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  1. Emhalo kir ran kirda varn, Grol, doani, hejan protans.
  2. (Seventy-six generations of the Elder before me, Grol, the mother, lay to hibernate.)
  4. Grol protans, Wova Tu’ursu kamen daj larro nocla sa, go madsu scar.
  5. (As she slumbered, the Lost Peoples climbed atop her flesh and made their home.)
  7. Daj Grol nocla sa dazh gana.  Mid noclaro, mid kelann.
  8. (From Grol’s flesh comes the land.  It is the mountains and desert.)
  10. Daj Grol nocla basa dazh kero.  Mid esso, mid caras.
  11. (From Grol’s breath comes the wind.  It is the storms and sky.)
  13. Daj Grol nocla denasa dazh kit.  Mid kitsa, mid denasa.
  14. (From Grol’s eye comes the light.  It is the sun and moons.)
  16. Daj Grol nocla gosa dazh farim.  Mid noclar, mid nocaros.
  17. (From Grol’s blood comes the spirit.  It is the body and soul.)
  19. Daj Grol nocla vijad dazh mek.  Mid lompsa, mid golas.
  20. (From Grol’s waste comes the darkness.  It is sickness and suffering.)
  22. Daj mek dazh Wadu, kamen daj fomi astua Grol.
  23. (From the darkness came Wadu, and she burst from Grol’s abdomen.)
  25. Grol mohamsa, go miodi far brosa, Dreth, mala sa far Angrol.
  26. (Dying, Grol gave birth to a son, Dreth, and united the children of Grol.)
  28. Odi fakara, sharasda farim Dreth, nar Angrol.  Daj mualo mid sa.
  29. (It is my birthright to protect Dreth, the child of Grol.  From them is life.)
  31. All young Angrol memorize this passage, and they are taught from birth that Grol is the mother-deity of the world, and the creator.  Her body is the source of all power.  Long ago, Wadu, the Blind Mother Spider, came into being from the bile of Grol.  Her birth poisoned Grol, whose death broke the world.
  33. Dreth, the son of Grol, was then born, and in his infancy he could only sit, as a mountain, for a thousand years prior and hence.  Many generations after the breaking of the world, Wadu sought to poison Dreth, and from Grol’s wounds sprung many blind insects.  The Angrol inhabit the mountain to protect Dreth from Wadu, so that he may one day stand and slay her.
  35. Daj mualo mid sa.
  36. (From them is life.)
  38. In the seventy-sixth generation of the Elder (Emhalo), the tribe’s Shaman (Kirucar) was given a sign by Grol.
  40. Noganu sador mesi, Emhalo.  Go rasan bocando.
  41. (The patterns are complete, Elder.  Call the bocando.)
  45. On the Children of Grol (Angrol)
  47. The Dreth Angrol are a tribe indigenous to the mountains east of the grasslands, where they have lived for several Ages.  Their struggle for survival has forced them to roam the mountain range, fighting for a number of different locations and strongholds over their history.  They currently reside in a small village collected at the base of a promontory formation where the first Elder (Emhalo) was buried.
  49. Often, the first association with the Angrol are their stark purple tattoos.  They are also a hardy people, whose pale skin reflects a life of living in rocky shade, and whose athletic builds are typical of survival at high elevations.  While there has been contact with the tribe, it is mostly limited to sparse trading with fringe tribes in the grasslands.  Many have dismissed them as savages and too combative to deal with on a regular basis.
  51. The Angrol have devoted their lives to battling the enemy, Wadu.  Most would lay down their lives if they believed it would shield Dreth from injury or deliver a telling blow against the armies of the Spider Mother.
  53. The leadership of the Angrol consists of a chief, or alanu, and a Council of Elders, the emhalibasa or ‘breath of the elders.’ The chief makes important practical decisions for the tribe, while the Council of Elders makes decisions regarding spiritual matters. There is one representative of each family in the Council of Elders; when there is no one of the proper age in a certain lineage, a younger one stands in on the meetings, though they are not considered a true member and are not allowed to go through the proper initiations. The two exceptions to this are the purity and spirit lineages. Any representative of these lines, young or old, can undergo initiation to sit on the Council and be considered a full member. The emhalibasa can call a meeting and choose to veto or, in Angrol parlance, ‘bury’ any decision that he makes, once per a certain number of moon cycles that equals about four years. However, this decision is usually seen by the alanu as an act of defiance and leads to uncomfortable tension at the very least, so it is rarely done.
  55. There are not always shaman (Kirucar) among the emhalo. Such leaders must be anointed by Dreth and recognized by the elders. A shaman is a true spiritual leader of the tribe, and his or her word often has more influence than that of the elders or the chief.
  57. Dwelling in rocky terrain, Angrol crafters and gatherers are particularly familiar with stone, gems, and crystals. Their traditional adornments are comprised of various types of stone, the feathers of mountain-dwelling birds, and the teeth and bones of wild animals. Stone and crystal, however, makes up the greater part of their ornamental wear, as the Angrol see this as adorning themselves with the mountain, Dreth. They combine cloth with leather and feather to fashion their distinctive, often white or pale garb. Beaded and feathered headdresses are common, some simple, some strikingly elaborate, but these are only worn in the village; they are too unwieldy to wear when climbing or travelling. Their boots are sturdy and often barbed for climbing. Part of the initiation of the bocar is to be stripped naked and given outsider clothing, supplies, and coins, a stock of which is kept in the Great Hut for this purpose. While the bocar do not take any traditional clothing, armor, or adornments with them (small personal items are allowed to be brought if approved by the elders), what they choose to make or wear after that is left up to them.
  60. Grol gondaca, Wadu shanracu, shan sa, dar fang.
  61. (On the mane of Grol, the lice of Wadu fester and crawl.)
  65. *       *       *
  69. On the Exile (Bocando)
  71. Every few generations, four members of the tribe are expelled and sent on an impossible quest to aid Dreth in defeating Wadu.  One may speculate that this quest is a way to maintain the magickal bloodlines of the tribe, as the four “limbs of Grol” initiated in the ritual of bocando are always the tribe’s magickers, while mundanes fill the gaps when necessary.
  73. Contact with the tribe in person or via the Way is not allowed for those who have been ritually exiled, on penalty of failing their quest (nirasda), which must be completed to conclude the ritual.  This quest will expire after a certain number of moon cycles that equates to approx. 22 years, and after that, those that have not completed the quest become disgraced (dasranu) as servants of Wadu.
  75. Angrol have similar rituals for expulsion, and those are for the exile of vivaduans, murderers and thieves, as well as the very rare occurrence of more than four magickers.  Those exiled from the tribe in disgrace (dasranu) are not allowed to return, and if caught, have their thumbs cut off and blue spiders tattooed onto the backs of their hands to mark them as creations of Wadu.
  77. After reciting a nirasda, sometimes a bocar will briefly touch the tongue with the index finger.  This is a gesture of sealing and is often made when making a solemn promise or vow.  It is not necessary to perform this action after reciting a nirasda, and is done only so the bocar might remind him or herself of the importance of his or her duty and the consequences of failure.
  80. Pas guana ovar dans Wadu lisca, pas dasranu wilom shatu.
  81. (Your hands become as the legs of  Wadu, your disgrace is forever known.)
  85. *       *       *
  89. On the Quest (Nirasda)
  91. All chosen for bocando must complete a nirasda before returning to their home.  The names of the “limbs of Grol” have no translation to sirihish, but each contains three core clues:  a subject, a place, and an object that represents Grol in some fashion.  Every bocando will have different nirasda to complete, and therefore, each is unique in this way.
  93. A candidate (bocar) may choose any number of solutions to their quest, but the most success has always come for those that incorporate the outside world (truscas) to tell a story.  As such, those who complete the bocando are considered a tribal heritage, and their subsequent tattoos can be rather extensive.
  95. Many do not return home, however, and the return of two is considered a boon by the tribe.   Those few that return have often been allowed to do so only after a great deal of time and effort was spent on their nirasda.  Many bocar realize that they may one day live in disgrace and be forced to live away from Dreth.
  97. Bocran Grol kansa, bocran rahar moj hansu.
  98. (As the limbs of Grol once died, her limbs now burn with strength.)
  101. *       *       *
  106. On the Outsiders (Truscas)
  108. While living in the world, the bocar are granted a broad moral berth to complete their nirasda.   In order to avoid incarceration or death, the initiated are allowed to operate by any necessary means.  There is no formal command structure, as each Angrol has grown to trust fellow tribe members when it comes to their expertise.
  110. Those forced to live outside the tribe do not use the language of the Angrol, and for that reason, each bocar  is taught sirihish from an early age.  Many have never left the tribe, and on the first day of exile, they are looking at the Known for the first time.  The strange customs of the truscas are a pitfall for many.
  112. Most Angrol have little knowledge of the other races of Zalanthas, save some occasional contact with grassland elves--liscayaca, or longlegs. Younger Angrol may not have even seen elves. The relentlessly pursued focus of the occasional dwarf has carried a few shorter, stockier travellers to the remote lands inhabited by the Angrol, but this is very rare. Half-giants, kayiri, are the stuff of stories. Half-elves and muls are not really heard of, and freshly exiled bocar might at first assume them to be strange-looking humans or elves.
  114. Cut off from the cultural norms of the truscana, the Angrol lack much of the ingrained racism that is prevalent in Zalanthan society. In strange lands full of strange customs, after all, it is not surprising that there are strange-looking people. The presence of other races is usually seen as no more than a sign of the bizarre foreignness of the truscana. With the exception of the elves (liscayasca), who are viewed with some measure of wariness, other races are only disliked and mistrusted as far as all truscas are disliked and mistrusted (though of course the powerful and intimidating builds of the half-giants and muls may very well cause anxiety!) Those who spend a great deal of time in the truscana, however, may develop more pronounced racism, whether due to negative experiences with other races or due to picking up the racism of the human truscas.
  116. Krosa truscas mek, dar cangas mopat daj frasca.
  117. (To live in the world of outsiders, one must learn to spit their words.)
  121. *       *       *
  127. On the Traditions  (Vasha danfar)
  129. The Angrol begin tattoos early, starting with a purple band and a circle at either end that is colored by runebane.  The esoteric patterns grow over a lifetime with major events in one’s life, like accomplishments, tragedies, and auspicious circumstances.  The tattoos are always done by ritual and with runebane dyes.
  131. Another custom is to wear white in battle, and allow bloodstains to accumulate over time.  (Angrol prefer fresh red bloodstains to the older brown ones) This stems from the tribe’s ancient ties to Tuluk, and having no access to red dyes in their early inception.  Red is considered a prized color in the Angrol, and red colored possessions are a measure of personal pride.
  133. The tribe is  particularly hostile concerning extant magick, viewing their own magick as an imbalance that injures Dreth.  Those who are discovered risk bringing danger to the tribe, and to do so is considered dasranu.
  135. The number eight is taboo, and the eighth child in a family is thought to bring bad luck, while the seventh is considered to be destined for greatness; the loss of a seventh child is a great tragedy, while the loss of the eighth may bring some measure of relief to the family, even through their grief.  Lubrosa, or “eighthlings,” are tattooed with the image of two hands, their index fingers crossed in an X.  This gesture is thought to be a ward against bad luck.  Dreth Angrol parents tend to have many offspring, as it is common for children to die young, whether to kryl or illness. Eighthlings are thought to be naturally touched by Wadu, which means that they are often sent to perform tasks that others would consider repulsive or forbidden. This renders them mediators of a sort between the Angrol and those things that are considered to be of Wadu, though some embrace this role more than others. Eighthlings often wear masks, as some of the most superstitious Angrol do not like looking directly at such a bad sign; though it is not a requirement, it can become habit.
  137. Objects with eight legs are favored by Wadu, and therefore arouse disgust.   Thus, nothing is worn, eaten, used or even touched that comes from insectoids.  As well, the Angrol will always touch stone when using the Way, so they are not stuck in Wadu’s web, and as such, stones are often traded as trinkets between people who are close, particularly among those who will travel beyond the familiar places where stone is abundant and one need never fear being without stone to touch..
  139. There are seven families in the Angrol.  Though the families have no name, they are known by their markings, which is one of the first ‘coming of age’ tattoos.  Each family is referenced in conversation by their traditional duties within the tribe, though such a thing has very loose translations into sirihish.  For example, the family that specializes in healing, numerology and agriculture would only have a rough translation of ‘spirit lineage’.
  141. The Dreth Angrol believe that the spirits of those who lived well and stood strong against Wadu go to sleep within  the body of Dreth, to be awakened when he at last stands. There are certain rituals to temporarily wake and commune with dead ancestors, but this is rarely done, as to disturb the dead is to separate them, however briefly, from Dreth. Vivaduans and those who are marked as children of Wadu are believed to be reborn as spiders or insects. The spirits of those who claimed neither side in life, such as outsiders or those who die in infancy, simply wander aimlessly in the afterlife, their restless spirits influencing the world in subtle ways.
  143. While the Emhalo often take a more nuanced and spiritualized view of the beliefs and traditions of the tribe, the majority of the Dreth Angrol have a simpler, more straightforward understanding. For example, an elder may not literally believe that the deity Dreth is the mountain, and may prefer to think of him as being associated with or bound to the mountain that is his namesake, while an ordinary Dreth Angrol would likely see the mountain itself as the god in a very physical sense.
  145. Nilaz is the Maw of Wadu as well as the nature of the gaping wounds of Grol that are the result of her venom. Those children who show inclinations towards Nilaz are dealt with in a secret ritual, the details of which are known only to the Emhalo. What is known is that these children are not seen in camp again, though whether this is because they are exiled or killed is unknown. To the Angrol, Nilaz and Vivadu are just two sides of the same corruption: one is the unashamed face of horror, while the other is the deceiver that pretends to heal but in truth poisons and rots from the inside.
  147. Because spellcasting is thought to harm Dreth, those wahari (magickers, literally ‘unlucky ones’) who engage in it usually feel the need to make a small sacrifice to Dreth in order to compensate and neutralize the effect.  This can be anything appropriate, from an offering of blood to the earth, to the breaking of an object symbolizing Wadu or her children, to the burying of food or other goods that might strengthen the deity.  There are no rigid rules regarding what is or what is not accepted by Dreth; it is a personal offering.  This small ceremony can be performed before, after, or even during the casting.  Some would say that it completely negates the ill effects of magick upon Dreth, while others would disagree, claiming that such a pittance cannot possibly make up for the injury caused by the mere existence of a wahari, much less their supplications to the spirits (faroa) that can steal from the power of Dreth. Perhaps predictably, some wahari develop real or perceived relationships with the faroa and come to see their magick (itaru) as a difficult and painful but nonetheless rewarding blessing of Dreth, rather than a mark of misfortune. This viewpoint is typically looked upon with scorn, save in the special case of the kitsaga or kitsaji.
  149. Music among the Angrol is melodically simple and monophonic, but rhythmically complex. Percussion instruments of all kinds are employed. The lyrics of the songs range from nonsense poems, to histories, to wordless songs of joy, to musical pleas meant to rouse and grant strength to Dreth. Everyone who is present is welcomed to join in the song, and even the children are known to knock rocks together along with the intricate rhythms. Rhythm is important to the Angrol because they seek to play along with the heartbeat of Dreth.
  151. Dreth Angrol do not really thank or apologize. Kindness to one’s cousins is expected (with certain exceptions), and gratitude and regret are best shown with actions. Great transgressions and disputes are mended with offerings to the one offended, or to Dreth. When taught the truscas tongue, the bocar would have been made familiar with the phrases “thank you,” “I’m sorry,” “you’re welcome,” and the like, and told that they are more often used among the truscas, but it would not be uncommon for an Angrol to forget to thank or apologize to an outsider.
  153. At the end of what is considered each generation, one who is skilled in etching comes to carve an image of something significant that happened during the years of that generation, to adorn Dreth with the story of his people, and so that when he arises, he may remember the travails of his people. However, due to migrations, pieces of this pictorial record are scattered among various areas in the mountains, each marked with a symbol that is referenced in the other graven murals in order to indicate sequence.
  155. The Angrol practice ritual burial, except in the case of the kitsaga/kitsaji, who are cremated. Both are thought to return to Dreth, but the deceased kitsaga remain awake, guiding and cleansing the new tuara (spirits of the deceased) of their miasma during their passage so that no Angrol may be rejected from the presence of Dreth. It is considered just as serious to attempt to communicate with the spirit of a kitsaga than to rouse the spirit of the tuara, because their duty is so important.
  157. The bodies of large insectoids or arachnids that are killed are disposed of in a ritual fashion. Using a weapon, they are violently broken apart into pieces without any contact with flesh. If they are accidentally touched, ritual purification is to be later sought out from a kitsaga or kitsaji. The shattered bits are spat upon, cursed with a hostile malediction against Wadu, and if possible, covered with stones, or otherwise buried in the earth. If possible, the area is marked with something like a stake, a carved or uncarved piece of bone or wood stuck into the stones or dirt.  Because burying the remnants is difficult to manage without making contact, hunters and scouts who dare to venture into less rocky regions will typically wear gloves or at least bring some cloth with which to cover their hands when necessary. Many variations of this basic ritual are performed between and even among the different families, and there is little in the way of orthodoxy for such hunters’ ceremonies.
  159. Smaller insectoids and arachnids need only be crushed as thoroughly as possible.
  161. Grol is said to be dead--this is one of the foundational truths of Angrol belief--but is sometimes spoken of as if she were still a living entity. Similarly, Dreth is asleep and trapped in the form of the mountain, but is also believed to interact with the world, give gifts, and speak to supplicants. Most Angrol, save curious children, do not question these things, for they were brought up with these seemingly conflicting beliefs, and see no issue. After all, these are the gods, and their ways should be expected to be free from the stark, simple rigidity of mortal existence. The Emhalo and the other spiritually attuned have their own more nuanced, mature, and spiritualized interpretations regarding Grol, Dreth, Wadu, and the spirits, and will share bits and pieces with those who ask, but as it is said, “One cannot force the nourishment of many years down the throat of a child.” Among the Angrol, such wisdom and secrets are to be gained through experience and initiations. The experience of completing a nirasda is said to be worth several initiations, and those bocar who return share the wisdom and insight they have gained with the elders, even if this insight is vastly different than the insight gained by the standard initiatory path. It is likely that quite a few of the mysteries and secrets kept by the elders have their roots in this practice. There are some, however, who return so dramatically changed that they find they can no longer relate to the Angrol beliefs or way of life; these are allowed to leave quietly and with respect.
  163. It is said that in ancient days, before the death of Grol, the Lost Peoples practiced itaru and it was accepted, even honored, for, drawing strength from Grol, they had true command over the spirits, and the spirits were unable to harm the living Mother. It is known that there is an ancient, secret history of magick within the tribe, and though traditions and views have changed over time, this secret history is kept alive through the stories told in the initiations of the Emhalo; some pieces of it are also shared within certain families.
  167. Animals and plants Angrol would be familiar with in their environment:
  169. Kryl, hawk, small beetles/spiders/scorpions/ants/cockroaches etc., escru?  Typical mountainous animals + carnivorous plants, ox, anakore, maybe erdlu. Are there mountain gnu?
  171. runebane
  175. Glossary of Common Words
  178. Plurals and singulars are the same
  180. Alanu - chief
  181. Angrol - child of Grol
  182. Bocando - the ceremony of exile
  183. Bocar - candidate, exiled one
  184. Bocran - limb. Symbolically, the bocar are the limbs of Grol, and this is the honorable title that they will permanently wear if they return.
  185. Dehar - good luck
  186. Emhalo - elder
  187. Faroa - related to farim, which is spirit of a living being, faroa is the spirit of a dead human, a dead animal, or an unknown entity that never had a physical existence. The faroa can be consulted, but they are often thought to be unpredictable and sometimes liars. They can help or hinder, and some of them, especially the elementally-connected ones, are thought to steal power from Dreth. They are not to be confused with tuari, the spirits of deceased Angrol. Sometimes they are shapeshifters and can take the form of humans or animals. Some are allies of Dreth, others of Wadu, others of some unknown force, but it is difficult for all but the most discerning elders to be sure which is which.
  188. Iksa - ill omen
  189. Itaru - magick. In this age, to practice itaru is to call upon the faroa, many of whom are thought to steal power or strength from Dreth. It is said that when Dreth awakens, he will grant his power freely to the chosen and itaru will no longer be frowned upon.  Rukkians draw their magick directly from Dreth, and while it does injure him, the power is rewarded instead of stolen. The connection between Ruk and spiders is seen as a sign of the infestation of Grol, and any Rukkian who experiments (beyond the initial, forgivable mistakes) with magick that is related to spiders risks becoming dasranu. Among the bocar it is slightly more acceptable to practice itaru, because they are in the process of completing a task that will greatly aid and strengthen Dreth as well as weaken Wadu, but sacrifices and penance are still expected, lest they suffer the disfavor and anger of Dreth.
  190. Desa - good omen
  191. Garudinsas - a false story told for enjoyment (literally, to drag the soil with one’s tongue)
  192. Kayiri - ‘great one.’ Half-giant.
  193. Kirucar - shaman
  194. Kirugosa - from ‘blood of the shaman,’ the name of the village in which the Dreth Angrol currently reside
  195. Kitsa - Suk-Krath, the Sun.
  196. Kitsaga/Kitsaji - the daughter/son of Suk-Krath who acts as a purifier and spiritual guide for the Angrol.
  197. Liscayaca - elf, literally ‘longlegs.’
  198. Lubrosa - eighthling (literally ‘silent son,’ used for both genders)
  199. Lujira - the number eight (literally ‘silent number,’ a euphemism for the rarely used kiri, eight. Kiri is used most frequently in direct reference to Wadu or her children, while lujira is used when the association is not wanted--that is, if the silent number is not skipped altogether. In Sirihish ‘eight’ or ‘eighthling’ is not considered as ominous as in the Angrol tongue, but is still sometimes avoided, sometimes by saying lujira, other times by saying ‘seven[th] and one.’)
  200. Nirasda - quest, task
  201. Pradoro - a period of forced meditation that Angrol undergo.  There is no set schedule for it, nor is there any restriction for how long it will last, but every Angrol has done it at least once.
  202. Truscas - strange, stranger, outsider, (truscana: strange land, from trusca + gana, ‘land’)
  203. Trusculu - a deity that is not Grol, Dreth, or Wadu. Literally ‘strange god.’  There are thought to be chiefs among the faroa who are gods in a similar manner to the gods of the Angrol, though only a truly lost Angrol would ever worship unfamiliar beings who are not their patrons. Like the faroa that they command, some of these gods may be benevolent, others malevolent, others somewhere in-between. Some may even be lost descendants of Grol, though not true heirs in the way that Dreth is; they would be more like grandchildren who would be born of the power of her mane, or her eye, or her body, or so on. The origins of others may more resemble that of Wadu, the unbidden child. Some speculate that a god that is seemingly trusculu may indeed be a name, aspect, or avatar of Dreth, some part of him that he has chosen to reveal to outsiders, though no such case is known among the Angrol. These discussions come up among the older and wiser Angrol; the younger and more ignorant would be likely to assume that everyone knows about Grol, Dreth and Wadu, and be shocked to learn that they do not.
  205. The magickal names of the elements are thought to refer to some of the known trusculu, except for Ruk and Krok, which are names for different aspects of Dreth--incomplete revelations of his nature--and for Vivadu and Nilaz, which are similarly associated with Wadu. Vivadu in particular is seen as just another name for Wadu, specifically the aspect of her which is the liar/trickster who pretends to heal and nourish, but in the end causes corruption, sickness, and rot. Most of the spirits of water answer to this aspect of Wadu, but some are more benign.
  207. Tuari - the spirit of a deceased Angrol, literally ‘sleeper.’
  208. Ulu - a spirit of great power; a god. Usually refers to Grol, Dreth, and Wadu, but can also refer to an unknown deity, as the trusculu are nonetheless ulu.
  209. Veya - fool
  210. Wahar - bad luck
  211. Wahari - unlucky one (usually a euphemism for a magicker, can have connotations of pity, disdain, or in rare cases respect for the difficulty of the life of the wahari)
  219. Gestures
  223. Greeting/saying goodbye - press palms together. Is also often used when someone tells you their name
  224. Warding off bad luck or curses - With hands splayed, cross the index fingers
  225. Sealing a promise or oath - touch forefinger to tongue
  228. Sayings
  230. “To live in the world of outsiders, one must learn to spit their words.”
  231. “From them is life.” - a greeting
  232. “Blessed be you against Wadu.” - a goodbye
  233. “Be with Dreth.” - another goodbye
  234. Wadu Shinracu, or just shinracu - epithet meaning ‘lice’ or ‘lice of Wadu!’
  235. “I do not worry, I laugh. I do not fear, I love. I do not wander, I roam.” - common Elder saying
  236. “May your steps be certain and your grip strong.” - a blessing among those who walk the treacherous passes
  237. The Great Beetle (kayirawar) - Allanak
  238. The White Spider (less often used, due to old connections and trade with the northern city) - Tuluk
  240. “To swallow part of the truth is better than to spit out the whole. One cannot force the nourishment of many years down the throat of a child.” - Elder saying, meaning that it is impossible to verbally share the full truth and insight gained over a lifetime of experience, so small bits must be shared.
  242. The beetle’s eye/the blind eye - the black moon. Not thought to be part of Grol.
  243. Yaga faroa mekiz! - “begone, dark spirit[s]!” - a banishing, though more of an exclamation than anything thought to be particularly effective, at least not without an accompanying ritual
  244. Yaga anwadu! - “begone, child[ren] of Wadu!” - another banishing
  251. Angrol Characters
  254. Iksa (Beethoven)
  256. Quest:  In the name of Dreth, purge the venom of Wadu from four festering wounds.
  258. Iksa, whose name means 'ill omen,' was unlucky enough to be born the youngest of eight children.  Although he was never outright mistreated, he was often neglected and seen as a bringer of bad luck upon the family, which is typical for eighthlings.  His father especially did not like to be seen with him and almost always omitted his name when speaking of their children.  His mother was a little more fond of him, though she still was wary of his effect on her family.  She taught Iksa a few very basic crafts, and he busied himself with tanning hides and fletching arrows, doing his best to contribute to his immediate family and to the Dreth Angrol as a whole.  He worked diligently in all things in the attempt to prove he was not bad luck.  Unfortunately for Iksa, he discovered his magickal inclinations at the age of twelve when he began to hear strange voices on the winds calling his name.  This revelation solidified his reputation as a human curse, and his parents and siblings could not have been happier when bocando was called.  Many among the tribe do not expect or even wish Iksa to return, so he knows that he must return triumphant if he returns at all.
  260. Family/inking: warpath lineage/gnarled spear
  262. Playtimes: Late mornings and early afternoons server time on weekdays are best, but I can do weekends and evenings too, especially if someone lets me know ahead of time.
  264. ---
  267. Caras (Kismetic)
  269. Quest:  Ram the Fist of Grol into the Great Beetle, and unleash a swarm of dung flies.
  271. Caras is the second son of the second largest family of the Angrol, and older brother to Essocar.  Tasked with keeping The Burning Path (Garangta) clear of hostiles, he spent most of his days keeping an eye on his sister, and trying to keep up in her outings.  Although two from the same family are rarely chosen for the bocando, it is permitted to volunteer, and when Esso was selected, he did just that.  Despite the possibility of being exiled, he went on to father children and grew attached to a lover, holding onto the illusion of his generation being passed over for the bocando.  At the ceremony, he stood in disbelief as he recited his passage, his lover’s stone kept tucked away.  He would earn every ink, he would complete every nirasda he would have to recite.  He was coming home.
  273. Family/inking:  high pass lineage/hawk’s talon
  275. Playtimes:  Most often evenings to late nights server time, though I’ve been known to be around at any time.
  277. ---
  279. Decayu (Friday)
  281. Quest: Shine Grol's eye unto the darkness of Wadu’s swollen belly and flush out the cursed.
  283. Decayu was an energetic child until the test. She grew up singing, laughing, and eagerly helping her brothers gather fruits. Then on a night just as any other, she was given a stone to determine if she would be a danger to her family. She was.
  285. Since that night, in waiting for the Bocando, Decayu has grown reserved and has not spoken at all except to her parents. It was her family’s duty to preserve their purity of blood and to cleanse the unfortunate missteps children made--an ironic shame for her mother and father. Her mother taught her to understand the words in the wind, to protect them on the Bocando. Her father bestowed as much symbolism onto her as possible, to be able to lead. For a year she waited until the day and at last she said "We will live."
  287. Family/inking:  Kitsaga, purity path lineage/rays of sunlight
  289. Playtimes: Early mornings and late evenings server time on weekdays. I work a ton right now so generally weekends are more solid for me. Saturday/Sunday evenings are usually solid if I get some heads up. Weekdays are spotty at best.
  291. ---
  293. Essocar (Bogre)
  295. Quest:  Rend the web of Wadu from whence it hangs
  297. The choice of this volatile female for Bocando was obvious, in that one risks being stung just by being near her biting tongue or easily found anger. Her talents on the hunt, on the winging of arrows, and in the high passes of Grol were obvious. However, the elders decided that such a maelstrom was better served out in the world rather than hovering over their heads. Despite being on the whole being friendly and joyful, she has the tendency to acerbically snap when rustled. She's yet relatively young, and the Bocando seems more of a challenge to her than anything else – not, perhaps, understanding the enormity of the tasks and the proclivity of the chosen to never return – and if they do return, return fundamentally changed. She however, is too flippant of this, and perhaps does not realize what lies ahead.
  299. Family/inking: high pass lineage/hawk’s talon
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