Author: mnransdellgreen

World builder and conlanger. Linguist, writer, etc.

Places of Aeniith: Binafér (Bitterwood)

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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.

binafer2

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.

binafer5

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).

binafer4

~

Mintaka

Orikrindian pantheon (pt 3)

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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

Legend and Lore: The children of Hestaya (a poem)

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In Orikrindian myth, Hestaya (the mother goddess, the goddess of the mountains and earth) bore 12 infants, which were conceived beneath the hardest rock in the earth, fathered by the fire god, whose life blood flows under the world as magma. The twelve children were born upon twelve hills that encircle the island of Orikrindia. In legend, the children were found by nomads of a group called the Lost Ones. The queen of this people, Crestellin, was the first to find one of these children, and then, one by one, she and her handmaidens found all twelve. She was a childless queen before this moment, but adopted the babies into her family and raised them as her own. According to legend, these demigod children grew into the founders of the twelve great cities of Orikrindia.

This poem is about Crestellin finding the first of the children of Hestaya.

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Moving like a green snake

In the dewdrops

A fragmented line of tiny sighs

Blooming life along the dusty horizon.

 

Clinging still to mother

Unwilling to relinquish

That summer warm smell

Of newborns and flowers and vegetables

Singing in the sweltering heat

Humming with an old life

 

You know who they were

The ones who came before

The earthy faces digging themselves out from under hills and mounds

Stones in the dusk

In the distance,

They approached

Farther and farther

Until we heard their breath

Whispering and scraping in the evening air

Like leaves against your cheek.

 

We took them in

Opened our wings

And drew in these

Infants.

 

We gave them the instincts

We had left,

Pretending

To be mothers

Pretending

To understand beyond the eons

What we were doing.

 

The children of the stone

The babies found

In the earth                            

Creeping into humanity

Latching onto a nipple

They were lucky to find

 

Vines covering the tomb

An ancient space

Threshold to a world beyond

We remained and named the children

After the wish of the Mother,

Hestaya.

 

~

Mintaka

 

Orikrindian pantheon (pt 2)

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Here are a few more members of the Orkrindian pantheon. Let me know what you think!

Orikrindian pantheon

Pultas & Peltas

 The Twin Gods—consisting of a brother and sister. Pultas (the brother) represents the past: wisdom, tradition, caution, prudence, understanding, experience, knowledge, but also implies regret, resentment, and weariness. Peltas, his sister, is the future. She represents ambition, vigor, intuition, risk-taking, daring, innovation, creativity, but also foolhardiness, misguidance, naïveté, childishness, and lack of attention.

As an individual neither can exist, for both are defined in terms of the other. Together they are worshipped as Time, or Sortas in the Ori language.

Epithets: Tin-Buta (The Two), Tun-Plembiltasa (The Twins), Tun-Biltasa (The Children), Lilemas na Liloris (Girl and Boy).

At their altar (the share one), people leave items that refer to or represent the dual nature of Sortas (e.g. double-tined forks, calpabeans (which have two kernels within one shell), double fruits).

Twins are sent upon their first birthday to be blessed by a priest or priestess of Sortas, and many twins end up becoming clergy of Sortas themselves, usually serving in the same temple together.

Sortas is one of the most represented in sculpture of the Orikrindian gods. Their statues can be found in almost every town over a certain size (>20k population, typically), and cities usually have more than one statue of them. They are often depicted intertwined together, or as two sides of the same person. Often, they are shown with an hourglass in one of their hands. Pultas may hold a skull or a book and Peltas may hold an infant or a fruit.

Calcurassen

Calcurassen is the god of justice, law, and order. He is called Arbiter of the World and Father of the Law. His domain is the taming of chaos and the establishment and maintenance of order in the world of his people.

Often depicted as an elderly man with a long beard, he wears the Robe of Forethought and golden diadem on his head. The jewel in this diadem is called the Jewel of Truth (Ti-clespeya Nalemasye) and can reveal any falsehoods told. Devotees of Calcurassen will often wear a clear jewel (often quartz) around a chain on their neck to indicate their devotion to the god of justice.

Epithets: Tetuya Nalemasye (Father of Truth), Tu-Calisoris (The Arbiter), Tu-Haneris (The Good Man), Tu-Gintes (The (Paternal) Uncle), Tu-Calpas (The Strength).

Asteren 

Asteren’s name means Light. He is the god of knowledge, learning, wisdom, logic, and reason. He is also the patron god of music, art, creation in general, and skilled work of many kinds (various artisanal works, such as sculpture, metalwork, ceramics, woodworking, ship-building, architecture, weaving, etc.)

He is often depicted as a young man dressed in scholar’s robes (blues and purples, usually). He hair is worn long, as is the style of scholars in Orikrindia, and he wears purple gems on his fingers (purple is the color of scholarly class in western Ei and Orikrindia).

His temples are essentially schools. For a rather generous fee, one can become a devotee of Asteren, and receive an education like none other in Orikrindia. Many young nobles are educated in the temples of Asteren, and even some foreigners who travel to Orikrindia.

Epithets: Tu-Selisis (The Teacher), Ayaloris (Opener), Ti-Nelcaya Nulyuya (The Tall God), Sullinseris (He Who Makes It [Knowledge] Flow), Tu-Taris (The Speaker).

Asteren is also described using metaphors of water; the water represents knowledge and Asteren himself is sometimes spoken of as a spring or well of water, allowing knowledge to flow throughout the world and the minds of his worshippers. The common prayer “Receive with a goblet” is written about Asteren in this manner.

~

Mintaka

Orikrindian Lore and Legend: The Horn of Ellessia

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In the northern-most reaches of Orikrindia is a region called Ellessia. It is one of the six provinces of the county. It is known for its very harsh and cold climate, including bitter sea storms from the northern coast. The people who live there must be not only tough and resilient, but also extremely skilled and knowledgeable about the land and their environment. Along this frigid northern coat was found an ancient artefact, called the Horn of Ellessia. It is a battle horn from eons past, found in the burial tomb of a long-forgotten king.

Soon after the horn’s rediscovery, it went missing. The earl of Ellessia, assuming the horn belonged to some ancestor of his, put out a reward for its recovery. This led to a long and bloody conflict, however.

So great was the reward for the Horn of Ellessia, that many forgeries were made, and various dishonest persons tried to claim the reward money, subsequently ending up in the Ellessian dungeons for their trouble.

In fact, the forgery problem became so widespread, that the earl started to have his men invade the workshops of armorers and craftsmen who were even suspected of forgery. Properties were destroyed, people were injured, and a few even were killed. Thus was the brutality of the Ellessian soldiers.

This continued for a few weeks until a riot broke out in the main city of Ellessia, and even more were killed.

Finally, after much strife, the actual Horn of Ellessia was recovered, by a woman called Ecnasia. She sent a detailed painting of the horn to the earl, and such was her skill and the level of detail in the depiction that there was no doubt she was in possession of the real item. She claimed, via a letter, to have been the original theft of the Horn, and also claimed to have been the one who started giving instruction to various artisans to try and replicate the Horn in an accurate way—but just inaccurate enough that they would be sure to be caught. Thus, she explained, she eliminated many artisans and armorers who were her competitors in the market, as female armorers were not popular in Orikrindia.

Ecnasia agreed to relinquish the desired horn only upon condition that she be given full pardon for her crimes and that no word of her machinations be made public to hurt her business in Orikrindia. The earl, being possessed of cruelty but moreso of greed and a lust for glory to his name, agreed.

The Horn was returned to the earl and Ecnasia returned to her business, short quite a few competitors.

However, 20 years later, the Horn disappeared once again from the palace of the earl, and has not been found since. Rumors surround its disappearance, and people speak of a curse of the ancient king whose grave it was robbed from. No one knows where the Horn May lie today, but few are willing to speak of it for all the strife it caused before.

Mintaka

Orikrindian lore and legend

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I want to do a new segment about Orikrindian lore and legend (which may expand to other cultures), small little blurbs about ideas that have been floating around my head for a while. They don’t really have a home yet so we’ll see what becomes of them.

~

Today’s is about the Song of Esala. The word is not originally Ori, but comes from a nearby language from the mainland of Ei to the west. The word was originally Ashal, but changed over time and to fit Ori phonology a bit more closely.

The Song of Esala is a song that is supposedly divine in nature, or at least somehow supernatural. It is said to be heard in the wilderness when one is completely alone and can neither see, hear, nor sense in any way another person. It is at this time that one may hear the Song of Esala. What Esala is or means is not clear. There are competing etymological theories, variously saying that it is the name of a person, a place, or a concept.

To hear the Song of Esala is a disturbing experience. The listener will think they are going mad and may run even deeper into the wilderness, always avoiding the proximity of any other person. It is thought that this leads them to wander permanently and live like a wild person until a certain, unspecified time before their death, during which they will be released from the hold of the Song and “wake up” from their fervor or delirium. This time is usually months to years after first hearing the Song.

The Song is thought by some in Orikrindia to be a curse of the goddess Moltirin put upon those who have displeased her in some way. Others, however, consider it a kind of intense blessing given by the spirits of animals in the wild that have found a soul that they deem kindred to their own and wish to draw it in amongst themselves. This view is the predominant idea in Behr Gehen (country of the Ei Lands, west of Orikrindia). Those who return from being held by the Song are considered holy and are given special treatment upon their return to society.

Whatever the nature of the Song of Esala, it is a part of folklore that is commonly understood as one of the many risks of venturing into the wilds alone for lengths of time, both across Orikrindia and the Ei Lands.

~

Mintaka

Ori derivational morphology

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So this is obviously a work in progress, BUT here are some new Ori derivational morphemes! Yay! I like them.

Derivational Morphemes

-u

This morpheme comes from the word hu‘one’, and it often added to adjectives to create a noun.

 

lil ‘small’ –> lilu ‘small one’

truma ‘red’ –> trumu ‘red one’

 

It can also be used with other nouns, however:

 

cleppa ‘poison’ –> cleppu ‘poisoned one’

 

-ya

 

-ya is a gerund marker; it nominalizes a verb (transitive or intransitive):

 

ta ‘speak’ –> taya ‘speaking’

aste ‘reckon’ –> asteya ‘mathematics’

pra ‘listen’ –> praya ‘listening; educational lecture’

lyeppe ‘enjoy’ –> lyeppeya ‘enjoyment’

clasin ‘become flat’ –> clasinya ‘flattening; (of a person) becoming boring’

 

 

-uya

 

-uya is a suffix that indicates ‘beginning of V/N’, meaning it can attach to either a verb or a noun.

 

Note that if there is a vowel at the end of the bound morpheme, that first vowel is deleted before -uya.

 

lyannis ‘make a pilgrimage’ –> lyannisuya ‘beginning of a pilgrimage’

ta ‘speak’ –> tuya ‘beginning of a speech’

syala ‘rule, reign’ –> syaluya ‘beginning of the reign of a king’

becul ‘cave’ –> beculuya ‘antechamber of a cave’

besti ‘earth, ground’ –> bestuya ‘top layer of soil’

cul ‘moon’ –> culuya ‘new moon’

Sometimes the meaning of this suffix implies smallness due to something being “only the beginning of [and no more]” V/N:

 

lar ‘laugh’ –> laruya ‘a short laugh, a clipped laugh’

lubela ‘secret’ –> lubeluya ‘just a little secret’

 

-on

 

-on is an augmentative suffix that applies to nouns.

 

lyuha ‘dog’ –> lyuhon ‘large dog’

ori ‘man’ –> orion ‘big man’

mil ‘tree’ –> milon ‘large tree’

 

-li

 

-li is the opposite of -on, a diminutive suffix for nouns.

 

lyuha ‘dog’ –> lyuhali ‘puppy’

bistraya ‘flower’ –> bistrayali ‘bud, small blossom’

coru ‘rock’ –> coruli ‘pebble’

bu ‘house’ –> buli ‘room inside a house, chamber’

hesta ‘mountain’ –> hestali ‘hill’

 

–e

-e is a common ending for adjectives (e.g. nale ‘true’, clippe ‘rotten’, balnye ‘great’). It can also function as a derivative morpheme for adjectivization from nouns.

 

Usually, if there is a final vowel on the base noun, it is replaced by -e.

 

hustu ‘belief, trust’ –> huste ‘trusting’

cleppa ‘poison’ –> cleppe ‘poisonous’

galacil ‘smoke’ –> galacile ‘smoky’

lubela ‘secret’ –> lubele ‘secret (adj.)’

roru ‘darkness’ –> rore ‘dark’

 

cli-/clip-

This is a pejorative prefix that usually affixes to nouns. It comes from the adjective clippe‘rotten, sour’. The cli- form precedes consonant-initial words, whereas the clip- form is used with vowel-initial words.

 

prasta ‘mind, thoughts; behavior, actions’ –> cliprasta ‘betrayal; treason’

olta ‘tomb’ –> clipolta ‘a badly made or ritualistically wrong or unclean burial’

gerum ‘death’ –> cligerum ‘a dishonorable death’

ha-

 

This prefix can be used as either an augmentative or an ameliorative (“good N”) prefix.

 

pyelli ‘pain’ –> hapyelli ‘great pain’

selis ‘teacher’ –> haselis ‘a good teacher’

lyuha ‘dog’ –> halyuha ‘a particularly loyal dog’

bela ‘word’ –> habela ‘eloquence’

belta ‘wind’ –> habelta ‘a sudden warm wind in the winter’

 

Mintaka2

~ mnransdellgreen ~ 3 Comments

Working on the pantheon of Orikrindia. This is part 1, the first three members.

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Orikrindian pantheon

Apyolus– Father God – God of Fire, Lava, Volcanoes, War, Season of Summer, the Sun (Worshipped as Force of Creation, as a Progenitor of all life, a driving mechanism of all living things)

Epithets: Ti-Hasterya Apyasye (The Light of Fire), Ti-Lyaya Iyutreseya (The All-seeing Sun), Yalus (Eye), Tetuya Huseya (First Father), Ti-Hupuse (The Knowing), Yoris (Watcher)

Apyolus is worshipped as a creator of life, a driver of existence. Without Apyolus it is believed all things would be as dead and empty husks, existing the likeness of life but without the crucial spark of consciousness.

The priesthood is Apyolus is all-male and open to those who have fathered at least one child. Their temples tend in be in cities, at the feet of volcanoes, and in the southern most reaches of Orikrindia. In the summer is the Festival of Fire, wherein people make material sacrifices to the fire in hopes of gaining such boons as: fertility/children, health good crops, warmer weather in winter, renewed physical and mental vigor.

Hestaya: Mother Goddess – Goddess of the Mountains, Air, Wind, Cold Weather, Snow, Ice (Worshipped as a stable force in the world, a protector, defender) –

Epithets include: Ti-Nimaya (the Mother), Ti-Nimaya Balnyeya (the Great Mother), Nimaya Coruni (Mother of Stone), Corus Cacalsas (Undying Stone), Crestenya Astersye (Kindler of Light [e.g. lightning via storms])

Prayer to Hestaya:

‘The solidness of the mountain

of stone

of ice

the movement of wind

the forbidding power of storms

the threat of winter

the protective blanket of snow covering the earth,

this our Mother

the Mighty

and the True

the One Who Covers,

The Kindler of Light

The Mother of Stone,

Undying and Eternal

Her light will find you

In the dark

Her stones surround you

Where no enemy can pierce’

Moltirin– Goddess of the Forest:also matron goddess of mysteries, vengeance, the past, memory, rebirth/reawakening, justice, lost things, women who have died in childbirth, dead children, men who have died in battle, storms, and those who have been wronged.

Associated with: birds of prey (especially ravens and vultures and other carrion creatures), wolves, snakes, spiders, vines/plants/trees, the color green/black/grey

Epithets: Ti-Roruya (The Dark), Cyentas Nastas (Wise Aunt), Emas Tin-Mulyurana (Woman of the Forests), Cyeltenalenya (Revenger), Murlinis (Raven)

Moltirin is equally feared and loved. She is the sister of Hestaya, who is married to Apyolus.

She inhabits all forests and is a very mysterious figure, rarely responding to the entreaties of humankind. When she does, though, it is with ferocity and sincerity. Moltirin may take the form of a young or very old woman. Prayers to Moltirin are given by those who have been wronged, those who are lost, who are pariahs, those whose honor has been destroyed (either by themselves or others). She is a protector of women and children, occasionally protecting them via deception or violence. She keeps the souls of those who die within her woods, as well as the souls of the drowned. These spirits are said to wander the places where they died, as it is there that they are with Moltirin.

Devotees to Moltirin often live in forests as hermits or wise women. They, like their goddess, are both feared and respected. Many work as apothecaries as well, specializing in both healing substances and poisons. In Orikrindia, one might visit a Woman of the Woods (as they’re typically called) to procure a less-than-legal concoction for whatever need.

Thoughts on Orikrindian vs Quariosian culture

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It’s kind of difficult to me to say what Quariosian culture is, because it’s made up of so many things/people/histories. It is, by nature, multi-faceted. Quarios is, at the time of Elucuna’s arrival, a relatively new state. It was born, politically, of a merger of two countries, Gotêvi and Lomilin. Gotêvi also consisted of several different nations in its southern regions, such as the Teg and Phul peoples. From an early time, then, these two separate nations were not homogenous, but culturally complex. The first rulers to merge the two countries were Queen Inacaporia of Gotêvi annnnd…some other dude whose name I forget, who was the Prince of Lomilin. Anyway, I think they merged the country both via their marriage to each other and also by a mutually agreed upon pact that would combine their states into one. The process, as you could imagine, was not a quick one. It took years to carefully intertwine the countries into one new country, which now covered the whole of the continent. The name Quarios was previously just the name of the continent, but then began to refer to the new country as well.

The port city where Elucuna lands in Quarios, Naeglitan, is a Gotevian city. It is Gotevian in its cultural origins, the language used there is Gotevian (even though Quarios has two official languages, Gotevian and Lomi, only governmental documents, signs, etc. are required to be in both languages). Glohitan is culturally and ethnically Gotevian (the meaning of ethnicity here, is separated from physical identifiers such as skin color, as people in Quarios have differing skin tones/facial features depending on whether their ancestors came from the north or south of the continent–the northerners tend to be darker in tone, but this fact is not as culturally salient for the Gotevians as other factors of their origins may be), but he is multilingual, and speaks to Elucuna in her native Ori. He considers himself a Gotevian, but also a Quariosian. Many inhabitants of Lomilin would likewise say that they are Lomi, but also Quariosian. Members of the other nations of peoples of Gotêvi identify themselves as Teg, or Phul, or whatever, but also Quariosian. Some of these people would also use the word Gotevian to describe themselves, depending on their personal attitude toward the government/majority culture of Gotêvi.

So all of that is what’s behind my thoughts when I think, “What does it mean for Elucuna to be in Quarios? What is this culture she is encountering?” The thing is, her journey is just beginning, and she will come into contact with myriad aspects of Quarios, and will discover how different from each other they can be. She’ll also discover that what she thinks she knows about Quarios may not always hold true–still other elements of her new surroundings will surprise her. For example, I imagine that Elucuna is a skilled knitter and fiber artist. This is a typical kind of skill to teach girls in upper-class Orikrindian homes. She views this activity as deeply feminine and completely hidden from the world of men. In Gotêvi, however, there are artisanal guilds of fiber artists, and many of their members are male. This is something that both surprises and intrigues here. In Orikrindia, men habitually do not devote any thought or attention, and certainly not any admiration, to the private arts of women (when it comes to things like knitting, embroidery, etc., at least). In Gotêvi, I think she would feel almost overly flattered that a man would show interest in her work and her skills, even though to them, it is just a normal amount of respect as one would show to a skilled colleague whose work is interesting or worthy of attention. Perhaps one of these men who compliments her work or shows interest in it is slightly confused as to why she feels so honored that he would talk with her about it, as for him, he talks with his female colleagues all of the time and does not consider it particularly special.

I have all of these scenarios forming in my head about how Elucuna interacts with, and responds to, the differing cultural environments around her. I hope that my writing will hold tight when it comes time to put these ideas into the story.

~

Mintaka

Elucuna in Quarios (pt 4)

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A bit more of Elucuna’s story. She arrives in a new location with Glohitan and is met with the prospect of a new ally.

~

Morning had broken, and my fatigue weighed ever more heavily on me. It started in my eyes and spread outward, dulling the adrenaline of traveling in a strange land with a man I had never met before. Glohitan remained reticent throughout much of our journey, and I was hesitant to start any kind of conversation again, given his short manner with me before. I was surprised that the amsas weren’t tired, but they seemed steadfastly unaffected.

Continue reading “Elucuna in Quarios (pt 4)” →