Orchid Dreams

//Kir Terkuaa fur Iadae

Information about Iadae: Appendices and Maps.

History of Iadae.

Once, long ago, before there were to be any humans on Iadae, the earth was flat and barren; devoid of life- much like what is now known as Glarion. Two major land masses had formed; one drifting far across the sea from the other, so they would hardly even know they existed.
Soon, creatures and trees began to appear from the ground, growing and struggling to live. These creatures were unlike any ever seen before, until man arrived. Iadae as it is known now was still young and barren, so the new life began in the south. Quickly they grew, calling themselves Amir, and learning to hunt animals and live of the environment around them, all the while multiplying their numbers.
Soon they moved further north, into Iadae and setting up several settlements there; developing and growing. They came to be quite a large population of nomadic peoples; roaming the land with their own developed languages and religions. About one hundred years of such wandering passed, before small canoes drifted from the northern seas, bearing fruits, trees, animals, people and with them- diseases.
At first the Amir were hostile of these newly arrived “Arpad” until they realised they brought food and gifts unlike any seen before and of such material and make that was greatly valued among their societies. Now, the Arpad set up camps near the shore. Unbeknown to them, an epidemic had already begun to spread through the Amir people, striking down whole families at a time. The Arpad hardly noticed the decline in numbers until some years later, when there were scarce few left, and these were barely surviving. Now the Arpad began to spread across Iadae and into the south.
They were relentless, leaving only a few original Amir of the South. The other Amir, in the meantime, had spread to the far west- crossing the mountains, and the east, living scattered and Nomadic lives, away from the diseases of the Arpad. The climates of their new homes would help them to survive through the Ice-Age.

Suddenly, the whole of Iadae froze over for many years- trapped in a great Ice Age that altered the entire landscape. Many years later, the ice retreated west again, and the Arpad and Amir people had almost vanished from Iadae, thus leaving it free for a new kind of people. Again they came from the north, this time on large, advanced ships, claiming Iadae for their own under the Poldi people.
The people dominated the land faster than any before them, clearing Fáng and bringing sheep and corn, quickly building townships as more boats arrived.
It is said that ships came from the south now too, and these people were “as noble as kings” and saw how the Poldi had taken the Amir and the Aprad people as slaves, and their mistreatment and so, one great ruler; Tazh, brought all his forces together and waged war on the Poldi people. There were rumours at the time that Tazh only begun this war out of greed and that he wanted the more fertile-seeming northlands, yet they beat the Poldi and drove them north until most boarded their ships and retreated.
The Ciadra- led by Tazh, now moved north into Iadae, building castles and monuments celebrating their great victory. The Arpad began to wander, and would eventually become the first Gypsies and Nomads.

It looked at this time in history, like the Ciadra would be the rulers of the land forever after, but it was not to be. Some two hundred years passed and ships came again from the north, bearing a new breed of men who seemed more valiant and noble than any before them. The Ciadra and the Mayl’nor fought for many years, until they had exhausted all their resources and energy and so most retreated back to their homes in the north or south, or were taken as prisoners. Those who stayed in Iadae were stuck down with a deadly plague until there was barely anyone left. These years would later be known as the Black Nights, and all who think on them shudder at the memory. Despite the Black Nights, many survived the horrible conditions- some retreating and hiding in Nilmadé, others enduring and suffering so that traces of their legacy and language can be found still.

It was the Gypsy roamers who first came to Iadae again, after some 75 years of inactivity. Finding no people there, they left again. A small band of soldiers trekked there about 20 years later, having recently won a battle against their southern opponents. Quickly they reported back about the land, temporarily calling it Dyré. They sent soldiers to guard the east and west (and these soldiers would meet with the Easterners and Westerners- descendents of the Amir people and- those who fought and survived joined with them to create a fearsome sub-culture- the Eastern and Western Warriors.) while they began clearing Dant’arr and Anil-Gar. There was a flaw in their system of defence, however, for the southerners could not be constantly guarding their own borders as their lands in Dyré were too far away from their homes.

Some 50 years passed before tall ships came from the North-East, bearing the descendants of the old Mayl’nor, and so had retained their nobility, and the great fleet claimed Fáng as their own. The Igasho people of the south worried little about the newcomers until they began to spread into Anil-Gar.
The Igasho declared war on the North but it was a losing battle from the moment it began as the southern army was greatly depleted from previous wars. During this battle, the North called on help from their allies. When the war ended, the Northerners were pushed south as their allies, the Lefka took the north.
They were content, however, to share their lands, now having ownership of the rich, fertile centrelands. They crowned a King and renamed the land Iadae. The north crowned Mhyira as their King and named it Fáng. Agreeing to call the whole country Iadae, the centre was renamed again and would be known as Anil-Gar.

No one would venture east or west, but were content with the centre, feeling that the rest was uninhabitable.
100 years passed and then a great army appeared in the south. They were strong, and quickly formed their own territory in Dant’arr. War broke out as the new south pushed into Anil-gar and they fought until the centre was exhausted. Finally the north came to their aid, and so reluctantly, the south settled with their territory. Another 50 years went by with many disputes over borders and territories as the armies grew again. Then, all eyes turned to Nilmadé; the only non-independent region that was under protection from Anil-Gar but belonged to no-one.
The south was the first to attack, then the north, while the centre tried to fight them both. Finally the north won and so claimed Nilmadé as their own. After only 15 years of rule, Nilmadé declared its independence and created its own Counsel, crowning a queen.
Another 20 years passed, and then there was a civil revolt, people demanded better positions in society above the Gypsies and Nomads etc. The power of Iadae talked and agreed on a system of categorisation so everyone knew his or her place. 5 years would pass before the new law was put into practice, but when it did, the Divide of the Gypsies began. Some Gypsies became farmers; not wanting to be scapegoated from society. Some became Nomads, not wanting to stop travelling, but wanting to be apart from the Gypsies and not have a Gypsy classification. Then, in the south of Nilmadé, the Gypsies took some territory, claiming it for themselves and holding it for a year or two before it collapsed. Many took to roaming again, but others remained there and full blooded gypsies live there still.
Some time after the Gypsy revolt, the Keepers of Nilmadé demanded ownership of the land, but were met with the quiet ferocity of the Speakers. Some Keepers were driven to Anil-Gar and there they stayed.
A council was created for each territory, forming peace between them, although small brawls sometimes happen over boarders. A separate Government system was also formed, creating a hierarchy throughout the lands, with the Council ruling all of Iadae together, then the Government, though the King of each state had more power over their Government, they could not control the government of another territory.

70 years have since passed and people are finally beginning to accept their placing’s. They are fearful of the East and indeed, the East is fearful of all Iadae and the Westerners are almost forgotten. There are recent rumours of a new government plan that shall alter the face of Iadae but what it is, not one yet knows.

Time Line:

0- No life; lands separate.
300- Trees and animals arrive, and begin to grow and evolve.
350- Man arrives (the Amir) and lives in the south.
450-Arrival of the Arpad.
520- Amir population in the Centrelands depleted- many Amir wander to the East and west. Arpad move south.
520-650- Iadae trapped in Ice-Age.
650-750- Ice melts. Poldi people arrive from the North.
750-850- The Ciadra arrive from the South, led by Tazh.
850-870- Ciadra and Poldi at war. Tazh’s army wins; Poldi retreat to the North.
870-Ciadra move north; celebrating with castles.
1100- Mayl’nor from North. Ciadra and Mayl’nor at war.
1150- War ends. Black Nights begins. Most Ciadra and Mayl’nor return to their homelands.
1220- Iadae lays empty and deserted. Gypsy roamers enter, then leave again.
1240- Band of soldiers enter from South. Call the land Dyré (first official name). Soldiers sent to guard East and West. Met by Easterners and Westerners and join them to become Eastern and Western Warriors.
2000- Descendents of the Mayl’nor arrive in North, taking Fáng. The Igasho of the south wary, but not concerned until they spread into the Centre.
2325- Igasho declare war.
2330- War ends with the arrival of the Lefka who take the north, pushing the Mayl’nor into the centre. Some Igasho remain in the south.
2335- Mayl’nor name their land Iadae- Lefka name the North province “Fáng”. Centre renamed again to Anil-Gar, and the entire country now called Iadae.
2430- A new army- descendents of the Igasho appears in the South, taking the region for their own and renaming it Dant’arr.
2440-2445-Another war breaks out over the centre. Fáng comes to aid Anil-Gar and the war ends.
2400-2405- South attacks first for Nilmadé. Fáng wins, and claims Nilmadé.
2520- Nilmadé declares independence.
2540- System of categorisation begun.
2545- System in place. Gypsy revolt begins.
2547-Gypsy revolt ends.
2550-Council and Government systems formed.
2620-Present day.

This is a basic graph that shows the fluctuation of population throughout the years of human habitation in Iadae. The first dip occurs during the Ice Age, and the second throughout the Black Nights. It is only an estimate of how the population would have fluctuated throughout all of Iadae. The Amir who supported the population through the Black Nights and the Ice Age are the reason that the graph doesn’t drop at any point to zero.

Appendix B: Culture

Languages.

The universal common-tongue (called Mörnae, though that name has been forgotten for many years) exists all throughout Iadae except for in Fówyn and Glarion, where it had never been widely spoken. The old form and dialects of Mörnae originally came with the first of the Mayl’nor people from the North- old nobles with regal blood they took their tongue into the Centre and the South with them. Although most of the old Mayl’nor were killed during the Black Nights, they returned many years later, and brought their old tongue with them. As the Lefka had lived relatively close to the Mayl’nor, they shared the same language- though the dialect and accent of the Lefka remained isolated in Fáng and can be heard in the speech of those native to the area (To our ears it would sound something like a mix of French and Russian accents). The newer, altered forms of Mörnae spread into Anil-Gar and Nilmadé and finally into Dant’arr, where it is spoken as a second language- the first being a mix between the native language of the Ciadra (though this is only subtle and appears as certain words and accents) and the Igasho- the descendents of which still inhabit the region. Some of the words from the Ciadra exists in the new Mörnae throughout Anil-Gar and Nilmadé, existing from the times of their rule, and books taken from castles and palaces that they built. Much like French and Latin has integrated itself into the English language, the dialects of the Ciadra and the Igasho and Lefka have altered and shaped the common “new” form of Mörnae.
Most regions have their own dialects (Again altered further from the common Mörnae- going back to forms of the old language, or their own particular forms of the old Mörnae) which are reserved for secret meetings of conversations in the presence of a foreigner. Similarily, most cultures have their own rarely used languages. In Fáng, the strong influence of the old Mörnae has caused it to sound like a different language. This could explain why the Nomad tongue is so akin to Russian and why a Russian-type accent is strongly heard when speaking Mörnae.
Nomads themselves have very peculiar accents and this is noted several times throughout the book. Their words are lilting, and a mixture of all the different regions in Iadae as well as the influences of their parents’ accents and the typical slang and dialect of the Nomads. Most of their people have originated from Fáng and this contributes to their dialects and names.
In this, different parts of each region hold different accents- those in the North of Anil-Gar may speak like the natives of Fáng, due to the constant trade and interaction with those speaking the old Mörnae. Likewise- those of the far South, toward the southern borders of Dant’arr speak such a pure form of the language of the Igasho that, were they to travel to the far north of Fáng and to the lost Ocean settlements where only the purest form of the old Mörnae was spoken, neither would be able to understand one another. Also- those from the far south of Anil-Gar may find the accents and dialects used to the North of the region slightly unnerving as their own speech consists more of the Igasho and Ciardian languages.
The “Old Language” of Nilmadé is mentioned several times when Aideen speaks to animals or trees. Below is a list of words used and their translations. The “Old Language” is basically the oldest form of Ciadra which is known more by the people of Nilmadé who study the old books and inscriptions of the castles and ruins built, as well as the libraries constructed in Eavan during the height of the Ciardrian rule.
Falastir-Eagle, Nahele- Oak Tree/Ancient Tree, Aherin- horse/friend of horses, Cuinn- Hawk.
A comprehensive dictionary of Laren’s speech can be found in Appendix C.

Regions and Provinces.

Nilmadé is known for being the most secluded province apart from Glarion and Fówyn. The inhabitants are extremely nature conscious and most of their lives revolve around being at one with the world around them. The land of Nilmadé is pristine and left mostly unfarmed or cleared and thus has retained some of the most ancient trees in Iadae as well as an unexplored wilderness that stretches from the outskirts of Sylad, between Cahir an Eavan and to the very north tip of the region, where its boundary is the River Flyn. Because of the isolated and small population of Nilmadé, little or nothing is known about the wilderness or that it even exists. There are stories that come from travelers going to Cahir from Eavan- but these are scarce and so few living in Nilmadé even know the area exists.
Nilmadé itself is green, and there could be no other word to accurately describe it. Although the area around Eavan turns reds, yellows and oranges in autumn, everything about Nilmadé remains in a thousand shades of green- each amazingly bright and luminous that any visitors to the area find their senses being flooded by the colour and vibrancy of the forest. Not only their sight- but smell, which registers the deep earthy scent of the forest floor, as well as the fresh, crisp air that lingers higher in the canopy.
Nilmadé is renowned throughout Iadae as being infinitely beautiful though many never get to actually see it with their own eyes. If they do travel, it is only to Eavan- the capital, though the trees grow tall and are filled with the secrets of the ages same as anywhere else in the region. The general population within Eavan are peaceful and care little for the outside world, content with their own life within the forests. They are friendly and warm to outsiders, however- and will gladly share their homes and customs with them. They strive to make friends with everyone, because they are too small and weak to have enemies, and Nilmadé is too valuable to warrant them being under threat.
Because they do not clear or farm the land, their economy is kept completely within Nilmadé itself, though they sometimes trade herbs, fruit, books, spices and crafts if anything. This could be because the main population within Nilmadé consists of Speakers, Keepers, Druids and Herbists. Gypsies pass through often, though only to Eavan from Anil-Gar and Nomads are rare, but relished when they do come due to their unique tales which are written by bards and remembered by story-tellers, who would later embellish on it and re-tell it to young Speakers.

Fówyn is a barren, frozen land about which little or nothing is known. Only the Westerns inhabit these snow-plains as they have done for generations. Only they know the secrets of survival where nothing grows for months at a time. Herds of reindeer roam free and wild, as well as great white bears and an assortment of other rarely seen creatures that struggle to inhabit the region.
Despite this, the Westerners, and the Western Warriors have caught and tamed reindeer, killing them for all they may need to survive through winter. In this, their existence is much like that of an Eskimo of Alaska.
Each family wanders nomadically throughout Fówyn, using caves and shelters built previously as well as returning to Mi’sai or K’yien for family gatherings, which usually occur every two years or so. There are few people who actually inhabit the towns all year, and they are usually abandoned for all of spring and summer, where hunting and grazing is better elsewhere. Both serve as a refuge during blizzards and hard autumn and winter seasons. Then- towns act like large family groups with people trading between one another with no rivalries; everyone helps out everyone else.
Despite this, Fówyn holds its own unique rugged beauty, though those from Nilmadé or Anil-Gar would not see it as such; only the Westerners who have traveled elsewhere appreciate the true beauty of the landscape- the rose-coloured sunsets that stain the snow pink and orange, the sight of a family of great-bears trekking across the snow, and the eerie howl of a wolf as the fat yellow moon hangs overhead- every star shining brilliantly as if each had been highlighted and drawn closer than if it was being seen in Anil-Gar. To any from Glarion, Fówyn would perplex them, for their own land is just as rugged, but a complete opposite. They would never be able to comprehend what they found in Fówyn.

Fáng is almost a mix of every different region in Iadae, all melded together into one province. In the far west the land becomes a tundra- huge trees from Nilmadé covered in snow from Fówyn. Further south, the land is fertile and green and akin to that of Anil-gar- farmed in the same way so sheep and more importantly; horses cover the fields. Then, to the east and on the debated border between Fáng and Glarion the land dries out and turns more arid. The weather in Fáng is as unpredictable as the terrain, with the most wet and fertile areas being closer to Saibh and in the centre of the region, as Saibh sits on the sea. Great green rolling fields make up the land of the Fields of Lanyá, on which the Herders run their horses, and the grass is watered by the Laks, which rest near Yhelena. Saibh itself is actually the longest continually colonized city- built originally when the Arpad first sailed from the north and has remnants of the Poldi architecture and culture, as well as the city speaking mostly the proper Mörnae. (see languages).
The people of Fáng are quite closed and cold, regal and proud of their culture and they don’t readily trust strangers despite the fact that many Nomads originally come from Fáng. It is well known throughout Iadae that Fáng produces some of the best wool products, as well as exporting horses that can be found no where else in the land. Fish, milk and fruit are also widely exported and traded. (See Appendix D- The complete and detailed history of Fáng)

Anil-Gar is the Centrelands, the main region for all the activity in Iadae- most of which happens in Arann, which functions often as a capital for the whole country. Here, a bustle of trade takes place, though the city has a darker side. Beneath its shining facades lies dark government plans and a new industry in slave-trade.
Anil-gar has some of the most fertile land in the whole of Iadae, and so this (as it once looked like Nilmadé) has been cleared for wide-open fields and pastures upon which every type of farm has been sprouted. Anil-Gar’s main produce includes crops- wheat, barley, some sugar, wine, corn and other vegetables, as well as meats such as lamb, veal and pork, fish, milk, wood and furniture, woollen produce and crafts. Apart from the abundance in farms, Anil-Gar is also a host to Herders, Bakers and other common-folk, Gypsies and Nomads- who are a common sight in any of the towns, as well as a small army of soldiers that train just south of Rowan, fisherman, Artisans and vintners are all common, as well as a few groups of Keepers.
There is an old-world beauty in Anil-Gar, something quaint in most of the faming towns, though Arann has almost out-grown its borders as the population increases and more and more people seek work in a city rather than keeping to the rural life of their ancestors. The people of Anil-Gar are in many ways, a mixed and divided nation- none of them sure of their exact roots and some for the system of separation while others are bitterly opposed. The landscape could be best compared to rural central France or England.

Glarion is dry and arid, turning more to desert the further east and closer toward the red mountains, which are made mostly of sandstone and act as a barrier between Iadae and the desolate lands to the east. To the north of the region the land is somewhat more fertile and farmed mostly by nomadic sheep and goat farmers who dare not stray too far south. The people of Glarion have some of the oldest blood in all Iadae, being descendents from the Amir who first came to the land. The land itself has changed little since the beginning of time, still remaining dry and barren though not entirely desert. It can be compared to many arid regions of North America, though the people of the land have learned to survive and flourish with their own languages, cultures, beliefs and practices, and in this, they are rarely disturbed or troubled by the outside world. Few people live in Shea- the capital, and many of those are exiles of their tribes, diplomats or adventure seekers. Most of the year the city is practically deserted, though occasionally it acts as a rendezvous point for families and tribal meetings- as the town is rather primitive and thus, some tribes are willing to brave it and enter. Despite their apparent savagery, the Easterners are probably more civilized than the Westerners- who are divided from Iadae by mountains and the snow, thus receiving no guests or wanderers as Glarion does.
There is a stark beauty in the harsh landscape of Glarion- not unlike the stark beauty of Fówyn, though of course the landscapes are completely different. The beauty can be found in the bark of a coyote as the sun rises over the red mountains; the horses that run across the plains; the buffalo that follow the rain and the fierce determination of the tribes and the clans that inhabit the land- moving in their yearly cycles; following the food; dancing and singing and praying to their gods- their folk stories (some of which are mentioned by Laren, but are written in Appendix C) relished by their children…
Because of the fact that the people of Glarion are so isolated from the rest of Iadae, they produce only some wool- in the north, meat and exotic animal skins are often traded in Shea and soldiers are sometimes trained over the rugged landscape though very rarely does an Eastern-warrior actually become a soldier himself.

Dant’arr is the Southern-most region, thus it has more contact with the South (though very little is said about the Igasho who inhabit there still, and very little contact is ever made. Mostly it is trade, which is sold to Gypsies). Mostly, Dant’arr keeps to itself, though trades frequently with Anil-Gar, it doesn’t regularly communicate with even Nilmadé, despite sharing borders with the region. Often those of the Centre and North- regard the people of Dant’arr as strange and unusual, perhaps because they speak another language and look more like the Igasho than the Lefka and Mayl’nor.
The main produce is mostly crops- wheat, vegetables etc, as the soil is akin to that of Anil-Gar. Herders, Farmers, Artisans and Vintners are all common, as well as Lumberjacks who continue to clear what’s left of the forests. Dant’arr is actually developing quite an income in mining, and so sends raw material to Anil-Gar. Milk, wool, wood and wood products, wine and fish are also prominent sources of trade.

Cultures.

Keepers: They are trained in forestry and ranger skills until they turn 18. This involves basic scouting, tracking, hunting and forestry (herbs, tree identification, survival techniques). When 18, they are assigned to follow a fledged Keeper for a month. Once they have done this and know how to properly look after a Keeping, the other apprentices of their age are sent to a sacred site- be it an ancient temple, stone circle etc, and they spend a month there in silence and almost total seclusion save for an assigned partner, with whom they must work in order to survive. If they make it through this month, it proves that they can look after another being. The time in seclusion is spent also reflecting and divining- discovering the animal they would take for their Keeping. After the month has passed, they must return to their school and a ceremony will be held where they announce their chosen Keeping. If the Elder disagrees, thinking they would be better suited to a different animal, they can plead their case, but only in rare circumstances will the Elder comply. If he or she does not change his or her mind, the Keeper must obey their decision. The next day they are sent to their new school, where two forms of animals will be kept- eg: horses and hawks. Here they will be initiated and introduced to their teachers, and that night the moment arrives that they have all been anticipating- they will finally be joined with their Keeping. It is here that many of their beliefs will be turned around. All the new Keepers line up, each eyeing the animals, choosing which one they would like. If, for example, they are to be bound to horses, one horse would be let out. The Keepers would give a simple command and the horse would then choose their Keeper. The Hawks have just learnt to fly, and one by one they are released, having been taught to land on an outstretched arm when given a command, they soar in the air and then land on their chosen Keeper. The rest of the ceremony involves reading Binding Rites, and the Unison of Blood.
The next year of their life is focused on intensive training; binding them to their Keeping, learning commands and being able to understand one another. This often involves shutting ones self off from all other human contact so all attention is focused on the Keeping. They often travel, leaning in new places; knowing they must pass a near-impossible test in order to leave the lessons and go into the world or become a Teacher themselves.
Why become a Keeper? Young Keepers often have no parents or they were abandoned, or their parents died so they joined- being taught and having a home, tough very few make it through the difficult early-stages of rangering, and often drop out when they’re 15 or 16. Also, young children that have a particular affinity or drawing to a particular animal, or have a certain knack with animals may be encouraged by teachers or even by their parents to join. Offspring of Keepers (or once Keepers, even though they know the pain of losing their Keeping) may be encouraged to join as well.

Nomads: They Begin life being born to a Nomad. Often Nomad parents will wander together while the woman is pregnant, then for the first two or three years, unless the woman decides to settle down. She may look after the child until he/she is ten, when the father would return. If they agreed, they could “buy” the child into Nomadic life. If they were happy seeing their child as a commoner (and most aren’t), he (the father) would perhaps give them a gift to remember him by, then leave again.
If the child is bought, they will wander with their father until they turn 16, when they are assigned to an older sister/brother, who will teach them the true way of the Nomad. On their 18th birthday, they are released into the world with the blessings of their guardian.
They would walk alone until they turned 20 or 22, when they would have to take on a younger sister or brother. After this, they can either chose to walk alone, or take on another apprentice. Most chose to walk alone, but sometimes, alter in life, they will take on another apprentice- especially parents, in trying to remember their children. Mostly, parents and children never meet up again (especially daughters and fathers, or sons and fathers).
Nomads very rarely stop wandering until they are too old or have children. They do not trust easily, and people are wary of them, not knowing enough about their people to trust them.

Speakers: Often born into a family of Speakers, there are rarely ever children outside Nilmadé who can join, as by the time their talent has been revealed, they can’t join as they’re too old.
For those who are born into Nilmadé, they are usually taught by their parents for the first 5 years, learning to respect the forest and to learn its ways. When they turn five, they are taught to read and write and often watch their parents Speaking, or go with them to collect herbs or look at animal tracks in the sand. Their father will often take them to the highest point, or his favourite place and they would just sit and look over Nilmadé and feel the energy.
When the child turns 10, they are sent to a kind of elementary school where again their studies continue, but now they are beginning to open their minds and listen. When they turn 15, they “graduate”, and move to a higher order where they actually begin learning how to hear the voices. It isn’t until they are about 18 that they can do this well. On their 18th birthday they go back to their parents and live with them for 2 years and they finish teaching them properly.. Then they return to the school and either graduate or stay on to become a Master or a Teacher.

Religion.
There is little religion found in Iadae, except by those in the East and West. Animal spirits are worshipped throughout minority groups- such as the Crow, for the Nomads, and different Clan animals for the Gypsies, but most Common-folk have no Gods or Goddesses though some feel an affinity to particular animals, so it is mostly only animal spirits that are worshipped.
To the North, however, in the isolated ocean cities of Fáng an ancient religion- true to that of the Mayl’nor lives on. Basically it states that two beings- Edrígu and Tasya once wandered the earth together- spreading peace with them, that the father spirit- Danya, gave to them the gift of longer-life, and certain magicks at that time only accessible to him. Jealous, Tasya’s sister Dimirta came and struck down Tasya and it was only by Edrigu’s magic that she was resurrected, but sent to watch over the night-skies forever as the moon. Edrígu, in his rage, killed Dimitra, and for this was sent to live as the sun. Meanwhile, it is said that Dimirta is the jealous, hateful spirit apparent in people and she is often asked to be cast out of someone who may be overly jealous. The people who follow the old Mayl’nor religion worship Tasya and Edrígu depending on their needs; good crops, health, rain, friendship or love. There are other beings who were like Edrígu and Tasya before they were sent to the sky, but these are minor gods and goddesses, often prayed to when children are born, or in times of special need- eg: Viveka is asked to bless a child with a beautiful voice, or to give strength and courage to those who are about to sing, while Dima is called upon for courage and strength in battle. It is only those devout to the religion who know the names and purposes of all the entities, of course- some entities and their uses are repeated for males and females. A female wouldn’t pray to Fadeyka for bravery. A list is as follows:
Female Deities
Alexa- Protection
Natysa- Blessings for a child born after another child who died after childbirth.
Devora-Good Work/er- good harvest, etc
Duscha- Female version of Mikhail.
Evelina-Fertility
Galina- Intelligence
Jelena-Beauty (called upon to give beauty to newborn children)
Mika-Fair judgement
Viveka: Singing
Yelena-Bravery Male Deities
Dima- Courage and Strength in Battle
Cheslav- A good home
Evgenii- Wealth and riches
Fadeyka- Bravery
Feliks-Luck
Ilya-Good crops/good farming weather.
Jasha- Fair judgement.
Kiryl-Prayed to at the birth of Nobel children.
Mikhail- Prayed to by religious parents at the birth of their children- that their children will grow up under the favour of Edrigu and Tasya.
Nikya- Victory in battle.
Sasha-Protection

The religion of the Easterners can be found mostly through their songs and stories- most of which are written in Appendix C.

Government.
There are three levels of rule within Iadae, and two different social classes. At the top of the government ladder are the Kings of each state and province. Though they do little more than oversee matters, they have a great amount of power over the Council and the Government. It is their direct family which leads to the Upper-class; the Nobels, though of these there are few. The Kings are all directly related to the old Nobels of the Mayl’nor, the Lefka and the Igasho and contain only the purest blood from each of these lines. Below the Kings is the Council, which is made up of five elected officials from different regions. These are elected by the Kings and their own council, and considered to be wise in all matters. Presently, in this year 2320 the Council Members are as follows:
Vladya- of Fáng
Dyré- of Nilmadé
Aleron- of Anil-Gar
Ahanu- of Glarion (the north)
Makya- of Fáng.
Indeed, Fáng has two representatives. There used to be a third seat, but this was (somewhat warily, on the King’s part) given to Ahanu who has expressed his own opinions and brought a new culture and diversity to the Council. The whole Council used to consist of men from Fáng only, as they were seen as having the richest old Mayl’nor blood. It was then come to realise that the Council should include ideals and opinions of all different regions of Iadae (and this too, was voted in by different Kings, who all wanted their region’s place in the council) and so one was elected from Anil-Gar, and then another from Nilamadé. Dant’arr has not yet provided a worthy Councilman to fill a seat, and so that position remains with Fáng. At the present time the Council are functioning perfectly, in a just, sensible and diverse manner, and are respected (often) more than the Kings.
The Government is the next level down from the Council, and they are feared though not so greatly respected. Of course, there are several different bodies within the Government itself- from Police, to Soldiers, to Agents and spies, to decision-makers, diplomats, ambassadors and heads of state/province. It is these heads of state that make most of the decisions for the area, and if all the Board does not approve it, then it is often sent to the Council, who will oversee the decision. Thus, the Government has a free and rather corrupt hand in running Iadae, led by several different leaders (the Board) they are becoming more and more corrupt and power-hungry with each decision they make. Thus, the Council never gets a chance to approve or disapprove with their decisions as the Board is always in favour of the evil plans they make, as they’re likely to get a profit out of them somehow.

Wilderlands.
The Wilderlands are more ancient than all reckoning, having existed beyond the time when the two lands even split, thus, they are more than a forest but an entire Life-Force (and the energy is often felt by Aideen or Laren who are both well tuned to such energies) and these forces aren’t always good. Most people, from either this world or Iadae would presume trees to be “good”, where things can be divided into good or evil, but like all beings, trees can be evil- especially trees that have lived for so long and through so much.

Appendix C: Laren and the Eastern way of Life.

Religion in the Eastern Culture

As the East is separated for each of the tribes, and then separated again for each of the family clans, the religion varies slightly- though the variances aren’t great. Most of the religion is based around the worship of a particular animal or spirit- which eventually becomes a universal spirit. By way of explanation, I will take the Mirruk tribe as an example. Those in the Mirruk tribe worship the wolf. When placed in meetings and situations with other tribe, it is agreed and known that in the end, the Mirruk is the same thing as the Sky, or the Buffalo, or the Water, and thus no fights occur over religious differences as it is well known by each tribe member that the deity of their worship is the Great Spirit having taken a different form for them.
The rest of the beliefs of the Easterners stems from the folk-tales and the myths as are described above. Different animal deities can be called on for different things, and when different animal-spirits (and each animal has a spirit and these are strong and powerful and beyond our plane of mortals) are drawn in the cards or stones, they mean different things, according to where the spirit has directed the thrower to cast the particular set of bones or stones.

Language notes, and notes on pronunciation in the East.

The Language of the Easterners is simple, as is its main goal, for the Easterners and the Eastern Warriors are simple nomadic people, and a simple language can easily be adjusted to accommodate the needs of different tribes and family clans. Thus, presented to you above is just the base structure of the language. For example, the Charrun, Murrun and Mirruk clans all have different variations of the word Peace/Peaceful: The Charrun will say dye-ar-bee, the Murrun will say: dee-ar-bye, and the Mirruk will say: dee-ar-bee. So, there’s several different forms of each word, depending on the region. In this, the language is structured like English or French. For example: I love you becomes E’ma kintosai (I you love), which is like French. Most other structures, unless they are involving two subjects, ie: I and you, She and they etc, will be formulated according to English.
The original verb stem remains the same for “to do” and “doing” and for past tenses, miina is placed after the subject, though on some verbs they are followed by an “ak”. For example: I am eating: E’sai pacca. I have to eat: E’forran pacca. I have eaten: E’miina pacca. For statements such as I was eating while running, it would be formulated as such: E’tar’pacca diir jerrani. For words to become plural, the letter a is added onto the end of the word. If an a already existed as the last letter, the sound would be stretched out to produce an “aah” sound. This changes the sounds of most words, especially those ending in vowels. Some examples are:
Warrim-jallaa
Nalelea (now pronounced Nah-lay-lee-a as opposed to Nah-lay-lay)
Warrima (straightforward pronunciation)
Angenia (Now pronounced Anne-jen-ee-a as opposed to Anna-jen-ee) though nouns ending in I are uncommon.
Some words in the dictionary above are marked with stars, this is because they are all similar despite their different meanings. The Eastern people actually have a reason for this… The Word Beautiful and to cry are similar because to cry is a raw expression of emotion… to kill often brings tears, but it can be a beautiful thing to them as well if is the sacrifice of an animal, and beside the fact that the death of a family member is seen as a way to move back to the stars and be reborn, so there is little grieving… The word spear brings death or tears- If there is a fight within the family, but it is also seen as something beautiful because of its power, and each member of the clan has made and fashioned their own. Thus Loma-Beautiful, Losar-to Kill and Lokka-lokka- spear are all of the same base word.
Of course, this is not a complete list, nor is it a complete explanation of the structures of the Eastern Language, and there are many words still to be discovered, but hopefully it has given a bit of an insight into how the Language of the East sounds, and how it works.

Some Common and Useful Expressions, Should One Ever Find Oneself Needing to Speak To an Easterner.

Hello: Ayama
Goodbye: Maya-ma
Are you well? Ma’sai aeré?
Will you eat? Ma’sai pocca?
I (don’t) believe you! E’(dari) ma croia
Stay here! Mahar mei!
Listen! De’arsi!
Don’t speak! Dari edasi!
I will kill you! E’marra ma losar!
I will kill a <insert animal> for you! E’marra losar ere ____ de ma!
What? Pelo?
When? Pola?
Where? Pela?
Why? Ponto?
Do you understand me? Ma e’berringara?
Do you need help? Ma forran murrinai?
What is your name? Pelo sai mar kirsai?
I (don’t) want it. E’(dari) bikkai.
I (don’t) understand! E’(dari) berringara
I love you: E’ma kintosai.
I must sleep/eat/leave/stay: E’forran polom/pocca/marra/mahar
Thank-you- Marri-mai

The Complete and Detailed History of Fáng.

In an age that shall be here named as The Before-Times when the barren, namless lands had been settled by the Amir for 100 yeas but Fáng lay still to the north and empty, the Arpad sailed from the North and landed in the place where Saibh now stands. Of course, the Arpad was not the name they called themselves, but the name given to them by the Amir.
Their own name was “Llia”, for their home across the sea was named as such. So it was that they called this new land Llia’mae- ‘the new place’. They built a small settlement at Saibh and called it “Saibeh’na-mai’mai”- the new place that rests by the water. (As you can see, the name was drastically shortened and improved in the following years). As their people sailed to Llia’mai, they brought gifts of jewels and jewellery, furs and skins, trees and animals and these were traded to the Amir in exchange for safe passage and permission to roam the land between the sea and the River Tapko. Soon this bond would not matter, as the Amir numbers dwindled until there were but a few tribes remaining in the centre, and now most of the women of these tribes (tribesmen, desperate to appease the Arpad and their Gods- especially after the epidemic had passed through) were sold to the Arpad, thus integrating the last of the pure Central Amir blood into the Arpad lines.
Evidence through cave paintings suggests that the Arpad were quite a brutal people and now moved south; often slaughtering the Amir men to have at their women, if their women would not be sold.
At this time the ice from the west began to cross the lands, until Saibeh’na-hai’mai was buried, along with the rest of Iadae. Most of the Arpad died; though some hid in what would later be Diyra- Last Outpost to the East, as the cold did not so badly affect it, as it did all throughout Fáng.
Now, as the ice began to retreat again, the Arpad moved from Fáng and into Anil-Gar.

Now a new Age had begun, though most in Iadae had no idea about the existence of the Amir and Llia, so this age was referred to as the First Age, rather than the second which technically, it was.
The Poldi people arrived on large ships, though not the largest ships that Iadae would ever see, and took over Saibh. Hearing its name from the few Llia that remained there, the Poldi shortened it to Saibeh’nah and on top of the old mud-brick huts of the Llia, began to build a new city- quarrying into the Northern Cliffs and dragging the stone south. They began to clear Fáng and introduced sheep, corn and horses to Iadae and took the Arpad as their servants and slaves (where the former was free and got paid, and the latter obviously was not). The lives of the Poldi were not difficult, though they suffered much famine and hardship at the hands of inexperience. This meant that after 100 years of settlement throughout Fáng and Northern Iadae (now Brhizka and Méhr respectively) they still had only a tiny army and were not strong enough to fight well in a war- especially the war that broke out when the Ciadra came from the South. So it was that the more wealthy and noble Poldi boarded their ships and left Méhr.
Now the Ciadra entered Fáng on their great Journey of Celebration and built the central castle cities; Eidrik, Dyrë, Mhír, Yhelena and Ambhur, as well as establishing Fiers and building a castle in Saibeh’na. They also trekked west and set up a temporary settlement that would later become Diyra.
The Ciadra were thought to be evil and oppressive by the remaining Poldi, who “suffered” under their rule. But the Arpad were released (who, after 100 years of brutality, torture and discrimination now hungered for freedom, and so began to wander… some went along, some formed groups, and these people became Nomads and Gypsies, which is why if a Nomad should be forced to chose a home, they would likely take Fáng, as it is where their roots and ancestors lie.) and brought with them a rich and beautiful culture full of art and music and builders who structured castles from stone quarries, and wrote books and created libraries! So it came to pass that for a time the Ciadra ruled over Fáng (now Míama) for over 200 years; tiling the fields and enjoying life; generally leaving Fáng to its own, and perhaps this is why, when the Mayl’nor came, they could not keep the Region.
The Mayl’nor sailed from the north on tall ships bearing Nobles; Lords and Ladies, Barons and Aristocrats who were valiant, brave and fearless. A fleet of ships bore a great army of men and women and with this, they attacked the Ciadra, and together they fought for 50 years. It is not clear in many history books who actually won the war, as the Ciadrian books tell of a heroic victory on their behalf, while the writings of the Mayl’nor tell of a similar victory for their people. Either way, it mattered not, as already the Black Nights had begun.
Some Mayl’nor were wise and sailed away to their homes. The rest remained and caught a terrible disease that caused their lungs and stomachs to fill with blood so they suffered a terrible and painful death. Some fled to Diyra-the last eastern outpose and hid there in isolation- turning away those poor exiled souls in the Later Nights who showed the tell-tale red eyes which marked the beginnings of the disease (most of these were not even sick, but had been running across the desert without water for some days, and the inhabitants of Diyra were so paranoid that even a slight abnormity was considered suspect of the disease, so they were pointed to the west and most often died in the desert on their way back to Fiers or the River Burian.)

So it was that the inhabitants of Diyra knew nothing of the end of the Black Nights and near extinction of their people. They also did not know of the Gypsies- descendents of the Arpad that entered Iadae from the South, then left again, nor of the soldiers from the south that took Iadae and called it Dyré.
Again from the north came the Mayl’nor and set themselves a ruler- Mikheal who would be the unofficial King of Fáng (and he named it as such) while his wife Lanyá was the Queen. Mikheal, throughout his 20 years of rule, rebuilt Fáng, bringing Mayl’nor from his home; putting up new houses and re-establishing Fáng’s culture and society. So quietly and efficiently was this done that the Igasho of the south were completely unaware of the northern developments. So it came to pass that the next 100 years of life in Fáng was spent building and growing, taking nervous baby steps while the inhabitants of Fáng enjoyed a free and wealthy life. It was lucky, perhaps, that Mikeal was replaced by Sébastin who was well rehearsed in diplomatic matters and thus, when the Igasho discovered the new society to their north, the two nations conversed and the Igasho withdrew their statement of war provided the Mayl’nor kept out of Anil-Gar, along with other terms and conditions to which they complied. This new King let the people live and grow as they wished and thus they all developed different food, music and trades. New cities had begun to grow: Fládh, Nuala, Shura, Arnlág and Petya were all built by these new Mayl’nor settlers, while the old castle cities of the Ciadra, and even the old towns built by the old Mayl’nor (Gráinne, Eoin and Bïrhya) grew and developed with the rest of the region.
By now, the Herders on the Fields of Lanyá had an established economy, and Saibh’s navy and population grew rapidly. Fáng was in a golden era and flourishing. Never before had a province in Dyré seen such times of prosper! (Of course, there were those who despite the opportunities available, could not find a place for themselves and fell on poverty and hard times.) But the blood of the Mayl’nor was strong and pure, so most of them flourished. Word had finally been received at Diyra and so a few with the purest blood of the first Mayl’nor returned to explore this new world. Thus the son of Sébastin- Dráka was crowned King. Dráka possessed all the diplomatic grace of his father, but also a greedy heart. So it came to a time where Dráka was not satisfied with this “unstable land” and so turned his eye on Anil-Gar and Nilmadé (and later, it would be this idea of ruling over Nilmadé that would spark future Kings to look to it and be the first to attack for it’s rulership). At this time in history, Nilmadé was seen has useless and uninhabitable- infertile, where Anil-Gar (now Méanür) was a paradise of open fields and rich soil. Slowly, secretively, and very persuasively, Fáng moved south into Anil-Gar- crossing the River Tapko, building Bayard and all the while Draká took special care to keep relations friendly with the ruler of Méanür so he didn’t ever find out. Some Mayl’nor moved south and created their new life there. Others remained in Fáng and continued the growth of the culture.
Draká died one winter, 20 years after starting Fáng’s descent into Anil-Gar, and he left the Kingship to his cousin Kyrín who, unlike the rest of his family, lacked all of the diplomatic grace. So It was that King Jorét discovered Fáng’s entrance into Méanür and declared war in 2325.

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