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Almost there. The surface is within reach. And just as it is breached - there is… dirt? The ‘ame coughs and splutters, having felt the water in her lungs, suffocating her - flooding her every sense… just moments prior. But nothing is expelled from her lungs. Her clothes are dry, and the empty breeze brushes past her. The weeping tide pools of that foreign beach are long gone... as are the creatures that studied her curiously within the bluest of waters ever witnessed by the drugged druid. There is no sea to swallow her whole, here. It wasn’t real. Shaking palms are pressed flat against the dirt, bleary emerald eyes wide open, struggling to focus. Her strength wanes, joints unreliable and bound to buckle. With heavy breaths and the remnants of a now fleeing panic, the vague shape of a tree is made out… close enough to allow her to grab onto and pull herself up out of the dirt. As soon as she is upright - the urge to surrender to the ground that pulls her is strong… tugging at her legs and promising her the sleep she so desperately needs. Fingers, metal and flesh alike - dig into the tree’s bark, leaving splinters beneath her fingernails… but that is the least of the druid’s worry. She takes only a few wobbled steps forward… legs giving out, immediately collapsing into the dirt. But it is different, this time… no effort made to combat the exhaustion. Instead, a moment to reflect is presented to her, an option begrudgingly taken as she draws her legs inwards, folding them and binding them to herself with shaking arms. Her heavy, aching head is set atop her knees as dark, blurry eyes look out across the water. The moon hangs high in the sky, shining down upon the disoriented woman at the base of that tree. Stars twinkle, reflected in the ocean below. This time of night is quiet. The nocturnal fauna of the mountainous forest terrain go about their business as usual - skirting around her when need be, as if she were not even there. A few moonflowers unfurl a few feet away upon the cliffside bathed in a soft silver glow. It should be peaceful. But that head of hers wasn’t the only thing heavy… aching, splintering. She is alone now, on that cliff. There is no one else here. The bustle of the Amathine clinic, the serene clarity of the Glade of Hileia, the comfort of her personal grotto... are all far off, as is the chatter and warmth found around Nevaehlen's fires. Just the waves that claw at the cliffside, the breeze, and her. There is nowhere to hide anymore. Even if she ran, right that second, with everything in her - scaling that mountain frantically - there is no escape. No longer can she run from herself. Running is all she knows to do. And now that has been taken from her… she stares - for a long while, unmoving - out towards the vast expanse of sea just below the cliffs where she sits. This is the eye of the hurricane. This grief is not yet done with her - more is to come just beyond this pocket of solitude. They echo in her mind, words that she had so frequently spoken to her brother. A piece of her that now rests within the Eternal Forest. I am Emerald. I endure all things. But you cannot endure what you do not allow yourself to feel. Feel it. The grieving druid rises, from the dirt... slow moving, half-drugged. With a fortified mind - one that endures all that comes, and what will come to challenge it - the trek onward, the journey home begins. Uneasy, unsteady, but surely, Arle staggers onwards... reaching a sturdy wall of stone that now blocks the way forward. She stares up at the mountains that lie ahead, dread washing over her. The ‘ame turns about, orienting herself. This land is familiar. The song of nature around her is known, well enough, but still does not guarantee a smooth route back to the Glade. There is a long ways to go. There is a rocky platform within reach, though. A sigh is exhaled, and shaking hands reach upwards to hoist herself up onto the plateau… a task that is just barely accomplished, followed by a buckling of knees and a labored wheeze. There is so much green, so much life, blooming and swaying - some slumbering, in the middle-0f-night time that it is, in this moment. It feels endless, this range of mountains. But the path is perilous, wrought with devious ledges, steep drops, and deceitful protrusions - seemingly a perfect hand-hold, until it breaks apart the very second any weight is placed upon it… leaving Arle scrambling and slipping. An already sluggish woman now battered, scratches and scrapes littering her sun kissed skin. Arle’s feet ache, arms sore and head pounding. A brief reprieve provided by a small, grassy plateau - giraffe reaching upwards to feed upon the leaves and apples of trees swaying in the wind, and abundant blossoms blooming in shades of pink, yellow, violet, and white. It does not remedy the physical impairment the ‘ame currently faces… but it offers the tiniest bit of peace to the druid as she passes through. Not long after, she is greeted by more to scale, with tricky footing… an easy task, surely, if she were not as worn down as she is - her collapse inevitable and impending. Against her better judgment, a rather jagged rock is reached for as the 'ame seeks higher ground... the only way home. Fumbling, she slips, a sharp gasp drawn from heavy lungs as an unexpected gash is torn through the skin of her inked palm. It bleeds profusely, forcing Arle to take a small break as she retreats back to a small patch of grass nearby. In this state, in this place, all she can do is tear a strip of fabric from the bottom of her robe-like skirt, wrapping it tightly around the injury and dragging herself up to stand. Onwards. Her breathing is labored, every step reinforcing and feeding the exhaustion that threatens to take over. Over a few hills, though, something in the distance is spotted. A spire belonging to Amathine’s capital city - within it, her home; The Glade of Hileia. A small laugh slips from the delirious druid, met nearly instantly with a wave of pain and a bout of dizziness. Without care, ignoring everything in her body that advises against it… the woman breaks into a sprint, stumbling - and taking a few tumbles. (The last of which nearly took her out right then, with just a little farther to go.) Nonetheless, the Sirame picks herself up - making her way slowly, clumsily, through the forest to the city’s entrance and through the square, into the glade. Dawn is not far off, the sun beginning to push up through the horizon to chase away the moon and stars… but it was no matter to that Magnolia. She was home. No effort is made to get to her own room as she reaches the Vulnrith hall, as there truly is no energy left to expend for such an endeavor - and so, Arle drops down onto one of the sofas. Eyes closing and sore body relaxing, her very soul soothed by the familiarity. The soft, sweet lullaby that is the song of nature around her is heard as sleep takes her for the first time in days… with no drug induced visions. Just rest. At last.

ACCOUNT OF THE CLAN ELVERHILIN Sachin Luerane el’Belethi 4 Amber Cold SA 171 The Barbuturr Irrinites, also known as Barbuturran (pl. Ancient Elven) or Black Sheep Irrinites, is an umbrella term for various Irrinite mali’ame seeds, tribes, or clans, distinguished by their practice of a nomadic pastoralist tradition which favors life on the grassy steppes and sparsely wooded frontiers of the known world. The semi-military communities of the Barbuturr are also characterized by their adherence to a blend of the mystic, monotheistic San’taliyna (also known as the Path of the Living Word) and certain Aspectist folk traditions. Their name in Ancient Elven is derived from the roots ‘barbu’ and ‘turr’, meaning ‘black’ and ‘sheep’ respectively, though this moniker was not originally a euphemism but instead refers to their tribal totem, a black ram’s head. An envelope, sealed by the wax imprint of a tobacco sprig, contains the following letter, sprawled out upon many pages in the practiced calligraphy of an elven style. --- 4 Amber Cold SA 171 laurir’saneyir Adriel Acal Vallei, @Sefardi iyul’maele asiol oem Acaelan ito kae’leh. I, Sachin Luerane el’Belethi, deputy clerk of the Raell’uvuliran (Spicer’s Guild), have written the following account in relation to the loss of our latest caravan westwards. I plead that the circumstances described herein may mitigate any punishment visited upon me by my fellow Raell’uvuliran, and I humbly beseech your person for any such forbearance as you are able to muster for the losses incurred by my failings. el’Tuva Uelln’ehya el’Bilokir Tuva’leh, illern’leh el’Taynuel maele’ehya ay evarn’sae ahe’Malin’onn Lye’ehya. After around two elven miles after fording the river that makes the western border of Maruruknor, our caravan was waylaid by an ambush. Though at first we presumed our attackers were urukan, by their mounts and their silrivan I could later determine that they were Mali, specifically fellow mali’ame. They carried themselves in the manner of the steppe peoples, clad in furs with lassos in hand, and the mercenaries charged with protecting our cargo were dispatched by their arrows forthwith. By this time it had become clear to me that this was a roving clan of Barbuturr Irrinites and when they inquired who the caravan master was, I told them it was I, and they clapped the survivors in irons and took us to their encampment. The clansmen led us a short time through the plains until we reached their village. The Barbuturr settlement was a collection of perhaps ten yurts, with wooden beams only as their latticework and walls of animal pelts. All these yurts were centered around a spruce tree, and as it was clear that the encampment was temporary and movable in nature, by its age this tree had preceded their residence here. Some flocks of sheep grazed around the gathering, but their raucous reaction on the seizure of our cargo suggested that their economy was driven by pillage rather than this agriculture. Other than these momentary celebrations, this clan of Barbuturran seemed a cruel and miserable people. Their conditions were generally meager and degraded. Much unlike other Irrinites, their women were clothed head-to-toe in tuvehan, leaving nothing uncovered save their eyes - they speak very little, and are creatures who exist wholly to serve their masters. This was unfamiliar to me, and I thought it a barbarous practice. On their part, there was some recognition when a clansman confiscated my velulai-celia’ehya (moon-and-star) signet, being evidently familiar with this symbol. Consequently, I was taken to their leader, who was seated upon a carpet within the largest yurt. This was a mali’ame called Valandosii (Valandos the Lesser), who said he was of the blood of Valandos Uthir, sometimes called Khan amidst men of the plains, who was himself a laurir’faesu (horse-lord) and shaman of yore. This Valandosii was short of stature, like other Irrinites, with a broad chest and small, furtive eyes. His beard was thin, but his mustache thick and drooping. His skin was swarthy, and he was clad in furs. While he articulated himself relatively well, between his sentences he would chew sunflower seeds, spitting out the husks onto the dwelling’s dirt floor. Sheathed at the mali’ame’s hip was a fine silriv, ably curved and quite similar to my own, and so we compared the two. It was much akin to those wielded by we Lye’naeran, albeit clearly designed for use on horseback rather than in close-quarters. After introducing myself as a representative of the Guild of Spicers, Valandosii understood me to be an Acaelanite, and uttered a few words about the kinship between ‘our two tribes’. He told me that I could go without our cargo, but that as recompense for my release I must record his histories, being illiterate himself, and thereafter convey the legend of his clan to my fellow Raell’uvuliran. Upon some cursory questioning, Valandosii told me his kin and clan, the Elverhilin, were Barbuturran, and that they and the tribes subject to them worshiped only one god, but that he was present dually in the skies and nature. I assumed that this was the same god of the evarn’sae, so I encouraged him to tell me more about his eponymous ancestor. On the chieftain Valandos Uthir, his tale was as follows: The Barbuturr Irrinites under the clan Elverhilin had disputed with the other tribes of Irrinor, and the leader of all the tribes, an Aureon of little repute or influence, had failed to settle this feud. Moreover, having different doctrines of belief, the Barbuturran also quarreled over several religious matters with the druian of Irrinor, who were the clergy of the orthodox Aspectist practice of these tribes. Hence, under the inducement of a valah official called Hash (Haas), the Elverhilin drove their flocks westwards to the lands of Petrehael Valahuthir (Emperor Peter III), whom they served as mercenaries and irregular troops. This was the era of the eternal winter of the First Age and so their sheep grazed well in the milder climate of the Valahnoran than they would have in Irrinor, growing fat and profitable, the latter more so than usual given that valah wars had disrupted the normal agriculture of the region. Besides, Valandos Uthir’s clansfolk earned much loot and manifold bounties in the service of the Valahuthir, even having a concession of land reserved for their settlement. Parallel to that, at this time Valandos Uthir was recognized as the ‘spiritual grandmaster’ of the Barbuturr tribes, organizing these followers into a militant San’taliyna order called the Malin’onn. These arrangements continued until an incident surrounding a cursed artifact brought back from a raid by Barbuturr cavalry, which Valandosii claims afflicted the Valahuthir with a minor plague of sorcerous origins. After this ignominious incident, Valandos Uthir fell out of favor with the valah monarch and was replaced as leader of the local elven community by one called Lathladlen, who was not of the Barbuturr Irrinites. Valandosii had relatively little to say on him, but clarified that the Barbuturran resumed their transhumance, driving their flocks where the pastures were good and occasionally returning to the Valahnoran when the seasons permitted. While the Malin’onn were formally disbanded, the members of these clans remained the sworn students of Valandos Uthir throughout their migrations. Naturally, Valandosii’s account took us back onto the matter of religion, and somewhat emboldened, I pressed him for more details on the faith of his ancestors. He explained to me that the being who the Irrinites called Cernunnos was God, el’Oem, and that consequently Cerridwen was the female manifestation of el’Oem. I considered this a blasphemy and contradiction, for Acaelan is indivisible and unknowable, and therefore cannot be dismembered into parts or personified as was the Irrinite custom, but I did not say so given his fearsome character. Perhaps sensing my unease, he explained that Cernunnos may be referred to as el’Maln’acaelan, the Sky Father, and Cerridwen may similarly be called el’Haelun’tayna, the Earth Mother, but that these were but alternate names for el’Oem to the Barbuturr Irrinites, who adhered to the practice of the San’taliyna school by worshiping one being in general. I privately thought that they could not truly be evarn’sairan given they maintained the Aspects with some independent characteristics, but this nonetheless was resemblant of the dualistic order of Acaelan and el’Taynuel in Creation. Moreover, according to Valandosii, there was also another being beyond the planes, a devil called Nimadreth who embodied all that was darkness, and whose worship his ancestor Valandos Uthir had fallen into in a time of despair. This also felt to me as if it were a diluted polytheism, which is the greatest crime against the evarn’sae, but again I dared not say this. He also specified that the spruce tree around which this Elverhilin settlement was built was itself a representation of el’amelye, the world tree, and was an icon of sorts. I was unfamiliar with this practice but thought that mayhaps it had evolved from the Mother Tree of Laurelin. These barbarous Irrinite notions were plain wrong, but my interest was piqued. I wished to know more about the origins of these beliefs, and how they had developed in this way amongst the pastoralist Barbuturran. Valandosii’s only answer was that his ancestors, the Elverhilin, and their junior clans and seeds as well, had ‘always’ made their offerings to el’Oem el’Asiol’ehya. Though I did not realize it at the time, upon reflection I suspect that this meant one of two things. Firstly, it could mean that these Barbuturr clansmen are partially Irrinized Acaelanites, originally of Lye’naeran blood, with practices that progressively mixed with Irrinite Aspectism since the time of that great devil, aca’Caerme’onn. Secondly, it could mean the reverse - that the Barbuturran are of ethnic Irrinite stock (meaning that their ancestors of antiquity followed Irrin Sirame into a nomadic lifestyle with the other seeds) but later embraced certain components of the San’taliyna brotherhoods at a more recent time, perhaps even influenced by we Lye’naeran in the epoch of the Dominion. I am not yet decided on which it could be. In either case, it was clear that this tribe had not kept continuously to the evarn’sae through lineal descent and so could not be true Acaelanites in the modern understanding of our people. Evidently satisfied that I had documented his words sufficiently, Valandosii released me from my irons and escorted me west to the border of Bortunor, where I write this missive from the city of Kalkadrelaz. In any case, I regret to inform you that the cargo was lost to Barbuturr rapacity and is by my estimation irrecoverable. Per the carriage documents this amounts to ten barrels of salt, ten of rice, seven of preserved mandragora, six of preserved gislocinovi, six of salt pork, two of rum, one of Whitespire sherry and one case of saffron. I plead once again for your forbearance. iyul’maele asiol oem Acaelan ito kae’leh, el’Tuva Uelln’ehya el’Bilokir Tuva’leh, illern’leh el’Taynuel maele’ehya ay evarn’sae ahe’Malin’onn Lye’ehya. I remain the humble servant of our brotherhood, Sachin Luerane el’Belethi

`*•° Ohowaki’s Journey °•*` ✯¸.•´*¨`*•°✾°•*`¨*`•.¸✯ If Fal’leon could choose anywhere to wake up after a wild drug trip, a giant birds nest lofted hundreds of feet in the air, with the smoldering desert sun beaming down, would be last on his list. And yet, that’s exactly where he finds himself. The sound of hoofbeats drumming in the distance is what properly stirs him to wakefulness, groggy and unfocused. His eyes slowly open, heavy from the concoction his Priest had given him prior to the journey. Despite them opening, light barely makes its way to his pupils, filtered heavily by a fabric… A blindfold, it seems. His lips part and a groan escapes him, remarkably displeased with the circumstances he finds himself in. In doing so, the taste of warm straw fills his mouth. Ho w peculiar. Heavy arms reach behind his head, and he fumbles with the knot that ties it tightly. Eventually, he unloops the ends and slides the blindfold off of him, immediately squinting as the unburdened rays of the harsh desert sun fill his senses. Able to see now, his head swivels, met with the desolate landscape of sand and dunes, broken up only by the occasional cactus or spiering plataus. The smell he’d been overwhelmed with, in looking downwards now, appears to be the next of a giant bird. The bones of various victims surround him, and a couple of large eggs sit neatly within some smaller straw nests. Bones… Giant eggs… Startled with the realization of- which took him longer than normal thanks to still coming off that high- this being the nest of a giant carnivorous bird, Fal’leon begins to hastily clamor towards the plateau's ridged side and out… It’s only as he’s nearly thrown himself out, he remembers… He’s a druid. Animals don’t attack druids. Flushing in embarrassment at his own panic, the half drugged elf more calmly slips out of the giant nest. His thinking is only returning in a slow trickle, but he knows for certain his final trial is to navigate back to Amathine. The desert, at least, gives him a very easy start on figuring out where he is. Somewhere near Krugmar, presumably, meaning his target location must be south west. Navigating the places he’s already explored sure beats being a bird in a strange forest… He’d be telling his Priest about that one for sure. At least it wasn’t a bad trip? Fal’leon begins to slowly descend the steep cliff-face, fingers wrapping around the ridges to support his weight. His stomach churns as he looks down towards the desert sand below, wobbling slightly in his still drugged state. Hastily, the druid turns away and faces into the plateau, a few ragged breaths escaping him as he attempts to calm his racing heart. Typically, this task would be nothing to him, but with a foggy mind every action ends up feeling as if he’s moving through thick sludge, his body responding slower than what he needs. Each few meters of descent involve a break to calm himself. Fal’leon’s body has already become sweat drenched, his robes and pants sticking to him uncomfortable. The accursed sun is unrelenting, mocking him in a cloudless sky. And yet, finally, the man’s feet reach the desert’s floor. Sand shifts under his weight and already begins to fill his shoes, much to his dismay. He’s never been fond of sand. But, at least there was no more almost slipping to his peril. Now, it’s simply to walk towards Amathine. The druid lifts a hand and rests it against his browbone, shielding his eyes from the harsh rays, trying to figure out which way East and West might be. Of course, entirely inconveniently, it appears to be right around noon, the sun lofted nearly directly above him by now. He groans, agitated by the difficulty, and simply begins walking in a direction. Surely, eventually, he’ll come to something to signify his location, regardless of if it’s a bit further away than ideal. ✯¸.•´*¨`*•°✾°•*`¨*`•.¸✯ Fal’leon trudges along through the desolate landscape slowly, wobbling with every other step with the uneven footing of the loose sand. Even through the soles of his shoes, the sand burns against his feet, making the travel that much more difficult. Finally, after what felt absurdly long, his eyes are brought with solace. Just passed the hill he’s been walking over, he can see tracks from carts, horses, and footsteps; the main road, worn down and distinct. The man breaks out into a sprint, nearly slipping and landing face first into the grains below him. As his steps become firm under the compacted path, he slows his pace. The druid bends and rests his hands on his knees, trying to catch his breath, each inhale of air causing his throat to grow drier and drier. Maybe running was a mistake? Whatever, he doesn’t care, he’s found something solid to go off of. A path is good. Better yet, with the passage of time, the sun now hangs lower in the sky and clearly denotes his direction. He squints upwards for a moment, his mind beginning to clear ever so slowly. Not entirely, not at all, but enough that he can process the cardinal directions. Fal’leon follows the path south east as it meanders across the landscape, and soon enough the desolate landscape begins to show signs of life. Lush ferns droop over the path, which has begun to shift from sands into worn down dirt. The cacti of the desert are replaced with jungle trees that reach up to the clouds, and birds of countless colours flurry out from the canopy of leaves they create. He sucks in a breath of the humid air, familiar humidity. The sounds of the rain forest’s life, both the druidic song and the audible, fill his ears comfortably. Cicadas drone on, birds singing their songs, the large rivers rapids flow. If he wasn’t drenched in sweat, it might be lovely. Going from here is of ease to the druid, the simple task of heading south towards the jungle beaches. Occasionally, someone on horseback rides the opposite direction of him, sparing a passing glance. Fal’s clothes stick to him, the sweat and humidity only worsening the further south he travels. His thirst is monumental, and temptation to drink from the river flowing to his right grows with every moment. That, combined with the still lingering drugs in his system, makes the walking more unbearable. To his left, the path splits off, and a wooden sign stands proudly, with the word he’s been looking for etched into it: AMATHINE. Fal’leon turns towards it, sauntering along the path. He’s so thirsty. His journey takes him past the new settlement along the road, and he grimaces in disgust. Such an unfortunate thing, ruining the landscape and silencing nature's song. If he had any less of his better judgment, he’d have gone in and began to overgrow the plantlife. Thankfully, the drugging has all but worn off by now. Even still, he, as always, takes the long way around the settlement, casting it glares every so often. Soon enough, Fal’leon is greeted with the sight of the mali’ame kingdom, and his pace hastens. His muscles burn with the demand to rest, but, that can wait for one of the beds in his seedhall. He stumbles through the kingdom, through the glade, and into his home. He beelines for the bucket of clean water he keeps and dunks his head in, gulping it down hastily. Once contently quenched, Fal makes his way towards the beds and slumps onto one, letting himself doze off… He’ll find his Priest tomorrow and hand it in, for now, rest.

el’silrivan Swords of Malin’or The silriv (pl. silrivan) is a type of one-handed sword with a radical curve, commonly wielded by Acaelanites, other mali’ame, and the broader elven peoples. Description and Brief History The silriv was originally contrived by Malin’s followers in the elven lands of antiquity, supposedly modeled off the curved blade bestowed upon the First Elf by the Aengul Gavrael. Despite these possibly apocryphal origins, through the succeeding millennia the silriv has been adapted and modernized, remaining in use by a number of mali communities today. All silrivan are characterized by their graceful blade curvature, extending along the length of the blade and tapering towards a sharp point. A well-made silriv’s hilt variously exhibits a blend of functionality and artistry, often featuring ergonomic designs such as a ‘bird’s head’ feature - these hilts are typically made from materials like wood, bone, or ivory, providing a lightweight yet durable foundation for the sword's handle. While basic silrivan may be relatively utilitarian in their design, the most prized of their number bear ornate quillons adorned with intricate motifs and geometric patterns. This quillon serves to protect the wielder's hand during combat while adding an element of aesthetic sophistication to the sword. Additionally, the pommel, located at the base of the hilt, serves to balance the silriv and can also serve as a striking implement in close-quarters combat. Generally, silrivan are one-handed and almost always double-edged, and their parabolic shape makes them easier to unsheath than a straighter sword. This shape means that the blade is primarily suited to slashing opponents with fast strikes, either on foot or horseback. An advantage of the silriv’s mechanism of use is its simplicity, as employing it effectively requires little more than slashing and hacking when compared to more refined schools of swordsmanship. Though theoretically a silriv‘s point may be used to thrust, the blade’s sheer curvature makes this difficult from the perspective of both accuracy and range. As such, the silriv’s design and the intended method of its use has made it uniquely adaptable to both mounted and naval combat, which are the domains where it is most frequently used in modern times. Additionally, a common elf’s silriv is relatively cheap to make when compared to an equivalent shortsword, requiring a less labor-intensive metalworking process. These attributes have ensured the silriv‘s survival from its archaic origins to the modern era, contributing to the weapon’s relative timelessness. (An Alderfolk diveth [retainer] of Clan Ithelanen, on horseback and silriv sheathed, in the time of Malin’s kingdom.) The silriv holds cultural and historical significance to the Acaelanites as a symbol of sil Malin’leh and the artisanry of old Malin’or, and modern silrivan are frequently manufactured by diaspora Acaelanite swordsmiths and metallurgists. Most Acaelanites will carry a silriv as their sidearm when traveling - the more expensive and intricate of these weapons (engraved and decorated) are considered works of art in their own right, and are frequently employed as status symbols or accessories. However, though the silriv bears this significance amongst Acaelanites, its use is not exclusive to that particular community. The style of curved blade now called a silriv was originally developed in the Malin’or of yore, in the era immediately following the departure of Malin that preceded the ethnogenesis of modern Acaelanites, and so the weapon is present in some form in most other elven cultural traditions. The Manist Alderfolk (closely related to the Acaelanites) were documented to wield silrivan in the time of the Dominion of Malin, with each chieftain required by custom to arm the fighting mali of his clan with both a silriv and a dagger in peace and wartime alike. Additionally, Irrinites and Haelun’ori have been known to employ either silrivan or similar, sabre-like blades reminiscent of their design. Therefore, it is likely through the Dominion that the silriv entered the mali’ame’s enduring Irrino-Alderfolk tradition, subsequently spreading to the broader elven world. Consequently, the silriv should generally be understood not as a uniquely Acaelanite innovation (despite its identification with that group), but rather as a generic descriptor for a particular style of curved sword commonly wielded by many of Malin’s descendant peoples. Etymology The word silriv is derived from the Ancient Elven root words ‘sil’ meaning ‘sword’ and ‘riv’ meaning ‘claw’ in an adjectival suffix, roughly translating to ‘claw-sword’. This etymology is presumed to originate from the silriv’s curved shape, which was said by the mali of antiquity to resemble a ‘claw’, likely that of a lion, manticore or similar beast. (Sketches depicting a pair of silrivan and their scabbards.) It should be noted that that while silriv is the appropriate name for this style of curved sword of elven make, in common parlance and non-technical historical records this weapon is just as likely to be referred to as a ‘sword’ or ‘sil’ (in Ancient Elven), without distinction from other kinds of blade. The Sword of Malin Tradition holds that the first silriv was made in imitation of sil Malin’leh (Common: Sword [Falchion] of Malin), the sacred weapon or ‘golden relic’ bestowed upon Malin by the Aengul Gavrael. As such, modern depictions of sil Malin’leh typically represent the sanctified blade as a silriv, even though it technically predated the existence of that style of weapon. One such likeness is evident in an alternate name for Malin’s relic, el’silriv il’tayneiyulnan (Common: The Emerald-Studded Silriv), arising from a proto-Lye’naeran epic detailing ahe’Malin’s smiting of Iblees. The historian Martin Benedict’s identification of the Sword of Malin as a ‘falchion’, a different kind of curved sword widely prevalent amongst human realms at the time of his account, is likely a combination of misattribution and an editorial decision to avoid confusion. The relic wielded by Horen was already known as the ‘Sword of Horen’ since the time of Emperor Godfrey, and so knowing that sil Malin’leh was curved it is probable that Benedict mislabelled it as a falchion to distinguish it, doing so through the contemporary lens available to a human writer. In reality, sil Malin’leh was no true falchion and its shape was presumably reminiscent of the designs of early silrivan, which were modeled explicitly in the fashion of the legendary weapon. The last documentary evidence of sil Malin’leh was in the coronation rite of the Alderfolk clan leader Kairn Ithelanen as Mortal King of the Elves in IC 1668, though it is likely that he continued to wield it as a symbol of his authority after this event. Accounts of the ritual coronation describe the sacred weapon as possessing a ‘bejeweled sheathe’, though provide little description beyond that. Unfortunately, what became of the relic after the Mortal King’s abdication is unknown to history. iyul’maele asiol oem Acaelan ito kae’leh, el’Tuva Uelln’ehya el’Bilokir Tuva’leh, illern’leh el’Taynuel maele’ehya ay evarn’sae ahe’Malin’onn Lye’ehya.

♪♫♪ Acaelanite Naming Conventions el’Oem el’Asiol’ehya Table of Contents I. Introduction II. Personal Names III. Honorifics IV. Surnames and Patronymics Introduction This document is intended to serve as a summary of typical Acaelanite naming conventions, as well as their history, etymology, and cultural role within the ethnoreligious community. More information on the Acaelanites can be found here. It is very important to note that Ancient Elven is highly conservative when used as a liturgical language by the Acaelanites. When spoken or written in a formal register, this language is identical to the form employed by the mali’aheral and most other elven ethnoreligious groups. This is because of the significance attributed to Ancient Elven as the language of ahe’Malin and his initial followers, and the first language formulated by the mortal descendants as per the account of Creation. As such, the Acaelanites generally do not allow any religious, ceremonial, artistic, administrative, and legal writings (or formal speech) to be corrupted or bastardized into any form other than standard Ancient Elven. Consequently, the Acaelanites do not possess their own ‘dialect’ of Ancient Elven. However, in the specific context of informal speech, there exists certain linguistic concepts, contractions and phonological tendencies unique to the Acaelanite accent of spoken Ancient Elven, thereby giving rise to an Acaelanite ‘ethnolect’. This is mostly exhibited in personal names, which are inherently more adaptable to language change than formal speech and acceptably outside of the elevated register of Ancient Elven to be varied with some creativity. As aforementioned, this ethnolect should not be understood as a language or dialect separate from Ancient Elven, but rather a form of the spoken language, which has only ever been consigned to writing through the transformation of root words into names over milennia. OOC (The Aengul Availer, Revelator of Creation to the Acaelanites) Personal Names In most instances, Acaelanites employ the same personal names as other elves, derived directly from the standard form of the Ancient Elven language. However, language shifts, pronunciation or accent variations and centuries of contact with outside influences as seafarers, merchants and diaspora have led to the genesis of a select few personal names which characterize members of the Acaelanite community. The personal names below originated as recombinations, derivations, or contractions of their millennia-old Ancient Elven root words, and may include elements or motifs unique to Acaelanite traditions that are unlikely to be employed by other mali. Accordingly, they frequently serve as a differentiator of Acaelanite identity. Some examples, inclusive of their original etymology, include: Ahernevan - from Ancient Elven roots ‘ahern’ meaning ‘blessing’ and ‘van’ meaning ‘to fare’ (travel) Ahernesar - from Ancient Elven word ‘ahern’sair’, meaning ‘one who spreads blessing’ Ahensayar - variant of Ahernesar Ahesil - from Ancient Elven roots ‘ahe-’, a prefix meaning ‘sanctified’ or ‘holy’, and ‘sil’ meaning ‘sword’, in reference to sil Malin’leh Ahur - from Ancient Elven roots ‘ahe-’, a prefix meaning ‘sanctified’ or ‘holy’, and ‘uhierir’ meaning ‘one who seeks’ Aman - from Ancient Elven word ‘amana’, meaning ‘virtuoso’ Andran - from Ancient Elven word ‘andria’, meaning ‘hope’ Aneyar - from Ancient Elven word ‘annyerir’, meaning ‘dancer’ Aresar - variant of Ahernesar Ardavan - from Ancient Elven roots ‘ahern’ meaning blessing and ‘di’van’ meaning ‘[the state of] not faring’ (traveling), in reference to the concept of ‘di’van’ Ardevan - variant of Ardavan Areyan - variant of Ahriln Arhiln - from Ancient Elven word ‘ahriln’, meaning ‘justice’ Arhyn - variant of Ahriln Asar - variant of Ahernesar Asel - variant of Ahesil Availer - from Ancient Elven name ‘Availer’, in reference to the Wandering Wizard Avalan - from Ancient Elven roots ‘av-’, a prefix meaning ‘wandering’, and ‘valleian’, meaning ‘waters’, in reference to a river Avayel - variant of Availer Bahran - variant of Baram Baram - from Ancient Elven roots ‘berr’ meaning ‘bow’ and ‘ame’ meaning ‘forest’ Byram - variant of Baram Calman - variant of Khelman Cerun - from Ancient Elven word 'cerun', meaning 'strength' Davan - from Ancient Elven word ‘di’van’ meaning ‘[the state of] not faring’ (traveling), in reference to being settled, ‘di’van’ being specifically used to refer to an Acaelanite colony, enclave or home on dry land (i.e one that is not a seaborne vessel) Diveth - from Ancient Elven roots ‘div’, a prefix meaning ‘without’, and ‘eth’ meaning ‘end’, in reference to immortality as a star in the laier’fiyemalan Ebas - of unknown linguistic origins, in reference to Prince Ebs of Malinor Elsan - from Ancient Elven roots ‘el-’, a prefix denoting the definite article, and ‘san’ meaning ‘word’, in reference to san’taliyna Eram - variant of Eyran Evarnesar - from Ancient Elven word ‘evarn’sair’, meaning ‘one who keeps the evarn’sae’ Eyran - from Ancient Elven word ‘eyran’, meaning ‘usefulness’ Feras - variant of Feros Feredan - from Ancient Elven roots ‘fer’ meaning ‘instrument’ (tool) and ‘dion’ meaning ‘long’ Feredyn - variant of Feredan Ferikan - from Ancient Elven roots ‘fer’ meaning ‘instrument’ (tool) and ‘ikurn’ meaning ‘iron’ Ferik - variant of Ferikan Ferhad - from Ancient Elven roots ‘fer’ meaning ‘instrument’ (tool) and ‘uradh’ meaning ‘scowling’ Ferok - variant of Ferikan Ferrok - variant of Ferikan Feros - from Ancient Elven roots ‘fer’ meaning ‘instrument’ (tool) and ‘Asiol’ meaning ‘Only’, in reference to God Fersan - from Ancient Elven roots ‘fer’ meaning ‘instrument’ (tool) and ‘san’ meaning ‘word’, in reference to san’taliyna Fiyemal - from Ancient Elven word ‘fiyemal’, meaning ‘reincarnation’ Gadiveth - from Ancient Elven roots ‘igne’ meaning ‘fire’ and ‘diveth’ meaning ‘without end’, in reference to ‘eternal fire’ Galar - from Ancient Elven roots ‘igne’ meaning ‘fire’ and ‘lar’ meaning ‘sturdy’ Gavan - from Ancient Elven roots ‘igne’ meaning ‘fire’ and ‘van’ meaning ‘to fare’ (travel) Halern - from Ancient Elven word ‘halern’, meaning ‘promise’, in reference to the il’halern Ilern - from Ancient Elven word ‘illern’, meaning ‘gift’, in reference to God’s bequest of el’Taynuel Imeran - from Ancient Elven word ‘irhaman’, meaning ‘industries’ Iravan - from Ancient Elven roots ‘irham’ meaning ‘industry’ and ‘van’ meaning ‘to fare’ (travel) Kariman - from Ancient Elven word ‘karimir’ meaning ‘hero’ Karim - variant of Kariman Karin - from Ancient Elven word ‘karin’ meaning ‘day’ or ‘sunset’ Khelman - from Ancient Elven roots ‘khel’ meaning ‘darkness’ and ‘-mane’, an intensified negating suffix, in reference to one’s tayna Kouradh - from Ancient Elven roots ‘ker’ meaning ‘night’ or ‘sunset’ and ‘uradh’ meaning ‘scowling’ Kouran - from Ancient Elven word ‘keran’, meaning ‘nights’ or ‘sunsets’ Kourav - from Ancient Elven roots ‘ker’ meaning ‘night’ or ‘sunset’ and ‘riv’ meaning ‘claw’ Kuradh - variant of Kouradh Laier - from Ancient Elven word ‘laier’, meaning ‘seven’, in reference to the laier’fiyemalan Layar - variant of Laier Madavan - from Ancient Elven roots 'maehr' meaning 'wisdom' and 'di'van' meaning '[the state of] not faring' (traveling), in reference to the concept of ‘di’van’ Mardan - from Ancient Elven roots ‘maehr’ meaning ‘wisdom’ and ‘dion’ meaning ‘long’ or ‘lifelong’ Marham - from Ancient Elven word ‘mairhaman’, meaning ‘many industries’ (very industrious) Mayelasiol - from Ancient Elven roots ‘mayilu’ meaning ‘loved’ and ‘el’Asiol’ meaning ‘the Only’, in reference to God Mayeloem - from Ancient Elven roots ‘mayilu’ meaning ‘loved’ and ‘el’Oem’ meaning ‘the One’, in reference to God Medi - from Ancient Elven word ‘medi’, meaning ‘helpful’ Mediran - from Ancient Elven word ‘medir’, meaning ‘helper’ Medinan - from Ancient Elven word ‘medin’, meaning ‘helpfulness’ Meram - variant of Meyran Meran - variant of Meyran Meruasul - from Ancient Elven roots ‘miruel’ meaning ‘red’ and ‘Asul’ meaning ‘sun’ Meylas - of unknown linguistic origins, in reference to Prince Mylas of Malinor Meyran - from Ancient Elven word ‘meyran’, meaning ‘much usefulness’ Onhalan - from Ancient Elven roots ‘ohn’ meaning ‘like’ (akin to) and ‘haelun’ meaning ‘mother’ Onmalan - from Ancient Elven roots ‘ohn’ meaning ‘like’ (akin to) and ‘maln’ meaning ‘father’ Onvulan - from Ancient Elven roots ‘ohn’ meaning ‘like’ (akin to) and ‘vuln’ meaning ‘fox’, in reference to cunning Radhur - from Ancient Elven word ‘uradhir’, meaning ‘scowler’ or ‘naysayer’ Resa - from Ancient Elven word ‘res-’, a prefix meaning ‘capricious’ Restahn - from Ancient Elven roots ‘res-’ meaning ‘capricious’ and ‘tahn’ meaning ‘peak’, in reference to a ‘lone mountain’ Restam - variant of Restahn Restan - variant of Restahn Rostam - variant of Restahn Rostan - variant of Restahn Reswan - from Ancient Elven roots ‘res-’ meaning ‘capricious’ and ‘wehn’ meaning ‘grass’ Sachin - variant of Sanechulan Sahan - variant of Sanechulan Salma - variant of Salman Salman - from Ancient Elven word ‘salumn’, meaning ‘sense’ Sanech - variant of Sanechulan Sanechulan - from Ancient Elven roots ‘san’ meaning ‘word’ and ‘chuln’ meaning ‘requirement’ or ‘mandate’, in reference to san’taliyna Sanevan - from Ancient Elven roots ‘san’ meaning ‘word’ and ‘van’ meaning ‘to fare’ (travel), in reference to san’taliyna Saray - of unknown linguistic origins, in reference to Sarai of the mali’dun Saraya - variant of Saray Sarun - variant of Cerun Selevan - variant of Silvan Selvan - variant of Silvan Sil - from Ancient Elven word ‘sil’ meaning ‘sword’, in reference to sil Malin’leh Silrav - from Ancient Elven roots ‘sil’ meaning ‘sword’ and ‘riv’ meaning ‘claw’, in reference to the silriv, a type of curved sword employed by the Acaelanites modeled off sil Malin’leh Silvan - from Ancient Elven roots ‘sil’ meaning ‘sword’ and ‘van’ meaning ‘to fare’ (travel), in reference to sil Malin’leh Sohayem - from Ancient Elven roots ‘sohae’ meaning ‘devout one’ and ‘-yem’, a suffix meaning ‘again’, in reference to fiyemal (reincarnation) Sul - from Ancient Elven word ‘sul’, meaning ‘light’ Sultur - from Ancient Elven roots ‘sul’ meaning ‘light’ and ‘tur’ meaning ‘bone’ Suloem - from Ancient Elven word ‘suloem’, meaning ‘beginning’, in reference to the act of Creation Suman - from Ancient Elven word ‘sumana’, meaning ‘savant’ Tahran - from Ancient Elven word ‘tahorran’, meaning ‘hawk’ Taliam - from Ancient Elven word ‘taliame’, meaning ‘tree’, in reference to the Mother Tree of Laurelin Taran - variant of Tahran Tareman - from Ancient Elven word ‘tareman’, meaning ‘elven weeks’ (years), in reference to age and therefore wisdom Tarem - variant of Tareman Tanas - variant of Taynaceru Tanayem - from Ancient Elven roots ‘tayna’ meaning ‘lifeforce’ and ‘-yem’, a suffix meaning ‘again’, in reference to the concepts of tayna and fiyemal (reincarnation) Taynaceru - from Ancient Elven roots ‘tayna’ meaning ‘lifeforce’ and ‘ceru’ meaning ‘strong’, in reference to san’taliyna Teran - variant of Tahran Tilrelasiol - from Ancient Elven roots ‘tilru’ meaning ‘serving’ and ‘el’Asiol’ meaning ‘the Only’, in reference to God Tilreloem - from Ancient Elven roots ‘tilru’ meaning ‘serving’ and ‘el’Oem’ meaning ‘the One’, in reference to God Tirath - from Ancient Elven roots 'tir' meaning 'law' and 'eth' meaning 'end' or 'death' Valan - from Ancient Elven word ‘valleian’, meaning ‘waters’ Vaner - from Ancient Elven word ‘vanir’, meaning ‘one who fares’ (travels) Varam - variant of Virham Varna - variant of Evarnesar Verethan - from Ancient Elven roots ‘vira’ meaning ‘vigilant’ or ‘mournful’ and ‘ethan’ meaning ‘ends’ Virham - from Ancient Elven roots ‘vira’ meaning ‘vigilant’ or ‘mournful’ and ‘irham’ meaning ‘industry’ Virayat - from Ancient Elven roots ‘vira’ meaning ‘vigilant’ or ‘mournful’ and ‘iyat’ meaning ‘thought’ Notes on Personal Names As with most names derived from Ancient Elven, the Acaelanite names listed above are officially unisex. However, certain names have come to be identified with particular genders by virtue of their identification with renowned bearers. In instances where names of the same origin have multiple variants or alternate transcriptions, the closest name to the Ancient Elven root words (and in all likelihood, the earliest to arise chronologically) has been described and the remainder labeled as ‘variants’. In Ancient Elven, the word ‘van’ means ‘to fare’, that is, a relatively archaic form of ‘to travel’ or ‘to go’, and is present chiefly in the phrase ‘van’ayla’ (Common: farewell). The Acaelanites employ this word much more broadly, using it to refer to any form of travel, though particularly seafaring for mercantile purposes. In the Acaelanite ethnolect, the wide use of the archaic ‘van’ is much more common than the standard Ancient Elven ‘narn’ (Common: to travel). This use of ‘van’ has given rise to a number of additional words relevant here, including ‘di’van’, only approximately translatable as ‘the state of not traveling’. In modern Acaelanite usage, the word ‘di’van’ has come to refer to a community, enclave or home of Acaelanites where they are settled when not seafaring. As many of the names listed above originate as derivations of Ancient Elven root words, many variants exist preserving their linking apostrophes (e.g. Tilreloem to Tilr’eloem). However, these have not been included for the sake of avoiding repetition. Many linguistic features evident in the Acaelanite accent of spoken Ancient Elven can be observed in the names listed above, including certain vowel shifts, the replacement of some apostrophes with vowels for greater fluidity and a conflation between the pronunciation of ‘m’ and ‘n’ at the end of particular words. Several of the names above end in the Ancient Elven suffix of ‘-n’ or ‘-an’, designating plurality. This is believed to originate from an ancient Acaelanite belief in the good fortune of plurality, by virtue of the ‘Seven Skies’ of the one Acaelan. Many of the ‘original’ Ancient Elven forms (e.g. conjoined root words) of the names above are millennia old, and as such are expressed in a fashion that would be archaic or unconventional if used in modern times. (Virayat Laurir Halernal, a historical Acaelanite tir’sair) Honorifics Acaelanites commonly employ honorifics amongst themselves. These honorifics follow the personal name but precede the surname. Some examples may include: [Personal Name] Laurir - from Ancient Elven ‘laurir’, meaning ‘noble’. The highest honorific, reserved for those who claim direct patrilineal descent from ahe’Malin (and thus first in the patrimony of the evarn’sae) or the learned sages of the tir’sairan, who may or may not hold that lineage. [Personal Name] Amirsan - from Ancient Elven ‘amir’san’, meaning ‘word [of the] forester’, in reference to the tradition that holds ahe’Malin as a ‘forester’. An honorific used for certain Acaelanites of famed lineages, such as those who claim descent from the Seven Clans of the Alderfolk. [Personal Name] Acal - from Ancient Elven ‘acal’, meaning ‘golden’, ‘rich’, or ‘wealthy’. Given cultural values derived from centuries of teachings on the evarn’sae, the state of being wealthy does not have the same negative connotations to the Acaelanites that it does in some other elven communities. Regardless, this honorific has substantially evolved from its etymological origins, and now denotes a commander, official, ship’s captain, chief, elder or community leader. [Personal Name] Cerutur - from Ancient Elven 'ceru'tur', meaning 'strong bone'. An honorific used for Acaelanite knights in the quasi-chivalric tradition of the divethan (Common: immortals), cognatic with the human 'sir' or 'dame' in reference to a knight. These concepts hearken back to the original companions of ahe'Malin in the time of Malin'or. [Personal Name] Luerane - from Ancient Elven ‘luerane’, meaning literally ‘not bound’, but more accurately translating to ‘freeman’. Though any custom of indentured servitude has long since been eliminated amongst the Acaelanites, this honorific has survived to apply to any Acaelanite of lesser noble lineage, or a low-level administrator. [Personal Name] Mallir - from Ancient Elven ‘mallir’, meaning ‘great friend’. A polite way of referring to a common Acaelanite, equivalent to ‘mister/miss’ in Common. In instances where an Acaelanite might be technically entitled to multiple honorifics, the highest status honorific is generally used first and primarily, often (but not always) to the exclusion of lower ones. Honorifics do not replace surnames, but are used more commonly than them in some settings, as a form of formal ‘shorthand name’ with the surname omitted. To observers, this may give the incorrect impression that honorifics are Acaelanite surnames. In reality, they are more akin to titles signifying status, used as forms of address. Given this propensity for confusion, Acaelanites typically only refer to their honorifics amongst one another - amidst outsiders they will primarily employ their surnames. Surnames and Patronymics Acaelanite surnames - more commonly referred to as clan or seed names - remain largely consistent with those exhibited by other elven ethnoreligious groups. Clan or seed names typically represent tribal identities and storied lineages tracing back to the time of ahe’Malin. This heritage (combined with the long lifespans of successive elven generations) means that Acaelanite surnames are inherently more conservative and less adaptable to language change than their personal names, and for this reason generally resemble those of other mali’ame or their mali’aheral and mali’ker cousins in their use of standard Ancient Elven. A notable exception to this is patronymics, where Acaelanites sometimes employ the Alderfolk patronymic preposition of ‘aen’ on account of their parallel cultural development (and close historical relations) with that group. The word ‘aen’ originated as a corruption of the Ancient Elven suffix ‘-onn’, and is cognatic with that word, with both translating to ‘son/daughter of’. However, whereas ‘-onn’ is attached to the father’s name or title as a suffix, in Alderfolk patronymics, ‘aen’ is included as a preposition before the father’s name. iyul’maele asiol oem Acaelan ito kae’leh, el’Tuva Uelln’ehya el’Bilokir Tuva’leh, illern’leh el’Taynuel maele’ehya ay evarn’sae ahe’Malin’onn Lye’ehya.

The Raell’uvuliran The Acaelanite Guild of Spicers (An Acaelanite bazaar.) Background and Brief History The Raell’uvuliran (Common: [Guild of] Spicers) is a fraternal organization and mercantile association of Acaelanite traders and craftsmen active in Aevos. The guild’s stated objectives are to advocate for the commercial interests of its members with a single voice, facilitate the creation of trade links between trading communities, and establish cooperative industrial facilities to maximize efficiencies through the pooling of resources. While the guild’s translated name in Common reflects their predominant trade in spices, in Ancient Elven, the corresponding word raell’uvul encompasses both culinary spices and herbs as well as alchemical reagants, oils, dyes, potions and other chemicals. Additionally, the Raell’uvuliran are heavily invested in other commodities, particularly those products of primary industries including minerals, gemstones, coffee, tea, sugar, tobacco, wheat, rice, wood and rubber as well as sundries such as liquor, textiles and incense. The Raell’uvuliran was established in IC 1957 by Acaelanite merchants operating in Aevos, and is one of many such fraternities interlinked with the broader network of Acaelanite ethnic communities engaged in long-distance trade. These international expatriate communities are known as di’vanan (sg. di’van), a word only imprecisely translatable as enclave or home, and usually center around far-flung Acaelanite temples and trading houses located in commercial hubs. The Raell’uvuliran are the only active and organized Acaelanite di’van in modern-day Aevos, additionally serving as shipping agents or middle-men in the import and export of commodities both within and outside of the continent. The emblem of the Raell’uvuliran is a tobacco sprig, and members of the organization can often be identified by their bronze brooches depicting this symbol, which they use to clasp their cloaks. Membership An anointed member of the Raell’uvuliran is known in the singular form as a raell’uvulir, roughly translating to ‘spicer’ or ‘spice merchant’ in Common. Accordingly, the guild’s name in Ancient Elven is the plural form of this word. While any may be associates or employees of the Raell’uviliran, only members of the Acaelanite ethnoreligious community may be anointed or ‘full’ members of their fraternal organization. The Raell’uvuliran are led by a saneyir (Common: ‘speaker’ or ‘president’), who serves as the mouthpiece of their collective membership, elected from among their number. All full members of the Raell’uvuliran are nominally equal, with the group taking the form of a cooperative fraternity possessing minimal formal hierarchy. All inquiries about membership or operations should be directed to the saneyir of the Raell’uvuliran. The current saneyir is Adriel Vallei. iyul’maele asiol oem Acaelan ito kae’leh, el’Tuva Uelln’ehya el’Bilokir Tuva’leh, illern’leh el’Taynuel maele’ehya ay evarn’sae ahe’Malin’onn Lye’ehya.

♪♫♪ The Acaelanites Lye'naeran ay evarn’sae INTRODUCTION The Acaelanites are a mali’ame ethnoreligious community that follow the modern incarnation of Acaelanism, a monotheistic rite first practiced amongst the elves of ancient Malinor. Acaelanites worship the Creator, who they refer to by the Ancient Elven name of Acaelan, and adhere to the sacred instruction of the Aengul Availer. The group’s traditions hold that their faith was originally founded by Malin, who they venerate both as an ancestor and religious leader. The term Acaelanite itself originates as an exonym, with its members typically using the phrase Lye'naeran (Common: Devout Folk) amongst themselves. Due to the cumbersome nature of this native descriptor and the difficulty of translating it exactly, most Acaelanites have eagerly embraced their attributed label, particularly when interacting with outsiders. Historically, the Acaelanites have kept their beliefs largely private, teaching an esoteric interpretation of sacred texts and rituals best described as a form of mysticism. They mostly do not accept converts or proselytize among other elves, passing on their instruction from birth and adhering to an unbroken hereditary succession. Accordingly, the Acaelanites are best described as an ethnoreligious group rather than a religion or subrace, with Acaelanite self-identity governed by a combination of religion, culture and ancestry. HISTORY AND CULTURE There is some debate as to at what time the Acaelanites solidified their ethnoreligious identity in its modern form, considering that this has developed over centuries of political and religious upheaval within the elven race. In the primordial times of Malin, his early kingdom and the war against the Deceiver, all mali adhered to the monotheistic worship of the Creator, acknowledging the Aenguls only as His messengers. At this time, there was no distinction between mali’ame, mali’aheral or mali’ker, much less any conception of a unique Acaelanite grouping. The schisms of Larihei and Velulaei (along with their respective followers) established the foundations of both the mali’ame identity and a proto-Acaelanite one. The original mali’ame were those descendants of Malin who did not adopt the Maehr’sae Hiylun’ehya or succumb to Velulaei’s curse, remaining behind in his forest realm and continuing to live by the First Elf’s instruction, even after his departure from the world. The mali’ame further splintered when Irrin Sirame led a great proportion of their number into the uncharted wilderness, to live nomadic and tribal lifestyles in exile from old Malinor. This ethnic group would much later become known as the Irrinites, themselves transformed by centuries away from settled civilization, becoming swarthier and stockier. The mali’ame who did not follow Irrin into exile were the Alderfolk, named for the alder trees of old Malinor around which they built their settlements, coexisting for a time with dispersed mali’aheral enclaves erected on the foundations of Malin’s kingdom. Many druids of Malin’s reign also remained, continuing to serve as teachers in the Alderfolk communities. This pluralistic society existed in a tenuous state somewhere between war and peace, consisting of a multitude of functionally independent city-states and bereft of any real central governance. All Alderfolk of this time could be accurately described as proto-Acaelanites, as they still practiced the fundamental monotheistic traditions of Malin - albeit in an incomplete form, which would over time develop into modern Acaelanism. Later in this era, many of the Alderfolk would adopt certain polytheistic customs involving the veneration of animal spirits known as the mani. Those who rejected these animistic beliefs as idolatry, a violation of the sacrosanct unity of God as taught by Malin, began to refer themself as ‘Lye'naeran’, approximately translating to ‘We, the Devout Ones’, or more conveniently as ‘Devout Folk’. This drew a clear distinction between those Alderfolk mali’ame who strictly adhered to a monotheistic belief system and those who embraced the new practice of mani worship, constituting the first emergence of a true Acaelanite identity. In many instances, this divergence occurred along familial lines, with clans and tribes constituting the usual manner by which Alderfolk communities were organized. However, these delineations were not universally applicable, as there are multiple examples of Alderfolk clans internally divided by these newfound religious differences. Sectarian conflict dominated the Alderfolk communities of this era until the Lye'naeran lost their majority status, leading to centuries of intermittent persecution, forced conversions and the destruction of monotheistic religious writings at the hands of mani worshippers. The period over which interconfessional violence ebbed and flowed ingrained a tradition of dissimulation within the ancient Lye'naeran, whereby they partially concealed many of their beliefs and adhered to several customs of the majority in order to avoid persecution. It should be noted that while ‘Lye'naeran’ originated in this era as a catch-all term for all wood elven monotheists, over time it evolved into a distinct cultural label, interchangeable with the Acaelanite ethnicity specifically. (A Lye’naeran township in the antiquity of Malin’s kingdom.) However, the teachings of the Lye'naeran would be preserved, passed down through the mali’ame generations and acquiring many of their modern characteristics through syncretism with druidic philosophy and other, more esoteric mysteries. These developments formed the vague foundation of an ethnoreligious community, culminating in the ascendancy of the Lye'naeran with the Holy Princedom of Malinor and the reunification of the elves into one realm. For reasons not entirely understood by scholars, the era of Malinor entailed an almost total elimination of all polytheistic practices amongst the mali’ame, including mani worship and the proto-Aspectism of the Irrinites. Most social classes in the Holy Princedom were dominated by the Lye'naeran, who adhered to an adapted form of the monotheistic rite prevalent in the days of Malin. Among the group’s number was High Prince Native, widely considered amongst the elves to be their greatest ruler since their common progenitor. It was at this time where much Acaelanite theology was codified, clarified by the revelation of Creation as imparted by the Aengul Availer. The fall of Malinor and the consequent degradation of the mali’ame led to the Lye'naeran’s diminution once again, increasingly entrenching their position as an ethnoreligious minority whose traditions were passed down predominantly through ancestry. The worship of mani, the Aspects, and newer, foreign Aenguls made a resurgence amongst the mali’ame, to the expense of the monotheistic philosophies of the Devout Folk, further narrowing their ranks. Over the centuries of division among the elves, the group became progressively insular and secretive, predominantly practicing endogamous marriage and consolidating into their current form. This represents the ethnogenesis of contemporary Acaelanites. The 17th century reunification of the mali’ame under Kairn Ithelanen brought a reconciliation between the mani worshiping Alderfolk and their Lye'naeran kin, largely on account of their ethnic similarities when compared to the Irrinites, who by this time constituted a majority of the wood elven population. However, while polytheistic Alderfolk practices were eventually incorporated into the mainline Irrinite Aspectism, the clannish Lye'naeran resisted any departure from their monotheistic rites. These distinctions were muted in the perceptions of outsiders, including other mali’ame such as the Irrinites, to whom the Lye'naeran appeared outwardly very similar to other Alderfolk in their appearance and customs. This was compounded by the Lye'naeran’s entrenched tradition of precautionary religious obfuscation, a tendency to avoid public worship and the inherently mystical nature of their teachings. Nevertheless, subtle differences between the communities were always externally discernible to keen observers. It is worth noting that the word ‘Acaelanite’ was coined over this comparatively recent period, as an exonym used by valah scholars, diplomats and traders. Acaelanites will typically refer to their community amongst themselves as the Lye'naeran, denoting an unbroken hereditary link to the monotheistic elven tribes of antiquity, but will readily use the term Acaelanite in speech with outsiders. (An Acaelanite seafarer in a foreign port.) Today, the Acaelanites are not a proselytizing people when compared to the other mali’ame confessions. In history, they have only very briefly been so, at the time of the Holy Princedom. Many core Acaelanite teachings emphasize unbroken cultural heritage, and are therefore inapplicable to new converts. This stands in stark contrast to Aspectism following the revivalist movement of Artimec Caerme’onn, which eventually converted the majority of mali’ame to the polytheistic worship of Cerridwen and Cernunnos. Nearly all Aspectists today are the descendants of the Lye'naeran or their predecessors, if their lineage is traced back far enough to the era of Malinor and before it, Malin. The modern Acaelanites retain some of that heritage in their identity and traditions, albeit in a form that has evolved over multiple millennia. While initially Acaelanite families were known as clans, aligned with the ancient Alderfolk practice, in modern times they self-describe as seeds much like any other mali’ame. However, these kinships are not ‘seeds’ in the strict definition of the term, as the proto-Acaelanites never followed Irrin Sirame in adopting a nomadic lifestyle in the wilderness. Similarly, no tradition of ritual tattoos (Ancient Elven: ilmyumier) ever organically originated amongst the Acaelanites. Factors including multiple generations of sporadic religious persecution and a set of cultural values broadly aligned with literacy and entrepreneurship have led to the Acaelanites establishing themselves within an economic niche unique to the mali. While a plurality of their population have largely been concentrated amongst the innumerable realms of other mali’ame, enterprising Acaelanites have settled across the known world wherever a living can be made. These diaspora communities usually maintained their insular cultural practices, and the trusted family and kinship networks they established cultivated an ideal environment for the facilitation of commerce across national, ethnic and religious boundaries. The Acaelanite seeds able to exploit these transcontinental networks set up ocean trade routes linked by far-flung ports, achieving economic advantage through investment in the shipping and mercantile industries. Accordingly, in modern times, the Acaelanites are typically engaged in more enlightened trades than their fellow mali’ame, reputed as a community of sailors, bankers, industrialists, traders and engineers. APPEARANCE The Acaelanites are ethnically identical to the Alderfolk, owing to their shared origins in the forests of Malinor and parallel cultural development. They share the Alderfolk physical characteristics of being paler and taller than the average Irrinite mali’ame, though swarthier than a mali’aheral. Otherwise, members of the community usually possess quintessential wood elven characteristics such as darker features and hair, with lighter browns and reds infrequently observed. These similarities have frequently led to the Acaelanites being considered a subgroup of the Alderfolk, an understanding occasionally reinforced by Acaelanites themselves for political reasons. The main difference between the Acaelanites and the Alderfolk is a matter of religion - the two ethnic groups diverged when the Alderfolk adopted the worship of the mani, with the proto-Acaelanites of antiquity being those among them who kept to rigidly monotheistic practices. RELIGION The term Acaelanite refers to the modern ethnoreligious community descended directly from the monotheistic mali’ame of ancient Malinor. They share an inextricably linked ethnic and religious background, with the largest proportion of spiritual religious observance passed down through heritage and culture rather than proselytization. This theology has developed over time, selectively assimilating certain druidic practices and other belief systems, though always retaining its core precept of faith in a single deity. The syncretism innate to Acaelanism - compounded by the past secrecy of their teachings - has engendered an esoteric understanding of God and the universe, emphasizing the allegorical meanings of Creation and history thereafter. Consequently, the Acaelanites can be accurately characterized as a mystical sect with a highly idiosyncratic pattern of monotheistic praxis. Acaelan The foundational precept of Acaelanite belief is the monotheistic faith in a single deity, known alternately as the Creator, God, or Acaelan in Ancient Elven. Despite His multiple names, Acaelanite conceptions of God emphasize His strict and uncompromising unity, centering their tenets on the revelations of Creation as communicated to the descendant peoples by the Aengul, Availer. The narrative of Creation accepted by the Acaelanites teaches that God, with unlimited power and authority, commanded all things to come into being. With only His intent and want, He created the world in a moment. The Acaelanites believe that before Creation, there was nothing else but God, who existed in pre-eternity outside of any conception of time. In their panentheistic understanding following Creation, God is both immanent, meaning that He is manifested everywhere in the temporal world, and transcendent, existing in the otherworldly heavens. God’s simultaneous immanence and transcendence serves to illustrate that He is above all attributes, considered to be the ‘whole of existence’ both within and beyond the universe. (The Revelation of Creation.) The main Acaelanite doctrine of Creation states that there exist a dualistic ‘created order’ of which there are two realms, el’Taynuel and Acaelan, torn asunder by God’s gift of life to mortal beings. el’Taynuel is the temporal world, sometimes referred to as Creation in the Common tongue. This translation is somewhat of a misnomer, as Acaelanite traditions hold that God created all the universe, including that which is beyond el’Taynuel. el’Taynuel refers specifically to the physical portion of Creation in which God established living beings, and according to the Acaelanites to which He entrusted Malin and his descendants as caretakers. This is the realm in which God is immanent, and in common parlance can be described as ‘the natural world’, the harmony of which was Malin’s imperative. Acaelan is simultaneously the otherworldly heavens, the skies and God Himself. It is the cosmic realm where God is manifestly present and the portion of Creation which He did not endow to mortal beings. The Acaelanites teach that Acaelan is literally God, and so is identified with Him by the same name in the Ancient Elven language. Accordingly, this word is used interchangeably to refer to both God as the Supreme Being and to a specific plane of existence, depending on context. This does not necessarily mean that el’Taynuel (where God is immanent) is not also God, but rather connotes specifically that Acaelan is the domain where He did not initially form living beings at Creation. This delineation is the primary distinction between el’Taynuel and Acaelan. It is through the divine realm of Acaelan, which extends beyond any conception of space and time, where God is transcendent rather than immanent. The word Acaelan’s interchangeable use stems from the account of Creation’s use of the phrase ‘Creator of the Seven Skies’, which is interpreted by Acaelanites to mean that God is the Seven Skies (i.e. Acaelan). In the narrative’s chronology, the ‘[Seven] Skies’ existed before the act of Creation, and as before Creation there was nothing but God, He is the Skies. In other words, God is the whole of existence, but while He bequeathed el’Taynuel to the custodianship of living beings – at Creation ‘carving’ the natural world from His manifest being for their inhabitance while they were ‘tested’, per the Aengul’s account – no such bequest applied to Acaelan. ahe’Malin and the evarn’sae The second fundamental of the Acaelanite religion is their veneration of Malin, referred to occasionally as ahe’Malin to denote his holiness. In keeping with the strictly monotheistic tradition of Acaelanism, the Acaelanites do not believe that Malin is divine, but rather that he plays an integral role in God’s plan by bridging the realms of el’Taynuel and Acaelan. Similarly, ahe’Malin is known by many epithets to the Acaelanites, who revere him concurrently as the First Descendant, the Father of the Elves, Immortal King and Prophet. As the eldest of the Four Brothers, the Acaelanites hold Malin to be the First Descendant, the Firstborn, and therefore, the foremost. Their teachings state that Malin’s seniority flows through to his descendants as Father of the Elves, along with all his inheritances and responsibilities, by virtue of a form of notional primogeniture. Consequently, Acaelanite instruction mandates the doctrine that ahe’Malin was the founder of their sect, which can be traced back in an unbroken hereditary succession to him. Additionally, by virtue of his role as the elven antecedent, the Acaelanites revere ahe’Malin as their ruler, establishing the temporal Malin’or (Common: Land of the Elves) in el’Taynuel, governed by right of his seniority as patriarch. They believe that following his reign on el’Taynuel, ahe’Malin came to reside within Acaelan, where he still ‘lives’ as a linkage between the two realms. This is the origin of the term ‘Immortal King’, and the Acaelanites reject any use of an explicitly kingly rank amongst the elves, eschewing this as tantamount to an attempt to supplant ahe’Malin. Finally, Malin’s role as Prophet to the Acaelanites derives from his original charge of the evarn’sae by God, his communication of this order to his descendants and, consequently, his position as the founder of Acaelanism. Therefore, despite their unquestionably mali’ame ethnicity, the Acaelanites largely self-identify with Malin and Malinor rather than any subsequent leader or nation. (The evarn’sae and the bequest of el’Taynuel.) The evarn’sae is a theological concept in Acaelanism roughly translating to ‘stewardship’ or ‘guardianship’. It refers to God’s bequest of el’Taynuel to ahe’Malin and his descendants for safekeeping and maintenance, which the Acaelanites interpret as their sacred responsibility. The evarn’sae was initially demonstrated when Malin and his progeny became the first to explore Creation, developing the earliest language and naming the features of the natural world such as the ‘trees [...], grass [...], mountains and valleys’ as per their charge as God’s stewards. Nonetheless, the duty endowed by the evarn’sae is generally understood to comprise two facets - firstly, it requires the preservation of the natural world’s harmony through acts of virtue, service and valor. Secondly, it mandates keeping to the faith of God alone, rejecting all idolatry or worship of other deities. The Acaelanites teach that Malin’s foremost desire for bountiful descendants was emblematic of his wish to ensure the survival of the evarn’sae, and that the covenant’s continuance in spite of the Deceiver’s curse of sterility represents an existential struggle of faith. While the evarn’sae was originally applicable to all of Malin’s lineage, the Acaelanites hold that they are the last who have kept to it. Despite their view of the unique position of ahe’Malin and the evarn’sae, Acaelanite precepts do not wholly dismiss the other descendants. Krug, Horen and Urguan and their mortal lineage are attributed value as living beings, like all others endowed by God with the gift of life in el’Taynuel. However, Malin’s younger brethren are not deemed to possess the same responsibility as the Firstborn through the evarn’sae, and therefore are not expected to maintain the same gravity of purpose. Notably, while Acaelanite theology explicitly states that the other descendants were not charged with keeping the evarn’sae, their writings also include reference to the category of lliran evarn’sae’leh, a special title applicable exclusively to the Cloud Temple of Aegis. Approximately translating to ‘friends of the evarn’sae’, lliran evarn’sae’leh connotes the ancient Cloud Temple’s relationship with the Acaelanites as fellow defenders of the Aengul’s revelations of Creation, even though they were not charged to do so through any formal bequest of el’Taynuel. However, the Acaelanites do not consider this label applicable to the modern Cloud Temple, which they view to have functionally embraced polytheism. Ascent of ahe’Malin In the Acaelanite understanding, ahe’Malin’s status blurs the line between that of a temporal and theocratic ruler, and so is largely interpreted as that of a priest-king ruling from his position between el’Taynuel and Acaelan. The Acaelanites teach that Malin still lives - their position is that he was originally bequeathed stewardship of el’Taynuel through the evarn’sae, establishing Malin’or as its physical expression in that temporal realm and ruling through God’s instruction. Following his time in el’Taynuel, he ascended to Acaelan, where he still resides as Immortal King. It has never been stated at what time this event occurred, and so it remains a mystery of faith even to the Acaelanites themselves. Malin’s bridging of el’Taynuel and Acaelan is reflected as a parallel to his dualistic role as leader. While he still rules, his residence in Acaelan means that the responsibility of keeping the evarn’sae has passed on to his descendants in el’Taynuel. Most Acaelanites believe that ahe’Malin will someday descend from Acaelan, and for this reason his temporal throne in el’Taynuel must be preserved in the interim, though there is little agreement on exactly when this will happen or under what circumstances. What is fundamental is that ahe’Malin is physically present in Acaelan, but that his reign continues in perpetuity - therefore, the evarn’sae can be construed to place ahe’Malin as Steward of God, and the elves as the Steward’s deputies by their descent from him. The Aenguls In Acaelanism, the Aenguls are considered to be God’s messengers and instruments, created before and in anticipation of His partition of el’Taynuel from His manifest being, but also granted free will by Him. Availer is held to be the greatest of the Aenguls and the most powerful among them, along with the most faithful to his original task, instructing the Four Brothers in the revelations of Creation and imparting God’s law unto ahe’Malin and his descendants. The Acaelanites hold that Availer’s position as first of the Aenguls was originally entrusted to them as a mystery of their faith at the time of the Holy Princedom of Malinor, kept secreted in the Mother Tree of Laurelin and since revealed by that city’s destruction. The Aenguls are never worshiped as deities by the Acaelanites, who consider this to be a barbarous practice against their core monotheistic principles. Likewise, as ethereal beings, they are never considered prophets, even those regarded positively such as Availer, whose explicit purpose was to communicate the message of God - this is because the Acaelanites believe that prophets must by definition be mortals of el’Taynuel. Aenguls, meanwhile, are generally incorporeal creatures within Acaelan, but may manifest themselves in el’Taynuel for specific purposes, for example, when banished there by God. (Availer, First of the Aenguls and the Revelator of Creation.) This represents the fundamental question in the Acaelanite view of the Aenguls - their free will or ‘instrumentality’ as God’s agents. For example, there are Aenguls who ‘defect’ from God and seek worship for themselves, a form of idolatry that rejects His oneness. However, these false gods always manifest themselves in el’Taynuel either literally or through sorcery, suggesting that they were banished from Acaelan. Moreover, the revelations of Creation make ample reference to el’Taynuel as a ‘testing ground’ for mortal beings, along with God’s plan to test the life He had created - accordingly, Acaelanite interpretations hold that the banished Aenguls are in fact still instruments of God, exiled to test mortal faith in Him. This is significant in the uniquely elven context of Aspectism, where the Acaelanites believe that Cerridwen and Cernunnos were Aenguls condemned by God to walk el’Taynuel, and that the elves who worship them have simply failed His test to keep to the evarn’sae. Acaelanite theology does not draw a specific distinction between Aenguls and Daemons, placing them in essentially the same category and equally forbidding the worship of either. Though they are technically distinguished in the revelation of Creation, both are generally referred to as Aenguls, with the connotation that both beings can alternately keep to, or defect from, their original task as God’s otherworldly messengers. The Entwined Imperatives The Acaelanites maintain a dualistic understanding of the evarn’sae as a promise to serve as stewards of el’Taynuel, by way of two Entwined Imperatives - preserving the harmony of the natural world and keeping strictly to monotheistic faith in God. Though they are typically referred to in that order, the Entwined Imperatives are equal in importance to the Acaelanites and so are only rarely attributed the label of ‘first’ or ‘second’ for the sake of convenience. The basic principle of this doctrine is that the two components of the evarn’sae are so closely interrelated that, in practice, they are the same - meaning one imperative cannot be kept without the other. However, it should be noted that Acaelanite theology attributes a hidden meaning to the practical nuances of stewarding the ‘natural world’. This perspective relates to the term’s etymology - particularly the Ancient Elven suffix of -sae, only imprecisely translatable as referring to the act of ‘spreading’ or ‘developing’ their stewardship of el’Taynuel. The evarn’sae’s imperative to ‘preserve’ the ‘harmony’ of nature should not be misconstrued as mandating a primitive or naturalistic lifestyle for the Acaelanites. On the contrary, this mandate requires that Acaelanites develop and build in el’Taynuel, embracing entrepreneurship, enterprise and progress rather than isolationism and backwardness. Accordingly, this imperative’s meaning of ‘preserving harmony’ should be interpreted as a directive towards cultivation and fair stewardship, rather than an acquiescence to barbarity. The act of development (by improving the material conditions present on El’taynuel) is regarded by the Acaelanites as an expression of the evarn’sae - to this effect, a commonly employed parable is that of a laurir (Common: lord) charged with improving the lot of his land and people, ruling justly and fostering productivity, prosperity and security. This reading is drawn directly from the revelation of Creation’s depiction of Malin. When Malin was first charged with the evarn’sae, he executed this responsibility with fervor, leading the elves into the unknown as the first mortals to explore el’Taynuel. Later, when the Deceiver’s malaise took hold, Malin became reclusive, apathetic to all that occurred outside his forest realm. Consequently, the act of adhering to the evarn’sae’s imperative is frequently framed as a holy ‘struggle’ against the blight of complacency amongst the elves, with the objective of emulating Malin’s original, unencumbered vitality. In other words, the Acaelanites perceive regress to a tribal, uncivilized lifestyle not as a form of naturalist asceticism, but rather view it in highly unfavorable terms akin to a surrender in the innate conflict with complacency. Concomitantly, they believe that the natural world in el’Taynuel can be preserved without these regressions, which are unnecessary and a capitulation to base instinct. The worship of nature itself is considered a form of unhelpful idolatry, represented through the metaphor of an indulgent mother contrasted with a guardian who trains, teaches and improves his charge - as such, the evarn’sae mandates that Acaelanites cultivate and discipline rather than gratify. This theology is reflected strongly in Acaelanite culture, which celebrates industry, achievement, service and valor as active expressions of the evarn’sae, allegorized by ahe’Malin’s ventures from the forests. Over the centuries, the Acaelanite explanation of the Entwined Imperatives has become an allegory for the decline of successive elven civilizations, viewing the two mandates of the evarn’sae as inextricably linked or ‘entwined’. Where elves lose their connection to God, their material conditions decline in parallel, inevitably regressing into base tribalism, because the two facets of the evarn’sae are so interconnected that one cannot be kept without the other. Consequently, the modern Acaelanites view the Holy Princedom of Malinor as an empire of legend, initially populated by forward-thinking, entrepreneurial elves in ahe’Malin’s image - when the greater proportion of Malinorians abjured the evarn’sae by adopting the polytheistic Aspectism or ethnic religions, they surrendered themselves to indolence and so failed their other charges under the covenant, therefore reducing their realms to barbarism and squalor. Accordingly, these practices have kept elves in a lesser state than befits the stewards of Creation, and the histories of their emergence serves as a cautionary tale to the Acaelanites. Untamed nature devoid of civilization represents chaos, whereas living an orderly life represents a victory against chaos - in this way, ahe’Malin’s struggle against the Deceiver continues in perpetuity within all elves. The word ‘harmony’ as used in the Entwined Imperatives is therefore best understood as synonymous with ‘order’, where keeping the evarn’sae constitutes a struggle against chaos on two interrelated fronts. The Acaelanites believe that these are one of the mechanisms by which God ‘tests’ the elves, per the revelation of Creation. san’taliyna and the laier’fiyemalan Roughly translated into Common as ‘the living word’, san’taliyna is a core metaphysical concept in Acaelanism relating to the manifestation of the elven soul, or tayna, on el’Taynuel. In keeping with the duality between el’Taynuel and the heavens of Acaelan, the Acaelanites teach that all ‘life’ is composed of two parts. Firstly, there is a physical form - a ‘hollow shell’ in the language of Creation - manifested corporeally in el’Taynuel. This body is inhabited by a lifeforce or ‘soul’, amongst elves known as tayna, which is an essence derived from Acaelan and manifested on el’Taynuel through a temporal host. The revelation of Creation describes this lifeforce as the ‘breath of existence’ (Ancient Elven: iheiuhii uelln’leh) which God ‘blew’ into the first mortal being, thenceforth passed on through the generations. While the Acaelanites believe that all living things - plant, animal or otherwise - possess the two components, they also teach that tayna is an energy drawn directly from Acaelan, albeit ‘housed’ in a physical form in el’Taynuel. The tayna can be explained as the mind, thought or essence of life, without which a mortal being is no more than a husk. It permeates every aspect of el’Taynuel, in a similar manner to God’s immanence there. The tayna is the great song of life chiming the world over, from forests and cities teeming with energy to the most desolate of places, where it faintly reverberates from even the tiniest, most invisible organisms. While the body is wholly of el’Taynuel, the tayna is an extension of Acaelan saturating el’Taynuel. In the Acaelanite understanding, it is the evarn’sae that makes an elf’s tayna unique when compared to a regular soul. Core to this is the belief that an elf’s tayna is ‘trapped’ in el’Taynuel, resident in a physical form, until certain conditions are met. The elves, being appointed God’s stewards on el’Taynuel through the act of Creation, are bound to that realm by the obligations of the evarn’sae - while tayna of all corporeal forms, animal and plant, is an energy from Acaelan, an elf’s tayna has the distinction of being linked inextricably to el’Taynuel by the evarn’sae. (The living energy of the tayna.) The culmination of this metaphysical view is the laier’fiyemalan (Common: Seven Reincarnations), another theological element relating to the relationship between el’Taynuel and Acaelan. The Acaelanites instruct that the elven ‘soul’ is rendered transmigratory by the evarn’sae, meaning that upon corporeal death, the tayna is transferred to another physical form through metempsychosis. Reincarnations occur instantly upon one’s death, as the duality between the tayna and the body means that it is impossible for an elf’s tayna to exist without physical form. The doctrine of the laier’fiyemalan teaches that an elf’s tayna can be reincarnated into any living thing - plant or animal - though only seven times, one for each of the Seven Skies. The Acaelanites believe that during every reincarnation (Ancient Elven: fiyemal), the tayna is vetted and cleansed through adherence to the evarn’sae, expressed practically through acts of industry, achievement, virtue and valor in el’Taynuel as well as faith in the one God. The doctrine of san’taliyna explains this from the perspective of ‘accumulating’ positive or negative tayna, according to the mandates and prohibitions of the evarn’sae. Those elves who amass enough ‘positive’ lifeforce are esteemed for having achieved mastery over their tayna, the culmination of which is a form of nirvana. For believers who keep the evarn’sae, the tayna grows increasingly closer to God over the multiple reincarnations, reaching an apotheosis after the Seventh Death. However, a disbeliever’s tayna grows more wicked with each reincarnation, slowly approaching oblivion as its vessels become progressively baser and more primitive. In the instance of an Acaelanite believer, the apotheosis following the Seventh Death constitutes an elf’s tayna becoming one with Acaelan, though not in the sense of an afterlife. Instead, the tayna abruptly ceases, losing all personhood and transforming from a component of life to a literal, unliving star (Ancient Elven: celia) embedded in the Cosmic Being of heavenly Acaelan. This represents a permanent exit from the trappings of the natural el’Taynuel and the conclusion of an elf’s charge to keep the evarn’sae. In this manner, the Acaelanites generally agree with the human interpretation of the revelation of Creation, whereby human souls are given the exclusive right to explore the Seven Skies. Where these human souls are understood to retain consciousness and thus a form of ‘life’ after physical death, allowing them to ‘explore’ Acaelan - the elven tayna ends with total finality, unable to continue outside of el’Taynuel. With the completion of the evarn’sae, the elven tayna has no role to play in Acaelan, and so it leaves behind a star as its barren impression. This last act of unification between an elf’s tayna and the cosmic mind represents the ultimate happiness, a nirvana resulting from the elimination of all attributes of being. Embedded in Acaelan as stars, the transmuted, lifeless souls of elven ancestors over the eons look down over el’Taynuel, united for time eternal. (The tayna’s metempsychosis.) The laier’fiyemalan reflect the fundamental cycle of elven tayna under the Acaelanite interpretation of the san’taliyna - from God imparting his original breath of life to the elves at Creation, to the endowment of the evarn’sae’s covenant and the cycle of physical death and rebirth, culminating in the Seventh Death, whereby the tayna is returned to Acaelan and subsumed within Him forever as a star. However, it is worth noting that the core metaphysical concept of the san’taliyna - the duality of body and soul and the otherworldly essence of life’s permeation into the natural world - is not unique to Acaelanite philosophies, existing in related forms in other elven traditions. Indeed, there is significant evidence to suggest that a basic form of the san’taliyna is a common ancestor between proto-Acaelanism and proto-Aspectism. However, modern Acaelanite practice is distinguished by their belief in the relationship between the san’taliyna with both the evarn’sae and the cycle of the laier’fiyemalan. Acaelanite theologians generally agree that among elves, the only exception to the laier’fiyemalan is ahe’Malin. The Acaelanites do not believe that Malin ever perished in a bodily sense, but rather ascended to become physically present in Acaelan, and so can not be reincarnated. Malin’s presence in Acaelan is framed as fundamentally distinct to the human soul’s ‘exploration’ of the Seven Skies - whereas ahe’Malin serves as a bridge between el’Taynuel and Acaelan, immortal, ruling, yet absent, a human soul is present in Acaelan as an afterlife on account of its physical form having died. Symbols, Clergy and Organization Given the celestial motifs surrounding Acaelan, the skies, heavens and cosmos all carry significant symbolism to the Acaelanites. In addition to being literally God, Acaelan represents the transcendent realm and otherworldly elements with their origins outside of el’Taynuel. The Acaelanites never personify God in art, instead depicting Him as alternately a blue sky or countless starry, astral bodies, per his label of the Cosmic Being. As part of this representation, Acaelanite places of worship are always required to be below the open sky, often expressed in buildings through a portal or space on the roof. Cognatic with most human religions, the number seven (Ancient Elven: laier) has an important meaning in Acaelanite theology, being Acaelan’s number in the revelation of Creation and similarly the number of the laier’fiyemalan. Likewise, the stars (Ancient Elven: celian) themselves, regarded as the unliving shells of elven souls after their Seventh Death, convey a hallowed meaning to the Acaelanites. Each star represents an elf who has kept to the evarn’sae and achieved nirvana, becoming one with the being of Acaelan, and so these celestial representations are commonly included with those of God. Notably, the Acaelanites consider taliyna’yulnan (Common: soulstones) to be fragments of proto-stars, and in an elf’s case, a token of their tayna, the evarn’sae and the objective of apotheosis. The significance of a taliyna’yuln should be understood as akin to a grain of sand becoming a pearl when layered with nacre - an elf’s soulstone represents that which will become a star when their lifeforce is eliminated from the system of san’taliyna, having accumulated sufficient positive tayna. It does not ‘hold’ their soul akin to a phylactery - only a physical form can do this - but rather symbolizes what they will become should they keep the evarn’sae. The crescent moon is another important symbol of Acaelan, reinforced by the icon’s historical use as a sigil of the Holy Princedom of Malinor, believed to originate from the traditions of ancient Acaelanites. These crescent moons are occasionally combined with stars in Acaelanite motifs, creating a unified symbol known as the Moon-and-Star (Ancient Elven: velulai-celia’ehya), used in certain religious jewelry and places of worship. This should not be conflated with the mali’ker use of the crescent moon to represent Velulaei, the Moon Goddess - the Acaelanites employ the crescent moon from the perspective of a planetary body part of the heavenly Acaelan, and as a symbol of Malin’s temporal realm on el’Taynuel through Malinor, never personifying it as a deity or independent being. Finally, sil Malin’leh (Common: The Sword [Falchion] of Malin) is the last emblem important to the Acaelanites, representing ahe’Malin’s throne on el’Taynuel. The revelation of Creation holds that sil Malin’leh, a curved falchion, was granted to Malin by the Aengul Gavrael at God’s behest, to aid him in the war against the Deceiver. It became a symbol of his rule as Immortal King, but did not join him in his ascent to Acaelan, instead remaining in el’Taynuel as an icon of the Holy Princedom of Malinor and wielded by that state’s leaders. The weapon’s celestial provenance is frequently emphasized in Acaelanite theology, being considered a bequest from Acaelan and an instrument of ahe’Malin’s duty of the evarn’sae, which he employed to smite the Deceiver’s agents in the primordial times of Creation. Acaelanite swords are typically manufactured in the same fashion as sil Malin’leh, serving as the talismans of their tradition. The sacred colors of Acaelanism are blue and green. In keeping with the dualistic nature of Acaelanite theology, blues of manifold shades represent Acaelan, the heavens, the cosmos and the transcendent realm. This can range from the cerulean of the daytime sky to the dark blue of the starry night, peppered with celestial bodies. Likewise, green symbolizes el’Taynuel and the physical, natural world. (A senior Acaelanite cleric, known as a matir’sair.) The Acaelanites do not have a dedicated priesthood in the traditional sense, maintaining that the druids of Malinor originally fulfilled this role before they abjured the evarn’sae by commencing worship of the Aspects. The Druidic Order’s historical renunciation of monotheistic principles has led to a deeply ingrained aversion to the notion of an organized priesthood amongst the modern Acaelanites, who consider these institutions to be easily corruptible. Interestingly, the general practices of druidism are not technically incompatible with Acaelanite theology, with druidic teachings surrounding the world’s innate life energies demonstrating ontological parallels with the Acaelanite san’taliyna. However, this is forbidden to the adherents of the evarn’sae so far as it involves actually personifying, deifying or worshiping the Aspects. However, the lack of an organized priesthood does not mean that the Acaelanites have no religious leaders. These clerics are known in Ancient Elven as the tir’sairan (sing: tir’sair), elders and teachers educated in the law, theology and history of the evarn’sae. A tir’sair does not inherently have more authority to lead services or perform sacred rituals than any other adult Acaelanite, but instead instructs communities as a scholar trained in Acaelan’s esoteric mysteries. As such, the tir’sairan are bestowed with the responsibility of understanding and explaining Acaelanite religious practice to their lay coreligionists. An Acaelanite community’s tir’sair may also serve in a quasi-judicial role as the resolver of internal disputes, in accordance with the evarn’sae’s precepts. Pertinently, the Ancient Elven word ‘tir’sair’ originally derives from the combination of the phrase ‘tir’sae’ (Common: Development of Law) to the suffix ‘-ir’, denoting a person’s role or function. This is generally translated into Common as ‘sage’, or less frequently (but more accurately) as ‘jurist’. While tir’sairan generally wear green robes, representing their role as interpreters of the mysteries of the evarn’sae on el’Taynuel, a senior tir’sair is referred to as a matir’sair and is entitled to clad himself in the celestial blue of Acaelan. Normally, matir’sairan have trained in Acaelanite traditions for over a century. Novice tir’sairan are apprenticed to their superiors, who are expected to serve as lifelong sources of religious reference through a custom of binding jurisprudence. These treatises typically take the form of a tir’sair's practical rulings on certain theological questions, through the mechanisms of dialectic reasoning. Their interpretations are held to ultimately trace back to ahe’Malin by way of an unbroken succession, and so the collected writings of the sages underpin a great proportion of Acaelanite philosophy. Though it is not formally codified in any religious text, it is the custom of the tir’sairan to refrain from shaving, growing beards in emulation of the Aengul Availer and High Prince Native. The Acaelanites consider Native to be the last Acaelanite ruler of the united elves on el’Taynuel and affirm that he was an accomplished tir’sair, evidenced by his close relationship with the Aengul Availer. il’halern The il’halern, roughly translating to ‘promising’ or ‘pledging’, is a customary profession of faith amongst the Acaelanites, spoken as a ritualistic oath before services of worship or as a preamble to the theological writings of the tir’sairan. It can alternately be used as an identifying statement for other Acaelanites, summarizing the foundation (but not the totality) of their religious practice. The il’halern is typically rendered in Ancient Elven, and tradition holds that this original form was professed verbatim by the ancient disciples of Malin. As such, it is considered to be a ‘core truth’ that predates any rulings drawn from subsequent jurisprudence. A translation into Common has been included for the sake of convenience. The declaration reads: iyul’maele asiol oem Acaelan ito kae’leh, el’Tuva Uelln’ehya el’Bilokir Tuva’leh, illern’leh el’Taynuel maele’ehya ay evarn’sae ahe’Malin’onn Lye’ehya. In Common, this is translated as: I bear witness that there is only one God, the Whole of Existence and the Creator of All, and I bear witness to His bequest of el’Taynuel for the stewardship of Malin and the Elves.

A new beginning “The call of the forest” My name is Kyalah Folen’lif and I am here to call all the Mali’ame that are lost, to return to their true path. For way too long we had to travel in nomadic tribes held only by the names of the ancient seeds. For way too long most mali’ame had no place of their own, Nevaehlen lately failing as a safe space for Mali’ame after the war we are now scattered. Some found the Under-grotto being a temporary safe place, some still searching for a home or never found one and with it, lost their path of nature. failing the gods themselves they have forgotten the ways of the old and that is why I, Kyalah am here, sent by the great mother to unite us all by word, history and faith. I will guide all the lost children of the wild faith back to the right path, our path. I am no druid yet I know of their connection, I am no chieftain but I seek to care and guide for those who lost their ways, or haven't found them yet. I will be your mentor, mother, sister. as the forest connects each tree. I shall be the roots that connects you all. “The forest calls you mal’oon, it needs you lari’oon” “Turning a new leaf” In my travels across Almeris and now Aevos I have seen and met too many lost mali’ame. Much like my own journey, these lost ones were ignorant of their connection to nature, their spirits tainted by the influence of Valah's ways. Many wandered aimlessly, oblivious to the ancient wisdom that coursed through their veins. Moved by compassion and a deep-seated desire to guide my kin back to the righteous path, I extended my care to these lost souls. Through patient guidance and care, I witnessed their transformation as they discovered seeds of respect or found a place to call home among our people. In the embrace of our culture, they rekindled their connection with nature and rediscovered the essence of being Mali’ame. The turning point in my journey occurred amidst the haunting ruins of Nevaehlen, where I found a fellow Mali’ame eager for enlightenment. Guiding them through the ancient temples dedicated to our mother, Cerridwen, I revealed the purpose she holds for us and how, through worship, we return to her embrace. It was within this sacred space that the gods spoke to me in a vision, their voices resonating through the rustling leaves and the murmurs of the wind. In this sacred communion, I discovered my true path and underwent a profound transformation. Shedding my old identity, I relinquished the name Folen’lif, embracing a new one that resonated with divine purpose – Uheirtal’ame. “Planting a new seed” “Unity, nature, family and worship.” Those are the principles the mother and father bestowed upon us as Mali’ame. These principles, deeply rooted in the ancient ways of our people, serve as the guiding light for those who, like me, are committed to raising the banner of Uheirtal’ame, those who seek the forest. The banner, woven with threads of unity and nature, welcomes all Mali’ame who yearn to return to their roots, embracing them with open arms and a spirit unburdened by questions of past deeds and lives. and those same principles are those I will guide towards when raising the banner of the new seed ,those who seek the knowledge of the old ways, the spiritualists amongst us and those who wish to connect to the wild path. This seed is a ‘sanctuary’ for those who hear the call of the old ways, for the spiritualists amongst us who seek communion with the divine forces that have guided our people for generations, that gave us history. It is a haven for those who wish to tread the wild path, connecting deeply with the untamed essence of nature and the energies that course through the veins of our world. As the gods spoke to me, their divine words resonate through the heart of Uheirtal’ame, giving purpose to the creation of a new seed. This seed, bearing the weight of intention and purpose, sprouts to form the foundation of a new chapter in our cultural legacy. Named with profound meaning, Uheirtal’ame stands tall as another branch on the great tree of our history, a testament to the resilience and continuity of our people. Within the embrace of this sacred seed, individuals will find a home. It is a refuge for those who seek the path, a place where the teachings of the Cerridwen and Cernunnos are preserved and from the ichor way to the sanguine fire. All will pass down through the generations. It is a seed of knowledge, a repository of ancient wisdom and spirituality of nature that will fuel the thirst for understanding among the children of the mother and father, we may not have the legacy of the other seeds but i assure you, we will go down in the mali'ame history as one and will make an impact. So come and be part of Uheirtal’ame! Become a true mali’ame.