Rílin script

So you’ve all probably seen at least some of my numerous poems written in Rílin, along with their accompanying script. I wanted to explain how the alphabet for Rílin works.

It is pretty simple conceptually. Rílin traditionally uses a phonetic alphabet, where each letter corresponds to a phoneme (distinguished sound) in the language. Rílin has a large phonemic inventory (29 consonants and 13 vowels), so there are as many letters in the alphabet.

In the below image, you can see the IPA symbol for each Rílin phoneme, followed by (in brackets) the Romanized representation (sometimes there are variants available for those times when it is not convenient or possible to use diacritic marks)

rilinletters
Consonants
vowels
Vowels

 

Ori poem

A poem in Ori. I use poetry to expand on my lexicon and grammar, as well as invent new ways of doing metaphor.

~

Clidolyal

Catyin-gae nalistityin tyae

Calin natin nalepa can iyutu cyan

Yullacu tyuhacu

Bane cohace

Nye nalemasye

 

Catyin eltrutyin tyae

Na lyen-tatyin tyo

Ilu cyalace

Na syutace

Milis cuheo bumi

Na misuhile lunin cyon-lastilen

Bine

Nyilleya hatanulya.

 

 

A false vow

But you knew my reasons

You never saw me how you should

Every year

We would slip further

From the truth.

 

You know my ways

And I know yours

We come together again

And split apart

A tree cloven in two

And from the sap running from our wounds

Perhaps

A new story.

Welcome to Quarios!

Map-10

The second of my regional maps of Aeniith (please click here for the full version!). The first was Izoi, which has actually been a BIT modified since then to make it more geologically plausible. We go for accuracy in worldbuilding when it comes to systems like geology, economics, etc. 😛 Anyway…

Quarios is a single state nowadays, run by a consitutional monarchy, which is currently headed by Queen Inacaporia. The continent was, until pretty recently, made up of two sovereign states: Lomilin and Gotêvi. Incaporia was the Queen of Gotêvi and married a Prince of Lomilin, and they merged their lands.

In the north of Quarios, the weather is warm and humid most of the time, with mild winters. This is because Quarios is in the southern hemisphere. The southern most islands are frigid and cold. They are home two some ethnically distinct peoples known as the Teg and Phuli. These peoples speak their own languages (Teg and Phul) in addition to Gotevian. People living on the Lomilin side of Quarios (the west side) speak Lomi.

The northern port city of Naeglitan is where Elucuna arrives when she first getsto Quarios from Orikrindia (island nation to the north). She then travels with Glohitan to Valley of Voagry just to the southeast of there.

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”

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.

image

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

image

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

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.

~

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)

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.

~

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)

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