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  1. 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
  2. Issued as of 6th of Sun's Smile Year 171 of the Second Age Dear Brothers and Sisters, Throughout the ages and across generations, us Mali have founded ourselves entangled in conflicts over political matters, beliefs, religions, and diverse ideals. While attempts at elven unity have been made, a singular success was achieved under the brutal rule of Kalenz Uradir. However, subsequent efforts beyond this brief unity have mostly ended in failure. Allow me to be succinct, as I am a mere civilian without influence in governmental or diplomatic affairs. My lengthy existence has exposed me to witness the irreparable damage caused by the unity of the human race. Mali ears carried as trophies around one's neck, the beheading of our Oem'iian left as grim decorations in the lands of Brother Horen—these are all stark manifestations of the brutal consequences of their accord. This is not an accusation against the Valah; rather, it acknowledges their limited understanding due to their short lifespan, often leading them to eradicate what they cannot control, or comprehend. Therefore, I implore the decision makers of those of Brother Malin to set aside ancient rivalries and collaborate. Put aside disputes over superiority and, most importantly, relinquish arrogance. The inevitable rise of the Holy Orenian Empire looms on the horizon, with the human race growing stronger by the day. Thus, my simple recommendation is for elves to unite, do not let childish bickerings be the cause for our extinction. I trust in the wisdom of your respective governments to explore the details, whether it involves creating an entity akin to the Elven Union (EU) or forming a more cohesive front, reminiscent of the unity achieved under Kalenz Uradir. Signed, Usamea An'asul MAEHR'SAE HIYLUN'EHYA AME NAE EVAREH VELULAEI Y NAE ILUMEH
  3. 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.
  4. ♪♫♪ 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.
  5. 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.
  6. ♪♫♪ 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.
  7. When one binds themself to another in the eyes of the Aspects, this is a sacred oath which cannot be forsaken. The humans have the concept of divorce and annulment woven into their scriptures and courts of law, but no such law exists in the life of a true Aspectist. In sun or storm, elation or heartbreak, a marriage vow cannot be broken. If your partner lives, you may not take another. Even in death, this vow is a powerful one. To sunder it would be a grave affront to the Aspects. - The Way of the Mother The purpose of this tenet within the Way of the Mother is to preserve the sacredness of the marriage vow and stray away from human customs. Definition of Marriage In human culture, marriage is designed to create a legitimate bloodline for the passing of titles and property. The line of succession was traditionally through the firstborn son, but this has changed in recent decades with the introduction of absolute primogeniture in many human kingdoms. To have a child outside of marriage is to have a bastard who is not included in the line of succession except for rare occasions where the child is legitimised. Marriage, therefore, is a necessary part of life amongst the human nobility as a way to pass noble titles and heirlooms upon death, which happens much more frequently among Man than among the Elves. Because marriage is integral to the creation of legitimate lines, divorce or annulment is available through the Church of the Canon as a way to take on another spouse. This will usually only be granted where the spouse is not fulfilling their marriage duties, has been adulterous, or is considered to have abandoned the marriage. Conversely, among the Mali’ame people there is no concept of legitimacy and limited value is placed on bloodlines. Integral to Mali’ame families are the Seeds, which are primarily adoptive families but can include members who are related by blood. Furthermore, Mali’ame do not have inheritable titles. Leadership of a Seed is most often chosen from existing Seed elders, not from the blood descendant of the current leader. In the Dominion of Malin, the title of High Prince was not passed down but rather elected by Moot. Similarly, in the Crown of Elvenesse and later the Crown of Amaethea, the High Prince’s successor was chosen by the current High Prince rather than being passed from parent to child by way of right, as is the case in human cultures. There is no societal expectation that partners must be married in order to have children. It is perfectly acceptable, and in fact normal, for Mali’ame to have multiple relationships throughout their long lives either sequentially or simultaneously, bearing children by many different partners. Because there is no concept of legitimacy, children who are born out of wedlock or adopted are not seen as being any more or less connected to their parents. Why, then, does the concept of marriage exist in Mali’ame culture? One possible explanation is the influence of Orenian customs. Mali'ame culture saw an intense revival and return to the ways of Irrin Sirame within Laureh’lin, a Wood Elven state in the Dominion of Malin in Axios. The Wood Elves had been vassalised under the Kingdom of Oren for centuries by this point, and although granted independence in Axios, remained a vassal state. Therefore it is possible the human norm of marriage became ingrained in Mali’ame customs during this period of revival. Even though marriage was not considered necessary for the formation of legitimate bloodlines or the passing of land and titles, it nevertheless has become normal for Mali’ame to formalise their relationships through marriage. The Way of the Mother preaches that marriage among Mali’ame is sacred because it is a vow made in the eyes of the Aspects. Mali’ame should refrain from tying themselves to another in matrimony unless they can fully commit to their life partner for the centuries they will walk the mortal plane together. In the case of the Druii, this bond transcends death and follows them into the Eternal Forest. Marriage and the Aspects The effect of marriage in Mali’ame culture is that two souls become one in the eyes of the Aspects. Take, for example, the Vows of Matrimony found within the Priesthood of Orison. In this rite, the couple are symbolically united through blood and sacred Attunement springwater. The vows are overseen by a Priest of the Wild Faith, intoning that the bond has been witnessed by the Aspects. The impact of two souls becoming one is that each spouse must work in tandem to uphold the balance because, in the eyes of the Aspects, they are intertwined. The Mali’ame are not inherently monogamous. It is normal to have multiple partners, sometimes simultaneously. However, entering into marriage is widely considered to be a dedication to one partner and one partner only. Straying beyond marriage is infidelity. However, because Elven children are so rare and precious, it is not uncommon for a married couple to decide to bear children outside of marriage if they are of the same gender or if one of them is infertile. Because this is agreed upon, it is not considered adultery. In human culture, infidelity is considered grounds for a divorce or dissolution of marriage. Not so in Mali’ame culture. A marriage vow cannot be broken for it is not a legal commitment, it is a spiritual one. Therefore, it is the duty of the couple to return to the light of the Aspects together. In this way, they uphold the balance. Because a married couple are one, even if they become separated due to irreconcilable differences, it is inappropriate to take on another partner while the other is alive. This would upset the delicate nature of the balance. When one partner dies, it is not frowned upon to take another partner—particularly for bearing children—but it would be considered an affront to the Aspects to enter into another marriage. Marriage bonds traditionally transcend death with the knowledge that the couple will be reunited in the Eternal Forest or in the Aspects’ realm. Mali’ame who marry young are more likely to grow apart from their spouse over the centuries and wish to separate, therefore breaking their sacred vow. The Way of the Mother counsels to have meaningful partnerships, but not to fasten this with a marriage vow until both partners are wholly committed to taking the other as their lifemate. Too often do we see Mali’ame marrying their current partner, separating after half a century, remarrying, and repeating across five centuries of life. This is likely a habit developed from human cultures, where marriage was necessary and unmarried partners were considered unholy. Non-Aspectist Marriage Rites True Aspectists and followers of elnarnsae’ame will marry their spouse in a traditional ceremony presided over by a Wild Priest or, more rarely, alone in a sacred place such as a Druidic Grove. However, many Wood Elves have been known to marry their spouse through other means, such as in the eyes of another deity or in a court of law. In those instances, the rules of marriage outlined by the Way of the Mother do not apply. A traditional Mali’ame marriage bond is so sacred because it is made in the eyes of the Aspects rather than in honour of one another. To break such an oath is a grievous affront to the Aspects and to the balance. Marriage Rite in the Way of the Mother Many Seeds, Clans, Houses, and Talonnii have their own marriage rites. The key feature of an Aspectist union is that a vow is spoken to one another in the eyes of the Aspects, traditionally in the form of asking the Aspects to watch over and bless the marriage. Ideally, other important cultural features include a ceremony in an Aspects-blessed place such as a Grove or shrine overseen by a priest of the Wild Faith. In the Way of the Mother, the marriage rite is almost identical to that described in The Sacrament of Nature, which is a summarisation of ancient rituals scribed by Sonna Vulnrith, Keeper of the Glade of Hileia and Sister Fox. The only salient difference is that the Way of the Mother includes the sacred art of ilmyumier. To receive ilmyumier is to proudly display one’s heritage, family, feats, and calling upon the skin. It is a sacred art and one that should not be taken lightly. Ilmyumier should only ever be applied to another; never apply ilmyumier to your own flesh. To do so would not be ilmyumier but a simple tattoo. When applying ilmyumier, one should use traditional tools carved from bone or shell and pigments derived from charcoal, plants, and insects. When receiving ilmyumier, no pain relief should be consumed or applied to the skin; feeling the pain is what gives ilmyumier true significance. - The Way of the Mother If the couple are from the same Seed, or are not affiliated with any family, they should mark the other with a unique design commemorating their marriage and eternal life together. An alternative is to mark the other with the ilmyumier of one’s Seed, if they intend to join upon marriage. Erasing Past Marriages Countless years of subjugation throughout history means that many Mali’ame have been raised isolated from their culture. It is therefore understandable, especially for young Elves, that there are those who enter into Aspectist marriages without fully knowing or appreciating the weight of the oath they have taken. Full appreciation of the marriage vow means understanding that one is bound to stand by their partner’s side in elation or heartbreak, regardless of infidelity or abandonment. While your spouse lives, you may never take another partner. After your spouse’s death, you may take another partner but may never remarry. Breaking either feature of this tenet means the only recourse is to brand oneself with the ilmyumier Siss’suru’s Grip and pray to soothe the Aspects’ wroth. The grip of Siss’susu is an ouroboros design upon the wrist or neck, a snake with red, poisoned fangs biting its own tail. The meaning can vary from a branded reminder of wrong-doing to rebirth and redemption. It is often reserved for those who have committed a grave affront to the Aspects or who have harmed the Mali’ame people. For those who did not fully appreciate the seriousness of their vow, there is another path. A prior marriage can be erased, spiritually releasing both partners to enter into other marriages, but only where there was true ignorance that the oath was not in fact between each partner, but to the Aspects. This can be done only once. The person wishing to erase a prior marriage must venture into the wilderness with nothing but the clothes on their back and a waterskin. For three days and three nights, they are to meditate on their former marriage, beseeching the Aspects for their forgiveness. For a further three days and three nights, they are to meditate on their future marriage, allowing the full weight of their commitment to settle. They may then go forth and enter into another marriage with full knowledge and appreciation of the sacredness of the bond.
  8. [A painting of a field of heather] For far too long the Wood Elves have been unaware of the growth that has been taking place outside the walls of Amaethea and The Vale- I, Ehrendil Taliame’onn, took it upon myself to take the name of Chieftain of the Taliame’onn after the disappearance of the previous chieftess, Melawen, my lari’onn, several years ago. Despite my exile from the Wood Elven nations at the time, I endeavored to restore the seed after Melawen left it in turmoil. When I started passing along parts of our culture— some of which had been believed to have perished with Briar Taliame'onn— to my children, who underwent the traditional trials, the seed slowly started to resurface. I rekindled old ties with my mal'onn, La'io Taliame'onn, by expressing my intention to assume the chiefdom's obligations also while spreading the seed outside my immediate family. Kholi’brii asks that we bring vibrancy to this world and I worked for decades to do just that and bring honor to my seed after my own failures in the past-- both to my seed and my people-- and the unfortunate happenings that the seed had endured since Briar’s passing. Since the scattering of my people, I've amassed ten members who are currently alive and strong, there were several more who have regrettably passed away since joining (Aspects guide them on their path to the Eternal Forest), and various others who have joined but are indisposed for a variety of reasons. I encourage all of the members to wander freely for, as the chief, I do not believe that the forest's children should be chained to one location. We are, after all, "of the trees." We have no allegiance to any nation and are subservient to no one other than the will of our Mani- we are to bring vibrancy to a world that is ever covered in darkness. Some may question my decision to rebuild the seed without a public proclamation- and to them, I understand your concern, why do I decide to announce this now? To what advantage do I have to proclaim this today? With my exile from Amaethea now lifted, and the seed strong and healthy as a mighty ironwood tree- I have decided to name the individual that I wish to succeed me, my eldest daughter -- Raell Taliame’onn, for I have laid the roots of a tree that may thrive under her leadership. She understands the customs of our people, and she possesses leadership qualities so great that she takes it upon herself to teach others what I have taught her of her own volition. She brings vibrancy to every room she walks in, and embodies what it means to be chief of this seed. To name her as my successor and to soon lead the seed that I have nurtured and loved for more than a century fills my heart with immense pride. I also write this message so that all Taliame’onn that I have been unable to contact since I took the mantle of Chief know that we have not been crushed under the weight of the splittings of our seed and our people. Furthermore, I welcome anyone, Wood Elf or otherwise, who chooses to join the Taliame'onn and aid in our creativity, so that we may continue to be a beacon of vibrancy in this world full of darkness. You may find me or one of my kin among Vikela or Amaethea. Chief of the Taliame’onn
  9. ─━─━─━─━─━─━─━─━─━─━─━─━─━─━─━─━─━─━─━─ ⤞The Arvellon Seed⤝ [Arvellon sigil drawn by ClassyNewt] ─━─━─━─━「₪」━─━─━─━─ “To live is the rarest thing in the world. Most people simply exist, and that is all. Spread laughter and chaos wherever you go. Let no one ever come to you without leaving happier. Suddenly they will realize life wasn’t about surviving. It was about living.” -Carsul’il ─━─━─━─━「₪」━─━─━─━─ [The Firefly Grove by Mathias Zamęcki] ⤞The Autumnal Lore⤝ The Arvellon seed was one of the smaller and lesser-known tribes amongst the first migration of Mali’ame. While most adorned themselves in unique and colorful markings and apparel, the Autumnal watchers were identifiable by their shared physical traits and their name, yet even this left them confused with their seedless kin. For many centuries, they did not mind this and even enjoyed the ease in which they could meld within the rest of tribal society, watching and listening as the Wildcats of Felixii do. Little is known concerning their worship of the Wildcat Princess, as is most things with the feline Mani. Similarly shrouded is the seed’s adoption of worshiping Kwakwani, the Trickster Raven. Though they adapted to the new ways and melded them with that of Felixii’s, creating a unique and unknown culture that they are in the modern age. During the times of Malin and the nomadic Mali’ame, the Arvellon were led by a man called Carsul’il. Known amongst his kin as the Laughing Lynx for his hearty attitude and his peculiar style in hair. The Lynx was the first to take on the name of Arvellon, and was the founder of their ame’lie. A grove considered to only be a myth and named the Harvest Wood, for some said it was a place of perpetual Autumn that was always bathed in a copper and gold light from the rays of sun shining through the canopy. Trees soon to be called the Taliame’miruel, meaning Eternal Autumn. Many thought the grove was a legend, as very few knew of its name. Much less of its existence. These trees produce a dense fog that the Arvellon used to their advantage, living within it to hide themselves. Many believe this is where they received their moniker, the Autumnal Watchers. While most of the tales sprung from this age, and of Carsul’il specifically, are considered myth and the true events that happened are lost to the winds of time, the more modern era of the Arvellon is easier to recollect if similarly unknown to anyone but the Arvellon. The Autumnal Chieftain eventually disappeared into the wilds as most ancient Mali’ame do, leaving behind his ways for his second child, Merriel Arvellon. Unlike her father, Merriel did not have many daring adventures, as she preferred the quiet and watchful side of their ways. Living her life upon a simple farmstead with her mate and listening to the breeze for all manner of news and secrets until the day she had her first and only child. Miklaeil. A boy that was bound to take after his grandfather from the day he began to walk; always grinning and dashing about from one adventure to the next with the clever wit of a cat. Only his mother could truly tame his lust for the thrill and unknown, until the day he came of age for manhood. Miklaeil gathered what few things he possessed and set off into the realm, leaving a supportive but deeply saddened mother behind. Years passed and the young Arvellon found himself in what was known to be the Dominion of Malin. It was in the Dominion that Miklaeil decided to first attempt at securing a steady life after thirty or so years of travel, though doing so cost him the identity of his ancestors within him. He donned bronze and silver platemail, shouted war cries in the name of various princes and princesses, and even took on the name and beliefs of another seed entirely in his patriotic vigor. He began to look less and less like that of Carsul’il, and the letters to his mother were more filled with his grim and dark experiences rather than with their usual joy and wonder. It was around this time that Merriel Arvellon passed, caught in an accident with farm equipment. Years passed and Miklaeil gradually fell back into the old ways of his grandfather. His constant grin and cheeky quips became his trademark along with his vigilant and cat-like eyes that were always watching with a certain mischievous glint. Long after the Dominion collapsed, he became a Lord upon the council of Aegrothond, and it wasn’t long after that he met the lovely Empyreal Princess of Alderyn, Layla Le’Cai. It didn’t take him long to notice the same playful glint in her eyes and he fell in love and fully returned to the ways of Carsul’il. Between the two of them, the Arvellon seed’s history and culture were reborn into something new and old. After several decades passed, the Arvellon grew and changed beyond what they were upon Miklaeil’s reclamation. It was around this time that the seed was begrudgingly convinced to join the fledgling Forest Realm of Irrinor. The reluctance of the seed’s chieftains to take such a step proved to be exact when the Aspectist nation fell to infighting, leaving the Arvellon to flee back to the Talus Grove. Disillusioned with the politics of greater elven nations following the fall of Irrinor, Miklaeil declared the rite of Maya’meracahe to prevent more misfortune befalling the Arvellon. Several families were born and brought into the seed’s warm embrace following its departure from Irrinor, allowing the group to spread out and diversify amongst themselves as they chose according to the rite of Maya’meracahe. Despite this rebound, Layla and Miklaeil were left tired and in need of respite from the civilized places of the world. A moot of the seed was held in the Talus Grove where Eretria and Nerrin were chosen to be the next chieftains, allowing Layla and Miklaeil to delve into the realm’s deep wilds where they found solace. After the departure of Miklaeil and Layla, things soon fell to ruin. The misfortunate acts of a handful of Arvellon led to their dismemberment from the seed and forced them to move away from their Autumnal kin. The seed fell stagnant not long after as Eretria followed in her brother’s footsteps, overwhelmed with the circumstances of her kin, and fled to the wilds to find solace for some time. Seeking hope and guidance during her absence. When the Chieftess returned to their hall in Siramenor, she was one of the first to welcome a new Arvellon into the seed. A joyous occasion yet she still felt lost and needed answers; ones her people could not give her no matter how hard they tried. The Arvellon were small and despite their best efforts, they could not seem to restore the seed to its former prestige. She remained for some time, guiding others and trying to repair the state of their seed alongside Nerrin, even in Elvenesse, before she once more fled to the wilds. Nerrin would join her not long after, once more causing the seed to fall stagnant. After time had passed, Eretria decided it was time to stop running and return to her people. She found herself amongst the small group of people of Nevaehlen during its early days of discovery and reclamation. Time was spent in the small mali’ame village before she decided this is where she wanted to establish a home for her Autumnal kin again. In recent days, this is where the Arvellon reside. Living in a village rich with the culture and ways of the mali’ame people, where they thrive together and live within their hall marked by the Taliame’miruel trees. Eretria is the sole Chieftess of the Arvellon, and she continues to welcome new members into the seed with a warm embrace. ⤞Overview⤝ ─━─━─━─━「₪」━─━─━─━─ “Given a wink from the Wildcat and a grin from the Raven, Carsul’il set off into the woods.” ─━─━─━─━「₪」━─━─━─━─ The ways of the Autumnal Watchers are deeply rooted in Aspectism and the Mani Pantheon, their various styles and values based upon the old ‘ame teachings. Their patron Mani are Felixii the Elusive Wildcat, and Kwakwani the Trickster Raven. Most of their values are derived from each Mani and each one is an inspiration for their love for fun, and their ability to keep secrets. The Arvellon are a close-knit group who are known to have a lust for life, often being the source of a harmless prank and the cause of a good laugh. They are a cheerful and chaotic bunch of people, making it their goal to keep things light-hearted in nature amongst the many evils and stress-bringers of the realm. [The Smell of Dead Leaves by Anato Finnstark] ⤞Religion and Seed Values⤝ ─━─━─━─━「₪」━─━─━─━─ "One life. That is all we get. Just one. Why aren't we running like we are on fire towards our wildest dreams? We need that chaos in our soul.” - Eretria Arvellon ─━─━─━─━「₪」━─━─━─━─ Religion Aspectism and the Mani pantheon are both well-cherished parts of the Arvellon culture, most everything about them being derived from these practices. However, like most other Seeds, the Arvellon worship a select few Mani in particular. Those being Felixi the Elusive Wildcat, and Kwakwani the Trickster Raven. Both of which heavily influence the day-to-day lives of the Arvellon, making for Elves with an odd mixture of secretive yet colorful personalities, flitting back and forth with words and actions like a cat or bird at play. Oftentimes these Elves make offerings to both Mani in the form of tricks and pranks upon those deserving of it, or merely for the fun of it. With regards to Felixii, the Wildcat is seen as the head of a lesser pantheon of her own that includes the other feline Mani gods. The Lion, Tiger, and Panther Mani all fall into this grouping though are not quite so revered as the Wildcat herself. Many decide to incorporate the teachings of these individual Mani princes into their worship of Felixii. Those Arvellon particularly devout to Felixii tend to tread through life with care put toward their own actions yet are not afraid of the spontaneous. Witty, clever, and watchful are the best descriptions for an Arvellon Wildcat follower. It is taught that a proper Wildcat follower should remain ever vigilant for what knowledge they can collect or what whispers they may hear. This is usually referred to in regards to one’s own pursuits or craft, meant to encourage learning and growth in the mind. The Trickster Raven teaches her Autumnal followers the ways of artistry, beauty, and fun-loving attitudes. Those devout to Kwakwani are often the most playful of the seed prone to pranking their family and friends when it is least expected, or developing skill with their hands in the way of arts and craft. Many Arvellon take up trades in things such as painting, jewelry, writing, or even blacksmithing and woodworking. Their work is done with the intention of creating beauty with their very own hands, worshiping the Raven in the act alone. As per the teachings of their ancestors, Aspectism is a large part of the Arvellon Seed’s beliefs. They are taught to help uphold the balance and to protect nature. To not over hunt but to make sure there is not too much growth spreading about. Along with being Aspectists, the Arvellon are taught to involve themselves with the Wild Faith; a collection of their ancestral cultural ways of worshipping the Mani and the Aspects, as well as teaching and learning to keep their faith alive. Values ─━─━─━─━「₪」━─━─━─━─ “Live your life to the fullest, my child. Raise your boy, love your family, and see them flourish as I have.” - Carsul’il to his daughter, Merriel Arvellon ─━─━─━─━「₪」━─━─━─━─ When the Arvellon realized that the world is much too dangerous to face alone, they began to stick closer together to ensure safety and prosperity despite the hardships that the Descendant world is prone to endure. Thus, their ideology grew over time to incorporate values based upon the creation and protection of family. ⤞ Family is treasured above all else to Arvellon. To protect and provide for one’s family is the highest priority and one that each Arvellon is expected to see done. Providing for the family also includes having children with which to fill it and continue the legacy. Due to the elven curse of infertility, adoption is not unheard of amongst the seed and is even considered honorable. With family comes Love. It is a sacred emotion connected to the very soul of a person that shapes them as it grows and evolves over time’s passage. An Arvellon couple is accepted as an eternal bond and a testament of passion and loyalty for such long-lived people as the elves. To break off that bond is a break of trust that many consider to be deserving of no less than a shun or, if the cause of division is so revolting, death. Love does not extend only to romance either. An Arvellon finds love in anything that they wish to look for it in. Some pursue trades and crafts to pour their passions into. ⤞ Trust is built through experience and time together. An Arvellon without the trust of their kin is an Arvellon surrounded by the hounds of darkness, bound for an early rise of elven madness. Along the same vein of thought, Unity within the seed is expected by all its members to uphold fervently. According to the rite of Maya’meracahe, the Arvellon should never allow the frivolous squabbles of greater elvenkind and the Descendent world as a whole to divide them. ⤞ Cheer and light-heartedness are seen as desirable traits among the Arvellon. Being a fun-loving people, they seek it out with a Lust for Life that goes unheard of among many other elven cultures and even in the mali’ame themselves. Adventure, pranks, good fun amongst their kin, all this and much more are the deep thoroughfare to an Arvellon’s heart. ⤞ Survival is often seen as the willingness to do what is necessary. Most Mali’ame are taught how to survive in the forests at a young age, though the Arvellon are also taught how to survive in many other ways such as hunting to provide for their kin, combat to protect them, and even something as simple as how to keep a secret. These traits are taught so each Arvellon can be fully equipped to help protect their kin in any way necessary. ⤞Appearance⤝ ─━─━─━─━「₪」━─━─━─━─ “Touched by the season of Autumn in body as well as mind.” ─━─━─━─━「₪」━─━─━─━─ [Art of Eretria and a Karin by Mikki] Arvellon born elves typically share the same set of physical traits, depending on the circumstances of their birth. A true born Arvellon would carry the traits of one, bronze or tan in skin tone, usually a warm hue of some sort. Their hair tends to be curly or unruly while varying in shades of red and brown. This, coupled with brown or green eyes, make them quite suitable for their favorite season - Autumn. Although not every Arvellon is born from the Autumnal bloodline. The modern generation of the seed is a wide variety of adopted members and members who married into the seed, with the proper rites taken. This means one could find most any elf with any mix of traits donning the Autumn paints of an Arvellon. They are often seen dressed in apparel, dyed to mirror the warm shades of Autumn - red, gold, yellow, and orange in various hues. Said to acknowledge the natural cycle and symbolize the changing and colorful personalities of the Arvellon. ⤞Traditions⤝ Tradition in the Arvellon seed is developed over the course of time and experience, its members learning new ways to adapt to their environment and adding to their ways to fit. [Tattoos designed and drawn by the wonderful Numirya] ⤞ Ilmyumier is an important rite to becoming an Arvellon, the marking itself thought up and designed by Layla. The ilmyumier implements three of the most prevalent parts of the unique culture of the Arvellon, headed by that of a Wildcat and donning the wings and feathers of a Raven, and the colors and symbols of their beloved Autumnal season. Along with the primary ilmyumier that is found on the dominant arm, an Arvellon is known to wear a stripe of paint across their eyes to act as a sign of luck to attract good fortune for them and their kin, or during times of war and unrest in the world as a whole. ⤞ Miruel'ame, the Red Trees of the Arvellon forests that once served as the living, subtle guardians to their ancestral ame’lie known as the Harvest Wood. The cultivation of these trees, once a closely guarded secret held by the main bloodline of the Arvellon, has been passed down to the seed to reintroduce the tree into the world. The Miruel’ame releases an ever-present fog that surrounds its immediate vicinity and is considered to be the reason the Arvellon remained wrapped within a mystery in the early eras of the world. ⤞ Maya’meracahe was put in place in the ancient times of the Arvellon, when they lived in the depths of the Harvest Wood. Where their homes were safely hidden from the turmoil beyond. This ‘redeeming balance’ was put into motion by Carsul’il after a near disastrous confrontation within the seed between two brothers living in separate nations from one another. The Laughing Lynx decided that the Arvellon seed would not serve as a political entity among the rest of Elvenkind, though it would not limit its individual members from taking part in what nations they chose to reside in. “To be an Arvellon is to have only half a heart and soul. Their partner has the rest.” ⤞ Mallir'hiylun - Love is a sacred and precious thing to the Autumnal elves. An emotion and act held dearly since the days of Carsul’il and the Harvest Wood. Making such a declaration toward another elf is a grand and life changing event for the Arvellon. To them, there is only one such person to be found in their lives and it is an irreversible and unbreakable bond through both body, mind, and spirit. While not used until later in the seed’s existence, there is a binding ritual performed to cement this connection between two elves. Before an altar of Felixii and Kwakwani, the two would arrive during the height of a Harvest Moon in secret. Both would wield a ceremonial aurum blade to slice the other’s palms. After the blood flows from both hands on either lover, the bloodied blades are laid crossed upon the altar before the two clasped hands to mix the blood of their palms and in doing so, intertwining the essence of their bodies and spirit. Once the ritual is complete, it is said that the mates develop a true and absolute bond. While it is not known whether this is merely firm belief, or if something truly binds the souls of the lovers, it works. These Arvellon lovers remain together until death, and even then, it is said that their spirits pass on as one. ⤞ Birth has always been celebrated within the elven culture; a precious and sacred event for all of elven kind to be taken seriously. When a new child is born, or when one comes of age, a ritual is held in the child’s honor by the Chieftain. During the ritual the babe will be bathed in the waters surrounding the Father Tree, or in fresh springwater. The child’s forehead will then be painted with an eye to resemble the Wildcat, and outstretched wings on either side to represent the Raven. A prayer will then be recited to both patron Mani. Asking each of them to bless the new elf with an observant gaze and a sly nature - just as Felixii, and requesting for them to be granted the creativity and playfulness of the Trickster Raven - Kwakwani. ⤞ Death is not something that is normally celebrated, however the Arvellon honor death in a rather unique way. The corpse of their loved one is carried out to the Taliame’miruel Forest to be buried, where their souls are said to become the eternal watchers of Autumn. In spirit, just as they were in body. A prayer is then said while a stone is constructed atop the gravesite, acting as a headstone. This marker is referred to as Lareh’puerith, or Stone of Memories. Their loved ones will gather around the stone with buckets of paint and carving tools to create an exquisite and intricate mural telling of the Arvellon’s life. Flowers are then planted around the burial site, so that they may be fertilized and the Arvellon may live on through nature. ⤞Trials of Initiation⤝ ⤞ The Trial of Escapade: The prospective Arvellon is to show they are capable of joining the others in their Lust for Life. Their task during this trial is to conjure up a harmless trick on any one of their choosing, and to carry out the prank without getting caught. Additionally, they are to ask an Arvellon who has earned their markings to accompany them and to deem it worthy. ⤞ The Trial of the Artisan: The creativity of the prospective Arvellon will be challenged during The Artisan’s Trial, as they are tasked to create in the name of their patron Mani. They will be shown examples of crafts they could make, crafted by the current members of the seed, to aid them in brainstorming. Their task at hand is to create either one piece in honor of both the Wildcat and the Raven, or alternatively create something to solely honor Kwakwani, as the Raven is known to be the one of fine arts. The crafted piece will then be placed in the Arvellon hall to be displayed with the others. ⤞ The Trial of the Observer: The observant eye and mind of the prospective Arvellon will be challenged during this trial shaped around their patron Felixii. The Autumnal Watchers are known to be protectors of secrets, just as the Wildcat themself. They listen, and observe, and gather what secrets they can to be offered to Felixii for protection. There are many ways the prospect could go about completing this trial, which will be explained by the Chieftain. The intent is to gather at least three secrets from whoever they can and record them on a piece of parchment - without a name being etched with it to protect the secret teller. That piece of parchment will either be placed in the hidden library in the hall, dedicated to and blessed by the Observant Wildcat, where it will go unread and eternally protected. Alternatively, the piece of parchment will be offered to a shrine of Felixii and tossed into the flames, where it becomes nothing but a whisper in the wind guarded by the Wildcat. ⤞ The Harvest Moon Hunt is the final, unofficial trial for the budding Arvellon. Every year during the Harvest Moon, when the night is bathed strongly in amber hued light, the prospective member will be asked to dress in the colors of the Autumnal seed and tasked with leading the rest of their kin on a ceremonial hunt beneath the height of a harvest moon. Prior to the hunt, their face will be marked by the Chieftain to resemble the rest of their clan while treading through the realm to find their prey. [An adult, large sized karin drawn by Ben] ⤞ The Rite of the Karin is not recognized as a trial, but instead as a warm welcome into the clan. When an Arvellon comes of a certain age, or is adopted into the seed, they are allowed the gift of a feline companion. A twin-tailed, crystal antlered colorful Karin, that they will raise from a kitten to a full-grown adult. This companion will be their forever friend and will offer comfort and playfulness where they know it is needed. ─━─━─━─━─━─━─━─━─━─━─━─━─━─━─━─━─━─━─━─
  10. >───⇌••⇋───< “Come, little leaves,” said the wind one day. “Come over the meadows with me and play! Put on your dresses of red and gold, for Summer is gone and the days grow cold. Soon as the leaves heard the wind’s loud call, down they came fluttering, one and all; Over the brown fields they danced and flew, singing the sweet little songs they knew. -George Cooper ━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━ The warmth of the summer’s days soon came to an end and the seasons began to change. The Autumn sun spread a carpet of leaves, by hundreds, all dressed in colors of yellow and crimson as the village prepared for the harvest. The wilds, too, prepared themselves for the coming changes. Busying themselves with preparing a safe haven and foraging for food to store before Winter came. Changes were brought upon the realm after the ending of Ostara. The leaves transitioning from shades of green to vibrant colors or crimson and yellow as those of the fold prepare for the Rite of Mabon. [Art by Mathias Zamęcki] ━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━ • Offerings• Baskets full of herbs and fruits foraged from the first day of fall will be brought to the ritual grounds. Members of the fold will also bring stacks of wood and other materials foraged from abandoned structures to add to the stacked fire pit. An act of parting from the plethora of goods provided by past seasons. ━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━ • Ritual• On the first day of Autumn, members of the fold will gather to head out into the lands to forage wood and other materials from abandoned structures or fallen trees to bring back to the village. Members will gather beneath the glowing moon at dusk. At the start of the festival the Autumn Raithean will call upon members of the circle to stack their foraged goods into the pit where everyone will gather ‘round and chant to the Horned Father while the Autumn Raithean lights the pit ablaze. During the months of Autumn, Father Circle druii will feed the flames of Mabon to keep them lit throughout the changing season. ━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━ • Rite• At the end of the Autumnal months, members of the fold will gather around the fire once more. To mark the end of the Equinox, the Autumn Raithean will bring black water from the Father tree to douse the dancing flames. ━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━┅━ Eretria Arvellon - Raithean of Autumn
  11. ✧◉❂◉✧ The pink haired elfess had long since been feeling as though her own form was as foreign as the changing seas, that her mind was as barren and turbulent as a storm’s waves, but it wasn’t until that small gathering had formed within Pinemaw with unknown entities bearing flaming weapons did she realize how empty she felt. There was no reaction to the possible threat, no care nor investment into defending her home and her neighbors. It was only then that she became aware as to how cold she felt living among strangers and reduced to the mind numbing theatrics of the canonists. Near instantly, she realized that change wouldn’t come to her. She would need to go to it. It wasn't easy. Rarely had anything in her life ever been. She’d been born Deaf in a hearing world. No one understood. it was almost as though she’d been set up for eternal loneliness. She told none that she was leaving for there were none that she needed to tell. The only two that may truly have missed her likely wouldn’t realize she’d left until the time would come for her to return. Still, she left a note for one and resigned to thinking up some grand apology for the other. The Artisan Emporium was swiftly shut down, the gates slammed closed and the forge left unlit, gathering dust until her probable return. The house was left under the care of her two living dolls, for she knew they would keep the place up and running just fine during her absence. Then, knowing hearth and home would be cared for, did she set out. Left behind was the human-like title of ‘Lady Axilya’, abandoned was the job upon the council. Shoulders set, she moved forth, without any supplies other than two days worth of rations and the simple clothes on her back. No tools, no weapons, no companions. The elfess truly made to start from the very beginning to rekindle that lost connection, however weak, that she’d once had with her own sense of self. ✧◉❂◉✧ The freckle faced elfess, unable to truly return to where she’d been formed as a person, settled down in the forests of Elvenesse. A single cavern within a small glade, bloodied and riddled with long forgotten bones, became her new home. Once, long ago, she had found a grizzly to have taken home here, but by now, their children’s children would have long since passed. None would come looking for her here, not even Bolomormaa’s kids. A flitted thought of 'fitting' crossed her mind. On the first day, a thunderstorm left her sitting within that stench-filled cave, the scent of iron revitalized by the wash of rain. She drank from her only flask, emptying it, before leaving it to hang outside to gather the sky’s tears. She nibbled lightly on the dried meat she’d brought with her, barely touching it and instead leaving the rest for emergencies. The rest of the day was spent cleansing the walls of stone, for as much as her strength shouldn’t be wasted on such a first task, leaving her surroundings tainted would only bring back memories unwanted. And then the dark came. She didn’t like the dark. On the second day, her stomach groaned and rumbled, heard only by the surrounding woodlands. An hour was spent making a rough and wooden spear, forged only by the sharpest rock she could find upon the ground, before she turned towards the West. Following only her vague memory of the area towards the edges of the forest she found where the sea met the sands. The crude spear gave her struggles, offset only by the skills gathered from every-day fishing, allowing her a night’s worth of food. She returned to her cave then, a white-meated fish in hand, and spent the rest of the evening gathering wood and kindling, for as much as she hated the fire that had once melted her sights from her, the complete blackness that followed was worse. Piled up at the back of the cave she stored it all, dipping into her stock only when the dark started to take over. With a flick of her fingers, a click sounding in the air, and a Cerulean hue misting across her palm, a flame started, catching upon the sticks and logs gathered. Cheater. But the magic was a part of her and she’d come out here in an attempt to find herself. A meal was cooked and eaten, the rest of the night spent in total silence, flames entertaining her by casting dancing shadows upon the walls. The dark was chased away. By the fourth day, she had crafted a few baskets born of stiff fiber and wood, shoddy in work but sturdy enough to be used. She stored some berries in one, alabaster leaf and serpent’s stalk in another, and some fish she’d dried out the day prior in the last. She spent the night with a full stomach, the water flask left untouched due to the ripeness of the small, juicy orbs. On the fifth day, the berries came back with a vengeance and she spent the day plagued by hallucinations worse than those normally given to her by the spirits. She wished she hadn’t left Pinemaw. On the seventh day, the hallucinations finally left, returning to the normal tidbits that floated in and out of her vision. She was used to those. She could ignore those. What she couldn’t ignore was the dizziness that came from dehydration. The flask was emptied, the berries thrown out. She spent the rest of the night whittling a stone knife, clam shaped, with the rock she’d used to make the spear. By the end of the eighth day, the elfess had carved out a bowl from wood, her hands blistered in areas they once wouldn’t have been. On the ninth day, dizzy once more from dehydration, she set out to find a stream of fresh water, bowl in hand. When she returned, successful and ready to boil the water, her untended baskets had been raided and destroyed, muddied paw prints decorating the cave she called hers. Despite growing hungry that night, and an incident involving heated, exploding rocks, she wished none for water, the leftover liquid filling up her flask. On the fourteenth day, her arsenal of tools had expanded from a single clam shaped knife and wooden spear to an archaic set of bows and arrows, another three baskets now hung from mid level branches at the edge of the glade, and a few further bowls filled with cleansed water. On the fifteenth day, she let her hands heal and her feet rest. On the seventeenth day, she came face to face with a child of Morea. They parted ways without incident. On the eighteenth day, she found a small doe, hind leg torn half off and shredded into strips, hiding within a bramble of bushes. Despite the way it panicked at the first sight of her, exhaustion overtook it and the elfess found little resistance in her attempt at assisting the beast. She carried the doe back towards her cave, setting it down near the dwindling fire to keep it warm, and attempted to nurse it with her own supply of water. The doe responded well enough for a time and didn’t put up much of a fuss when the descendant made to take a look at its wounds, laying still when the elfess cleansed them and wrapped them with strips of her own clothing. She named the doe Riddlewart. On the nineteenth day, she tried to find some food for Riddlewart, avoiding the prior berries like the plague. In the end, the elfess tried to simply feed the doe some grass and twigs and leaves. The animal seemed to like it well enough. She spent the rest of the time stoking the fire and telling tales to the creature, reminiscing on memories long passed and people long since disappeared. She told the other how she’d learnt the meaning of family from her Maln, how she’d learnt the meaning of love from her partner, how she’d experienced heartache and motherhood and how everyone she ever knew had left or would leave. She spoke of those times she’d been kidnapped, her fears born of the torture given both by strangers and people she’d once thought loved her. She spoke of the dark and of the light and asked questions that she herself answered when the doe remained silent. She felt at peace for the first time in a long time. On the twentieth day, the elfess coaxed Riddlewart out into the sunlight, and there the doe blinked up and towards the sky, alert and calm despite its wounds. She brought the beast down towards the waters, carrying it with gentle hands, and set it within the smoothest part of the river where they both submerged. Soothingly, the elfess assisted the doe with attempting to move the injured leg, slow and eased to simply keep the limb working. The Mali kept the creature afloat, setting its head on her shoulder for extra support, and there they stayed for the better part of the day, relaxing and allowing the water to ebb away aches and pains. When they returned to the cave that night, they had both been exhausted. The elfess fell asleep soon after drying the doe off and ensuring it had taken up residence in the comfiest part of the cavern. On the twenty-first morning, she awoke to find Riddlewart still and unresponsive. The elfess weeped. Hours later, when her tears had dried and the first of flies began to find the carcass, she brought the doe’s form into the forest and buried it beneath a large pine tree as if guided by Cerridwen’s hands herself, where its body would feed the dirt and the dirt would feed the grass and the grass would feed more deer and the deer would feed the wolves. This was what her Maln had tried to teach her of. This was what the balance brought. Life and death and more life. The elfess had been privy to the process and, despite her interference, it had gone on as it had meant to. The natural form of life. This was what was meant to be preserved and respected. On the forty-fifth day, the rains started to drain from the sky. . . ✧◉❂◉✧ It took three days for the rains to finally stop, and by then, her cave within the small glade was half drowned, flooded with ankle deep water. When she stepped outside, without the risk of being pelted by bullet-like drops, privy was she to the sight of her painstakingly weaved baskets shredded to bits, torn down from their heights upon the trees. It seemed animals weren’t her only concern within these woods. Sloshing back into her cave, the elfess retrieved what little had survived before setting out to start from near the beginning once more. Tucked within her half ruined belt sat her homemade knife and beside it her five arrows bearing stone heads. Strung over her shoulder rested her weak attempt at a bow and in her hands she carried that bowl for water. As she stepped outwards that cave, she gathered up the only pieces of smoked and soggied strips of fish meat she could find floating about the area. Set over a fire near a week ago, they’d last her in an emergency, though if all went to plan, she would be able to feed them to the soil or some small predator after finding a more suitable substance for sustenance. Onwards she went, searching firstly for the river she’d so often gathered from, and from there, the elfess would be able to follow the water upstream to higher ground and wait for the floods to subside. A far fetched idea, but she had no other plan. She needed new food and water, and she would not find that in her ruined cave. It didn’t take long before her feet were near black from muck, as if she’d been wearing ankle high socks, and the closer she trekked towards running water, the harder it got to walk. Against instinct and all better judgment, the elfess continued forth, struggling her way through glop, brambles, and felled branches, until motion came forth into her vision. With a heaving breath, swiping at her sweaty brow with the back of her hand, she paused, taking note of how high the river had risen. No more were the carved out edges of a well worn waterway. Instead, cascading through the woodlands, was a rush of browned liquid, carrying fallen trees and great amounts of debris as it surged past. The Mali’s ear flicked lightly, a habit she’d attained over the past decades, as she peered on with a pinched expression. Lips thinned, she pressed forth, turned upwards to continue her path across the woodlands. The smell of the ground beneath was activated with each ascended step, hiding the sharp rock and broken boughs that stabbed at the soles of her feet. She didn’t seem to care much, for if there was no blood, then there was no need to. Onwards she went, each footfall as laborious as the last, the sucking sound of entrapping mud glopping around the air left in the wake of every footprint canceled out by the rush of waters it emitted next to. Her gaze shifted up, just a brief moment of respite within that arduous climb to peer upon a much calmer scene. There above was the sight of cleared skies, so somberly missed the past handful of days, speckled with the strongest of greenery that hadn’t faltered during the raging storm. Down was cast arbitrary shadows of which the sunlight peeked through, the forest ground illuminated with- -laid upon the ground, hacking up that dirtied river water. With a wheezed gasp, the elfess remained flopped into the mud at the edge of the waterway, eyes unfocused and brow creased in confusion. A sharp sting drew her attention and her throbbing head lofted, as did her hand, to grasp at the side of her ribs before a sharp wince drew forth from her features. Seeping through the muck that now covered her entire figure was a rivlet of crimson, the rest feeling bruised and battered. Shit. She must have lost her footing and fallen in, or perhaps the ground had given out. The elfess squeezed her eyes shut and let out a hiss through her teeth before she shifted into a seated position, careful, slow, and cautious as the pain in her side increased. Her free hand lofted, making to cradle her brow as her vision swam, and when her eyes opened once more, the slightest of movement caught her attention. A flash of fur darted out of sight from across the river. A rabbit, perhaps, for it had certainly been small enough. But then it was gone, just as quick as it had arrived. Her sights drifted thereafter, the image produced slightly blurred, and took note of the unfamiliar territory and her current situation. Downstream. She was downstream, without her tools, and bore an undetermined severity of wounds. The elfess shifted to her feet and the movements forced her pained expression to crumple further upon her countenance. Heavily, she leant up against the nearest tree, the touch of it’s rough bark doing nothing to soothe her surface level aches. She bent over, seeking to catch her breath as she pressed her palm into her side, and it took her a long moment before her chest rose and fell with some sort of rhythm. She watched, dazed, as brown water fell from dulled strands of hair hung beside her face. Long since had the Alabaster and beetroot dye faded, leaving her natural gingered brown to break through. Idly, she noted that both a dye job and a haircut were long overdue. Her head lifted once more, though the weak gaze sharpened as her form froze, chest stilling with baited breath. There before her stood Morea’s child, stood the wolf that she had crossed paths with when she’d begun the whole experience. Her gaze met the creature’s own and piercing dark eyes seemed to shoot straight into her soul. Immediately, she casted her sights downwards, for she was in no shape to risk challenging the beast. The Mali knew, then, that she must have landed somewhere within its territory, and should it wish it, she would become its evening snack. Her head dipped, submissive, in an attempt to show it that she was no threat, and watched from the corners of her eyes as the wolf stepped closer, head poised high. Graceful and elegant was the canine, near feline-like with its steps and ashen form rippled with power. Confident if an animal ever was so, it stopped just before her, and for a brief moment, the elfess feared the wolf would go straight for her neck. Its gentle breathing brushed against her cheek, and holy shit, she forgot how large wolves were. That darkened snout dipped and paused at the scent beneath her hand, as if the waft of blood had called to it. After a moment of inspection, however, the beast turned and gently nipped at the cloth on her hip. The Mali casted her gaze downwards and when she saw what the beast was nudging at, a simple understanding crossed her features. Slowly, at the risk of her own hand, she slipped her fingers into the pocket that brushed against the canine’s nose and grappled out the smoked fish she’d absentmindedly grabbed back at the cave. The wolf stepped back as her hand had withdrawn, though its form was lined only with an expectancy as it watched her movements. Painfully, the elfess crouched down upon the mucked forest floor and set the meat before her, stilling thereafter once more. The large creature eyed the offering, though interested, returned to its spot nearest the elfess. Its snout lowered, brushing against the food on the ground, and its nose roamed the surface of the meat in exploration. Carefully, as if dealing with a pup, the wolf opened its maw and took the piece of meat into its mouth before it simply… turned and shifted to trot off, away from the river. It stopped then, meters away, before it swiveled back towards the elfess, staring her down. She briefly met its gaze once more, moss-colored orbs settling on amber, before it returned towards its path and disappeared into the woods. The elfess slumped once the canine was out of sight, a heavy breath escaping her form as a look of disbelief crossed her features. Her head thumped back against the tree she leaned against, eyes finally allowed to close for just the sparsest of moments as the encounter replayed in her head. She’d faced many a creature before, but never had she been without a way to defend herself against them, never had she been so… vulnerable to a child of the Mani. It was unsettling. And it was also thrilling. She wasn’t sure how to feel about the emotions raging through her, so instead, the elfess settled on the relief that cast itself upon her shoulders. Once more she straightened, and though the wound in her side pulled with a horrid throb, she seemed reinvigorated. One foot placed itself in front of the other and, with a new drive, the elfess set out to return to her task at hand, adding the need for medical supplies to the list of necessities. On the Forty-ninth day, the elfess reached the start of the river - a pond deep enough to submerge in - and settled down at the highest point nearest it, under the largest pine. ✧◉❂◉✧ On the fiftieth day, the elfess had started to renew her stock of clean water by placing heated rocks into the gathered rainwater that had sat in the hollow of a felled tree’s separated trunk. It wasn’t ideal, but it would have to do. She tried to clean her wound first and drank second. That night, she came down with a fever. On the fifty-fifth morning, her fever broke and any infection that had set into her wound was staved off by her own immune system and habitual cleanings. She spent the day curled in on herself nonetheless, for her stomach had long since grown hungry. On the fifty-sixth day, her hallucinations born of eyes gifted by the spirits raged at her prone form. She found the strength to begin resource stocking due to the sheer need to distract herself from the ghosts of her past. It was slow going. On the seventy-third day, the elfess had finished crafting a proper shelter and her stock of supplies had grown immensely. On the eightieth day, during a hunt for small game, the elfess stumbled across a den. Out came Morea’s child and, with a respective distance, the Mali observed it. It didn’t attack her, so she assumed it didn’t mind. Throughout the little time she risked being there, three other pack members had shown and interacted with the beast. When the elfess felt close to overstaying her welcome, she left the game she’d collected for the pack to feast upon out of a sense of gratefulness. On the eighty-third night, she went for a midnight swim. Within that pond she floated upon her back and stared up at the stars above. The figure of some sort of raptor not yet nesting glided above, its moon-backed silhouette casting a shadow upon the forest below. The elfess cried beneath the darkened skies. On the ninetieth day, the elfess entertained herself by drawing upon stones with globs of mud from the banks of the pond. Figures danced over their surfaces, telling stories of her loved ones long since passed and those few that remained in the present. When she’d finished, she decided that she should make a career of finger-painting. On the one hundredth day, a butterfly landed on her nose. She went cross-eyed trying to watch it. They spent a half hour together and in that time, the Mali moved not a single muscle. She became the embodiment of a flower for the little insect’s calm rest. On the one hundred twelfth morning, the elfess deconstructed her shelter before making the trek back down towards her original cave. The move was long overdue. That night, she was unaware of the large elk that had walked past the cave’s entrance. She’d been sleeping. ✧◉❂◉✧ On the one hundred fifteenth morning, the elfess got up to stand at the cave’s entrance and breathed in the glade’s fresh air. There, she found herself to be at peace; not with her past, nor many aspects of her present, but with what she’d learned, lived, and accomplished out in the forests on her own. She had left to reignite that connection with the balance, and though she knew not if she had accomplished it, she felt comfortable enough to continue her pursuit of it. That day, for the first time in many years, her shoulders bore no tense lining to the way they held themselves, her back entertained no slouch, and her expression contained no subtle lines of stress or unease. Out she stepped into the early streams of light, basking in the way they warmed her countenance. Beneath her feet, settled between her toes, was the tickle of grass just kissed by morning dew. Scattered over the area was a flourish of flowers, a rainbow of color once taken by heavy rainfall now returned. Trailing at the edges of tree line grazed two brown rabbits and above them a red squirrel skittered. Her gaze turned upwards and she watched a sparrow glide carelessly through the air before disappearing into the foliage. Life was in abundance here, so chaotic and yet just as powerfully calm. The Mali moved forth, going about her morning routine of washing up, drinking, and eating. When she’d finished, she shifted to return the basket filled with the next few days’ worth of food to its place in the trees, though a mass out of the corner of her eye stopped her movements before she'd made it halfway to her destination. Slowly, she turned to peer over at whatever being had found itself at the edges of the glade before her ear flicked in clear surprise. Morea’s child stared her down, amber gaze flashing within the shadows cast by the bushels of leaves above, and the elfess, stood within the center of the sunlit clearing, stared back. After a moment, her head dipped lightly out of both respect and acknowledgment, and when she looked back up, the creature was gone. The elfess subtly smiled, the corners of her lips tugging upwards at the prompting of a gentle twitch. It was time to go home. ✧◉❂◉✧
  12. Dear Delilah Dear Delilah, As I start this letter, I wonder if it would ever reach you. I remember when we first met with your curious and childish nature that had screamed to thyself as innocence; which had intrigued me deeply. You may beg to differ now that you have grown into a fine young girl. I cherished the moments we shared together -- watching beyond the gates of Elysium to making your gown for the Snowball -- and wish that later in the future that we could do more. However, it seems to not be very soon that those new memories would be created. To my beloved sister, I am off on a sojourn to search for something that could possibly help with my internal conflict. It may be days, weeks, or even months before I could come back as the head strong and worrisome older brother you know. And as I write this, I wonder if leaving you would truly be worth the pain and suffering I'll face on this journey. What would I gain as a lone wood elf with no seed, wandering around this earth like a lost lamb without it's herd? In the end, I've chosen the option to run. How our conscious makes us cowardly that thy chases the easy rout against problem. If I could, I would laugh along with you about my stupidity. With this letter, I lend you minas that would help you buy whatever you desire; be it a house will you? I have a feeling that staying all over the place will become a problem. Focus on your studies for now and enjoy your life unlike myself. I might as well make you a new gown while I'm out and about around the world. I bid thy farewell and good prayers. Your Brother, Amadis Faedi
  13. “Go out into the forest with nothing more then the clothes on your back” The elfess thought this over in her head as she stepped into her home, carefully heading up to her room. She began removing the plate mail she often wore, letting out a sigh as the weight she had gotten so used to was removed, Nemea rolled her shoulders slightly as she put the blucky set away. Once the elfess was dressed in the proper attire, she picked up a paper and quill scribbling down a simple note which she put down on the table before heading out the door. so the trial begins She travelled the dirt trail as her home became further and further from view, eventually she stepped off the reliable path into the thick forest. As the time passed the elfess focused on the set thing, finding a place to set up, night came closer and closer which she knew would make it harder to navigate. Soon she heard the sound of moving water which meant one thing: a river. Nemea came up to the river and smiled slightly, her brown eyes looking about the greenery. “Seems I have found my spot” she affirmed to herself, she began collecting some dry twigs and branches, working it into a proper set up for a fire. Once the elfess was happy with her work, she grabbed some good rocks and kneeled in front of the set up of branches and twigs. THWACK The sound slightly echoed in the quiet forest continuing over and over till finally a spark formed, she then softly blew on the flame nurturing it to a nice crackling ember. Nemea moved to sit properly as she kept close to the heat “this should ne be too bad” she said to herself stretching slightly, after sometime she laid down letting her eyes fall shut. The next morning her eyes slowly opened smelling the smoke of the fire that had dwindled over the long night “well…” she said pausing to yawn “ne time to sit around got to get to work..” she got to her feet walking over to the river cupping her hands to catch some water sipping the kool clear liquid. She carefully moved over the river mindful of straying too far from her space she had made the night before. She eventually found a fallen over tree from what she could assume from a storm she could see moss growing along the decaying bark. She carefully began snapping strong pieces from the tree “can use this to make something to help catching food..” she stated to herself. She spent most of the day working on some tools using the wood which she whittled into sharp points and a lot more. As the days passed she spent a good amount of them collecting berries and other fruits though she spent some time lost while doing so, soon she decided she would hunt an animal, picking up a spear she had made she began looking for an animal. Nemea travelled looking for all the tell tale signs, eventually she noticed a clearing and standing there..was an elk. The elfess crouched down watching the elk graze about, she took some deep breaths before she took aim. The cry of the elk came as the spear hit it but..she had missed any vital point. “****” she muttered as the elk took off and she had to make chase after it until she finally caught it, and was able to kill the creature. She then pulled the spear out of it, muttering some apologies for having made the creature suffer, Nemea got back to her simple little spot, she laid the creature down and began working on putting the creature to use. That night she sat by the fire working on cooking the meat and preserving the rest, the pelt over her shoulder which she had turned into a cloak for extra warmth the bones and such making use for cutting things. She finished cooking her share for the night, grumbling as she had carelessly burnt it but she wasn’t going to let it go to waste eating it before taking her rest. She began getting a routine as the days went on, keeping a mental note of the days and they seemed to go by rather fast though it was rather peaceful with the gentle breezes. One day in particular brought attention as she noticed a change in the sky with darkening clouds and insects seeming to buzz more “mm..rain then” Nemea muttered to herself and..she was indeed right. Most of the afternoon and night of that day the rain came down hard , the elfess having to squint as she made a set up to safely put her supplies in a bag dangling from a branch which she had made with leather from her hunt. She walked around looking for shelter using the elk pelt to keep herself slightly protected from the rain. She came up to a cave stepping into it before she stopped hearing movement, Nemea squinted looking into the cave noticing animals that had taken shelter in there. She sighed softly knowing she would not want to disrupt the animals that already took shelter, she turned and headed out of the cave back into the rain. Though the night was rather cold and damp, she rested in a tree waiting out the storm, the next day least to say for the elfess was drying the pelt and herself. Luckily for her, she didn’t have too many issues past that, as the last day came to a closure she packed up her stuff and made her way back home. Nemea spent most of that night navigating the forest until she got back to the dirt path a month ago she had taken, the city came into view though it did feel rather...odd though her body was sore she had gotten used to the quiet and nothing but the sounds of nature. Once she got home she stepped inside putting away her makeshift weapons she would use later, she then went upstairs changing back into her armor and cleaned herself up. Rather then resting, she stepped outside once more whistling as a her horse came up to her, Nemea petted the horses face gently “karin’ayla llir..missed you” she then carefully hopped onto the horses back motioning the horse gently to begin galloping down the path. Her trial was over and it was time to see her teacher once more to talk about her experience
  14. House Melphestaus Current Family Scion: Minuvas Melphestaus (roleplay group) “SERVUS SUMUS” ~ “I SHALL ALWAYS SERVE” "I AM A MELPHESTAUS. I WAS THERE AT THE COMING OF THE EXALTED GODFREY, AND I WELCOME THE AGE OF MEN. WHEN MY KIN BETRAYED THEIR OATH, I WAS THERE IN DEFENSE OF EMPEROR PHILIP AND JOHANNESBERG. I AM A MELPHESTAUS. I WAS THERE ON THE WALLS OF HELENA AGAINST IBLEESE. AND I AM HERE, TODAY. I AM A MELPHESTAUS. I HAVE SUFFERED; BUT I HAVE NEVER BETRAYED. MY LOYALTY IS TESTED, BUT NEVER BROKEN. I AM A MELPHESTAUS MY LOYALTY IS TO EMPEROR, TO EMPIRE, TO SCION GOD SAVE THE EMPEROR" --FAMILY OATH-- FAMILY SUMMARY The ancient family scion, Diamatus Melphestaus was a rarity amongst Elven kind. He had, having lived in an age where the sons of Malin had grown under the dominion of an emerging and growing age of man. "The age of man is upon us, as is the slow decline of the Mali. This does not usher an age of mourning, but an age of peace - to age gracefully in the centuries of human ascendancy and to make it one of triumph" - Diamatus to his Children. Diamatus was there to witness the coming of Exalted Godfrey, and be impressed by the span of this man's capabilities and reach. Diamatus took the an unusual practice as a High Elf, and welcomed other Mali who were not Thill into his blood line- establishing new blood lines, and in many ways making up for the lack of natural birth children. Thus his family was larger than most Elves, as it included numerous adopted children. He considered them all of 'his blood' , though notated some as 'De Melphestaus' to indicate they were not in the most literal sense procreated by him. He then developed a system of 'Scions' which would serve to lead each of the blood lines of the family, and give them independence to pursue their own passions. This was the start of an unusual relationship the family had with the Elven Princedoms through the ages. His child, Maelgar would further continue this tradition. In the time of the Dominion of Malin, the Melphestaus family served under the Princes of Malin as vassals to the Empire of Oren. The family scion, Maelgar Melphestaus and his wife Illana Melphestaus prided themselves on being able to intricately maintain their Elven culture yet immerse themselves with the Human Imperials of whom they were vassals. When oaths were sworn to the Empire of Oren, the Melphestaus family was there to kneel with their leadership and give fealty to Imperials. Although the Melphestaus were Elves by birth, they recognized the nativity of the Imperials and the need for Mali wisdom to guide them. The Sons of Horen would inherit the world, Maelgar believed as his father did, and it was the duty of Mali kind to guide them, teach them, and help them usher in a new age. This idea that Elves were not, in fact, superior to Humans was perhaps the final nail, in addition to the conversion of Canonism, in their relationship to further Elven Princedoms. It was at this time that the Melphestaus line found itself no longer welcome amongst circles of Elven Purists. Detached from ideas of racial purity, and seeing in the humans a society of merit - the Melphestaus family grew fond of the humans they had lived with for many decades. So close was their loyalty to human society and their obligation of service, the family moved to Johannesburg in 1580, under the reign of Emperor Philip I and worked as academics and lawyers, offering guidance and wisdom when requested to those who wanted it. In the year 1593, the betrayal of Elven society against Oren as Courland began its invasion did not shake their loyalty. As Imperial loyalists, the Melphestaus family helped in some small part in developing the ‘thanium bomb’ on behalf of Emperor Philip I in the late 16th century. Fleeing the city, they would escape to continue living - never severing their loyalty to the inherited and acknowledged Emperor of the human realm. In times of racial hate against elves, the family Melphestaus served. The family has always distrusted Elven Princedoms for this reason, believing they will inevitably betray all political allegiances to humans - because of racial arrogance. Yet the Humans were not always kind to the Melphestaus family, despite their desire to serve. They took the hate, cut their ears to appear human, and served. Decried for faith, they adopted Canonism, and served. In times good and bad, they always served. After nearly two hundred years, Maelgar and Illana had their first child, Minuvas, in 1776 in Helena. They promised each other their children would learn languages, art, and culture - but they would never imply that he was Elven, only that he was an Imperial. Because the Elves were cursed with few children, adoption is a popular method for growing the family. They would never take their children to the Silver State, to be polluted by ideas of purity before their children could learn of their own free will. A mali child being born is a gift, but one that could be free from the prejudices inflicted on them would come to love their Empire even more. They took up human practices and commissioned for themselves a human house coat of arms, kept privately, to impart on their children. Family Scions & Paths Scions So that each member may be kept productive and best maximize their talents, it was Maelgar who introduced a system of Scions that was unique from Imperial household titles. Each branch would have its own Scion, determining how best pursue the talents of its immediate kin, expand the family, and make decisions within it's family tree without consulting the Family Scion. The Family Scion was head of family, who would now serve in a more advisory position to ensure that no branch was deviating too far from the family goals and to keep them focused on larger family ambitions. The Family Scion was not always choose from among the other Scions. Though every member technically has 1 vote, the weight of each vote was often measured by the merit of the individual voting. Paths. Paths are an assigned 'goal' from the Scions on how the Mali may best pursue their life interests. They are encouraged to be voluntary, so that they match the interests of the Mali. A family member is expected to have chosen a path by the age of 30 years old. Specific paths are encouraged, but not required, by bloodline. The paths are numerous, though they tend to fall into the following categories. Specific bloodlines are encouraged to follow certain paths, except wood elves who are encouraged to pursue many paths. Family members may also pursue multiple paths and this list is not exhaustive. **High Elf **Dark Elf **Half-Elf The Path of the Arcane: Study of magic in all its forms, this path is a life-long investment. The Path of Academia: Science, mathematics, scholarship in all its forms. Family members are encourage to write, read, and learn about the world around them. The Path of Politics: Government excellence, leadership and elections. The Path of the Blade: The crafting of weapons, and the use of weapons - whether that is the assassins knife, or the Soldiers sword. The Path of Business/Finance: The sale of goods, owning of business, running of franchises and handling of money. The Path of the Faith: All family members are encouraged to join the Church, if they devote themselves as Priests, knights, or nuns - it is a great honor for the family. The Path of Science and Technology: Half-Elves lack the full gifts of magic within the family, and often take up trades in technology and gadgetry. High Elf Bloodline "Melphestaus" Dark Elf Bloodline "Livarai De Melphestaus". Wood Elf Bloodline "Daemyar De Melphestaus". Half-Elf Bloodline "D'Argyll De Melphestaus" Overall Family Traits Common to all members The Melphestaus family has served the Empire for centuries, quiet, obedient, with their ambitions kept close to the family heart. They are Imperials first, but have embraced the gifts of their Elven heritage in pursuing the improvement of their family and Empire. They prefer to embrace human-like clothing, naming conventions, and stylization - though each family member falls on various ranges of this scale. With some fully embracing their Elven features, some shunning them completely, and others trying to balance the identities. Acceptable Races into the Family: All Mali (To include Dark, Snow, High and Wood Elves) Half-Elves (of any of the above) Family Values Loyalty The Melphestaus family has never broken its oath of fealty to the Empire since the time of the Dominion of Malin, and they shall quarrel amongst each other before they turn from the Empire. There is no greater achievement for a Melphestaus than to serve the Imperial Government. They judge other Elves harshly for betraying the Empire over 300 years ago, and look suspiciously at Mali'Thill of Haelun'Or. Merit The family follows the concept of merit in all things. The family scion is set first by human inheritance laws, but the family decides internally who among them is most deserving to lead them based on accomplishment. Thus the family ‘heir’ is voted upon by the living descendants of the current Family Scion. To Serve and Guide Serve and Mentor Humans. As Mali or those of Mali mixed blood, the Melphestaus family is likely to outlive its human counterparts and friends. It is therefore the Houses Duty to preserve, through academia and archiving, the history of humankind - and to advise its leaders in the coming age. They will take on a leadership role, if required, but they ultimately will return authority to the Humans when appropriate. A Melphestaus is most comfortable as an advisor to a powerful human family or individual. Humans can never be adopted into the family, as this decries this very value. However, they will employ human mercenaries, guards, or employees as a part of any estate and often welcome them into their inner circle of friendship. Faith The family is devout Canonists, taking to heart the teaching of the Holy Scrolls. As such they will not allow inter-marriage with humans into the family. They will, however, adopt Adunians and Half-Elves into the family as they believe they do not share in the sin of their parents. They will not allow their children adopted or natural to participate mix-race marriage in accordance with the teachings of the Church of Canon. Though mixing between Elves has no limitation. The family has adopted the studies of Blessed Pius of Sutica, the High Elven Canonist priest as fundamental to their understanding of Elves and Canonism. Mild-Mannered A Melphestaus rarely raises his voice in anger, and dresses appropriately for the occasion. Well made Elven robes or Imperial Attire is the preferred dress. They believe that one should never strike when in a position of weakness, and family members rarely choose to show their hand publicly about their true beliefs on any given topic unless they believe it will have influence. Family Strengths Educated Children of the Melphestaus family are offered a wonderful education by the family, and they take it upon themselves to ensure each of them is fluent in multiple human dialects and has a strong grasp of Imperial history, culture, peerages and Knighthoods. Magically Gifted The family pursues arcane studies, privately, and shares them with the family. It is only in extreme circumstances that a Melphestaus would display their magical ability to others, feeling it is the secret ‘line of defense’ they have against their enemies. Human Bonds The family is comfortable around humans, feeling relaxed when making friends and engaging in small conversation. They are unburdened by the Elven social constructs or judgments of humans. They do, however, look at humans as if they were a young hero of the story - naive, in need of guidance and training, but will one day rise to greatness. Family Weaknesses Distant The Melphestaus family can be judgmental, especially of its own family. Bonds of affection are built slowly and over decades. Impure Mali of the Melphestaus family are generally considered impure by the Elves of Haelun’Or. Other Elven pure communities are also highly judgmental of the family, decrying their existence as Imperials.Therefore, the family has strictly forbidden their family from returning to Haelun'Or lands for fear of death, execution, or other judgment by their kin. The adoption of Canonism is required and service to humans only further entrenches their distance from the Silver State. Faux Humans Although they are Elves and of Elven descent, they have a nagging desire to appear more human and Imperial. A Melphestaus will struggle their entire life about whether they should be trying to fit in with human society, adopting their clothing, dress, and language or whether they should fully embrace being a Mali. Temptations of Power The family desires recognition, and must resist the temptation to use their long life and gifted intelligence to place themselves above humans. They do not think it is wrong to be in charge, to be enobled, or to lead humans - but they must always be wary from subverting true authority from the sons of Horen. Family Events and Other Lore Posts: The Scepter of the Blessed Emperor, Fealty to Emperor Philip II The Ravenmour Estate Family Tree Language/Culture: The Family is an "Imperial Elf" type culture, with our language dialect found here. Family Discord: https://discord.gg/GxbPrrxkKN Please hop on in if you would like to join this roleplay group and create a lasting Imperial Elf RP group.
  15. Sigil by Twilight “The ink upon my skin, the fire within my spirit, the deeds of my faith, these are which bind me to my ancestors.” Caerme’onn is one of the oldest known seeds of the mali’ame, dating back to the early days of the Princedom of Laureh’lin and is built upon the beliefs and qualities of hunters, protectors, and leaders. Caerme’onn is devoted to defend and uphold the mali’ame culture. Compared to any other seed, the Caerme’onn are vastly skilled and knowledgeable people of the forest with strong connections to nature. Many of the members of Caerme’onn have taken up roles of leadership and/or have been notable within the mali’ame culture weather that be under the titles of Archdruii, Princes, Chieftains or community role models. Throughout the years, the Caerme’onns have developed advanced techniques of tracking and hunting, making them excel both at hunting large game, or tracking smaller game. Along with these advancements they have also been known to hone their survival skills, as it may be required to spend days in the wild while upon a hunt. The seed originated in the ancient era of the nomadic seeds, out of a marriage between a seed whose name is lost to time, and a clan of elves from far away. In their union, they took the name “Caerme’onn”, meaning ‘born of destiny’. The Caerme’onn were one of many seeds who fought alongside the Green Dragon Taynei in her war against Garthon, the draoii usurper. Unfortunately, the name faded into obscurity as with many others following that ancient war and the death of traditional mali’ame culture that followed. But, come the 16th century of the Common Era, one Artimec “Camoryn'' traced his lineage back to his ancient tribal roots, and brought his tribe and its customs into the modern era, paving the way for a pan-wood elven cultural revival, with clan Caerme’onn being at the forefront of this. Loyalty Piety Dauntless Strength Determination Ambition Leadership Along with the path of becoming an Aspectist, a Caerme’onn delves into the teachings of the wild animal spirits, the Mani. Of the many worshipped and prayed to, the two established Mani of worship in the seed are the Patron Amaethon and Matron Bolomormaa. Amaethon, The Stag Prince and Sovereign of all Cervidae, is the God of Regality. In times of leading, we pray to Amaethon, the ruler of the herd, who displays dignity and Leadership qualities. The Stag is full of benevolence when bearing protection over his herd and aiding in survival. Additionally, Amaethon resembles that of justice and fatherhood, those who do wrong must meet their punishment and his young follow his lead so that they too can lead their own herds one day. We follow Amaethon for not only his guidance in leadership but also compassion. As a family, we must chief our young to follow our beliefs and values, so that one day they too can lead our kin. Bolomormaa, The Wild Princess of Bears and Bear Mother, is the Goddess of Protection and Guardianship. She does not seek out conflict and she is not aggressive, rather, Bolomormaa is sincere and gentle. If one is to threaten her kin, however, the bear will fight with ferocity. Bolomormaa plays an important role in motherhood, where we may pray to her for her strength and vigour. With leadership comes the duty to protect and guard -- a symbiotic blend between the two Mani. As a seed, we follow Bolomormaa for her guidance in protecting our kin and fellow mali’ame. It is expected of the Caerme’onn people that we are pragmatic, and have a sense of composure when leading our lives. Art by Jaromir Hrivnac The initiate is rigorously taught of the Aspects, what they stand for, and the various ways to worship them. This is done through the various members of the seed, it being encouraged to expand out and learn such from different clans and people collectively. Once the initiate has learned of the Aspects and what they represent, they must give an item of significant value as an offering, while swearing an oath to never hold any deities or powers above them. The initiate is to be instructed and shown the various things that Mali’ame have been raised from, and around. The trial is up to the subject’s interpretation, having to make something that represents an aspect of the culture. Many examples of this would be befriending an animal companion, making a shelter, carving an object from wood, or even making a weapon. This will then be presented to a Chieftain to see if it is worthy. The initiate is to seek out another member of the community and take them on as an apprentice. One key aspect in leading is to have patience. The trial does not have to be explicitly stated as to what the initiate is expected to teach. The Chieftess will deem the trial completed with observations of the relationship between initiate and apprentice, as well as sufficient evidence provided that the individual taken on has successfully learned a lesson. The initiate is to go out on their own, or preferably with fellow Caerme’onn on a hunt for an animal. This is to show capability on how to hunt, track, and most importantly survive by one’s self. The trial will be completed once they have successfully slain an animal, and have utilized the entire body, ensuring nothing goes to waste. The initiate is to show a sign of leadership in their person through a variety of ways. This can be shown by something small, such as leading a small hunt or foraging expedition, or something large, such as a battle against a threat to the Mali’ame. To ensure completion, either a Chieftain or someone chosen by them will accompany the initiate on their hunt to observe their prowess. The initiate is to defeat another member of Caerme’onn, preferably an Elder or Chieftain in one on one combat as their final trial. The requirements for the fight to be fair is that the two must be unarmed to ensure neither have specific advantages. The way that the initiate will pass is by either proving their expertise in battle by knocking their opponent to the ground for an extended period of time, or showing that they are a competent enough fighter to hold their own in a fight. ** All trials are subjective and may change throughout the role-play depending on the initiate. These changes may only be dealt by the Chieftan or Chieftess. Art of Kaelwyn, Miven, Awaiti, Taeral, Lavinia, & Elle'nora by Nikkadonna After one has gone through their trials to join the Caerme’onn, the first rite that one will most likely take part in is the crafting of their personal weapon. This weapon of their choice will solely be theirs, not to be wielded by another. Suggestions can be made as to what they should make, but it is ultimately up to the user as to what they wish to be created, it being required that their weapon be made from Ironwood, decorated at their will. The user will carve their weapon, and then assist in tempering it alongside a member who knows how to do such without fail. Once forged, the Chieftess of the seed will bless the weapon in the blood of a fresh kill. It is highly encouraged that they take this into any fights or hunts they take part in, if not, it being deemed meaningless by the rest of the family. Once every four years a feast will be lead by the Chieftains and members of the Caerme’onn. The day prior to the feast, a large expedition will be held in which the members of the Clan head out to gather food; be it foraging, or by hunting and sacrificing an animal. Such will be brought back to the manor, where as a family they will prepare the food and arrange decor for the following day. The purpose of the feast is to connect with members of the seed, and tell the story of Faeinn. As one successfully completes all six of the initiation trials, they are to be blessed with the rite of marking. The individual decides where they wish to wear their seed tattoos, be it under their eyes, on the chest or along their arms. The member is inked with sanguine dyes before the entire seed. This process is what welcomes them to the seed, and an official means of taking on the name Caerme’onn. Art of Abelas Caerme’onn (Lockages) by DreeaDraws Art of Artanis Caerme'onn (Taufirewarrior) by Val Art of Miven by Nikkadonna Current standing Chieftess: Miven Caerme’onn ( @WestCarolina ) Returning Chieftan: Abelas Caerme’onn ( @Lockages ) [[Any interested in the seed or wishing to join, feel free to interact IRP or PM me on discord! Carol#7747]] Special thanks to @Lockagesfor all the help!
  16. THE LEGION OF PURITY Issued from The Publications of The Legion of Purity 10th of The Grand Harvest, Year 13 of The Second Age Long since have We pure bloods been tainted by the perversions and lustful nature of the people of Elvenesse. Time and time again, Mali’thill who travel to the tainted lands of the Tree Demons fall under the despicable spell which tarnishes the purity of their very blood. The cause? The Mali’ame of Elvenesse, as well as the Druids and the faux ‘pure’ elven race who reign over the common folk there. Perversions of the idea and fact of Purity. Lustful demonic spells that corrupt the minds of even Our own blessed and untainted blood. And thus, a new generation of Mali’thill are born to defend and protect our principals. A new age for Haelun’or and a new initiative. The revolution has begun to reclaim what was lost, to prevent future damage and tarnish. We are the Legion of Purity, those who fight for the cause Larihei left behind, those who wish to see a world where Mali’thill appreciate purity more than lust and worldly desire. This is the Legion, and long may We live. This is the revolution, this is the time to make a difference in our state and abroad. So hear Us, you have a place in this Legion. In this mission, and in this concept. No longer will We stand to watch our Mal’onn and Lari’onn’s goodwill and faith be destroyed by those who are below them. Those who live in dirt holes and share wives. It is time for Us Mali’thill to stand up, grab our pens or swords, and make a difference. So We the Legion declare all Mali’thill capable of joining our cause. And thus, rewards will be granted for those who work the most, for those whose passion to destroy that which makes us bleed. Our mission is to confront Elvenesse, to confront Mali’thill… to bring us back to the old ways and to give everyone a position worthy of their name and their ability. You may work as a writer, you may join as a blade, you may sell items to fund the cause. Whatever you can think of you can do in this Legion, so long as it helps the influence of Our name around the world. So hear Us, and be Us. CHAIN OF COMMAND Chairman - Silvyr Uradir Deputy Chairman - Kiljarys an Iarwain General Secretary - Kolvar Uradir Party Executive - Maeve Elibar’acal Publications - Illyara Valarieth Publications - Lleinde Tillun’sae Publications - Amberleigh Uradir JOBS: WRITER- For publications ARTIST- For publications TRADER- Funds the cause COLLECTION EXPERT- Collects on our enemies MEDIC- Heals the wounded TAILOR - Makes red articles of clothing DISTINCTION: A member of the Legion of Purity always wears some article of red clothing to show their solidarity with Our movement. It can be a scarf, robes, capes, or full outfits. OUR PURPOSE: The establishment of the Grand Constitution provided us the foundation upon which to raise the mali’thill to new heights of greatness. In order to properly utilise our blessed new system of governance we require a unified vision and a shared unbreakable will to bring forth our goals to their fullest potential. This is why the Legion of Purity was formed: to raise a unifying banner under which the pure Mali'thill - those dedicated to combating both Mali'ata and the degeneracy that threatens our lliran and pure oem'iian - may rally. To be a member is to declare yourself as ideologically committed to the cause of defending the Motherland whatever the cost, to believe in the strength of a vigilant society,to not cower from conflict and to both denounce and actively work to oppose the Mali’ata which plague our realm. Larihei beckons you, lliran - join the Legion of Purity today! LONG LIVE THE LEGION! On behalf of the Legion of Purity Command, Medi'ir and Chairman Silvyr Uradir
  17. ~ Loasx Sarfina ~ Played By: ZylerDread Basics Name (& pronunciation): Loasx Sarfina (Low-ah-six Sar-fin-ah) Age: 145 Place of Birth: Secluded Mill Near Linandria (Spelling? - Wood Elven City) Gender: Male Species/Racial Origin: Wood Elf Social Class/Community Status: Unknown Language: Elvish and English/Normal Family/Friends/Pets/Etc: No Family, Steffen/Samuel (High Elf) is his boyfriend, No Pets. Physical Description Height:5’11” Weight: 135 Hair: Dirty/Dark Blonde Eyes: Emerald Green Limb Dexterity: Agile Typical Clothing/Equipment: Shirt and Pants made of furs, Boots of Leather Personality/Attributes Personality/Attitude: Friendly, Flirty, Helpful Skills/Talents: N/A Favourites/Likes: Flirting, Nature, Most Hated/Dislikes: Orcs, Dark Beings Goals/Ambitions: A nice life with a good guy, Learn Druidic Magic. Strengths: Flirty Weaknesses: Flirty Fears: Darkness Hobbies/Interests: He often wanders around forests. Attitude Toward Death: Scared of Dying Religion/Beliefs: Aspects of Wood Elven culture. Fetishes/Strange Behaviors: Fetishes are only known by his lover. No Strange Behaviors. Most Instructive/Painful/Memorable Experience: He was used as a “toy” by two boys when he was younger, around teen years. Sexual Preference: Males/Homosexual Education/Special Training: N/A Place/Type of Residence: Linandria Occupation: None as of yet. Place of Work: None as of yet. Work-related Skills: None as of yet. Past Occupations: Miller Memberships: None as of yet.
  18. Note: This thread is the original accepted lore from a good two or three years ago. Any additions that lore or magic teams need me to make I will do so quickly, just let me know! A Dryad is a female Wood Elf who has developed a physical and mental bond with a tree by undergoing a process known as "The Blossoming". All female Wood Elves feel the call of Dryad-ism sometime in their life. It may be early on, before puberty, or it may be very late in their lives. They can choose to accept this call or ignore it till the urge fades away. After their transfiguration, the now-Dryad is still a lot like their former Wood Elf self, at least mentally. They retain their former personality but now they feel much more relaxed. Time loses its relevance. Seasons come and go, kingdoms rise and fall all around them. Nothing truly matters except that they are in the presence of the tree and they are in the midst of nature. Dryads also undergo a physical change. Their skin color could lighten or darken. Their hair color is also subject to change, as well as their eyes. Normally, this all depends on which type of tree they end up bonding to. Drayds of the same tree type will look similar but not the same. A Wood Elf's personality determines which type of tree they end up feeling a bond towards. The origin of Dryads is a mystery. Some argue that Dryads have always existed, that their population rises and falls in rhythm with some unknown schedule. Others argue that Drayds only came about since our stay in the lands of Asulon. Both are true, in a sense. Dryads have always existed, even since Malin's time. It is also true that their population booms every now-and-again. For hundreds of years they might only be one Dryad alone in an entire forest, singing away in the boughs of her tree. A year later, there might be a hundred more spread throughout the lands. Regardless of that odd cycle, all female Wood Elves will hear the call and feel the urge during her lifetime. It is a natural part of growing up and life. When a Wood Elf feels the urge or call of Dryad-ism, she feels the need to abandon her current life and just leave. To leave the bustling mortal world. To leave behind the wars and politics. To be free of all worries. Some choose to ignore this. After a time, the urge begins to fade away and will disappear. But be warned, any Elf that ignores this call will forever pass up her chance to become a Dryad. If they listen to the call, if they fan that burning flame of adventure, their search begins. Generally, the Elf will know in what direction they are searching in. It might be in the direction the sun sets, or where the birds fly when the cold weather sets in. The budding Dryad instincts guide her to her tree. The journey might be long, it might take weeks, months, years. Or, it might be as simple as the forest outside her city. Once the Dryad has found her tree, and she will know when that happens, something magical happens. It is akin the what some would call 'love at first sight'. The Elf will stare at her tree for a time, totally transfixed. She may talk to it, hug it, set up a camp near it and sleep by it. It takes two full months of time before the Elf's Blossoming is complete. During that time, she might feel overly ecstatic. Or possibly overly aggressive and protective of her tree, picking a fight with any who draw near. Possibly even at total peace for once in her life. These feelings will last the entire duration of her Blossoming and even into her time as a Dryad. During the second month, the Elf will change physically. Her hair might grow longer or change colors. Her skin might lighten or darken and her eyes may change to a completely different shade. Generally the change will be based on what type of tree she has bonded to. If the Dryad leaves her tree at any time during the Blossoming, the overload of emotions will cease and will be replaced by that of intense nausea. If she persists through the side effect of nausea and ignores the budding bond, she will remain a Wood Elf and will pass up her chance of becoming a Dryad. Some say that the tree chooses the Elf. Others, that the tree and elf were born for each other; that since the elf was a toddler and the tree a sapling, they have been waiting for each other, to finally meet and become one. The bond between a Dryad and her tree runs deep. They become entwined, almost one entity. The tree becomes her closest friend. The Dryad might feel the roots within the dirt beneath her feet. She might feel the air passing through the branches above her, rustling the leaves. She would also feel the chop of an axe in her tree's trunk or feel the burning sensation of flames washing over the tree. This bond persists till the Elf dies, and sometimes, the tree. If the Elf dies, the tree will soon follow. If the tree dies, the Elf will not die but will suffer deeply. She will be stricken with grief, or her mind might break in a way that she truly never recovers. She might suffer a deep depression till the end of her days or she might take her own life. Their exists a way to save the tree in most circumstances though, and that is through something known as the "Amber Seed". [Read below.] The Elf feels naturally at home when she is near her tree. She may choose to sleep in its boughs or maybe in a hole close to the roots. The Elf must sleep near her tree at least once every three days. If she does not, she will die. An Elf can travel as far as she wants from her tree, though the farther away she is, the sadder and more melancholy she will feel. She can also rest away from her tree, but the sleep will be fitful and she will not recover any energy. A Dryad feels no yearning for a mortal relationship. They do not wish to reproduce or to wed; All that matters is that they are with their tree. When a tree that is bonded to a Dryad dies, it leave behind something known as an Amber Seed. It is roughly the size of a fist and weighs roughly that of a fist-sized stone. This seed is the very essence of the tree and, being such, the Dryad feels her bond connected to it. She must still sleep within a close distance of the seed or she will feel exhausted and eventually die. This seed, once planted, will sprout a sapling that grows at a magical rate. What once took a hundred years to grow will take only a few months. This tree will be an exact replica from before and the bond will persist through the tree's "death". The seed must be planted within a year of the tree's death. If it is not, it will harden into a grey-black object then break and blow away as dust in the wind. A tree can only go through this process of death-and-rebirth once. A tree can only re-grow in a fitting biome. (To prevent... say a Palm tree in a chain of freezing mountains.) During her time as a Dryad, some circumstances might make the Dryad consider returning back to an ordinary Wood Elf. It might be that the tree has become sick and it would kill them both should she not cut the bond. Or possibly it is that her Wood Elf family misses her dearly and visits every day, begging her to return home. There is no process. The Elf must simply cut the bond though It is extremely painful, both mentally and physically. It will take at least a month of time before the bond is fully cut, all the while the Elf suffers, though she can stop at any moment. Once the bond has been cut, the tree will die and produce an Amber Seed. The bond will be cut so the Elf does not need to carry the seed around with her, but if she plants it, the tree will grow and the bond will resume. After a year's time, the seed will turn to ash and blow away in the wind. The Elf will feel a faint ache of sadness or a feeling of melancholy for the rest of her life, assuming she did not replant the seed and resume her bond. Dryadic Instincts: Upon completing her blossoming, a Dryad will instinctively know and understand most things relating to her and her tree's survival. A Dryad will always be able to find her way back to her tree, regardless of where she is. A Dryad knows that she can only rest in the presence of her tree and that three days of being apart will result in death. A Dryad will be able to tell whether someone is a Dryad or not just by looking at them. A Dryad will also be able to tell whether or not a tree is bonded to another Dryad. A Dryad will know how to cut the bond between her and her tree, and she will also understand what the amber seed is and how to use it. Dryadic Quirks: Upon completing her blossoming, a Dryad will have a few new habits. A Dryad will generally address a fellow Dryad as 'sister'. A Dryad will continue eating whatever they ate as a Wood Elf. They won't feel an urge to change their diet. A Dryad will not go out of her way to maintain or develop friendships. If Dryads live rather close to each other, they might become friends. Same goes if someone visits a Dryad daily, a friendship MIGHT develop. A Dryad will still retain all magic prowess they had as a Wood Elf, though they probably won't feel the urge or need to use it often (or ever). A Dryad will also retain all combat prowess they had as a Wood Elf, though they probably won't feel the urge or need to use it often (or ever). A Dryad can wear whatever she pleases. Generally, they will feel inclined to wear leaves from their tree. They might also sew a dress or outfit that mirrors the colors of their tree.
  19. * = Tevi = * The chaotic Mali’ame, with an equally chaotic ginger hair. 2nd character, Wood Elf, Female, Midget. HEAVY WIP Page 1 [<Appearance: Updated on the 20/12/2015 >] Only things apparent and seen are written on here Physical Appearance: A Mali’ame standing at the height of 5’1 with her dark caramel skin and light amber eyes - though her wild, untamed red hair makes her look a few inches taller. She shaved the left side of her hair off, the faint traces of tattoos can be seen on the skin; however it is most likely that her loose strands of hair would hide most of it. [ Current Age: 52] She’s quite pretty (In a wild, and messy way), though her features are more rounded and childish than anything. Clothes that she chooses to wear can be seen as odd. She will often have one sleeve off, displaying a faint gold tattoo of what seems to be a spear. She will most likely wear a light green-blue wool shawl around her neck, whilst a yellow one dangles off her shoulders. She wears no shoes, instead having a simple anklet twisted from branches and leaves - similarly, on her sleeved arm would be a daffodil bracelet to symbolize her Aspirant status. She wears a gold coloured belt on her hip, and from it hangs a small pouch and her sheathed Rondel. Tevi chooses to decorate her hair in an elaborate design of flowers, yet the braid itself is messy and loose. On the skin of the shaved part of her hair is the faint markings of another tattoo, yet she prefers to keep her hair covering it from view. Additional decorations: A thick, blue-green shawl wrapped around her neck, covering little of her face + Another long scarf, but it has not been wrapped around her neck; instead, the yellow fabric is left to danggle from her shoulders. Occasionally, one may spot her yellow scarf off her shoulders, [and wrapped around something] Page 2 [< Behavior: Updated on the 20/12/2015 >] Only things apparent and seen are written on here What is known: Despising little in life, Tevi is a rather cheerful ‘ame. It’s only on rare occasions that you would see her frown or scowl in distaste - even going to the trouble of offering hesitant and pained smile rather than giving another a scowl. Yet when placed in a foul mood, she stays so for a long while - rather pissy and rude. Despises being treated as a child. Nonetheless, she often takes things too lightly - having trouble expressing seriousness. Her ‘fervent belief’ that everything should be treated with respect and equality may cause her some problems - as well as the fact that she would refuse to judge another without actual interactions with them; however having a long lasting opinion when she judges another. Nonetheless, she views the aspects and her belief in high regard - and would regretfully place them in front of most of her other needs. Quite a traditionalist Mali with little known in her past - and little revealed by herself - she can seem quite open, yet never say a thing about her family, friends or any other things that include her past. She is rather clumsy with her movements, seeming to be rather hasty and unrefined. Her round cheeks are often puffed in frustration - and she has the habit of blowing her hair off her face. She has a strangely innocent and naive behavior - often acting quite forgetful. Page 3 [<Quirks & Companions: Updated on the 22/12/2015 >] Only things apparent and seen are written on here Puffing Her cheeks in irritation or annoyance is a common quirk that Tevi would do, her ears would most likely droop with it. Smiling unnecessarily when the situation does not bring any excuse for a smile. She has the visage of a young girl, and her smiles are often genuine and rather innocent. Fidgeting around on the spot - whether it’s with her fingers, or rocking back and forth on her feet ; Tevi seems to have trouble staying still. Biting her Thumb When nervous, or anxious. [Companions: Two Rabbits: One is missing a leg, one being blind. (Eth & Tael) Gerbil: A wandering Gerbil that occasionally stays with her. (Lareh) A Parrot: Her bird-bird. (Tevi number 2) A Mouse: A new ‘friend’ she gained recently, comes and goes. ( ‘That mouse’ ) Page 4 [<Inventory: Updated on the 22/12/2015 >] Do not Metagame, only a few have seen these. Inside and Hidden within a pouch, wrapped around a scarf. The pouch hangs on her belt. Four-edged Rondel dagger sheathed, hanging on her belt. Tbc. [[[ Here, have this sketch of lil’ Tevi I made late at night.]]] “ An old parchment is found curled inside her worn-leather pouch, the edges lightly burnt and the paper splattered with ink. Yet in the middle is a sketch made - faded, but evidently the sketch of a young girl; similar to the one standing before you.”
  20. Ierven Camoryn Nicknames: "Ierv", Granpa, Grandfather Age: 800's Gender: Male Race: Wood Elf Status: Alive Description: Height: 5'10 Weight: Average Body Type: Eyes: Dark Green Hair: Reddish grey Skin: Tanned Markings/Tattoos: None Health: Good Personality: Generally in a happy mood, unless around those who crossed him. Inventory: Elven Longsword, Elven longbow, quiver of arrows Further Details: None Life Style Alignment*: Neutral Good Deity*: The Aspects Religion: The Aspects Alliance/Nation/Home: Laureh'lin/Cerulin Job/Class: Guard in the Ivory Order Title(s): Haler'tir Profession(s): Farming, Woodworking Special Skill(s): None Flaw(s): Brash, often times holding himself back from doing something stupid Magic Current Status: None Arch-type: None Sub-Type: None Rank: None Weakness(es): None Strength(s): None Current Spell(s): None Weaponry Fighting Style: Offensive Trained Weapon[s]: Longsword, Longbow Favored Weapon: Longsword Archery: Adept Biography Parents: Eyerwin and Echel Siblings: None Children: Ierschen and Auberon Extended Family: Camoryn line Pet(s): None History Born in Aegis, he left with his mother, Echel, to Asulon. Echel eventually died of plague, leaving Ierven the family farm outside Ager. He lived peacefully and happily there, tending the crops. He one day met Veolyn, whom he married and had two children with, Ierschen and Auberon. Now he resides with Laureh'lin, happy to see his family once again, though sad to see only so many still around. -WIP- Artwork None as of yet.
  21. [size=5]Character Name[/size] Nicknames:N/A Age: 63 Gender: Male Race: Wood Elf Status: Single [size=3]Description[/size] Height:6'3 Weight: 195 Body Type: Thin Eyes: Blue Hair: Red Skin: Tan-ish Markings/Tattoos: Scratched out eye Health: Missing an eye Personality: He is very sociable generally and has a happy air around him, but is easily angered Inventory: An old bow, gotten from his teacher Further Details: N/A [size=3]Life Style[/size] Alignment*: Good Deity*: N/A Religion: N/A Alliance/Nation/Home: Leyulin Job/Class: Hunter Title(s): N/A Profession(s): Woodwork, Fishing, Breeding Special Skill(s): N/A Flaw(s): He cant do anything but previously listed well [size=3]Magic*[/size] Current Status: N/A Arch-type: N/A Sub-Type: N/A Rank: N/A Weakness(es): N/A Strength(s): N/A Current Spell(s): N/A [size=3]Weaponry[/size] Fighting Style: Run and if you can shoot Trained Weapon[s]: Bow Favored Weapon: Bow Archery: Near perfect aim. [size=3]Biography[/size] Parents: [not on server] Siblings: N/A Children: N/A Extended Family: [not on server] Pet(s): N/A [size=3]History[/size] Meleranion, as a young child, always had a fascination with bows. He always was asking his father to teach him how to shoot bows in their house in Annil'sul, but was always much too busy maintaining the household and working as his family was middle class. One day his father got his friend, who was a wall guard on the walls of Annil'sul and was the best shot on that particular wall, to teach Meleraninon. Meleranion was determined to get it perfect and eventually became better than his teacher. He was gifted a bow made out of the best wood and engraved with a signature of his teacher. He then became a wall guard in Annil'sul, shooting down the occasional lost orc band and such. One day his lust for adventure beyond the forest overcame him, but he was still young. He went out into the forest and got attacked by a pack of wolves, who scratched his right eye out. He then returned home ashamed. He hunted down that same pack of wolves and skinned them, hoping to make a water skin or something. He figured himself ready for adventure and left the town, hoping to become a great treasure hunter. He also was on a quest for inner peace, as he had many seemingly negative traits. He was always quick to temper, which was a virtue not wanted by Malin, who he believed was a great elven ancestor, and his virtues should be followed. He had consulted many druids who said "You need to become one with nature and the Aspects will lift your curse of the mind." but he much preferred to just respect druids an nature, not become one with it. All the druids told him the same and he eventually gave up. He made his place of residence Leyulin after he became old enough to leave his family and has been there ever since, still hoping to find treasure. [size=3]Artwork[/size] Unable to use imgur so heres link http://imgur.com/Cz5Mm4S [spoiler][img]http://
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