick to the pot. Once done, remove the meat and place it onto a plate near the stove to rest and keep warm. In the same pot add the six large spoons of butter into the pot and once melted add the flour. Whisk it well to avoid burning it. The darker the mixture is the darker the stew will be. Then slowly add the beef stock in small batches whisking to combine it all. Add the meat back into the mixture and cut the onion into wedges only to add that as well with the bay leaf. Bring the mixture to a simmer and place the lid onto the pot letting it cook for two hours. Once the meat is tender after, remove the lid and let it simmer for thirty minutes more. While doing this you can prepare your side dish of choice. At the end you are left with a thick meat stew you and your family can enjoy. CABBAGE ROLLS are made with fatty types of meats whether it is pork, beef, or lamb depending on the time of the year. This is usually paired with a gravy and lingonberry jam which is traditional with the sides of mashed potatoes and cucumber salad. It is a comforting type of food that can be made year round with savory notes of flavor that anyone can enjoy. INGREDIENTS Cabbage Rolls 1.1 lb. - pork neck 1 small spoon - salt ½ small spoon - pepper ½ small spoon - nutmeg 2 small spoon - grated ginger 1 cup - milk 2 - Egg whites ¼ Cup - cauliflower, cut in pea sized pieces 1 large spoon - chopped parsley 6 - big cabbage leaves, boiled for 2 minutes DIRECTIONS Choose the meat with the most fat and mince it. It is important that the meat and milk is cold and hasn't been previously frozen. Use a mortar and pestle to grind the meat with the salt, pepper, nutmeg, and ginger into a sticky farce. Then transport it to a bowl and slowly add the egg whites with the milk until combined and fold in the cauliflower. Divide the mixture into six onto the cabbage leaves and fold the leaves into a roll. Put it into a cast iron pot with a half of a cup of water and cover with the lid to cook for forty minutes in the oven. CONDIMENTS BROWN SAUCE INGREDIENTS 1 ½ Cups - Beef Stock ½ Cup - Cream 1 Small Spoon - Butter 3 Pinches - Flour DIRECTIONS In a saucepan add the beef stock and bring it into a simmer then slowly add the butter to incorporate until it melts and the flour. Whisk thoroughly to make sure there are no clumps and then add the enriched cream slowly so as to not scald it. Whisk to combine it fully and let it thicken up slightly. Once done, set it to the side to cool off. LINGONBERRY JAM INGREDIENTS ½ Cups - Fresh Lingonberries ½ Small Spoon - Water ½ Cup - Sugar DIRECTIONS In an iron pan add the sugar and water in medium heat and until the sugar dissolves. Add the lingonberries and incorporate it well with the syrup. It is okay to smash some of the berries, but cook them until soft. DESSERTS LINGONBERRY CURD is something that is close to my heart personally. It is perfect for cake fillings and in pies too. Also perfect for any other sweets you'd like or even by itself. It gives off a citrus taste with it also not being too sweet. INGREDIENTS ½ Sheet - Gelatin 1 ½ Cups - Frozen Lingonberries 1 Cup - Sugar 2 eggs + 1 Egg Yolk ⅔ Cup - Butter, Diced DIRECTIONS To start off, place the sheet of gelatin into a bowl of cold water. Let it sit to the side to soften and gather your berries into a mortar and with the pestle crush the berries into a puree and put them into a saucepan. Add the sugar to the pan and heat it up to medium heat until the sugar dissolves, make sure to stir as to not burn the berries or the sugar. In another bowl pour the eggs into it and whisk until incorporated properly and then slowly pour the lingonberry over the eggs while stirring as to not over cook the eggs. You want it to be a completely smooth curd so you may have to use a sieve. Pour the mixture back into the saucepan and onto the heat. Stir until you notice it is thickening. Once thickened, pour it back into the bowl and add the gelatin and stir until dissolved. Let it cool off to about the temperature to melt butter. Add the butter bit by bit and stir it into the curd until completely melted. Keep this in a cool enclosed area and it should last about a week. BUTTERCAKE is almost as much butter to flour and it has the consistency of a sugar cookie, but also in the form of a cake. This cake is perfect with some coffee or tea with a side of lingonberry curd. This recipe is made differently than normal by adding zest and orange extract. INGREDIENTS 1 Cup - Butter, softened 1 Cup - Sugar 1 - Egg, Room Temperature 1 Small Spoon - Vanilla Extract 1 Small Spoon - Orange Extract 2 1/3 Cups - Flour 1/4 Small Spoon - Salt EGG WASH: 1 - Egg 1 Small Spoon - Water DIRECTIONS Start by heating the oven and butter a shallow cake pan and place baking paper to line the whole pan. Whisk the butter and sugar together until light and fluffy and add the egg into the mix until combined. Lastly mix the flour, salt, and orange zest with extracts until the dough becomes thick like a cookie dough. Transfer the dough into the prepared pan, and spread evenly. The trick for that is to use baking paper to smooth it out by hand. Once done add the egg wash and add the cross hatch markings with a fork. Bake the cake for thirty minutes or until the wooden pick inserted in the middle of the cake comes out clean. Let it cool and enjoy. RØMMEGRØT is a pudding that is eaten usually for the holidays but can be enjoyed whenever. It is a comforting side dish that can be served with crackers and some milk or can be topped with cinnamon sugar and some melted butter. INGREDIENTS 4 Cups - Milk ¾ Cup - Flour ¼ Cup - Sugar ⅛ Small Spoon - Salt ½ Cup - Salted Butter, Plus More for Serving Cinnamon Sugar DIRECTIONS Using a large saucepan with medium heat, pour in the milk and stir it so often as to not burn it. While the milk is heating up, gather a bowl and whisk up the flour, sugar, and salt to set aside and prepare the butter in a small saucepan to melt, after that turn off the heat. Don't forget to check on the milk while doing this. Once the milk warms up below a simmer, add the flour mixture and butter to combine into a thick paste. Then stir constantly until the milk mixture boils. Once it does take it off the heat and let it cool for about five minutes only to stir often. Gather some bowls and serve with melted butter and cinnamon sugar. The more the better! DRINKS EGG COFFEE is a special way to drink coffee. It is smooth and creamy, often perfect for a dessert drink or even a morning brew for a special occasion. It is simple and you can add as much sugar to your liking. INGREDIENTS 4½ Quarts - Cold Fresh Water 1½ Cups - Coffee Grinds 1 - Egg White ½ Cup - Cold Fresh Water As much sugar to your liking DIRECTIONS In a deep pot pour in 4 1⁄2 quarts of water and bring that to a boil. Add the coffee grinds along with the egg whites and shell into a mixing bowl to combine into a thick grainy paste. Add it to the boiling water and continue boiling. After it is done brewing, remove from the heat and let it cool off for a few minutes and slowly add half of a cup of cold water to settle the grounds. Strain and serve in large mugs. GLØGG or mulled wine is a lovely warm surprise. It is a spiced wine that is packed with a lot of flavor giving off a holiday taste though can be drinked throughout the year. It is often served with dessert with a cinnamon stick, oranges, raisins, and all the goodies inside of the mixture. INGREDIENTS 1 ½ Cups Aquavit ½ Cup Raisins 8 Dried Figs, Quartered 3 Cinnamon Sticks 10 Green Cardamom Pods 2 Small Spoons - Whole Cloves 1 Star Anise 2 - Oranges, Sliced 1 Bottle Dry Red Wine 2 Small Spoons - Sugar ¼ Cup - Blanched Almonds DIRECTIONS In a large jar add the spices, fruits, almonds, and aquavit and close the lid. Store it for twelve hours stirring occasionally. Then in a medium sized saucepan add the wine, sugar, and the jar mixture to it and bring it to a very low heat on the stove. Don't let it boil or simmer as that would cook off the alcohol. Do this for a half of an hour or so and serve warm. ENDING NOTES With this being the conclusion of my first cookbook, I have decided to pen additional recipes in the future with more challenges and more stories to come with each dish. My Coming-of-Age Trial has become, through the experience, my cornerstone of cooking and baking. I wish to thank and bless the Spirit of Mira Warnek-Colborn for being my inspiration. Thank you for reading. I hope others try out these dishes for themselves and enjoy them, and they are encouraged to direct any concerns my way. SKRALI VOR GUD, Her Ladyship, Marija Odilia Colborn Her Ladyship, Anabel Elia Colborn, Keeper of the Book, Scribe of the House of Colborn
  11. House Colborn: Succession - Carolus Published from the Viscounty of Venzia ISSUED ON THE 11TH OF WZUVAR AG BYVCA, 468 E.S. O’ GUD, VOR HJELP I GYNE ERE, Six long years have gone by since the passing of the former Viscountess of Venzia and my beloved cousin, Dame Ada Natalya Colborn, of whom I still think often to this day. Since then, I have taken on the task of leading House Colborn and have accomplished it to the best of my ability. However, such days belong to the past, and the time for the new generation to show their prowess has come. Therefore, with Godan as my witness, I hereby cede my position as Patriarch of House Colborn, including all of the House’s landed titles, to Carolus Ivan Colborn, effective immediately once this missive is published. House Colborn has always been proud of the meritocratic system used in the choosing of a new Patriarch. Carolus has proven himself capable beyond any doubt, and I trust that he will lead this family to greater heights - more than I could have accomplished. Even through my abdication, I will remain here to support the new Lord of House Colborn in any way I can, and I will continue to serve dutifully in His Majestys Brotherhood. SKRALI VOR GUD, His Lordship, Baldrum Carr Ingvar Colborn, Captain of the Colborn Company, Lieutenant of the Brotherhood of St. Karl The Honourable, Carolus Ivan Colborn, Viscount of Venzia, Baron of Bethlenen, Lord of Vorenburg, Protector of Scyflings, Her Ladyship, Anabel Elia Colborn, Keeper of The Book, Scribe of the House of Colborn,
  12. Scyfling Culture: Traditional Fashion Published from the Viscounty of Venzia ISSUED ON THE 10TH OF GRONNA AND DROBA, 453 E.S. A STUDY ON THE RESURGING HANSO-SCYFA STYLES OF FASHION Penned by the hand of Her Ladyship, Anabel Elia Colborn, Keeper of The Book "Igenom en roken’s egas." - Scyfling Proverb "Through a raven’s eyes." - In death, we all see through a raven’s eyes O’ GUD, VOR HJELP I GYNE ERE, With the returning prominence of the Viscomital Scyfling House of Colborn, their styles of dress have become more common an appearance in the Courts of the Dual Kingdom of Hanseti-Ruska. As such it is my duty - as the Keeper of the renowned Book of House Colborn and its ancient histories - to write an expansive study on our culture’s costuming customs to explain to new eyes their significance, and to create a snapshot of this moment in our long history to be studied by future generations’ scholars. While to the untrained eye, it may seem as though Hanso-Scyfa styles of dress are remarkably similar, particularly when Scyfling peoples are adopting the most popular styles at Court in the Capital (e.g. Ruskan styling), several notable differences set them apart from other similar garments. What eventually came to be known as “Scyfling” culture originated from a great many different unincorporated clans which each bore their own traditions. Once the Scyfling clans united, their various traditions of dress frequently combined and the origins of any particular style became lost to time. Only after years of research have the original names and details resurfaced to be included in Scyfling writings. Similarly, the Scyfen language has changed drastically since its clannish years, and the names of such old fashions may be different to the manner in which the Scyfen tongue is spoken by modern Scyfling Houses such as House Colborn. These considerations must be made, however, the original identifiers of these garments have been preserved in order to illustrate the fluidity of growing cultures over lengthy periods of time. KVINNOMODE - Women’s Fashion I. THE BUNAD A treasured portrait of the famous Colborn Matriarch, Loviska Amsale Colborn, wearing the traditional Bunad. THE BUNAD DRESS originates from the village of Vჹllr - named for its Vallar kirkja (church) which was built following the Slesvician conversion to Canonism by St. Carr - however, variations of the Bunad dress have been cited from many different old Scyfling villages. In modern times, the Bunad dress has been repopularised by Ladies Anabel and Ada Colborn who have sewn and worn these garments - however, they also own much older dresses as gifts from their ancestors. The Bunad dress itself is a well-preserved tradition, and the design of many modern gowns have not changed from their original conception. Bunad designs were very localised to their origin village, however, they are typically elaborate. Most bunads have intricate embroidery of flowers or other natural images, and they are very often worn with scarves, shawls, and hand-made jewellry in aurum or silver called sølje. Depending on the village of a Bunad style’s origin, it may differ in colour, fabric, embroidery, jewellry, cut, and the headwear associated with it. Most Bunads have their own allotted name, and most families choose their Bunad by their own or their ancestor’s origin. Many of these strict Bunad regulations have relaxed during the in-between years when Scyfling fashion was uncommon, however different families will still often prefer one style of Bunad for their daughters over another. Unless a cultural occasion necessitates otherwise. Often, the Bunad would have an accompanying pair of Bunad shoes, and a Bunad purse, and when wearing the Bunad dress, ladies used to be discouraged from wearing earrings or heavy makeup although not enforced. THE THELIRBUNAD was originally the favoured Bunad of the birth clan of St. Carolus of Carrenhall - one of the four Founders of Haense - and has, over time, become integral to his descendants in the House of Colborn as their preferred Bunad for casual wear. The Bunad itself is named after the region of Thelir, one of the territories of Aegis’ far north. This style of Bunad is commonly characterised by a white undershirt with an overdress of mostly black fabric accompanied by red embroidered embellishments on the outer parts of the overdress. They also typically have an orange or red belt made of more ribbon-like material. Lastly, the Thelirbunad is almost always worn, when formally donned, with a large aurum or silver circular brooch and often studded with intricate metallic carvings, pearls, or, for the especially high-class, diamonds and other precious gems. In the coldest months of the year, the Thelirbunad will also be worn with a black or navy overcoat over the chest to keep the wearer warm. A small painting of a young noble girl wearing the Thelirbunad. THE GORESBUNAD is the most well-preserved over time of all Bunad styles, due to it being native to the Vჹllr village, and as such is likely the most reminiscent of the original Bunad design. The Goresbunad is widely considered to be one of the most simplistic Bunad designs, inherent in its age. The Vჹllr village was one of the most southerly villages of the Slesvik region where the Scyfling and Gorundyr peoples originally came from, and for this reason, they are typically made from thinner material and with fewer layers due to the increased Southern heat. The Goresbunad is characterised by a white undershirt with large airy sleeves while being worn underneath a singular - often black - overdress. This Bunad is usually reserved for the lower class due to its simplicity and inexpensive materials. Other than the colours associated with the Goresbunad, it is remarkably similar to the Ruskan peasants’ wear. However, the Ruskanwear usually has significantly more embroidery in its material than the Goresbunad which has only minimal amounts. This style of Bunad will often be worn with a matching jacket during the winter which is characterised by ornate embroidery accompanied by simple metal buttons. The belt and jacket of the Goresbunad are ideal for wearing with badges, brooches, and any other items of sentimentality to the wearer (e.g. Lorraine cross). However the iconic trait of this type of Bunad is the embroidery and styling of the belt it is worn with - thin, red material tied at the waist and often bearing striking threading which indicates which family the wearer comes from (e.g. House Colborn Goresbunad belts are embroidered with either a tree or a raven). A rare portrait of the Goresbunad being worn with a jacket. THE SCYEBUNAD is a blended style of Bunad from several different villages in the Fjord of Hardanger. Following the conversion of Scyflings to Canonism by St. Carr, the church clothing of the people of this region became well-known and grew in popularity. While the currently prominent Scyfling House of Colborn is not known for wearing the Scyebunad, it is still a very popular style among other Scyfling people. The Scyebunad commonly features a black or navy skirt and a black or red bodice worn over a white blouse with embroidered cuffs and collar. It is very often worn with a coloured apron, bearing embroidery towards the bottom. The embroidery on the cuffs is dependent on the wearer’s ancestry, but it is always sewn using the technique exclusive to the Scyebunad known as “Hardangersøm” in Scyfen - this technique is passed down from mother to daughter. The Scyebunad is also the only prominent style of Bunad that is frequently worn with a cape. The women from Hardangerfjord were known for their headwear which used to indicate their marital status. Married women wore the “skaut” which was a piece of thick white cloth delicately formed into a particular shape on the lady’s head, whereas unmarried women would wear the “roggeband” - meaning “rye band” - which are long and narrow ribbon-like pieces which are wrapped very tightly around the hair and placed on the head alike a headband. These headpieces are older traditions which were localised to the Hardangerfjord region, however - alike the Ruskan Kokoshniks - they are making a recent resurgence along with the wearing of veils for married women. A painting of a married Slesvician woman wearing the Scyebunad and Skaut. A Colborn wearing the Thelirbunad. A Colborn wearing the Scyebunad. II. BRIDAL ATTIRE A famous Wedding portrait of Irena Colborn in her marriage to Edward Audemar, forming the ancient House of Alimar. THE WEDDING ATTIRE of Slesvician women has changed drastically over the years. In Ancient times, Scyfling raider clans valued the hair and crown that the Bride would wear as more notable than her dress. The longer her hair was, the more appealing she was to prospective suitors. This idea of keeping a lady’s hair long has mostly persisted into the modern day and many young women still choose not to cut their hair short. Often, a lady will wear quite casual clothes to her wedding. However, her bridal crown will always be the most ornate thing she wears. This is because Scyfling Houses often pass down a bridal gown and crown specific to their heritage through the generations to be used by many of their daughters and sisters. It is uncommon for the bridal gown to be white, as is the tradition in Raevir cultures, and instead, it is usually made out of bright materials of different colours such as pink, blue, red, green, and even black. Each old Scyfling clan would have had its own style of bridal crown unique to its heritage, however, there are also lots of churches and chapels that will have their own wedding dresses and matching bridal crowns, which bridal parties can rent out for their wedding ceremonies if they aren’t wealthy enough to purchase their own dress and headdress. Modelled after the crown of renowned virgin Scyfling chieftess, Agneta the Abstinent, the Bridal Crown signifies the purity, innocence, and chastity of the Bride. A PEASANT’S HEADDRESS is, in contrast to a noblewoman’s crown, often formed with flowers as opposed to precious metals such as aurum or silver. However, they would still often be paired with bronze metals interwoven with brightly coloured woollen strings to bring a lightness of colour, and a certain metallic sparkle to appeal to the eyes upon the bride’s head. Favoured flowers for the bridal headdress include pink and white roses, camellias, white dryads, Haeseni mullein, gulliva flowers, and more. Certain ancient Bridal Headresses were woven elaborately with straw and wheat, before being garlanded with the above-mentioned flowers. Several sources also describe Headdresses formed in a crown-like shape, adorned with pints ending with crosses and clover leaves alternately. This style of Bridal Headdress is also regarded to have been inset with certain crystals and bearing red and green silken cords. A rare portrait of an affluent peasant Bride bearing a flower-adorned Headdress. THE TRENČIA CROWN is one which has fallen out of frequent use for a long time. It is most frequently recognised for the long and intricately embroidered ribbons that hang down from the crown itself which is made of beads painstakingly sewn together to form beautiful patterns. Alternatively, the Crowns were made of textile cloths folded together and coloured with a range of dyes or intricately embroidered to create a beautiful array of colours and textures. The origin of the Trenčia Crown is difficult to track down, as this style grew to encompass a large region and appears to have originated from a possible ancient Scyfling Kingdom, records of which are all but lost, however, some wedding traditions of this region surrounding the Crown have survived. The Bride and her married female relatives would spend several days before her wedding creating her Bridal Crown, and the wreaths for her Bridesmaids. They would often weave flowers into the Crown symbolising blooming youth and spring-like bursts of fertility that come with marriage, however, with the integration of Canonism, the flowers also came to represent the Bride’s virginity - alike other Bridal Crowns. These headpieces would also be decorated without fresh flowers and herbs, however, other regions would utilise the abundant evergreen branches, or they would sew textile flowers into some material - often the ribbons. The usage of flowers and herbs often represented various aspects of abundance and fertility, to wish these things for the Bride in the next step of her life. In contrast to other Scyfling regions such as Slesvik, following the wedding, the Bride would be sequestered into a private room by her female family where her Bridal Crown would be removed and her hair would be combed and pinned up in the married woman’s style. Her hair would then be covered by the married woman’s cap, called the czepiec, and her hair would be cut short to symbolise the loss of her childhood and her place in a new community. The symbolism of the Trenčia Crown is complex, but to sum it up it is a symbol of a blessed rite of passage, and the crowning of an intermediary time when the Bride’s life is about to change entirely. A lot of these traditions are no longer followed, unless by choice. An old sketch of a Trenčian woman wearing her Bridal Crown before her wedding. THE VǪLLR CROWN, originating from the Village of Vǫllr where St. Carr was born, is part of a group of music-making Crowns. These Crowns often feature, attached to the Crown itself, lots of beads and spoon-shaped bangles which dangle around the Crown. When the Bride moves her head, these bangles will make music by tinkling against one another and the body of the metal Crown. It was believed that this music would ward off evil spirits. This was particularly important after the wedding when the newlywed couple would dance together. The bangles would make music while they dance, and this would keep spirits at bay to ensure that nothing spoils the bride’s happiness. From the adjacent village of Vosse, the Bridal Crown is round and flat atop the Bride’s head. Instead of spoon-shaped bangles, Vosse Crowns are adorned with irregularly-shaped golden ornaments which perform the same role as those of the Vǫllr Crown. This Bridal Crown group is often accompanied by matching ornaments attached to the clothes, and/or an aurum necklace to ward off unholy spirits from harming the wearer. Despite originating from the region in which St. Carr came from, the modern Scyfling House of Colborn that has not adopted this style of Crown, instead favouring another for its daughters… THE SCYFE CROWN originates from the Fjord of Hardanger alike the Scyebunad, and is by far the most traditional crown-shape of the Bridal Crowns. The Bride frequently wears them with a red ribbon tied around her chin to keep the valuable heirloom atop her head. Red is the traditional colour of this region, however, the colour has over time become exclusive to the Bridal Crowns and Costumes rather than its Bunads. Alike many of the other Bridal Crowns, its shape is meant to represent the Bride’s purity and virginity on her wedding day - in homage to Agneta the Abstinent. The Scyfe Crown is one of the most expensive versions of the Bridal Crown to create, as it requires the undivided attention of a talented craftsman or blacksmith for a long time, and is also crafted from high-quality aurum and bejeweled with extravagant precious gems. In addition, the Scyfe Crown is also commonly attached to a long veil requiring many hours of a talented needlewoman’s time to create. These lavish stipulations add to the reasons for which Bridal Crowns are passed down the generations and treasured as family heirlooms. The costs of the Scyfe Crown cause it to be something that not everyone can afford, making it a display of economic status and a family’s prosperity. This is the Bridal Crown style of choice for the Viscomital House of Colborn. A young Colborn woman admiring the family’s Scyfe Crown before her wedding. A Colborn wearing the House Colborn Wedding Attire - the Scyebunad and the Scyfe Crown. III. COMMON ACCESSORIES OF SCYFLING FASHION A recent portrait of Viscountess Ada Natalya Colborn wearing the traditional garb upon her ascension to the rank of Matriarch of House Colborn. SCYFLING FASHION stems from the same original location and culture despite Scyfling People now being spread widely across Nations and Continents, and for that reason, it often features certain similar features of fashion. Particularly in the accessories, it is easy to identify the common ancestry of these pieces and many of them have, luckily, lasted through the years to be included in this Study of Traditional Fashion. Many localised Clans and cultures have developed their own fashion styles - as evidenced by the priorly mentioned location-specific Bunads and Bridal Headdresses - and several of their accessories have developed down that path, while others have remained set in the historic precedents across lots of individual Scyfling Clans. THE SCYFLING BONNET is a remote, yet widely used item of clothing. Many Scyfling women wear the Scyfling Bonnet as a part of their wardrobe and, other than the Bridal Headdresses which are reserved for Weddings, are the closest Slesvician substitutes for the majorly popular Ruskan Kokoshniks. It is often worn for the same reason as veils for Ruskan women; as a sign of respect when entering a Holy place such as a Church. The Scyfling Bonnet is a broad category representing any and all simple cloth items worn atop one’s head accompanying a Scyfling style of dress. The Scyfling Bonnet is most commonly represented as a plain or patterned cloth worn over the head and tied simply under the chin, however, it also applies to a different variety wherein the bonnet wraps around the skull with a seam at the chin to secure it. The Bonnet often bears intricately embroidered patterns such as flowers, plaid, stripes, dots, etc., and any other stylings that the wearer prefers. Elsewise, they may wear it plain as a variably coloured cloth - or even a dull white cloth. A married Colborn woman wearing a patterned red Scyfling Bonnet. SCARVES AND SHAWLS are often the choice for many Scyfling women to keep themselves warm, particularly for those now living in the frigid temperatures of Hanseti-Ruska. These Northern women often wear scarves made of thick goat or sheep wool to insulate themselves, and they are often worn over the head in place of a hat - especially during winter snowfall. However, this is not to say that more Southerly-inclined Scyflings do not wear Scarves or Shawls. For them, the wearing of these garments is more to do with brightening up an existing outfit with fresh patterns rather than the insulating purposes commandeered by their Northern cousins. As discussed, Scyflings are known for patterning and embroidering a variety of their clothing. This is no less the same for the Scarves and Shawls, which are very often brightly embroidered with different threads to excite the eyes of any viewer. Alike veils, they are commonly thrown hastily onto the head when stepping into a place of God as a display of respect. Scarves or Shawls can be seen in an undefinably vast range of colours, bearing a similarly wide range of patterns; plaid, striped, spotted, floral, and more. Most Shawls and Scarves also bear tassels on their ends, and they are made of different materials based on the affluence of the wearer. Poorer families most often utilise their own sheep’s wool for their garments, while more wealthy homes afford their women luxurious silks or expensive lambswool. A young Scyfling girl wearing a blue Shawl with floral patterning to keep her warm. A Colborn wearing a red Scarf. A Colborn wearing a Shawl. IN SUMMARY, Scyfling fashion is a vast subject of much cultural intricacy. All of its facets are characterised by traditional integration, with a multitude of tribally-originating differences, and it is truly a fascinating topic requiring more study and writing on the subject. In my role, I intend to do as such and personally write - or ensure that it is written - further studies of Scyfling traditions, even those not of my own House. I would also encourage more curious women to branch out in their clothing choices to wear more Slesvician fashion styles, or to speak to me if they have further interest in the topic and any clarifications requiring aid. Any writings on a cultural subject provide but a portrait of that culture at the time of its publishing, but put together these portraits and they can illustrate a breadth of ever-changing civilization for the eyes of the resilient Scholar. SKRALI VOR GUD, Her Ladyship, Anabel Elia Colborn, Keeper of the Book
  13. ~A Broken Boy~ An LOTC Rp story of a minor haunting wearing off Musica Emptied glass bottles could be heard clanking and clattering outside Haense’s walls. A boy had lined them up atop the smithing forge next to the city’s farm fields where he’d begin knocking them down with a slingshot that launched corks - some of the falling bottles shattered upon impact with the ground as others made a loud bang and rolled off to the side. This boy looked, aside from being too drunk to utter a word, somehow both angry and fearful. These expressions both adorned his face like permanent markers staining a piece of printer paper. The last bottle then hit the ground leaving the boy to let a long angry grunt out. He was left staring at nothing but the shards and splotches of glass and hard liquor that were scattered around the ground, “Even when I am drunk I don’t feel right,” the boy dropped the slingshot and sank to the stone floor allowing for his head to sink down onto his knees. His weary exhausted eyes closed shut - however, something clearly was plaguing him and his young mind. It’d take seconds before the boy brought his head back up in terror of what he had seen when his eyes closed shut. His body then trembled and shook as violently as the glass bottles did while shattering chaotically all over the ground. His dry, tear-stained, face started to produce a long long stream of tears that left him up for the whole night; this boy was so sick that not even his pained tears could bring him to sleep. Morning came along and the boy’s thoughts gathered. He was free for now from his traumas and such. But he was not in fact free from the Bottle’s alluring calls and endearing warmth that the boy yearned for. As the calls were answered in the tavern, and the boy gripped the neck of the bottle. People’s haunting words of judgment from all around him started to overwhelm him. The boy could only take so much before he broke a little bit more. He stood from his seat in the bar and left the judging and afflicting crowd to wander the teeming streets of Happy Haense. His inner monologue started to unravel itself out to him. It was as though it had been hidden away behind a curtain for far too long. . . “Adrian. If you keep this up then your whole family will no doubt leave you and hold great shame to your name for many generations - especially your Modir and siblings. You must fight your crippling addiction so that you can figure out who killed your father and make him proud by accomplishing the feats you had set out to do when you were just a happy boy. He was a good man and wouldn’t in any way shape or form tolerate your idiocy the past few months. Grow up.” The boy wept a few tears before tossing the bottle of Jaegermeister into a garbage bin. Of course, it didn’t go in. He was drunk. Very. . .drunk. But it was a sign that the fragmented shards that resembled his once happy life had finally started to try and desperately tug and string themselves back together. This boy then closed his eyes for a moment again in hopes that days and weeks of insomnia and pain would let up and allow for a small brief respite. To his surprise a pleasant array of cooling feelings overtook his entire body; specifically it most prominently effected his head. This overpowering release of his paranoia, hysteria, and ‘fog’ was so strong that it’d drop him to the ground and leave him incapable of moving for minutes. While prone on the pathway, the boy even began to see things while the bad exited his body. As Haeseni citizens who’d assume the boy passed out from alcohol wandered the streets around him, this pulsing feeling started to subside along with the vision that was projected out to him of two hands held out to him surrounded by a warm golden glow and clouds that looked as fluffy as a pillow of cotton candy. These hands weren’t exactly special in any certain way regarding their physical features, but it’d still emanate this otherworldly presence that comforted this boy and his broken mourning state. The boy let a long deep gasp out as he came to and stared around in a calm and mellow manner. The pain, fear, and irritated expressions that had followed him around anywhere he went were now gone. Completely vanished as if they weren’t ever there to begin with. A few stray tears escaped his eyes without the boy even realizing he was crying. He pulled a finger up to a rolling tear and dipped the tip of his pinky into it to see what was happening. Once he confirmed it to be nothing more then a tear, of what was likely joy, he let out a big hearty laugh. This boy didn’t even believe that what just happened could have happened; perhaps he even thought himself to have gone a little mad. His reinvigorated gaze then pulled away from his hands and met with the sheet of blue clear sky that seemed to bear no end - he’d mumbled out at something - or rather to someone up above. “If that was you Pappa - thank you for lessening my burdens, no matter what they might have been. I felt as though I were trapped in a box by them. . .” A small grin beset onto the boy’s face, “I won’t completely give up drinking though. It’d be too hard and alcohol tastes very good. But I promise that I won’t let it ruin my life Pappa.” With those parting words Adrian Andrik Colborn, this boy, had a purpose again - a purpose and path that could very likely lead to one’s demise. But this broken boy was ready to embark on the daunting adventure ahead - even after crossing its foreboding peripheries. Signed, Adrian Andrik Colborn
  14. THE LAST GOODBYE FINDING RESOLVE AND RESOLUTION This is written from the perspective of someone broken by emotion and escaping into their own mind to find solace in face of the reality of the world. It might be triggering to some audiences and elicit emotion in those who have gone through a similar set of experiences. As someone who has gone through plenty in my life, I hope to depict a tale of overcoming adversity rather than being imprisoned by it. Nonetheless, this is a fair warning to those that would rather not be reminded of such times. The City of Crows was a place usually filled with liveliness. But inside a small estate set by the wayside of the Karosgrad Colosseum emanated an unusual stillness. From the very moment one approached the door a lingering sense of sadness was felt. There was only pain now. Where the spacious home had once been filled with laughter, joy and active children, there was only this silence, this omnipresent feeling of death. Were it not for the whipping of family banners from the wind and the rattling of the tugging lantern chains, one might think it abandoned. In truth, it was far from so instead those inside were no longer fully grounded on this earth. But for now, the living room only held one figure whose gaze did not wander; that gaze was settled, settled forwards and staring off somewhere distant. Beneath those lost eyes, the elderly man’s beard had grown dishevelled from a lack of care and his mopish hair, which clung to his cheek and even laid strands across his gaze. The Patriarch of House Colborn was listless and all strength had long since left him, his greyed hues which so often held warmth were empty, filled only with a void of vitality, lacking in life and any sense of emotion else than hopelessness. Was this oblivion? To be cursed with a rarely seen long-lived star who others envied, only to watch those beloved part from this world, to be burdened with pain, again and again, assaulted by quandary after quandary. Was this life? To bring about and birth endless treasures only for them to be taken before one has a chance to appreciate them in their fullest value. To experience things that stab wounds to one very soul that not even prayer can heal, that cannot be mended by magic. Was this fate? To work until one's bones were brittle and one's hand could barely rise properly, only to be punished and put in one's place, to be reminded of the woes of the world and to be pained by twisted reality. A burst of hoarse croaking laughter escaped the elderly man’s throat as if a thousand grains of sand sliding against each other, his throat more parched than a man wandering the desert, as if water couldn’t sate him anymore. With each set of sounds, his throat twisted in pain, eventually leading to a series of coughs, and only a few more pained croaks as if he had swallowed a fly followed. There was a ringing in his ear which had yet to disappear since he had heard the news, that dreadful set of news. Whenever he tried to remember it was like an onset of fog clung to his very mind. What have I forgotten? What was it I’m trying to remember? His mind could not sustain this line of inquiry for long before the fog overwhelmed him again, eliciting another series of wind whistling through his throat, barely able to be called a chuckle, more if anything as if the soul was attempting to leave his body. In his blurry vision which grew darker with each coming moment he could see two figures, two adult men who spoke in the room before him, he could almost hear their voices now. Yes, almost. He was trying his best to make out those voices. The blonde-haired man and his opposite who wore a well-trimmed dark mane walked about the room, two opposites. Why can’t I remember their names? In the chair sitting across from where the disheveled man had sunk into the sofa was a figure he was far too familiar with, the third one present. It was from this man a much deeper and stern voice carried forth. “How long will you do this to yourself?” Adrian’s eyes were still staring in the direction of the two younger images who were silently laughing in the distance as if still alive, a distant memory of better days. The only thought lingering in his mind was why couldn’t he hear them. Breaking his line of thought was the sound of someone clicking their tongue, far too familiar. It caught his attention as it continued in its deeper tone “How long Adrian?” With his name being called he caught himself and as if echoing the thoughts of the person sitting across from him he asked himself. How long has it been? With each moment after the miasma which covered up his thoughts slowly loosened, each eliciting a thought. How long have I been sitting here? Before he could ask himself the next question he heard again that voice, the voice of his father. “Would you rather trick yourself until you are your own prisoner, guard and executioner? And what for? To live out a fantasy of what once was, of what cannot be any longer even if you so dreadfully wish it to?” gruffed the voice, one strained from many years of pipesmoking. He could almost smell the tobacco waft off of his father’s breath, strong and overwhelming. “Will you not return to them?” came the next sentence which echoed now through the elder’s mind. With what had clung across his mind and left it clueless slowly clearing, so did the vision around him, the brightly lit room full of warmth, with its two presences slowly breaking and giving way to an empty home, dark and empty. The fireplace held not even embers and brought no warmth to the cold which filled up the place. “Return to them? Who will I return to? What do I have left to do?” He asked himself while looking to the window which reflected in it a gaunt and harrowing face, his boney cheeks most prominent. His hands which had lay slack slowly making for it, twig-like fingers lanky and absent of warmth, clinging as best they could to a feverishly sweaty forehead. Next to him on the sofa sat Anabel with a tray that held a set of steaming soup bowls, her hands scarred with half-bandaged cuts from her labor. “Find your resolve my son. . . find it as you once did in your youth and bring about the change you want to see in this world. I know you are capable of it.” So came the last words before the elder returned fully to reality as he was jolted by a warm hand, which reached out and caressed his sunken cheek. He barely managed the words through parched lips. It came out in rasps. “My child. . . how long have I…?” With the fog gone now, he knew he’d been through a cyclical process - this wasn’t the first, more so the third or fourth and Anabel had been by his side through it all - his far too kind granddaughter - they all were the treasures of his long-gone Gwyn and what she had wished for the most. That was what made all of this so difficult, with each of their deaths a part of her died with them, a part of her he could never reclaim nor hold to him tight. With each pressing thought, small beads slowly rolled down his cheeks, staining the warmth which covered his right side. Her expression was weary and helpless as she was already not good with people as it was. But even the face of his granddaughter which seldom held much but shyness was covered in worry. With a voice like the soft midsummer gale that carried forth words. “A few hours, I had to reheat the soup twice.” She intoned the last perhaps more in an attempt to hide her worry. But she clearly wasn’t willing to divulge exactly how long it had been. “S-So long?” “That long, yes,” she answered. With the warmth leaving his cheek, his watery eyes drifted down to an extended bowl, held by a caring hand. As his hands gripped around the shape and found long heat he sank in a spoon and ate a mouthful of soup. To his surprise, it tasted better than anything he’d ever eaten, not because of the flavor, but rather because of the hands who had toiled to make it. “Baldram helped, even he seemed to realize what state you’ve been in. . . since.” She caught herself and became numb, her body rigid. He would have let loose a boisterous chuckle in moments like these in the past yet he didn’t find it right to do so, nor was he able. With all he could, he finished off the bowl after an extended period of time sat in relative silence. Though Anabel still remained by his side through it all with fidgeting hands and stirring the cushions of the sofa ever so often. “I’ve sat still for far too long.” Came a voice that had recovered some from having been wet with a meal and his appetite filled. “They say a blade will lose its sharpness if not used, but a trained blade never goes fully dull, ha.” He let out a very short laugh as he monologued a little for the first time in days, weeks even. Putting the bowl down on the tray and extending a thank you to his granddaughter he pushed off of the sofa and came to a stand, making way for his study. While making his way up the stairs brief flashes of what had put him in his state came over him. He had held onto the lifeless body of his grandson Godric with a grip so strong it had split nails and broken a finger. The man’s leg had been as best as possible sown back to where it had been cut off so that he might be whole for a funeral. Thunk, thunk with each step upwards carried another memory. He had wailed his eyes out until red and baggy, his very body broken, wracked with emotion - as if gripping onto any last memory he could of his precious descendant - the heart of his heart and gem to his eye - priceless to him each branch that made up the Colborn tree. Thunk, thunk it continued. He had returned to a home abandoned by Godric’s daughter and his eldest son drinking away his woes, the little one closing himself off from the world. They each sought their own ways to escape from reality and to close themselves off from accepting what it all meant. He had sunk into the sofa then in a moment of helplessness, in a moment of delirium, stuck there as if piecing together a time before all of this had happened and bringing it into reality. He was a craftsman since birth and adventurer by choice, but no tool could fashion him a replacement, no vision or dream could replace what he had lost, and no amount of travel could find his grandson. Thunk, thunk he finally came to a stop at the top of the stairs in front of an oaken door. With a rattle of keys, he slid a key forward and cranked the path open to his study. “I will be the change I wish to see in this world, my fate my own, my journey one of my own making.” He muttered a promise he had made to himself many years before when he had told his father after the tragic passing of his mother, that he wished to return to their homeland, to Haense. His father having seemingly expected as much handed him a bag and retinue, to offer him safe passage. “Your journey will be difficult, there will be times when you wish you hadn’t taken this path and instead taken the easy way out. Will you still travel down this thorny road knowing so?” As if responding to that distant past he whispered beneath his breath, when coming upon his armour and sword. “Now and forever, for inaction is the death of Man and sloth is the downfall of his Kingdom. I will carry forward my virtues and bring upon them my beliefs, my hopes, my dreams.” With newfound resolve he donned himself fully as he had done in times past, slinking his blade into its scabbard - sister to Aeternus. In its shimmering reflection, he saw his sharp gaze which carried with it the strength of his youth before fully sheathed. The blade had been maintained with great discipline as he had been taught to, perhaps he had forgotten to maintain himself - but he wouldn’t forget how - he would forge of himself a new blade that would shine brightly. When he finally came down the stairs with the sounds of his heavy steps following him, strained by his aged body which might give out any moment, he saw at the door his Burgrave Rudolf Vyronov - ready and waiting. He was the diligent sort and a truly loyal retainer, as his ancestors were likewise, once and now again bannermen of his family and bonded brothers. “Have I kept you waiting?” He shot back with a grin that finally graced his features. “Not at all Bossir, I have readied your horse and stand ready for your orders.” The Vyronov stepped forward and hung a cloak around Adrian’s pauldrons, clicking them in place. “Let this old man ask you something Rudolf, not as your liege, but as an elder.” He stated while opening the door to the fresh wintry wind outside, blowing into the home, as well as showing the black steed stationed outside. Turning back for a moment he spoke the all too familiar words. “Your journey will be difficult, there will be times when you wish you hadn’t taken this path and instead taken the easy way out. Will you still travel down this thorny road knowing so?” The younger Vyronov looked at Adrian with no uncertainty and flashed a small cheeky smile that he so often hid behind his well-mannered exterior. “Where you go I follow, where you ride I travel and where you die I shall draw my last - now and forever.” Adrian couldn’t help himself from letting out a chuckle. “Well said. If I was cursed with a long life it seems I was likewise blessed with good company and companions, you never disappoint my Burgrave.” The Vyronov held in his head thoughts of the Elder that he might not realize, for to him, he was more than his liege. No, it was fair to say they were family and he had guided him like a father, and he wouldn’t forget it. Whipping up a storm the two set off for a Haeseni Monastery where the holiest man of all lay in a coma. When let into its hallow chambers the elder kneeled down at the head of the Pontiff’s bed, speaking softly, he recited passages from the Scroll of Auspice. “Bear witness to this prophecy of Sigismund, of the line of Joren, revealed in his last days as he gaze into the Face of God. Attend, brothers, and record my revelation: Behold, and the shadow of GOD is cast thrice upon the land, and thrice the light of instruction is obscured, and men tread the sea in its wake. Now Iblees is rising from the Void. And his chains are augmented, and they are become two wyrms, one beautiful and one terrible. The world is given over to them. The first wyrm is Vargengotz, and he goes forth to conquer and to rule. His six heads bear six crowns, which are the great kingdoms of the world, and he lets no evil be spoken of him. His body is black iron and his wings are dark smoke. The banners of the world are struck down before him, and the sky and mountains are his conquests. And Vargentgotz calls forth three deceivers in the guise of messengers, with wings of cold fire. They are called Justice, Glory, and Reward.” Scroll of Auspice 1:1-9 “The Evil Heart of Iblees rears its ugly head. In my moments of wavering strength, it has taken two of my descendants from me, brought to the Seven Skies before their time. When the deceiver of Justice came to us in the image of St. Karl. His words were not of Justice but in its stead wrath misguided. When those present were fooled I was not swayed, nor did I listen. Holding in my heart the Holy Scrolls to which I leave my trust in.” With more intonation he spoke yet again, lowering his head further towards the ground as if beginning to bow - bowing to God. “Then I found in my land a woman strung upon a cross, perverting the holy. Below she was written in my people's tongue an idiom dear to my heart that only daemons could whisper or know, but I did not waver. When the man of many faces appeared before us I knew it was the deceiver of Glory, and so I swallowed my pride, revealing to the Knights and Acre my failure, trusting in the sacred.” When his palms finally touched the ground he came to a full kowtow, his head touching the floor. “Thus came the last deceiver of Reward before us in the shape of Sigismund III purporting to represent the will of the Golden and the wealth of his legacy, but in him, I found none but Avarice, and so my faith was tested yet I did not waver.” Remaining as he was with tears straining at the corners of his eyes only held back by his own will he spoke in a shout for the first time since Godric’s death. “I will have NO DEBTS LEFT UNPAID during my watch, their evil will be returned threefold, each a mortal blow to their cohorts for the sins against my heart and soul!” “NO EVIL LEFT UNPUNISHED on my watch for my hand will strike that which corrupts the land and the heart of Man, a vessel to the holy, may I take up my sword to strike them down in His name!” “This will be MY LAST GOODBYE to Him, for the forces of Iblees shall be vanquished and their influence freed from the earth at last. A Crimson Inquisition to guide us on such a path towards salvation!” With his last words echoing within the bed chambers it seemed to stir something in the Pontiff as his fingers slowly curled, slowly waking, slowly returning to his flock. Only time would tell if the Elder would have his answer, but he was ready to wait, wait as long as need be. For no man or woman to feel what he had felt, helplessness ever-permeating, pieces of their heart ripped from them. “Holy is thy cross and holy is thy word, crimson is thy punishment.”
  15. A Colborn Rp story ~Baking Mayhem~ It was an ordinary day just like any other in Haense, and Little Adrian had just gotten done with his feeble attempts to impress his family in the tavern’s “strength test”; though it wasn’t only him who failed this hammer and anvil strength test. His whole family aside from his mother, Makenna Colborn, kept failing to hit the anvil with enough strength - most of it was due to the large crate of rubber mallets that sat next to the anvil. Adrian, His Father Godric, and his best friend/2nd cousin Dominic Colborn kept using them instead of the real hammer. That was until Aren Colborn, Adrian’s other best friend, hit his toe instead of the anvil, but this wasn’t a rubber hammer this time - it’d leave him on the ground in pain for a good bit as Godric aided the young man. Meanwhile, Makenna saw this as an opportunity to give her a go at this test. With a resounding ‘BANG’ she not only struck the anvil with an extreme amount of strength on the scale, but she’d also strike awe into those around her. Little Adrian was astonished by her power and wondered if she had taken up blacksmithing or woodcutting in secret. After the chaotic line of people wanting to take a go at hitting the anvil had cleared, Godric decided it was time to get home for some rest and a nice dinner with the family. Makenna even suggested that she and Adrian should bake cookies together; of course, Adrian agreed with her suggestion and even got to invite Dom and Aren along for the coming adventure. Once the group had reached the house Makenna and Aren went inside to set up the cooking area while Dom and Adrian went outside with the dogs so they could do dog things. It didn’t take long for the boy’s curiosity to get the best of them - a very thorny berry bush with ripe and tasty wild berries riddled all over it caught their attention. The dynamic duo of Colborn's began picking from the berry bush. Some were extremely sweet while others were exceptionally bitter, though while they picked and picked little Adrian would prick himself in the hand with one of the hundreds of thorns on the bush. “Ouch!” He yelled out with a small amount of panic filling his voice. Before Dom even knew what was happening, Little Adrian had caught his whole back in the monstrous bush - this covered him in small cuts where the thorns still stuck in, abrasions, and scrapes. Adrian’s first instinct was to rub his back against the nearest surface that he could see, and this of course did not work! Dom ended up brushing and picking a lot of these thorns from his back as Aren and Makenna checked to see the commotion that was going on outside. After a brief chat, they’d all go in and start baking the Legendary Colborn cookies! ~A Picture of the Kitchen Workspace~ The boys all began dragging out materials from the barrels in the pantry - Adrian even managed to come across the cinnamon, rat poisoning, and cooking wine, unintentionally, while searching for several ingredients. This led to him and his mother conversing over the heroic actions that he had done not too long ago: He stole his dad’s shipment of dried kelp blocks to donate it to the Kingdom since, in his opinion, it was not too useful for his family compared to how those in the kingdom planned on using the blocks. While this conversation transpired, Aren and Dom started mixing the various ingredients in the other room; they didn’t seem too responsible together - Aren cracked an egg on Dom’s forehead, causing a mess that Makenna scolded Aren for. Nonetheless, the ‘fellowship of the cookie’ continued on their quest to bake the best cookies ever. They shortly ran into some obstacles that impeded their baking journey: Makenna and Dom fell asleep in their chairs, leaving Adrian and Aren to finish the Legendary quest on their own! A sudden surge in productivity fell upon the two, and they prepared the rest of the recipes with all their hearts - eventually, the delicacies were ready for the furnace! Adrian slid the tray into the baking machine and waited for it to be Done. The cookies were finally ready, and Adrian went to take them out of the Furnace. Suddenly, as he pulled the tray out, flaming kindling and hot coals slid out onto the ground! ~The Severity of the flames~ (According to the 5-year old Adrian Andrik Colborn) The chaotic and violent flames whooshed and hollered at Little Adrian, and shook him - the boy held himself together though. He stood brave in this hellish scenario and ran to the basement with Aren and splashed one bucket after the next onto the raging flames. Finally, the last conflict the two faced was dealt with in a controlled manner. The Fellowship’s quest was now complete! The two still-conscious children dug in and feasted upon the cookies that tasted like a “extremely expensive fancy restaurant food” (Adrian Andrik Colborn). Signed, THE HONORABLE, Esmée Gabrielle Kortrevich, Viscountess-Regent of Krusev Published By, Adrian Andrik Colborn
  16. A story developed off of the ideas of @Seussalmighty ~A Heroic Delivery~ One fine day Little Adrian returned home from exploring all of Karosgrad doing everything that a typical Toddler vigilante with pronunciation issues would do. A run-down cart stacked with kelp met him at the door to his humble abode; plus a foul smell of seaweed that filled the air around him. He walked over from where he stood, and suddenly a man stepped out from the back of the wagon asking for his father: Godric Adrian Colborn. “I need this man’s signature!” That was the stranger’s specific wording. Adrian replied saying it wasn’t him and breezed passed the delivery man who had been waiting there for hours at that point - his little developing mind didn’t really think the Kelp blocks to be beneficial to anyone at the time. However, it didn’t take long before his small good-willed self conjured up an idea to gain renown for his family and help the citizens of Haense. Shortly he peeked through the window just to make sure the strange Haeseni trader was still there before opening the door to his house, and telling this person that his father explicitly told him that he could sign for him; this of course was a lie, but due to the amount of time this exceptionally patient person had waited, he let the 5-year-old get away with his little story. After Adrian signed his Father's name on the contract, he began leading the way toward the bank which is where the new gigantic chest sat within the bank. It was practically bursting at the seams with all the Dried Kelp Blocks inside it. The boy figured that he could help those in need of fuel for their furnaces. Or maybe it was just to give the people a really odd snack to fill their hungry bellies. And that he did - of course, his father wasn’t too amused by his little menace’s stunt though. . . Signed, Adrian Erik Colborn Published by, Adrian Andrik Colborn Louis, GMRO. Come claim the blocks from the chest in the bank which I added to!!!
  17. HOUSE COLBORN ON THE MATTER OF THE HOSPITAL OF ST. AMYAS Issued By THE PATRIARCH OF HOUSE COLBORN On this 7th of Tov & Yermey 423 E.S O' GUD, VOR HJELP I GYNE ERE, In the XXXVIII Session of the Royal Duma there was a moderated debate on ongoing worries from the medics, as well as the opinions thereupon by the representatives that went over the Hospital Bill of 423 ES, written by Lady Erika Barclay. The moderated debate moved on to a vote and resulted in a draw, which in simple terms means the bill did not pass. We of House Colborn having been present in number overhead these proceedings and found both sides to have good points, as a result, we wish to help the Kongzem as we always have, no man or woman, soldier or civilian should have to worry should they be wounded, and as such to alleviate such worries we offer to you Adrianna Darkwood three of our own to study beneath you and become of use. It is by this decree the following members of our family shall make themselves presentable before you post haste, Firr Godric Adrian Colborn Firr Felyx Francys Colborn Firr Cole Gadian Until a solution is found or an agreement is met between the parties of the Royal Duma, we hope this might be of use, may we all serve the Kongzem as our ancestors did and we still do, may the new blood do likewise as the old, together we shall not falter. We are all Haeseni and in its glory, we stand together forevermore. SKRALI VOR GUD Firr Adrian Erik Colborn, Patriarch of House Colborn, Court Herald, Keeper of The Book
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