Image of a Rílin woman: Silin

Commissioned art of a Rílin woman named Silin. Free Image Hosting at FunkyIMG.com (Please click the image to see the full size version! It looks squished when I insert it here.)

Silin is a scount with the Sunulí guerilla militia. She spies on the Tosi encampments and is an expert tracker of the woods. Her home settlement was destroyed in the initial Tosi attack on Rílin border towns, and Silin’s husband and young son were murdered. She wandered for a few years and fled to the northern coast of Elinís̆. It was here she met Tsilu, another Rílin woman who had fled the invasion, and they became friends, and eventually lovers.

I want to write stories about Silin, but I have three WIPs going right now that need to be dealt with first!

Poem for a narēd

In Tosi legend, narēdi (singular narēd /’nare:d/) are fire spirits that seduce zuna (the species that Tosi are) into throwing themselves into lava flows and burning. This is a poem about a narēd. Her name is Sapof (which comes from the Tosi words for “never extinguished”).

~

the narēd

her bleeding eyes alight

with fires from ancient earth

weaving around the stones

from within a blistering cavern

hotter than the blinded stretches of the deserts

she claims those who gaze on her fiery glory

a death worthy of a queen

how sublime

to burn away

in the eyes of the narēd.

~

Mintaka

WIP: Crypt of the Mind

This is a short story about a Tosi guy named Kel whose older sister Koma decides to leave and join the war with the Ríli. Because Tosi society is a matriarchy, it’s not common for young men to be living on their own (especially in middle class homes like this one), and he feels abandoned by his sister and worried for her safety. Soon, he finds that the strain of being left alone is aggravating some mental problems he’d had in the past. Problems increase for Kel when he starts to discover some unsettling facts about his family’s past, and discovers that his ancestral home may be haunted by secrets unknown, both figuratively, and maybe literally.

Genre will be fantasy/scifi/paranormal with tinges of romance and adventure. Rating is at M for now just to be safe. Nothing to warrant the rating so far though. CWs for mental illness, mild violence, mentions of death, mild sexual themes, and paranormal scariness.

Feedback is welcome if you feel like reading!

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Continue reading “WIP: Crypt of the Mind”

Voagry Treir

Moodboard for Voagry Treir :

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Before me stood a woman in a flowing green gown, with pearls draped at her breast like dew on a flower. Her eye seemed to glow in the low lamplight and the flicker of the fire cast orange shadows over her skin. She was pale, much paler than most people in norther Quarios, and I wondered where she’d been born. She could have looked Orikrindian if not for her great height. She was one of the tallest women I had ever seen. Her gold hair ran in a river down shoulders that were broad and stately. In her face was an incomprehensible peace, of such a nature that I was sure I had never felt so serene once in my short lie. At that moment, I felt a piercing pain in my heart, both sweet and agonizing, and it occured to me that this woman seemed, to my naïve heart, like a god.” 

Elucuna in Quarios

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I am still working on Elucuna’s story, but I wanted to take this excerpt from the upcoming section to use for Voagry’s moodboard, because Voagry is one of my oldest OCs and one of my personal favorites. ❤

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Also I promise to post more real content again soon. Grad school is starting up for me again and I have more work! I am going to keep worldbuilding, conlanging, and writing over the semester (as I always have) because it a great stress-reliever for me. And god knows I could use that.

Yet more places moodboards

This time for the Karkin (on Karkin Island, which they partially share with the Selupa), and Selupava, the land of the aforementioned Selupa. They are both of the zuna race but they are very different. The Selupa are probably the most technologically advanced group in Aeniith, having invented the steam engine and an early version of muskets, as well as currently toying with designs for simple underwater suits/masks (gasp). Their government is very secretive however, and all of their tech is a tightly guarded secret as well.

The Karkin have seven city-states ruled by different clans that are usually at war with each other. Beyond the cities, the land is rather lawless. Anarchy reigns in many places, and life is very tough. The central part of Karkin Island is also less resource-rich than the Selupa-owned regions, and most people struggle to survive. It is a harsh life amongst the Karkin.

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More places moodboards…

More moodboards for places in Aeniith. The Tosi Empire (mostly warm and arid, large, lots of military forts and castles and such, female-ruled society, imperialistic, etc), and the Rílin forests of northern Izoi (same continent mostly): cool, green, good for hiding, and actually toxic to most non-Ríli. The Tosi invaded them anyway for resources but the Ríli will eventually win this long war for their homeland, though not without great cost.

 

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Ori needed more declensions?

I decided Ori needs more nouns declensions. 😛

So here are two new celestial class declensions.

2nd declension (celestial)

These nouns often end in -n or -m.

Btw, the -∅ symbol in linguistics means ‘null’ or ‘nothing’. So that means the nom. sg. forms don’t add a suffix.

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Using Calcurassen’s name as an example (in the singular, of course–there is only one of the God of Justice):

Calcurassen ryintat trulali ‘Calcurassen drinks wine’

Ti-clespes Calcurasseni astere lya. ‘Calcurassen’s jewel is bright’

Murlinis Calcurassene iyuru ‘A raven sees Calcurassen’

Hensapya Calcurassena maroi cyan ‘I gave praise to Calcurassen’

Calcurassenul minim cyan nalemapya peli. ‘By means of Calcurassen, I was able to find justice’

Hestinyal Calcurassenul lya. ‘Hope lies with Calcurassen’

Oa, Calcurassene! Maropye tyeli abarig! ‘Oh, Calcurassen! Give us blessings.’

~

The next declension is also for celestial nouns–most of these ending in vowels.

3rd celestial declension

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Examples:

Ti-hembe lilya rya. ‘The body of fresh water is small’ (Note that ‘small’ still agrees with embe–it just uses a different celestial (nom sg. suffix, the one from the very first celestial declension I introduced, which is -ya rather than -∅.)

Culleryal caben bellu. ‘The expanse of the world is wide’

Gilupye yalutyin tatyin ti-trahellet ‘Turn your eyes to the meteor shower’

Ok, you get the idea. 🙂

~

Mintaka

Places of Aeniith: Binafér (Bitterwood)

Binafér is a large forest several hundreds miles across. It is located in east-central Ei in Keta. It’s indicated in red on the map below.

aeniithmap

What distinguishes it from the forest and areas around it is its inhabitants–it is a dwelling place of Bayën people (called Emir in their own language). It exists outside any official country borders, but is claimed by the Bayë as flairetan, meaning it is land that belongs to them, but does not consist of any specific city-state. The inhabitants of Binafér live in several spread out settlements built into the forest itself. The total population is around 8,000.

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The name Binafér (IPA: /’binafer/, or something like “beena-fair”) is Gotevian and means “bitter-wood”. Thus the translation I have occasionally used, Bitterwood. It was called this because, when Quariosians came across it, it was filed with a poisonous gas that was emitted by a certain species of flowering carnivorous plants, which was harmless to the local Bayën population, but caused the Gotevians to have a bitter taste in their mouths after breathing the air. In Bayën (or Lavile), it is called Virinossefrele (IPA: /virinos:e’frele/, “veeree-noh-seh-frell-ay”), “the barren wood”, which is a rather misleading name. It is not barren itself at all, but borders an area of land called Sefreletan, which proved very poor for the crops the Bayë tend to grow. Thus it was called “the forest of Sefrelletan”, eventually leading to the name Virinossefrele. Another name in Gotevian is Nyorinai, which comes from the words for “golden lady”. This is for some of the trees that bear golden leaves in the autumn.

binafér

The forest is the subject of much superstition amongst the amelae nations that surround it. Quariosians as well are hesitant to enter it. It has several products in export, however, including textiles, wood, copper, and various precious stones. These are mined in mines on the north border of the forest, where there are natural cave systems that delve deep in to the earth.

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The subraces of Bayë that inhabit Binafér are primarily Mei, Megana and a few Nonil. They typically avoid leaving the forest except to trade, although they have no official quarrel with any nearby nation or any in Keta (at the moment).

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~

Mintaka

Orikrindian pantheon (pt 3)

Next installment of the Orikrindian pantheon. This one focuses on the sea goddess and her half-mortal son.

One thing I want to note is the pervasiveness of the pantheon. These gods are recognized not only in Orikrindia itself, but also across eastern Ei. Some in Quarios also worship these gods, especially Orikrindian immigrants (such as Elucuna, of course). They did, however, originate with the native inhabits of Orikrindia (the island, rather before the “nation” itself was a thing), so they are referred to as gods of Orikrindia in Aeniith itself (as I will continue to call them in meta-documentation too). Worship practices do vary per region. My descriptions here apply to traditional methods in Orikrindia.

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Lumaya

Lumaya is a goddess who has domain over water. Primarily, she is associated with the sea, although her influence extends over all bodies of water. She is said to be the younger sister of Hestaya and Moltirin.

In Orikrindian depictions, she has pale blue skin and hair of seagrass. Sometimes she takes the form of a seal, and it is for this reason that Orikrindians, unlike some neighbors, do not eat the flesh of certain species of seals.

One of the powers of Lumaya are her eyes, which appear like swirls of abalone and are thought to be able to enchant those who stare into them. This is the origin of Orikrindian belief that gazing into the sea for too long can be dangerous to mental health.

Lumaya has temples by the edges of the sea. They are usually decorated with items that reflect the local maritime life and culture: carved driftwood, sea glass, shells, pearls, and other findings from nearby the temple. The priestesses of Lumaya are known to be “sponsored” by the national navy of Orikrindia.

Prayers to Lumaya are offered especially during certain very strong tides. She is revered by all mariners, who usually have an altar to her in their homes. Since most mariners in Orikrindia are men, this is probably the one female goddess that is worshipped mostly by men in Orikrindia. The devotees of Lumaya are some of the most vocal and open, possibly due to the island nature of Orikrindia as a country. Naval military successes are frequently credited to Lumaya’s blessing.

Epithets: Halumaya (Lumaya the Great, lit. ‘Great Water’), Ti-Hendessaya Cacalsaya (’The Infinite Sea’), Tu-Hemas Heltasye Plesstolsye (’the Lady of the Cerulean Voice’), Co-Lyosyal Tun-Golinorisi ‘The Grief of the Weak’), Syalanyas Culimyenya (’Queen of Journeys’), Tu-Syalanyas Yalunt Tellened (’The Queen of Star-eyes’), Tu-Hemas Estolis (’The Blue Lady’).

Giessembe (demi-god)

This is the child of Lumaya, Giessembe, who has control over bodies of fresh water. He is often depicted as a small child, a demi-god, who was conceived by Lumaya with a mortal man. The story of their meeting and relationship is told in the Ori epic poem Ti-Clespes Endessonisye na Bestini (’The Jewel of the Great Sea and the Earth’).

Giessembe’s name means ‘calm fresh water’, with embe being the word for any general body of fresh water.

In Orikrindian legend, Giessembe was sent to prove himself as an adult divine being, since he was weak as a baby, despite being a half-god. He was challenged by Apyolus, god of fire, to quell the fires of the mighty Cetispeltaya, a volcano whose summit cut through the fabric of the heavens. To accomplish this, he asked his mother to cause the sea to evaporate into clouds above the world, and a great rain fell for ten days without cease, and filled the fresh water streams and rivers. He then called on Moltirin to cause the trees of the forests to lie on their bellies so that his waters could flow freely around the world. Peltas (of the Twin Gods) was asked to make time flow quickly along the rivers so all the waters would surge across the land. Thus was Giessembe able to seep his waters down inside the earth (with the help of Hestaya) and extinguish the mighty volcano from the inside out.

Giessembe used his method of extinguishing the fires as a living hymn and tribute to the gods who had helped him, impressing Apyolus so much that he granted Giessembe the greater powers that were due him as a fully grown demi-god.

Epithets: Tu-Plenis (’The Half’), Tu-Prastanes (’The Clever’)

~

Mintaka