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NewNES - Our Origins

Discussion in 'Never Ending Stories' started by Angst, Sep 4, 2019.

  1. North King

    North King blech

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    We will join your circle with ours for the festival. We are eager to see the new members of the Senadii, these dogs from the west. In return, we shall show you the southern ones who are now Huuma -- the whalebone, cotton cloth, and precious stones.

    - Huuma



    To: Eshaweii (Esheway), Shahii (Djaghi), other nations of the south

    We seek your wares, and will gladly take your kin, should they wish to join the circle. We give you the lifeblood of our peoples -- spices, pelts, and tin. Perhaps they will fuel your dreams as well?

    - Huuma

    OOC: NPCs don't really need to all reply to this, Angst, unless you think there are some unusual responses.
     
    Last edited: Oct 4, 2019
  2. Jehoshua

    Jehoshua Catholic

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    Messages:
    7,127
    OOC: Regarding NPC diplomacy

    I don't think you understood what I was saying in my two messages Angst in the slightest, hence the responses, so I will try and explain. I will start with Nara since I think that is where you most egregiously misinterpret what I have said and then with T'aerathi, since there your response is more within the range of possible outcomes. This may be because my English is fairly... complicated, and I was writing in character and so it was less than clear and precise and more "sacerdotal and hieratic". Either way if you take into account what I am saying and amend the outcome [particularly of Nara] that would be appreciated, however I accept that as GM it is up to your final discretion. I'll put my disputes in spoilers so the uninterested don't have to read them. If you have any questions regarding what I am trying to say feel free to ask, since having you misinterpret my attempted explanation of my intentions would be egregious.

    -

    Nara

    Spoiler :
    Now my displeasure with the Nara result is pretty much because Djaghi asserted state protection for merchants in the very first sentence of its response. I quote:

    Assertion that its by divine ordinance that guests be treated well.

    Here in the same sentence he explicitly states that the state provides hospitality, which quid pro quo includes protection given the context of the Naran request.

    After confirming nara's request is granted, the Usarath explains that merchants behaving badly [referencing the bad example of Kakut] are why the common people in Djaghi are ambivalent to the merchant class. He then affirms that merchant endeavour is not contrary to religious law, while maintaining the line of the Djaghi priestly elite that its not a spiritual good in itself, is dependant on the production of others and poses spiritual risks I quote. Bolding his assertion that it is acceptable within religious law above.

    In the second paragraph the Usarath goes on to beseech the merchants of Nara to respect the customs of Djaghi saying if they do so they can expect the friendship of the commons whose ill will is due to previous bad conduct by merchants. He then again asserts the states protection from merchants, while saying that even with his states protection if merchants behave badly they could expect conflict with common people [because the state cant control the opinions and acts of everyone because it is impossible]. I quote: bolding the second assertion of state protection.

    The final paragraph simply beseeches Nara to remember that the Usarath has treated them with good faith unlike Kakut in reference to the above assertions that the state would provide hospitality, its forthrightness in conduct with them and of course its lack of coercive acts against Nara.

    Concluding, it seems clear to me that perhaps due to misreading the text or only reading the ooc note at the bottom you failed to understand what the Usarath was saying. He did not in the slightest dismiss Nara's request for state protection and in fact granted that same request. He simply asserted that making every man woman and child not have hostile opinions of merchants is impossible, and that the merchants of Nara should respect local customs if they wish to minimise conflict.


    T'aerathi

    Spoiler :
    Now with regards to T'aerathi the Usarath is not asserting a superior authority to the T'aerathi Usarath, in fact he does accept a temporal equality [hence brothers]. Rather he is asserting a superior dignity and honour when he says that his office is not the inferior or equal of any other. In this there may be grounds for T'aerathi objection per their request, however you should understand Angst that the Djaghi Usarath has fully accepted the political and religious legitimacy of the T'aerathi rulership as they requested, so even if they object the response given is excessively hostile. Anyways I will go through the post like I did with Nara's.

    -

    The first paragraph is the Usarath expounding the divine origin of his office, while as I noted above asserting that his office cannot be equal [spiritually, since it is of unique divine institution] or inferior to another [since a divinely ordained office cannot be subject to a human one], as it was ordained directly by the gods. Also note the concluding paragraphs comments regarding authority and magisterium, ie the Usarath in asserting his own unique distinction is not expressing a universal jurisdiction, but is speaking solely in reference to his own place as Lord of Djaghi, and his priestly function as a "revealer of mysteries". Usaraths do not proclaim doctrine, they are not popes.

    In the second he asserts the political and religious authority of the T'aerathi Usarath. The key quote above

    Here he asserts the T'aerathi Usaraths religious and political authority over T'aerathi in particular, predicated on orthodoxy and right practice is undisputable. And that [second bolded paragraph] the ruler of T'aerathi has equal right to the Usarath of Djaghi to propound upon faith. That is to say utter holy words [precepts] from the gods in reference to Djeharisms emphasis on language and speech. Here in particular he is asserting a real equal authority to himself as a religious leader.

    The third paragraph is a bit more complicated so I will go through it in full.

    Here the Usarath reiterates his position as first-servant of Djehara, because his office was established by divine decree. He then says that everyone should owe deference [submissive respect] for his teaching authority and reverence [deep respect] for his authority when it comes to the Law. By this he is firstly asserting that no one should contest or over-rule his teaching authority on the faith. Secondly he is asserting that everyone should respect his authority and not seek to supplant it. He is saying this in order to protect his own legitimacy in Djaghi and to assert his own "sovereignty' as a religious ruler.

    He then quickly asserts a second time that the Usarath of T'aerathi has a certain, that is to say undoubted and indisputable right to religious authority and jurisdiction [in T'aerathi].

    He then goes further to stress equality in the real sense, that they are "brothers" in upholding the holy law, in this way also asserting that reverence and deference should be showed to the T'aerathi Usarath's teaching authority and the "utterances of his mouth" as referenced in the second paragraph, and in governing the holy aenari. By saying this he asserts equality in the real temporal sense, that is to say that they have equal religious power [upholding the holy law] and equal political dignity [governing the holy aenari].

    Final reassertion that Djaghun has the superior spiritual honour of place of the two because his office was established directly by Djehara.

    -

    To conclude there are definitely legitimate grounds for T'aerathi objection. For instance the T'aerathi Usarath could reject that the heir of Eren'anten has primacy of honour amongst Usarath as he claims, and assert that his office is in no way spiritually less distinguished than his. However in not understanding the depths of my statement I think you have made T'aerathi respond in an excessively hostile manner, particularly given Djaghi has fulfilled the letter of their request [acknowledgement of their religious authority and jurisdiction, as well as their political sovereignty], demurring only in rejecting equal honour.

    Yes, the Djaghi usarath has stated he has superior honour both to maintain standing with his vassals and in typical bronze age fashion to present himself as a powerful king, but such a small dispute [given the real authority and jurisdiction are recognised] are relatively trivial [in terms of religious doctrine or politics] given the nature of the diplomatic communication, ie a political alliance request as well as given there is no actual doctrinal quarrel involved.

    I also, for a second time, would like to make the assertion that you perhaps misunderstand the nature of the priesthood in Djeharism. We are not talking about popes or patriarchs, but "priest-kings". Their role is not as leaders of a church community but purely monarchical as sovereigns of states. So yes, I have spoken about religious authority, but this is not a universal dare I say "papal" authority, it is simply authority within the political-religious vassal network of the numerous aenari priesthoods and temple hierarchies which the Usarath governs as ruler. Ergo in no way am I saying in my communique that the Usarath of Djaghi has universal authority to expound doctrine, or govern the priesthoods of other nations or dictate to T'aerathi religious precepts. Not at all. Rather his magisterium lies in propounding the mysteries [the holy language being the key one] and practices of the faith as they are, and his authority is as hierarch and ruler of his priestly constituency and territorial jurisdiction, nothing more or less.


    -

    ooc II: Discussed matter with Angst on Discord, we agreed that Nara's response should be amended as the guarantees of the Djaghirai State were missed [albeit they disagree with the Aenari view of merchant-craft]. The outcome of the T'aerathi dialogue remains status quo [ie reject the alliance] but may perhaps be amended to be less hostile in tone.
     
    Last edited: Oct 4, 2019
  3. Jehoshua

    Jehoshua Catholic

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    To: Homa [Huuma]
    From: Djaghi [Usaphar Maatophet - Master of Ships and Chamberlain of the Ports]


    -

    Council permits your people to trade in the port of Djaghun under the usual protections provided by the state, imperative upon your acquiescence to the law, maintenance of the peace, and the good graces of Holy Usarath. It likewise accepts with good grace your invitation for Aenari merchants to trade afar in your distant isle and for members of our nation to settle therein if they so desire.

    -

    ooc: distant heathens get less priority than local co-religionists, hence being dealt with by a state functionary rather than the sovereign himself. At any rate, Huuma merchants are permitted to trade in Djaghun.

    -

    To: The Council of T'aerathi
    From: The Usarath of Djaghi

    It is regretful that you cannot accept an alliance for the common good of both our peoples despite your disagreement with us as to our primacy of honour. Nonetheless we express good-will towards your people and beseech the gods to bless your land with prosperity and peace inasmuch as you cleave to the teachings and practices passed down to us from Djehara, holy is his name.
     
    Last edited: Oct 5, 2019
  4. Angst

    Angst Rambling and inconsistent

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    OOC
    I talked to Jeho about his considerations, and I hold that the T'aerathi are angry, but I agree that their diplomatic form was terrible and wasn't really realistic. Their response hasn't been changed, but has been rewritten. The Nara response will be changed to a positive as I didn't catch that the basic guarantee of protection was provided. He may have been rude against their idea of divine government (they're merchants after all), but with the guarantee of protection they aren't so unreasonable as to be pragmatic about it. Re: their already troublesome situation with the Kakut. The original (now obsolete) response had to do with my interpreted double whammy of "No you will not have protection, and now listen to the probable sins of trade." :)

    -

    @North King All NPCs are showing up. :)
     
    Last edited: Oct 4, 2019
  5. Jehoshua

    Jehoshua Catholic

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    To: The Lords of Esheway
    From: The Council of Djaghi

    Glory to Djehara, the holy, the exalted, King of the Asker* and Deputy of the Inconceivable. By the will of Holy Usarath our emissary comes hither to thee requesting rights of trade of a similar kind as thy realm has granted to others, and permission for our merchants to offer reverence to the asker of your land in the customary fashion of our people, as revealed to us by Djehara, holy is his name. Our traders can offer your realm instruments of keen bronze and other rare metals, cotton from the uttermost east and textiles woven from the same by our craftsmen as well as other rare goods for the enrichment of your people and of your courts if you can acquiesce to such an arrangement.

    In return our Usarath, in his clemency and kindness, would graciously permit your traders leave to set anchor in our ports offering goods of your own kind to our people, under the usual protections and guarantees offered by our state while condescending graciously to not impose our rites upon guests from your realm inasmuch as they respect our law.

    -

    ooc I*: The Aenari conceive of the Asker as being nothing more than the gods they worship, with your doctrine simply being an erroneous and heathen interpretation of the true reality.

    ooc II: proposing establishing trade pact- while requesting that Djaghirai merchants can offer tokens to the asker of your land [ie the local land deities per the deity list, and gods of the waters and the sky] through their own rites as revealed to the Aenari rather than through those of the Nakutay [noting your request that a voluntary token to the asker be offered by visitors].


    -

    To: The Lords of Yakouray
    From: The Council of Djaghi


    Glory to Djehara, holy is his name, and to Anephet asker-lord of the waters who guideth our vessels from afar to thy shores. We come hither to offer a formal trading agreement between our two realms, vowed before the lord of high heaven and the princes of land and sea and sky wherein our merchants might trade instruments of gleaming metal, textiles of cotton from the distant east and other rarities in return for what goods your land has to offer. We have much interest for instance in your famed wine.

    In return for permitting our merchants to revere the deities in our own customary fashion in your realm and granting them protections, rights and reduced restrictions, we would permit your traders berth with rights and priveleges equivalent to the accommodation and good will you have shown us and not impose our ritual customs upon your people when they come as guests to our abode, inasmuch as they respect our law.

    ooc: requesting a trade pact on similar terms to the above request to Esheway.

    -

    To: The Lords of Zaxai
    From: The Council of Djaghi


    Glory to Djehara, the holy, the exalted, King of the gods and Deputy of the Ineffable and inconceivable light. It has come to us that thy people revere the inconceivable, the maker of all things who reveals himself in the uncreated light of the primordial beginning and in the gods, in this we express our good faith, and our desire for good faith in turn and brotherly relations with thy people. To this end we propose a trade agreement in which Djaghirai merchants, unmolested and under the protection of your lordships, and through approved means and rites, might trade goods of keen metal, cotton from the far east and other rare goods for your benefit to your people, in return for the goods and services your people may inasmuch render unto us. Through these formal means of exchange and with proper rites, misunderstandings may be avoided with respect to our different customs to the prosperity of both our peoples.

    Likewise we would permit your traders to exchange their wares in our ports under the usual protections and through approved rites, should you vow before the holy light, the gods and the good of thy people that your state, or any member thereof, shall nowhere offend the sovereignty of ours, or intrude upon our waters or lands under arms, or otherwise offend against our law when they are under our hospitality as guests.

    -

    ooc: Proposing trade pact - on condition of non-aggression from Zaxai, this including exemption and protection from Paraxai raiding per below comment.

    ooc II: is asking for procedures and rites for "goods exchange" to be formally defined between Djaghirai and Zaxai, in order to avoid misunderstandings. With exchange outside these protocols to be prohibited. [with reference to your peoples culture]

    -

    To: The King of Teku
    From: The Usarath of Djaghi


    Glory to Djehara, foremost of gods and Lord of Heaven, holy is his name. May his blessing and truth be for the enlightenment of your nation and for its prosperity and peace. We beseech thee King of Teku to permit our merchants berth in thy ports and use of it for transhipment of goods to far lands and sale to distant barbarians without obstruction or egregious cost. Likewise we beseech your protection of their right to worship the gods in the manner revealed to the Aenari attended by our accompanying priests, as well as your agreement to protect their liberty to trade in your city within the limits permitted to them by your own custom and law, and within mutually agreed terms guaranteeing their rights and priveleges.

    In return we shall graciously permit your merchants privileges in Djaghi, wherein they may be at liberty to privately practice their own rites and trade within the usual parameters offered to those nations with formal trading relations with us in reciprocity for your generosity. We shall also agree to a trade pact with your realm that your traders may be subject to lesser tariffs and trading restrictions than is usual for heathen realms in formal contact with us in return for your acquiescence to our usage of Teku as an transhipment port and your agreement to the aforementioned requests.

    ooc: requests permission for Aenari merchants to use Teku as an entrepot [to bypass unstable Kakut and aid in Djaghirai trade to the various Nakutay Confederacies and the distant North and West] and maintain their own rites and religion therein insodoing, while offering a reduced tariffs in Djaghi as well as a formal trading relationship with concordant privileges for their merchants.

    ooc II: The Usarath himself has sent correspondence, an unusual gesture of esteem towards a heathen state.
     
    Last edited: Oct 5, 2019
  6. North King

    North King blech

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    Year-stones of Elehe-Sem (c. 19.210):
    A cache of year-stones was found approximately six miles south-southeast of the ancient city of Nahanade. The study discovered this site through interdisciplinary methods, coupling lidar, a reconstruction of the second half of an inscription supposedly composed by Elehe-Sem, and hydrological modeling. Year-stones were a traditional approach to removing curses and acting as a good-luck charm for Na-Noang-e-Hamah concerned at their misfortune during a prior year. A sage would carve a description of the hardship dogging those who came to them, and in so doing, trap the ghosts haunting them within. Typically, they are carved in a spiral shape, with the words trailing into the center.
    The cache was buried under an ancient streambed, since dried up, with historical sources suggesting it was originally a pool located near the cavern of Elehe-Sem. Approximately eighty year-stones were found in the initial survey; followups have been scheduled for later in the year.
    Translations of selected stones appear below:
    1. The rains have not come for too many days. They have brought food from the valley, but how much more can they grow this year?
    2. They do not love me. I believe that, but it does not mean I have accepted it. Take this love from me, spirits, that I may feel this pain no longer. I would give it to another, should you let me.
    3. They were playing by the springs, I'm sure, as they always did. I do not know what has brought us this death. First my father, now them. We will seek again to find Suumaii in the rainbow pools tomorrow.
    4. The pain has not faded, not even a year after my accident. I seek your blessing, spirits, that you would not take my life from me the way you took my hand.
    5. I have offended you, father, and that binds your spirit to our home. But I must go south. Is there nothing that will make you happy again?
    6. The rot took our last stores. Yet we must eat. This blight will kill us, if we are not to find some other food.
    7. [broken] Why do we live now? Why [broken]
    Image of #3.
     
    ork75 likes this.
  7. Angst

    Angst Rambling and inconsistent

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    Location:
    A Silver Mt. Zion
    From: Teku
    To: Djaghi

    Southern neighbours, honor to your God and may you forever be blessed by Him. We are honored by your message and remain grateful for you good wishes northwards. We have send you ten goats for slaughter, enjoy the gift, and we graciously accept your proposal.

    -

    (Also Jehoshua, the edit for the Nara should show up in a bit.)

    -

    Trade/resource map!

    Before you look at it, please note:
    - There are only resource nodes present in "civilized" zones, for obvious reasons.
    - There are plenty of resource sites and industries that aren't displayed (For example, hardwood is everywhere in the jungle, the north is just a site of particular production exporting it south to the drier areas. Also, the whole jungle is filled to the brim with elephants, ivory isn't only in the north there). Notes may appear and disappear at the whim of world production evening out or trading (For instance, the northern ivory node will most probably vanish in the future).
    - This also means that there are plenty of resources that are produced but aren't produced in central centres. Copper and tin aren't only produced in their particular areas, but they're main points of export.
    - Some resources haven't even been discovered yet, including resources we already know. There are *a lot* of hills in the world that aren't fully dug through.
    - As you can see, it's cities and civilized areas on a climate, so cyan indicates "gray" civilization areas, blue indicates polities. Purple lines are major trade routes.
     

    Attached Files:

  8. Angst

    Angst Rambling and inconsistent

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    @Jehoshua - The Yakouray agree to your proposal. (Didn't have time to write up the NPC response this time.)

    -

    Orders deadline warning - 20 hours!
     
  9. Jehoshua

    Jehoshua Catholic

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    Aenari Irrigation and Agriculture.

    -

    Ghelanem and Water Temples

    The Theocracy of Djaghi is well known not only for its key position along the Aenari straights, but for its ample fields of flax and grain that radiate from the T'jaghati and T'aeratha rivers, with their golden hued stalks filling the countryside and supplying the great cities of Djaghun and Rakota with their produce. However this agricultural wealth would be impossible without the carefully managed irrigation system overseen by the priesthoods of Anephet and the lesser river deities. Indeed an intricate network of channels originating from the rivers and springs radiate across the land along with their accompanying water-shrines and temples under their careful oversight.

    While the priests oversee the systems maintenance and make the key ritual decisions, the primary organising unit of the Aenari irrigation systems use are the Ghelanem. These are religious and social brotherhoods that coordinate everything related to the cultivation of crops including irrigation. A Ghelanem is a collective of farmers within an irrigation district [usually synonymous with a large temple estate] that congregate around a water shrine or temple. They are consultative organisations where farmers and the water-priests discuss a common irrigation strategy and management plan for the district, deciding for instance the precise timing of water rituals [opening sluices for instance] and ensuring local concerns are known and taken into account in water management.

    The water temples these committees are associated with are organised hierarchically in the same way that rivers and irrigation channels branch out from the head of the catchment.The primary water temples are located at the headwaters of the two rivers and are dedicated to the respective river goddesses and to Anephet, Lord of Waters. Cascading from these upstream temples a network of regional water temples, each controlling a section of the irrigation network and coordinating irrigation for a group of ghelanem. An individual ghelanem will indubitably have a primary water shrine where the farmers and priests perform rituals and hold meetings to manage the ghelanems district affairs. Each individual farmer will also maintain a small shrine where the water first enters his fields.

    This system of hierarchically subsidiary temple and shrines, overseen by priests charged with managing the distribution of water and consulting with the ghelanem ensures that decisions about water are made equitably at strategic points in the system in consultation with farmers needs and the needs of the various estate holders and tenants in the Aenari community. Further regular rituals accompany the water with blessings and offerings from upstream down to the fields where it is converted to agricultural produce.

    Ritual Management

    Ghelanem members collaborate with the priests to decide on water allocations and the precise timing of water supply, supported by rituals mediated by the priests in tune with the ritual calendar of the aenari. The performance of these rituals is critically important in water management creating a sense of collective purpose and community, beseeching divine favour in an uncertain world, and providing consistency and confidence in how the system is managed. These rituals furthermore are closely linked to observations of the natural environment mediated through the consultative structure of the ghelanems relationship with the local water-priests. Thereby the priests when deciding the time to open and close irrigation sluices, and when allocating water resources to individual constituents can respond appropriately to fluctuations in the local environment and unique local circumstances. These decisions also correspond closely to observations of the priests of Kenaghel, the god of agriculture, who ultimately decide in collaboration with the ghelanem and the water-priests the precise planting time of each growing season.

    Similar ritual and religious concerns result in the preservation of forests around shrines and in other areas by the estabishment of taboos [usually hills and locations less feasible for easy agriculture], which has secondary benefits for agriculture by reducing runoff and preserving aquifers and topsoil as well as local biodiversity. The main religious criterion for this protection is the aenari belief in the gods immanence in this world. This results in sacred areas divined to be the abodes of gods and the areas around shrines consecrated to religious worship being left untouched by profane work outside of strict ritual restrictions, preserving groves and forests in the rural landscape. Comparatively in an urban setting and in the case of the large temple-complexes it is the temples hierarchical architectural schema itself serves the same purpose of dividing the profane from the sacred [albeit even these maintain sacred pools and gardens as a relic of their rustic origins]. In the case of rural shrines and consecrated areas this is further emphasised by the tendency for buffer zones to form around the sites [particularly in more sparsely populated districts] where natural resources are preserved and used with less restrictions by the peasantry [for instance used to gather medicines and fungi, support livestock and hunt wild game amongst other uses]. That said upon the determination of the priests even consecrated areas of woodland on occasion are opened to human use and tending.

    Crops and livestock

    The key aenari crops are wheat and flax, wheat to provide the basic foodstuff of the Aenari, bread, and flax to provide linen [a key export] and fibre as well as linseed and oil for woodwork. Other crops include an array of vegetables and fruits appropriate to a Mediterranean climate [including barley, citrus fruits, artichoke, fennel, lettuce, lentils, beans, olives, grapes, pomegranates, apricots, figs, almonds, pistachios etc] as well as livestock.

    The key livestock kept by the Aenari are sheep and goats [particularly common in areas away from the key irrigation centres], as these provide wool for clothes in the case of the former as well as acceptable sacrificial offerings in religious rites. However perhaps the most important is the chicken, originally from the jungles of the north, which provides the main source of meat for the peasantry as well as eggs. Pigs are also kept and are let loose in forests to feed on acorns and other forage by those farmers who tend to them as well as cattle which are used for farm-work and milk more often than for their meat.
     
    Last edited: Oct 7, 2019
  10. Daftpanzer

    Daftpanzer There may be more posts after this.

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    To clarify my people's idea on trade - anyone coming to trade on our island must give a token gift to the Asker IE our priests/religious class. It is not proportional to the amount of trade goods they carry, like a tax (ain't no-one got time for maths!). It can just be a couple of old trinkets. Those wishing to make a better impression among Esheway tribes, make connections etc, can give a larger gift to our guiding spirits.

    I imagine that depending on the type of gift to the Asker, it may not be 'sacrificed' as such, but end up decorating a shrine, be given to the needy, or be given out to the people in festivals. The religious class will claim to interpret the will of the Asker in how to use such gifts.

    To: Hoom (Huuma) and Yahgi (The Council of Djaghi)
    From: Esheway

    We are happy to receive the wares of which you speak. We only ask that your traders respect the ways of our people, as we shall respect yours. Come and trade for wine, grains, leather, smoked fish and meat, pearls, and all manner of ornaments that you may find here. May you pass in peace.

    OOC: I imagine the Esheway concept of sacrifice to the god/gods being rather pragmatic IE pour out a tiny bit of wine but leaving the rest of the jug with the priests. But I can't image the Esheway would have any problem with your traders following their own rites, and would most likely be fascinated by that.

    I imagine our view of the divine beings is very matter-of-fact, they simply 'exist', and do not need to be worshipped in a particular way, and do not need us to defend them. While we know the 'proper' way to relate to the Asker, we are not offended by differences of worship.
     
    Last edited: Oct 7, 2019
  11. ork75

    ork75 Prince

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    Messages:
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    From: Záxai
    To: Sénadi

    Await our sails on the horizon, the hulls beneath them carry gifts.

    From: Záxai
    To: Djahí

    You address us as you should: as sea-lords on the waves. We are the captains of our fates and hulls, the slayers of the divines themselves, the eaters of the holy whale.

    We welcome your offers, your codes and your guarantees. We accept your offers, but warn: we are merely the lords of our own ships, of the ships of our clans. We can only lead our own. While we can tell you with trust and good faith that the fleets we command shall bring gifts to your shores, each captain will do what they will. Perhaps your lands are fields of grain, gods, and domination, but who can truly command the power, freedom, and sunlit holiness of the sea?

    Finally, we warn you: we shall write these trade codes of which you speak. Should these established exchanges prove abusive... Well, we shall still visit. We do not take kindly to cheating.

    From: Záxai
    To: Huma


    We come in awe, to your green-lined shores, to your watery fields of foreign grain. We bow and ask entrance to your circle, in spirit of peace, of production, of profit, and of the divine.
     
    Last edited: Oct 7, 2019
  12. North King

    North King blech

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    To: Eshaweii, Shahii
    From: Huuma


    Southern seas, southern gods, southern circles, southern storms -- we are grateful for the calm waters wherever we travel. We will bring the customary gifts to those spirits that shepherd us to your shores, and if they should prove dissatisfying, we will bring new gifts.

    To: Sashai
    From: Huuma


    All who wish to join the circle are welcome within it. Come; build your ships; share in the dreamwaters of the northern isles.
     
  13. Angst

    Angst Rambling and inconsistent

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  14. ork75

    ork75 Prince

    Joined:
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    Let us tell you a parable.

    On an island lived a wolf, and in the sea nearby, some orcas. The wolf led a powerful pack, and they often killed deer. Sometimes, they dragged these to the shore, or to the cliffs above the sea, and gave them to the orca. The orcas, for their part, were masters of a powerful pod. They feasted on the dolphins and young whales which passed the island, and sometimes drove these onto the beaches. There, the wolves could eat their fill.

    One summer, when the dolphins were not yet arrived, and the whales were off in the depths, the orcas were hungry. By contrast, the wolf's pack had killed a surfeit. The largest orcas called out to the wolf, and pleaded for aid in their time of need.

    "We shall aid you, but you must repay us in kind," howled the wolf.

    "Naturally," called the orcas. "How else could we live?"

    And so it passed: the wolves shared their meat. In the next season, when the deer were fewer but the dolphins had returned, the orcas repaid their benefactors.

    Many seasons passed, and it came to pass that once more the orcas found little to eat. Again, they called for aid.

    "We shall aid you, but you must recognize that I am your ruler. Without me you do not survive," howled the wolf.

    "Please," called the orcas. "We must eat to survive!"

    And so the wolf ordered his pack to bring deer to the beach, and claimed kingship over the orcas. The wolf and the orcas yet lived.

    But then the season turned.

    A drought brought woe to the beasts of the land. They hungered for flesh to fill their bellies.

    "Aid me, subjects! I require your service, heed my call!" called the wolf to the waves, high on a cliff. "You are nought without my favor: do not make me enforce my rule."

    The orcas paused and thought. They had starved in the past, and asked for help. Receiving it, they had given back for that received. But were they truly subjects? After all, they had the sea. They had the whales, and the dolphins, and there were many brethren orcas in other waters.

    "We are the subjects of no beast," sang the chorus of orcas. "If you will not treat us as your peers, then we shall leave you."

    "I demanded your fealty, and I protected you in time of need!" cried the wolf. "You shall obey!"

    The orcas did not respond, and simply turned to the seas. They called out through the waters to their kin, and set off for other islands.

    "Heed my cry!" howled the wolf, irate. "Now you shall feel the bite of my teeth!"

    He leapt into the sea from his cliff. Some of his pack followed. They swam, furiously, after their disobedient subjects, gnashing teeth and foaming at the lips.

    And then a queer thing happened.

    Another pod of orcas had heard their brethren, and arrived on the scene. They joined their cousins, and turned as one to the pitiful wolves.

    The wolf-king raged till the bitter end. He growled and spat until the very moment the orcas' jaws tore him apart.

    The water turned red with the land beasts' blood. When it was over, there was a silence.

    "We know you still starve, beasts of the land," the orcas called to the watchers ashore. "But if you help us out of good will, we shall do the same."

    The remaining wolves assented.

    "We shall bring what you require, for we may ask your aid and goodness," called the combined pod. "But know that we as free as the wind and the waves, which no beast can rule!"
     
    Last edited: Oct 7, 2019
  15. Angst

    Angst Rambling and inconsistent

    Joined:
    Mar 3, 2007
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    Location:
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    We got 6/8 orders in! This is actually a great rate for a NES, and I'm really excited that so many made it. I will start doing the update as soon as possible.

    To those that haven't sent orders yet, you still have a little time. I'll probably start the update processing itself tomorrow (lots of work today). I'll post an ORDERS LOCKED notification in the thread when I start updating - at which point I won't accept your orders anymore.
     
  16. North King

    North King blech

    Joined:
    Jan 2, 2004
    Messages:
    18,142
    On Currency (Writing of Kalahe-Nodo, c. 19.220)
    All within a circle trust one another and share what is needed. Those without the circle may be simply neutral or outright dangerous, deceitful and taking advantage of trust. This creates the problem of trade. Trade is the wedding of things into a society. We take objects we have no reason to trust into our homes, believing them sound of construction and motive. Yet to trust a possible liar is a fool's errand.

    And think from the other end! Why should we give away a treasured member of our own circle? Why should it go to some foreign desert, to die among the dust or the cold suns of the high mountains?

    To solve this problem, we created the idea of currency. These objects are not wedded away to the circles of others, but rather lent with the expectation that they might rejoin the circle. They more closely resemble hostages. They are the promise that today's trade may be redoubled tomorrow and tomorrow. Money is an inter-circle set of hostages, promising that your ransoms were not in vain.

    Thus there is of course no purpose to money within a circle. Money is the abdication of trust. Indeed, if you are to make a study of a foreign people, observe their money and you will determine the extents of their circles. Some of those in the south share only as far as immediate blood relatives -- spouse and spouse, parents and children. How poor and small their circles are! How bleak their world!

    Oh, if we are to take the first riddle of being to heart -- to ask, why we should be kind to one another, to answer with, because it is what makes the world good rather than awful -- then these lands are hell.
     
  17. Jehoshua

    Jehoshua Catholic

    Joined:
    Sep 25, 2009
    Messages:
    7,127
    Riddles and Proverbs

    -

    "Direct thine eyes on darkness, thine ears on silence and thy thoughts on death. For only in the darkness shall there be light, only in silence the Word, and only in dying life"

    ~ Djehara, god of heaven and oracle of The Inconceivable One to the ancient Aenari

    -

    "How does one cage a bird without breaking its spirit?"

    "By letting it fly"

    ~ Hamahat Riddle and the answer of Usarath Venadjeha bestowed in the 21st year of his reign.

    -


    "Holy Usarath once said to travellers from afar that to cage a bird without breaking its spirit one must let it fly. What then is the cage in which the bird is trapped? The cage is the firmament of the sky and the bars thereof are none other than the words of the Holy Law in which utterance thereof all creation is written and which in their sweetness bring savour to the spirit of all the living. So it is revealed to us the true essence of the travellers riddle, that the bird is none other than the soul of man, which within the finite bonds of the material word yearns to fly to its origin in the infinite. How then are we to open the door to our cage and ascend to the heights for which we long, how is man to fly? This is the true riddle that we must seek to answer"

    ~Excerpt from the writings of Aenavesh the Sage, Grand Hierophant of Gara'ephel, recorded in the 31st year of the reign of Venadjeha.

    -

    "
    To ascend the high heaven wherein we might behold the ineffable light of the Maker and dwell in eternity in freedom from the finite bonds of this world, the answer lies in the very bars of Law which imprison us in the cycle of life and death. For in the very walls that surround us, the inescapable Truth of creation, is built the door by which me may be set free. Here is the secret teaching of Djehara revealed at Enentashugum, and in the words he has revealed to us is the key which shall unlock the door."

    ~ Except of the ramblings of Usaraph Rashaneph on his deathbed in the 21st year of his reign, dutifully recorded by his secretary for posterity

    -

    "Why did the god command we attend our eyes to darkness, silence and death? It is because only in comparison to its opposite that we can perceive what we seek, light, the word and life. So it is that the light shines brightest in the dark, the word resounds clearest in the silence, and true life eternal is obtained in dying a holy death having truly lived. Yet to the initiate there is another truth. Those who seek the light shall find their spirits plagued by darkness, those who beseech the gods and seek the holy Word shall be plagued by silence from on high, and those who seek spiritual life shall be dogged by the shadow of death everlasting. The enemies of the soul, the powers of chaos held at bay only by the Rite, seek to keep us from unlocking the door to eternity and plunder our souls of what spiritual treasure we have gained. It is only by confronting these thieves in knowledge of the truth and of the law, and with a warriors bearing courageous and steadfast in adversity and refined in suffering, that we might find what we seek in the midst of the tribulations of this existence. In fire shall you become holy, and truly live rather than being merely alive and at last learn to fly."

    ~ Except of a sermon delivered in the 18th year of the reign of Arama'at. Deliverer unknown.

    -

    "Know the Truth, observe the Law, When in doubt seek wisdom from the wise"

    ~ Inscription on the south gate of Djaghun.
     
    Last edited: Oct 11, 2019
  18. Angst

    Angst Rambling and inconsistent

    Joined:
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    Sorry about the delay. Update will hit Wednesday. :)
     
  19. Angst

    Angst Rambling and inconsistent

    Joined:
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    So I was going to finish the work today and I had an afternoon appointment with an old friend and, uh... I hooked up.

    Update will be up within the week.

    EDIT: Western theater has been fully processed. I did not expect the events to happen, but butterfly effect is truly a thing.

    EDIT: All nations now have stats and events processed, however I haven't written the update itself. The map isn't done either. I plan to write out the whole process of events as soon as possible, and then post the update and stats as soon as I'm able to - but as for maps, only the political map for then, in order to get the update out, now that it's already delayed :)

    EDIT: Western theatre is written out now too, I need to finish the East. I have some uni deadlines the next few days but should be free to finish this Thursday or Friday the 7th or 8th.
     
    Last edited: Nov 1, 2019
  20. Birdjaguar

    Birdjaguar Hanafubuki Retired Moderator Supporter

    Joined:
    Dec 24, 2001
    Messages:
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    Location:
    Albuquerque, NM
    Did I read the list of players correctly? Did I see that map with clear vision? Or is this some kind of time warp?
     
    Last edited: Nov 5, 2019

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