《The Liberated Archives, Vol. I》 i. Open Letter An Open Letter to the Citizens of The Verushan Empire THIS IS A DECLARATION OF WAR TAKE NOTICE! For too long, we have sat complacent. For too many generations, the people living under the thumb of the Verushan Empire suffer while they attack our cultures without remorse. All the while, those who pretend to be the preservers of knowledge enjoy the privileges of the elite families of this world. That time is at an end. We no longer accept our station as if it is our birthright. We no longer allow the wealthy families of the Empire to benefit from the sweat off our backs and the blood in our veins. No longer will our children starve, and we no longer accept that their children will be consigned to the same fate. We will no longer move through our days as if we are satisfied. Today, we state to the world: We will resist. This action has been done with great thought. We are not ignorant of the inevitable repercussions, but the cost of complacency is too great and one we can no longer afford. Therefore, the Shroud of Freedom returns to declare war on the Verushan Empire and all its accomplices, in particular the Dasholin Scholars of the Eternal Library. We call upon those who profess to support all people of the world to reject their imperialist ties and join the people in the fight for freedom. For too long, the Dasholin Scholars maintained a policy of ¡°neutrality¡± when we come for aid. They horde powerful artifacts away and refuse to allow anyone access to their arcane visions and wisdom. We know the truth. This is little more than a gauzy fabric that fails to hide its allegiances to those who uphold the systemic oppressions of people like those of us who live here in the suffering neighborhood of Valakarma in Pradita. The Scholars claim they do this to protect us. They claim the power wielded by the other arcane cults is too great and must be contained. They cite the Battle of the Burning Rain, which they claim reduced the city of Bat-Hom to ash. They cite the thousands dead in the Civil War in Erikenyea. But these events were centuries past, and today, the Scholars work under the employ of the ¡°royal¡± families while the majority of the people of this land are pinned to the ground by the scepter of the Empire.Unauthorized usage: this tale is on Amazon without the author''s consent. Report any sightings. DO NOT BELIEVE THEIR LIES. The Library is no friend of the Valakarma. Has an ¡°Elder Scholar¡± ever dined at your table? No. They eat their meals with the Living Autumn Mother and dance in the court of the Roaring Throne. They benefit from every bead of your sweat that drops on Pradita¡¯s stone streets. They do not care about the fishmonger, the ropeweaver, or the stonemason. Our list of specific grievances is clear:
  1. They sit idle while the Living Autumn Mother and the Goshaka Family commit numerous atrocities on the people of the Valakama.
  2. They refuse to support the liberation of the people tormented by imperial forces in the ancient forest of Lhoda in the kingdom of Samghara.
  3. They do nothing to hold other arcane cults accountable for the many acts of violence perpetrated under the pretense of mystic advancement, which is little more than greed-laden quests for power.
  4. They continue to present themselves as ignorant of the plight of the Hanaqi people living enslaved in the kingdom of Er¨ªa.
  5. Above all, they hold and refuse to share the invaluable information and artifacts within their libraries that could free us from the empire¡¯s tyrannical rule.
As should be plainly understood, the Dasholin Scholars, by continuing to remain ¡°neutral,¡± signal their support for violence committed not just by the Verushan Empire but by regimes throughout the world. It is our duty, and the duty of all oppressed and enslaved people, to hold them accountable for their lack of action. There is no such thing as neutrality in a world in chains. At great human cost, The Shroud of Freedom liberated a collection of classified documents from the shelves of the Library¡¯s secure archive on the island of Golau, and we will soon release them. We do not know why each document in the collection was obtained and held secret, nor do we care. It is not our purpose to explain them to the world. Our purpose is to make them available for analysis. We will release these documents over the coming months. Do not worry about how this is done. You will find them. By taking this course of action, we demand the Eternal Library reject its policies of nonintervention and imperial appeasement. We urge its ranks: reject fealty to false rule and join the struggle. We welcome you with open arms. And for those that don¡¯t, those who choose to reject our call, whether you are a scholar, a soldier, a shopkeep, to you we say all people, regardless of station, religion, or forced citizenship, have the right to self-determination. So you have a choice. Stand with us or stand aside. We hold all governments accountable for their actions. We hold all arcane cults responsible for the violence that they inflict upon the world. We hold the Eternal Library especially responsible for their lack of intervention. Let all who support and profit off the suffering of others be on notice. WE ARE YOUR NEIGHBORS WE ARE YOUR SERVANTS AND CARETAKERS WE ARE YOUR FRIENDS WE ARE ALWAYS NEAR WE ARE ALWAYS VIGILANT YOU WILL KNOW US BY OUR SHROUDED FACES ONLY WHEN WE ARE VICTORIOUS WILL OUR FACES BE SEEN YOU HAVE BEEN WARNED [Supplemental] Maps of Kir Maps of Kir Selections from¡°The History of our World: Major Events, Geographies, Biographies, Arcanum and Theologies¡± Compiled by the scholars and custodians of the Eternal Library
¡°Map of Kir¡± recreated from the notes and drawings of Zhandu, Elder Bookmaster of the Eternal Library, p0884

Known Countries and Cultures

The World of Kir comprises seven major states, each with a deep history and a cornucopia of cultures, languages, and people. Here is a brief overview of those regions: The Verushan Empire
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There is no state or person whose life is not impacted by the Verushan Empire. Founded by the ambitious Emperor Lord Veru I of the Mahavaar family, the five states that comprise The Empire are the dominion of powerful families who politically scheme against one another for control of The Roaring Throne and all that ruling the empire entails. The Empire dominates global politics and economics and it¡¯s diplomatic and administrative core, the Vissi, have a well-earned reputation for always getting the best deal, whether the other side likes it or not. For the people living within its complex weave of states who are subject to its rule, they either see The Empire as the greatest place to live on Kir worthy of its reputation or boot on the neck of all oppression, and dream of the day their homes are once again free of it¡¯s tyranny. Saadhari and Mankara
The seat of power of the Verushan Empire, Saadhari is a state of extreme wealth and extreme poverty, many resources, and one of the most impactful lands in terms of world events. Saadhari is one of the major states of Kir, and much of the fate of the world is decided from its capital city Verughar, whether the other nations agree or not. Mankara is geographically small but significant state in the Empire. Pradita, the capital of Mankara, is the home of the Empire¡¯s school for spies and its infamous and secretive arcane cult, The Order of Five Knives. Erikenya
The once-independent state of Erikenyea celebrates a rich history and stong, traditional culture. Erikenyea is the birthplace of the Avosi religion, the state religion of the Verushan Empire, and well-known and active arcane cult known as The Mirror. Erikenyea¡¯s capital city of Erkishar is located deep in the Tu¡¯shkha (or ¡°One Thousand Tears¡±) and is home of the great castle of the Erikenyean rulers, known as the Sahals, and their seat of power, the Living Throne. Samghara
The people of Samghara pride themselves on their veneration of education, philosophy, and medical and scientific advancements. Within the borders of Samghara, the wealthy and the working classes alike spend hours contemplating the mysteries of the universe both within and outside of the body. Medicine, science, and thought flow from the massive school, medical complex, and seat of governance known as the Garajam (or ¡°The Palace of Healing¡±). Samghara is also known for the strong defense of its caste system and a strong rivalry with its eastern neighbor, Rish¡¯ea. Rishea
The kingdom of Rishea is secluded in the northern regions of the Verushan Empire. Risheans call themselves as ¡°Star Children¡±, a reference to their religious, tribal, and cultural roots as worshippers of the bright stars in the night sky. Imperial influence has been significant on Rishea since the Roaring Throne¡¯s conquest of the region. The tribal leaders, in an effort to gain influence with the Empire, have adapted and acculturated to many of the customs of their southern colonizers, though they retain a few traditional systems such as food and dress. But a sense of individuality and a strong rebellious nature is strong in Rishean culture, and many people of this kingdom still dream of the independence they lost to the bloody tips of Verushan spears.Stolen from its original source, this story is not meant to be on Amazon; report any sightings. Salasa
The history Salasa is defined by the interests, lineage, and worship of the Umabum (or ¡°Noble Beings¡±), long-lived mythological creatures of great supernatural powers who existed in antiquity. Salasans celebrate a devotedly religious culture, and the Salasan Empire maintains one of the strongest governments and economies in the world, with an extensive and vibrant internal economy. Zhidao
Among its many contributions to the world, Zhidao is known for being the lands where the Arcane Science was ¡°discovered¡± and honed and the home of the Dasholin Scholars of the Eternal Library, the stewards of the world¡¯s knowledge, as well as the oldest arcane cult in the world, the Children of the Flame. The people of Zhidao celebrate the region¡¯s connection to the arcane, and many festivals and presentations happen throughout the year, especially in the ¡°City of Magic¡±, Shanmujia. Zhidao¡¯s arcane connections extend to its flora and fauna, and this land has the distinction of being richest in Kir in arcane biodiversity. Milanka
The Republic of Milanka is unique in Kir for being ruled by an assembly of anointed officials from cities, towns, and villages throughout the region. Though this bureaucratic system can result in complex political rivalries, Milanka is a mostly peaceful nation with a robust national economy and military. It is well known for its passionate celebration of its unified monoculture and mysterious arcane cult, the Students of Essai. This was not always the case. Classical Milanka was dominated by strong and authoritarian men. Violent gladiatorial sports and horrific battles persisted both inside and outside the arena. After a brutal, eight-year revolution led in large part by gladiators themselves, and a subsequent dark age that lasted nearly five hundred years, Milanka eventually emerged from its bloody past as a strong people with a renewed vitality and unified identity. Symbolically, this emergence is celebrated through the repurposing of the gladiatorial arenas into large cultural centers where music, storytelling, and other artistic performances take the place. The most popular of these events are the large orchestral, spectacular, choral pageants, known as fanas. Ulan Islands
In the middle of the Southern Ocean are the Ulan Islands, known for their red sand beaches, dense forest vegetation, and the wise and resourceful UIani people. Expert sailors and master traders, the Ulani travel the world in large sailing vessels, guided by a spirit of adventure. There are few ports in Kir that have not met one of their ships, and as such, the Ulan Islands have the distinction of celebrating a neutrality rarely seen in this world, and many major diplomatic events have taken place here. Er¨ªa
Also known as ¡°The Land of the Shadowed Forest¡±, Er¨ªa is widely considered the most barbaric and turbulent society in the world. The history of Er¨ªa is marked by internal conflicts and clan warfare. There are few outsiders that travel to the shores of Er¨ªa, but those who manage to survive return with stories of a country as chaotic and violent as it is filled with great natural beauty and gorgeous music. The people of Er¨ªa are the most fair-skinned in Kir, and are often very tall. Traditional Er¨ªan society centers around the larger family units of clans. The total number of clans in Er¨ªa is unknown, though it is generally understood that forty-five significant clans have made a mark in the history of the nation. Er¨ªa also has the distinction of being the last nation in the world to practice slavery. The Er¨ªans¡¯ import of Hanaq people to their nation to serve as slaves is a controversial practice that has made them the pariahs of the larger world. The liberation of the Hanaqi people from the barbaric institution is the subject of many national treaties and diplomacy, to the point that few nations are willing to trade directly (or openly) with Er¨ªa and its people. Hanaq
Like many of the lands in the Southern Sea, Hanaq was mostly ignored by the ¡°civilized¡± nations of the North until Hanaq¡¯s vast wealth was discovered and the many gemstones, precious metals, and other treasures began to filter out of it. From that time, the history of Hanaq has been inescapably tied to a violent and oppressive history of invasion, settler colonialism, and, especially through the Er¨ªan conquest of the western kingdom of Qara, the controversial export of Hanaq¡¯s most precious resource, the Hanaqi people. Through all of this history the Hanaqi have kept their culture and communities alive, continually fighting external powers, and retaining a vibrant culture through their animistic religious practices and love of music, dance, and family. 1. The Legend of Bin Lin Hai: Part 1 of 5 The Legend of Bin Lin Hai and the Founding of the Children of the Flame Translated from the ancient scrolls and intended for the incomplete manuscript: ¡°A Shining Light in the Burning Citadel: The Complete History of the Children of the Flame¡± by Bookmaster Bo Fanza Hi Obtained by The Department of Collections, Returns, and Acquisitions Collection Date and Location: 16 Anten i0391. Main Branch, Solidi Binya, Zhidao 7:468:PDK LIBRARY CLASSIFICATION CODE: Restricted - Level 3 of 3. Scroll 1: The Night in The Mountain Cave Our story, which has been passed down from child to child, speaks first of Bin Lin Hai. She who is the first of our family. Our sacred elder sister enflamed. She who teaches us all the control of our rage. She who gives us the power to wield our sacred flames. She who began all, the first of all. She who is the most necessary, the most blessed. She who is the inner light of all Children of the Flame. Born of a quiet family, Lin Hai was the child of a well-known word-maker whose hands made many signs and banners in the lands around the Kifu Shu Mountains and the once small village of Dot¨¢n. Strong are his words on the reed paper. Strong is the stroke of his brush. But weak are the words that come with his breath. Weak is the will behind them. Even at fifteen Lin Hai knows this, and it feels her with shame. As our story is passed down, Lin Hai and her father, not worthy of a recorded name, sit in his small shop on the edge of the village of Dot¨¢n. Three men in full royal armor enter. Behind them follows the Magistrate, a woman noble of birth dressed to demand respect from all who meet her. Lin Hai sees the woman commanding the men, who spread out to ensure that none in the small hut will leave. Though she is small and her voice soft, the soldiers obey the Magistrate without question. Lin Hai looks at her father, who has already bowed over, as custom demanded, and lowers his gaze so as not to meet the noble woman¡¯s eyes. In this moment Li Hai learns her first lesson: The privilege of noble birth is strength. ¡°It will soon be the birthday of our Great Lord in the Mountain, Ta Chu Kun,¡± the Magistrate proclaims to the father of Lin Hai. "You are commanded to make the great banners that will hang in the throne room of his mountain fortress. Each banner will be a meditation on one of the five virtues. Our Mountain Lord exhibits each equally, and the banners should extol this truth. You will bring these words to our Mountain Lord¡¯s keep in two weeks¡¯ time. Do this well, and you will earn the Mountain Lord¡¯s favor. Fail, and your shame will be carried by your family for three generations.¡± Lin Hai¡¯s father bows low. He accepts the job without question or clarification and begins to work immediately. He puts all of his skill and vision into the creation of these banners. He selects from his stores the finest reed paper he has made and spends seven sleepless days on the banners, filling them with the meanings of the virtues celebrated in Zhidao since before they were written down so that all who see them would not only understand the virtues but be compelled to celebrate them, especially the Mountain Lord. Lin Hai, a devoted child, helps her father in this task. She keeps the ink pots warm and full and the reed paper neat, clean, and straight. Upon the tenth day, their work is complete. Lin Hai looks at the banners, drying in the crisp morning air. They are her father¡¯s greatest creations. Never before has his work been this immaculate, this close to perfection. Lin Hai¡¯s father, exhausted from the exertion, falls ill in an instant and must rest. ¡°It is not right that I must ask this of you, daughter,¡± he gasps through weakened breaths, ¡°but if I try to make the journey, neither I nor these words will survive. There is no one else. It must be you who completes my task.¡±If you spot this tale on Amazon, know that it has been stolen. Report the violation. Lin Hai looks down at her father, leaning back, exhausted in his sickness chair. Here, she learns her second lesson: Perfection costs the person seeking it. But this one fills her with shame, for her father is weak and not strong enough to complete the task before him. And the Magistrate warned his shame would come to Lin Hai and her children. She also feels another emotion, a new one that she cannot name, for she has no words for it. It is hot under her skin and comes to her when she thinks of the noblewoman and the paintings she has seen of the Mountain Lord sitting on his throne high in the mountains and commanding the world around him without ever seeing it in person. ¡°I will never speak or act in a way that will dishonor you, Father,¡± and she tells him. With great care, Lin Hai rolls up her father¡¯s banners and secures them on the family mule. She holds her father¡¯s hand one final time and begins her journey up into the mountains. For two days, she climbs and travels ever upward on the path up the mountain. On the third day, as the sun falls, she is beset by a horrible storm of ice and snow. A great gust of wind blows forth as if the mountain itself was pushing her away. The family mule loses its balance and begins to tumble. She reaches for it. She tries to save it, but it is too heavy. Lin Hai cries out as she watches all but one of her father¡¯s banners plummet with the unfortunate beast to the valley below. Our eldest sister stands, clutching the last remaining banner tight to her chest, giving thanks to the creature who has now left this world, and searches for shelter from the storm. She struggles for an hour to walk in the blizzard. She holds the banner close to her, which expresses the virtue of charity. Soon, she finds the entrance to a small cave in the rocks. It is small and dry but very cold, for our sister has no way to warm herself. Lin Hai curls herself into a small ball to keep from freezing. She begins to imagine a great fire in front of her. Roaring warm and pleasant, like the one in the center of her home. But it only gets colder and colder in the cave, and soon Lin Hai begins to lose the feeling in her hands. Her imagination becomes more and more desperate, and her thoughts more and more extreme. She no longer seeks comfort in the warm blaze from her family¡¯s house. She has transformed it in her mind into a raging inferno, stretching across mountains and covering the hilltops of all the lands around Dot¨¢n and reducing all to ashes. She struggles to stay awake. She begins to see her father in front of her, and she curses him for his weakness, for forcing her to travel his journey for him. Soon, he too is engulfed by the flames in her mind. She should be ashamed of such thoughts, but she is not. The image warms her. She then conjures the image of the Magistrate, who placed her family in this position when she came into their home and demanded the banners. And then she sees the Mountain Lord. They, too, are soon incinerated in the firestorm in her mind. The feeling she had previously felt returns. That emotion that came when she saw her father ill from his labor. That which she had no name for screams from deep within her. She soon knows the truth of it. Recognizes it. She wants to name it, but she cannot. It is beyond anger. Beyond fury. Beyond rage. She then learns her third lesson: Emotions don¡¯t need names. It is at this moment, when Bin Lin Hai, our sister, the first enflamed, knows this truth, the cave begins to glow. All around her, large, green gems hidden in the darkness pulse to life, filling the cave with light. Lin Hai sits up. She feels warmth on her hands and looks at them. There, in the cave, surrounded by glowing stones, Lin Hai sees her hands covered in bright flames. Her hands burn hot and orange, and though it causes her pain, it is a pain she is compelled to bear. She stretches her hands forward and sets forth a mighty blaze in front of her. Here in the small cave, she makes a small but powerful campfire, which burns even though there is no fuel for it. The fire keeps her warm. The fire keeps her safe. Our sister then picks up a glowing stone, one the size of her fist, and places it in front of her. With the anger inside her still strong but now steady and even, she finds she can control the pulse of the stone with her mind and words. She can encourage it to brighten and darken, quicken, and slow down. She is even able to make the flames jump from the fire she has started onto the stone itself and back again to the fire. She lays the stone next to her and settles down by the fire. It comforts her and watches over her, and she is soon able to sleep. The next morning, Lin Hai wakes to find that the storm has passed. The path in front of her is covered in a thick blanket of snow, but she is able to make her way through. She tries to use the stone to conjure flames outside of the cave, hoping she can melt the way forward, but it does not happen. The stone will not even glow. With no other option, Lin Hai pushes forward through the thick blankets of frost and continues her journey on the mountain path to get her father¡¯s last banner to the Mountain Lord, contemplating what she might do when she stands in front of him. 2. Oath of the Snakeskin Warrior
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artwork by Ivan Garcia Oath of the Snakeskin Warrior from ¡°Understanding the Hanaq: A field guide to the Kingdom. Vol. 4 of 7: The Eagle, the Turtle, the Jaguar, the Serpent¡± Documented and translated from Hanaqi by Bookmaster Obi Bondo Obtained by The Department of Collections, Returns, and Acquisitions Collection Date and Location: 1 Roo¡¯Asha i1193. Pakasacha, The Otoro Confederacy 3:778:UFB-2 LIBRARY CLASSIFICATION CODE: Restricted - Level 1 of 3. The following pledge is recited during the culmination ceremony of the training program of an elite group of warriors in the Hanaq Empire known as the Amari, roughly translated as ¡°The Snakeskin Warriors.¡± No foreigner has ever seen the ceremony in the temple to Amar in the western kingdom, also named after the the snake spirit of the Hanaq people. However, I was blessed to have it recited to me by an ancient member of their ranks during a recent visit I took to the city of Amarchara, where initiates are indoctrinated into the ¡°Amari Alluya,¡± the Snakeskin Family. For the last four years, I have been gaining the trust of these secret wardens of the Hanaqi people, whose ranks have been a closely kept secret since the Kingdom of Amara outlawed them, the last of the colonized regions to do so. They are rightfully mistrustful of me, but after years of relationship-building and ensuring their anonymity, they finally allowed me to document certain elements of their initiation ceremony. While I was sworn to secrecy, I was gifted the ability to share the knowledge that the ceremony centers around the oath documented here and the drinking of a powerful elixir that is believed to kill the initiate, allowing them access to the Hanaqi spirit world, what which we call The Lonely Road, and then be reborn on this plain as an Amari. The truth of this is doubtful, yet it creates a powerful mystique in a society where the deeds of ancestors live daily on the tongues of the living. The Amari have a place of great distinction in the Hanaq society, and even though they are outlawed by the colonial powers controlling these lands, few travel to these shores who will not eventually encounter one of their ranks. They are the guardians of the land. Protectors of its people. Those called to this service follow The Path of Mitl to receive ¡°The Gifts of the Gods¡± and are seen no longer as individuals or from a single family or kingdom but as the children of all Hanaq. The Amari are called to help any and all Hanaqi in need, and likewise, all Hanaqi are obliged to aid and protect them, as if related by blood. The tragic history of this land - its colonization by Er¨ªan Raiders and the enslavement of its people, make this relationship deep and personal, as the Amari were the fiercest resisters of that war. And make no mistake, the Treaty of Chaqa was equally as damaging to the people of this land. What we of the Sceptered States have done, dividing the land and its people, claiming dominion over them because of some paternalistic sense of duty to what The Empress calls her ¡°southern children,¡± is little more than a ruse conceived of and believed by, ruling elites of the Verushan Empire, the Salasans, and the Kingdom of Milanka; simply asking any Hanaq here on their homeland and they will be happy to affirm this truth. The details of this betrayal are detailed later in this volume, but it bears repeating as much as possible.Stolen from Royal Road, this story should be reported if encountered on Amazon. What exactly ¡°The Path of Mitl¡± remains unknown. Clearly, it is connected to the legend of Mitl the Archer, the mythic hero of the Hanaqi people, whose quest for knowledge and justice for his village is fundamental to the people of this land and their culture. But whether this a physical journey the Amari initiates must travel, a training regiment, or some sort of philosophical principle is a closely guarded secret by their ranks. What is known is the skill of these warriors, who have been instrumental in the ongoing resistance of the Er¨ªan slave traders and all colonized powers in control of their home. The Oath I begin with gratitude. I express it for my ancestors who¡¯s breath is in my lungs. Mother to mother to mother, until my entrance into this world from the comfort of the Sun Heaven. Each step they took guided my spirit to this place and placed me here, in front of the great Snake Mother and among my new family. It is to these ancestors that my honor is dedicated. It is to their legacy I humbly add my own so that when I return to rest in the Burning Caves, there might be a place for me next to them, and I can rest until such a time as my spirit is to return. I walked the Path of Mitl, who began our journey. And like our sacred brother, I communed with the guardian spirits. I met with Qara, who gave me his back to protect me from danger. I climbed to the aerie, saw the great mother Anca, and soared with her in the heavens. I went deep into the jungle and hunted with Otoro, and I tasted the blood of my prey on my tongue. And now I stand before you, Anca, and I am ready for the final steps of my journey. I willingly accept your gift. I step into the shadows. Humbled. I go to visit my ancestors. I understand the mysteries of the twin suns. I have no fear of this journey. And pledge my blood to protect the people of this land. Upon my return, my life will be forfeited to their protection and prosperity. And woe and suffering will come to all who step on the shores of our home and do not carry the spirit of Ranatirana. Qara, watch over me. Anca, give me sight. Otoro, guide my feet. Amar, let me understand. I drink. 3. On the Great Tribes of Rishea On the Great Tribes of Rishea An excerpt from Elder Scholar Pshably Payles¡¯ ¡°Star Children: A Social and Economic Study of the Great Northern State of Rishea and Her Peoples¡±. Obtained by The Department of Collections, Returns, and Acquisitions Collection Date and Location: 20 Ehi''aho i0051. Natuqala, Rishea 1:110:ARL:17 LIBRARY CLASSIFICATION CODE: Restricted - Level 1 of 3. To truly understand the history of Rishea, it is necessary to start with the Seven Great Tribes of Rishea. Through understanding the cultures, political machinations, and structures of these communities, the true story of the vast lands of the north and its people appears. What the study of these tribes also illuminates is a rejection of the perception of the North by the ¡°civilized¡± lands of the South. Rishea is a vibrant land with a cultural identity extending back far further in time than is typically believed. The coalescence of the Star Children into the Great Tribes happened well before recorded history, and only a handful of mythic stories remain in regard to the origins of this process. At one time, it was thought that there were as many tribes in the region as there are ancestors in the sky. As is often the case, the accumulation of resources and the need for power, often justified under the false banners of security and prosperity, merged these independent groups into larger and larger ones. By the time Emperor Veru I and his armies arrived in Rishea to expand his empire, these groups had integrated into the Seven Great Tribes, each with unique territories, traditions, skills, and cultures, and the interplay between them presents an intricate web of resource-sharing within this land. The Royal Tribes Shortly after the Siege of the Mezqala (i0008), Chief Hasus of the Temyri called for the Council of Elders, a rare gathering of the leaders of all the great tribes. There, they were presented with a difficult choice: end the violent conquest of Rishea by swearing allegiance and fealty to Lord Veru¡¯s Roaring Throne or continue to resist and fight a war that could no longer be won. Following Chief Hasus¡¯ legendary speech, five of the seven tribes chose to kneel to the invaders and, by doing so, were richly rewarded. Temyri The strongest and most powerful tribe in Rishea, the Temyri, were given full control of the region after assisting Lord Veru and the Verushan Empire¡¯s conquest of the region and the subsequent acculturation of Rishean society. Historically, the members of this tribe have a strong sense of class structure and devotion to family and tradition. They are based around the area surrounding the Rishean capital city of Temyrqala (or ¡°home of the Temyri¡±) Natuk The second largest tribe in the land, the Natuk, has the distinction of claiming direct lineage to the Roaring Crown after Lord Veru took the Natuk princess Ninye I as his wife. Due to this connection, they are the only tribe to be granted the ¡°Imperial Exception.¡± As such, members of the Natuk tribe can become imperial administrators and military officers. The Natuk also have a substantial presence in the gilded halls of the Empire¡¯s capital city, Verughar.Did you know this text is from a different site? Read the official version to support the creator. Zhabaki Members of the Zhabaki are trained at birth to be strong warriors, especially in hand-to-hand combat and with the favored weapon of the Zhabaki, a barbed, short spear known as bzagha,(or ¡°wicked tip¡±). The Zhabaki are known for having volatile internal politics, which have historically been settled through formal duels. Unlike the other tribes, formal duels also determine the tribal leadership in this tribe. Ghasa Hailing from the dense woodlands of Sur Rishea, the Ghasa have a well-earned reputation as scholars, craftspeople, and archers. Because of their homeland''s proximity to Rishea¡¯s border with its rival nation, Erikenyea, the history of the Ghasa is defined by ongoing conflicts with Erikenyean raiders and the complex, violent history of the Redlands, the land between the two nations that is claimed by both and controlled by neither. Hatuwa Originating from the island of Hatu just outside Mylar Bay, the Hatuwa people are active traders well-known outside of Rishea, and there are few who know how to navigate the frozen waters of the Northern Ocean better than them. The Hatuwa are one of the most common Rishean people in Zhidao, their most active and long-lasting trading partner. Because of their significant economic importance in the region, the Hatuwa were the last of the tribes to join the Empire and were coerced to do so by maintaining a complex political independence with the Empire and the other Royal Tribes, who continue to profit off their strong trading network. The Lesser Tribes The ¡°Lesser Tribes¡± of Rishea are those who refused to kneel to their conquerors and were smudged for this impudence from Imperial history, both figuratively and physically. While the scholars, administrators, and soldiers of the Empire believe that they have successfully extinguished most of the Lesser Tribes from existence, like many conquerors, they fail to realize the depth of connection Risheans have to the old ways and the strength of their resistance to Imperial rule. Two Lesser Tribes remain to this day, mostly either hidden within cities, gathering amongst themselves, or in villages far from the Emperor''s grasp. Ushykhei Once as large and important as the Temyri, the semi-nomadic and independent tribe of the Ushykhei refused Imperial rule until the end of the Rishean Civil War in i0022. By that time, the Ushykhei were reduced to a small fraction of their former population. Because of this, they have a very tenuous and mistrusting relationship with the Royal Tribes. The last of their people live deep within the Khade Desert, a dangerous place where only the Ushykhei dare to travel. Ushykhei families are matrilineal, and they are most well known for maintaining the Rishean cultural practice of singing their ancestry, known as the orun¨¦, as well as for being excellent horse riders. Zhemyri ¡°The Children of the Guiding Star¡± are the most mysterious and misunderstood of all the Rishean tribes. Zhemyri live in the Frozen Steppes of Mylar Bay and are considered the oldest and most revered of all the people of this land. Their long, tragic history guides the ethos of many in Rishea. It is generally agreed that all Risheans come from the Zhemyri, as does the land¡¯s traditional religion, Zhawanism, the complex belief that the ancestors of Risheans journey into the sky after death and become stars. The small but significant Zhemyri tribe was destroyed during The Battle of the Frozen Steppes at the end of the Rishean Civil War, and if any of the ranks still live, they are too few to be significant.1
1. Handwritten in the margins of the text: Must talk more to Miza at the Last Heart about possible Zhermyi descendent, Umi N¡¯uz. Number of living Zhemyri could be greatly undercounted. If so, significant revisions are needed in this overview and for pages 754-814. I¡¯ll never be done with this Zhawa-forsaken book! NOTICE: A Message to the Citizens of the City of Pradita
The royal flag of the Goshaka family flying over Mantayal Palace. A Message to the Citizens of the City of Pradita from Your Living Autumn Mother Nanpia IV 20 Roo''Asha, i1195 To the People of the Great City of Pradita, The Goshaka family is aware of the actions of the Shroud of Freedom and their attempt to disrupt the harmony of our great city. A city that has been at peace for generations. For a millennium, they have been like a fly to us, hovering over our meals and buzzing disloyalty and lies into the ears of our citizens. Be assured that is all they are. Insects. And I shall deal with them.The tale has been stolen; if detected on Amazon, report the violation. Our streets will be safe. We will have LAW and ORDER. On behalf of the Empire, and as the woman who has pledged her life to protect and guide the citizens of our great city, the ¡°Jewel of Mankara,¡± I pledge to root out these terrorists. Pradita will be rid of them once and for all. As you are reading this, noble, loyal members of the Pradita Defense League, have entered the Valakarma, and they are going block by block, rooting these criminals. Until they are exterminated, you are to ignore their propaganda. The documents they are distributing in this ¡°Liberated Archive¡± are little more than spurious narratives designed to spread distrust and fear of the institutions that are here to protect and defend you from the very real threats that endanger the people of our great culture - be they economic, philosophical, and physical. Do not fear them. Do not fear the empire. Do not distract the Eternal Library. Love them, for they are here for you. They are you. Do not believe these lies. Do not shelter or abet these terrorists. Loyalty to your Mother will be rewarded. Treachery to her will be punished. These are my words. As such, so too are they yours.
42nd Living Autumn Mother 4. Ashas Letter
From the Private Correspondence of Revered Brother Asha Orothwa of the Benevolent Society of the Mirror Obtained by The Department of Collections, Returns, and Acquisitions Collection Date and Location: 21 Ninyena, i1182 - Tower of Reflection, Erikenyea LIBRARY CLASSIFICATION CODE: Restricted - Level 3 of 3. For additional details on the process by which this letter was obtained and other additional context, please see Retrieval Document 349, section 15, located at 1R:555:ILS-17 02 Zhuye, i1170 Honored Sister Vindirominish Venghev Vinghu-Hedhri, I hope this letter finds your good health returning to you. I know that you can obtain most things you need in the Free City Orn for managing boat rot, but I came across a poultice in my recent travels to Salasa that might be helpful. The symptoms of a rare skin disorder occurring there seem identical to your affliction, so I thought this poultice might reduce the swelling, but check with Lu-Adama before using, as the good doctor may have come across it before and have further insight. I am sending you an update on my work and research here in the Tower. We are nearing the completion of the eleventh pinnacle and will soon be able to freely access the knowledge kept by the Frostbitten Friars outside the great city of Myzos. As we had summarized, once we understood the relationship between Emoyan telepathy and the Xifa pathways, the constructions became relatively straightforward and a simple matter of purifying the gateways by solidifying the bonds created by the arcane stones. We should now be able to finalize construction, and we will soon be ready for the final pinnacle. I am sure this is pleasant news, and I share your excitement. Another bit of information worth sharing is that I have finally heard from Veteran Master Mata Vissir of the Order, and he has agreed to discuss their knowledge on contacting the Umabum. Based on our preliminary conversation, I believe that setting up the channel to their homeland is possible. Of course, this will all depend on my diplomacy skills and developing a strong working relationship with these fickle creatures, which is where Master Vissir will come in handy. Of all the members of the Order, he has the most knowledge of the Kingdom of Caves and how to best interact with its inhabitants. This meeting has come at a great cost, and the body of Revered Brother Kubalay Khasa Kubahatiah at the top of The Tower is nothing if not a testament to this struggle. May his bones be cleaned quickly.Unauthorized reproduction: this story has been taken without approval. Report sightings. From what little information I have attained so far, mostly by clandestine trade with a few of the more freethinking members of the Eternal Library, I have learned that the Umambum live in a very class-structured society maintained through a delicate equilibrium. It is generally agreed that the only races to be contacted are the benevolent former God-Kings of Salasa and their servants, the Udil. However, I hope to inquire more about this matter with Veteran Master Vissir, as it appears that the term ¡°udil¡± describes a much wider variety of the species of these magical beings. What this might mean, its impact on our work and the possible increase in the Mirror''s influence remain unknown, but the possibilities are extremely enticing. The aforementioned meeting has been set for three days from now in Inamiri, though the location will be kept secret, as it is one often used for such conversations. Please have Brother Takava send me the Dagger of Tyalilli. It is possible I may need it. I do not fear our new friends in the Order, but it never hurts to be cautious. I will return it promptly. As usual, please destroy this letter once you have finished reading it. There still are many within the Mirror, and all who oppose our work outside of it, that would actively work to prevent us from completing the Twelve Pointed Star. Remain in good health and I hope to come see you in person on my return trip from Inamiri. I will contact you if this is possible. Reflect the Truth in All Things. Sincerely, Asha PS: I have an update on the metal shard we obtained in the mountains near Tasuriri and have made some headway researching its significance. As we had surmised, and Master Vissir confirmed, it is indeed a piece of the fabled sword of Angsaki, the Shudalku, and the writing on it is a sampling of Umabum script. Takava has promised to send me a rubbing from the translation stone so that I can work to begin the inscription of the gateway, but for now, to have such a powerful artifact in our collection sitting on my desk as I write this is as beguiling as it is unnerving. We have already begun testing it to see how potent the power of the Shudalku is within the shard. Even if it''s a fraction of what is discussed in the ancient Salasan texts, I believe that something quite powerful can be developed out of it. I am sure that we''ll have better uses for it, but I plan to lobby the Selection Committee of this year''s Arcane Games for a rematch with Kekiae. That beanpole Waterbreather won¡¯t know what hit him. 5. Seeing through The Shroud Seeing through The Shroud: Introduction A History of the Valakarma Commune and the Shroud of Freedom Written by Valakarma Qutah ¡°VQ¡± Prashem Collection Date and Location: 10 Ninyena, i1138. Eternal Library: Pradita Branch - Pradita, Mankara. 3:778:LFA-9 LIBRARY CLASSIFICATION CODE: Restricted - Level 2 of 3 As long as there has been an empire on our continent, there have been radical forces that have opposed the Roaring Throne, seeking self-governance by any means necessary. Some still wish to debate this truth, but it is not a matter of conjecture or theory. It is a stated fact willfully ignored and openly dismissed as a radical, idyllic utopia dreamed up by the foolish and the poor who cannot accept their lot in life. The reason behind this dismissal is simple. The Empire¡¯s ruling elite and their willing abettors find it impossible to fathom a reconstruction of the world where the poor are not subject to the rich, where no person is required to toil for the sole benefit of others, and where each person is allowed to seek their own personal and social advancement through self-improvement and collective good-will. But this is exactly what happened during the years of i0140 and i0146 in the Valakarma district of the city of Pradita, and it remains a singular achievement in the history of anti-government and popular social movements. With origins in the days of Erikenyean rule over the city and the group¡¯s rise in prominence in the Verushan Empire¡¯s golden age, the Shroud of Freedom has been an uncomfortable thorn in the foot of the elite ruling class throughout its existence, creating pockets of resistance in their hometown of Pradita, spreading their message across the Empire during the Rishean Conquest, and even prophesying the return to the pre-civilization state, a future gaining more traction and quickly becoming more popular. Then, on the first day of the year i0140, they committed their most audacious act, liberating the large district of the city of Pradita known as the Valakarma, the neighborhood that is the home of the underprivileged working people of the city. The home of the servant, the fisherman, and the foot soldier. My neighborhood. And through this audacious act, the Shroud became a symbol of resistance to the tyranny of the state to oppressed people in every state in the Empire and an infamous terrorist organization to levers of power who are determined to crush their revolution. The Valakarma Commune has been fascinating to me ever since I was a child when I would sit with my grandfather in outdoor cafes of the district and listen to him talk about it in hushed tones with his friends. Most often, they would discuss and theorize its return. This conversation was especially popular when the Goshaka Family levied new taxes or instituted new curfews on the neighborhood, two of the favorite pastimes of the ruling family of Pradita. Afterward, he would typically want to walk with these old revolutionaries, and we would stroll by the Aparanka Vitti, decayed and falling apart from abandonment. Even in this dilapidated state, the opera house was a magnificent structure. It remains so to this day. The green ribbons and yellow uratu flowers attached to the rusting gates are constant reminders of what once was and what could one day return. Enjoying this book? Seek out the original to ensure the author gets credit. On one of these many walks, I asked him why the old building was never repaired and why there were no more meetings or performances in its halls. "It''s a message to us here from the Family," he told me. "The Goshaka want the building to rot, and they want us to watch it happen." And therein is the fundamental flaw of the Verushan Empire and its handling of the Shroud. The foolish belief that the spirit of freedom and the desire for self-rule can be squeezed out of working people. Nearly a thousand years prior to my birth, the people of the district were awoken to the truth that their labor benefits the wealthy, not society. Imperial rule and the families that govern the great cities, regardless of their virtues and altruistic actions, only seek to gain and maintain control of populations for the sole purpose of their own social, economic, and political advancement and security. This is the nature of power. Once understood, the knowledge of it cannot be beaten out of people, no matter how heavy the guards¡¯ vanta. It cannot be starved away. And decaying symbols and burned buildings will not erode their potency. As much as possible, I have endeavored to let the voices of those whose actions inspired hundreds of thousands to speak for themselves in this brief and incomplete volume. Through these accounts, we hear the story of the revolution that took place in the neighborhood where I was raised and so dearly cherish. It begins with what remains of the letter that was attached to the gilded doors of the Aparanka Vitti on the 13th of Zhuye, i0138, the first public communication of the Shroud of Freedom to the people of the Valakarma district and the city of Pradita. It is the first of many communications and manifestos the Shroud has disseminated over the years, as revolutionaries want to do. And throughout the years, their message, vision, and rhetoric have remained remarkably intact. I have reproduced it below, with the punctuation and formatting intact, as the founders had a love of the aesthetics of written documents and took care with each missive distributed that the words were placed in a way that they believed would make them understood: WE ARE THE PEOPLE WHO WISH TO LIVE FREE WE LIVE THE TRUTH THAT THE EMPIRE MUST FALL FOR ITS ONLY PURPOSE IS THE OPPRESSION OF THE MAJORITY OF THE CITIZENRY WITHIN ITS BORDERS FOR THE BENEFIT OF THE SELECT FEW Their privileges depend on the machinery of bureaucracy, labor, and the subjection of people necessary to maintain control. From the merchant to the beggar, all are forced to serve the masters of the state. We will serve no longer. We sacrifice our lives to liberate ourselves, our families, and the Valakarma neighborhood from this tyranny. WE CALL UPON ALL THE PEOPLE living in the City of Pradita, the Kingdom of Mankara. WE CALL UPON ALL THE PEOPLE living within the so-called Verushan Empire to commit to the following actions:
  1. Relinquish any government positions, titles, and holdings bequeathed by any of the Great Families or the Emperor, make all private lands public to use, and redistribute all ill-gotten wealth to your neighbors.
  2. Lay down any and all arms that you carry for the Empire and refuse any calls to fight in wars, foreign and domestic.
  3. Do not interfere with any actions observed or known plans that we have taken t to succeed in our goal of autonomous self-rule and a classless society.
IT IS FOR ALL THE PEOPLE THAT THESE ACTIONS MUST BE DONE, Only woe and misery will befall those who do not participate in the struggle. For those who know, know. For those who do not, you will soon learn. We give you our solemn vow: WE ARE YOUR NEIGHBORS WE ARE YOUR SERVANTS AND CARETAKERS WE ARE YOUR FRIENDS WE ARE ALWAYS NEAR WE ARE ALWAYS VIGILANT YOU WILL KNOW US BY OUR SHROUDED FACES ONLY WHEN WE ARE VICTORIOUS WILL OUR FACES BE SEEN YOU HAVE BEEN WARNED 6. Welcome Traveler Welcome Traveler Artist Unknown (assumed to be Minasa Qaditha) Collection Date and Location: 21 Avena, i0002. Qaditha Compound - Huume, Samghara. 1:498:KWE-5 LIBRARY CLASSIFICATION CODE: Restricted - Level 1 of 3
A small folded piece of paper was liberated with the image:This novel is published on a different platform. Support the original author by finding the official source. "Taken from the bedroom door of Minasa Qaditha (age 15) - p0007. To people not familiar with arcane science, the image¡¯s meaning is a mystery. It started to appear on doors in the city of Huume in Samghara around the year p0061, shortly after the city¡¯s devastation at the hands of the Usykhei. We who are more familiar know it demands either respect or fear...it all depends on how you feel about life''s great transitions.¡± - Bookmaster Udimi Avasa Dekere (i0002) 7. A Rare Vintage A Rare Vintage for Rare Times A copy of the introduction speech intended for the i1175 Garala Wine Festival. Written by Rhom Alagathi with note at the bottom by Andar Alagathi Collection Date and Location: 22 Roo¡¯Asha, i1190 The Office of Andar Alagathi, Garala, Samghara. (original copy assumed incinerated by Rhom Alagathi.) 3:778:LFA-9 LIBRARY CLASSIFICATION CODE: Restricted - Level 1 of 3 INTRODUCTION SPEECH All who study the art and craft of winemaking know the process is equal parts love and dedication. For centuries, the Alagathi family has practiced our craft with both, bringing the world only the finest vintages from our fields in the Sarabharti. This is because we believe that not only are our grapes the best in the world, but that we continue to make the finest bottles for only the finest tables. And now I am pleased to present our latest and, dare I say, our boldest bottle yet, the Kisthra Crisp. Now I know what you might be thinking. Especially you Rakaragi, but please stay your blades and keep your shackles put away for just a few moments. Obviously, I am exaggerating. It¡¯s been a long time since we had a duel here at the Festival. Isn¡¯t that correct, Benaat? (Pause for laughter¡­or boos¡­) Please hear me out. Because the story behind this particular barrel is a unique one, and should you be bold enough to taste it, you will have no choice but to agree with me. It is a vintage equal to the finest wines ever made in all of the Sarabharti. The story of the Alagathi family and our wines should be well known, but allow me to remind you. From the humblest beginnings of my ancestors, Aswan and Tanu, who made the first barrels for their wedding feast, Alagathi wines are made for moments of great import and celebration. Those of you who attend the harvest festivals along the southern coast of Saadhari know our wines well, yes? (Pause of cheer and laughter here, and possibly a little banter as the recalling of the Summer Red generally gets a big response) Well, let me tell you, I make no exaggeration when I say the Kisthra Crisp will put a new bottle on your table for those hot, balmy sunsets. If you encounter this tale on Amazon, note that it''s taken without the author''s consent. Report it. Here in Samghara, we know the Kistra festival well, at least by reputation. I will say, standing here on this stage and without fear, that I have experienced the festival celebrated by the Kerava firsthand and, since a young boy, attended them annually. As proud people of the Hathapave caste, my father, as have all Alagathi fathers, instilled in me the value of hard work and dirty hands. From the age of five, I was taught to be in the fields, mending the grapes, caring for their roots, and overseeing the workers who tend to them daily. Now, maybe that might not be familiar to some here, maybe you Damaravos people in your clean robes¡­ (Pause for laughter) But to be a Hathapave involves caring for and working with all the people of Samghara. And indeed, in our fields, I worked with many a Kerava. Assiduous, dedicated people who know the value of a day¡¯s toil, a sunburnt back, tired feet, and hands pricked by the thorny vines that gift you the wines for your tables. Dare I say to you in public? I do. I have many a friend who are Kerava. I have spent many afternoons sharing bread with them. Maybe even I have loved a few as well. But that is for another time, and many more bottles than are before us here. The Kisthra Festival in Sarabharti celebrates family, duty, and harvest, which the Kerava spend weeks preparing. The Alagathi family supports our workers through a tithe of our finest grains, animals, and fruits so their celebration can be truly special. Two years ago, I attended the local festival on behalf of my father. Reda, a man whose family has worked for the Alagathi for seven generations, has become a close friend and invited me to sit next to him during the festival¡¯s central feast. And on that long table, surrounded by his family and fellow Kerava laborers, he poured me a glass of the finest, crispest version of the Alagathi White wine I have ever tasted. ¡°It is your grapes,¡± he tells me, ¡°but our love, our labor, our sweat, and our lives that make it truly special.¡± Over the next two years, I worked with Reda on his recipe so we could share this outstanding wine with people across the world. Together, we have effectively replicated it for you here. It is a symbol of Hathapave and Kerava unity and, truly, a wine that is uniquely Samgharan. So please, your cups are before you. Breathe deep and smell the aroma of friendship and summer nights. Taste the flavor of the evening table. It is intended to spurn the great dance of the Kisthra festival by the young, the birthing of children by those of age, and the recalling and renaming of history by learned elders. As the Kerava say: the days are always long, the nights are always short, and time is never as kind as you wish. So drink deep while there is a full glass in front of you. (Pause for applause and bow. Leave the stage.) *NOTE: Original copy had an additional handwritten note on the bottom: My dear brother, Has Father read this? He is going to be livid. The wine is excellent, but you continue to push the envelope with your insistence on honoring Reda and the Kerava contribution to the process. It will never work. You know how hard the Wine Festival works to ensure that politics are kept out of the cups that make it to the competition. Change the name and the speech, or our family will lose millions in export sales. I hate to echo Father¡¯s words, you know this, but you need to do as he says: Keep quiet and pour the wine. - Andar.
Benaat Jhonda was known as the finest duelist of his age, though he is an old man by this time. The rumors are that he fought and won over 300 duels in his prime. NOTICE: Response by the Dasholin Scholars A Response to Recent Events in the Valakarma By Council of Elder Bookmasters and Venerate Scholars 1 Ninyena, ill95 To the Citizens of the nations of the Verushan Empire and across the world, For centuries, it has been the charge of Dasholin Scholars of the Eternal Library to catalog the events of the world and to be stewards of our collective knowledge. Any person, no matter their place of origin or station in life, who comes into contact with our organization knows the depth of importance we place upon this charge and the seriousness of our commitment to ensure that the work of our scholars is free of all political entanglements. Our ranks commit themselves to avoid any interference from any force seeking to influence the tying of the long knot of history, regardless of the outcome. Those who know their history are keenly aware that, almost 1700 years ago, this was not the case. The Dasholin Scholars stood proud as agents of change in the world. Then the heavens burned. The seas emptied. Fields became fallow. The Lonely Road was soon overcrowded with far too many souls taking their inevitable journey towards the grey horizon, the one we must all take. Since that time, our mandate has been clear. To document history, we must be free from it. To maintain a position of neutrality is both painful and necessary. We must stand witness to the events of history, including monumental advancements such as the founding of the Arcane Games and the signing of the 71st Sunrise Agreement, which brought forth a millennium of peace between the great Empires of Kir. It also means we must document the ebb and flow of peoples, societies, and cultures. We bore witness to the destruction of the uprising in Milanka during the horrific civil war that claimed thousands. We stood in silent vigil with the parents of Samghara when Briehebad¡¯s Curse stole almost an entire generation of children. Never have we been immune to the ongoing suffering of the Hanaqi people at the hands of the Er¨ªan raiders who continue to pillage their land and take their people. While most understand this commitment, we know it is not a popular position with all. As is assessed by our branch in the city of Pradita, we are keenly knowledgeable of the many challenges that afflict the people of the Valakarma District of that city. Our ranks documented the first uprising of the Shroud of Freedom over 1000 years ago when they seized the Goshaka Opera House and took control of the district. Many citizens of Pradita began their walk at the hands of The Shroud. Their experiences are also documented. Whether the conditions in the Valakarma have been met for a second uprising is not our place to determine. And as should be abundantly clear by this and all formal communications from the Dasholin Scholars of the Eternal Library, no conflict, event, government, or military force (martial or arcane) will force us into taking any action that will alter events. If you stumble upon this narrative on Amazon, it''s taken without the author''s consent. Report it. We are well aware of the supposed distribution of documents claimed to be held and classified by our organization by a group claiming to be The Shroud of Freedom, an organization identified by the Empire as a terrorist organization and dismantled centuries ago. We are also aware of their accusations of the Eternal Libray. We prefer to ignore such claims as they are both frequent and unfounded. However, the Council of Elder Bookmasters and Venerate Scholars has determined that the citizens of the Verushan Empire, and most importantly, those living in the city of Pradita, deserve a response. Be assured your safety has not been jeopardized. On the 25 Avena i1195, The Council received a report from our outpost on the island of Golau of a possible breach in our security. After completing our initial assessment, we can confirm a limited number of minor artifacts and documents appear missing. The Collections and Acquisitions Department immediately initiated a complete inventory of all sensitive materials and confirmed that all arcane artifacts of significance are accounted for and secure. The department is also currently working to identify the exact nature of the security breach and to identify any individuals involved. We expect that report to be completed soon. The findings of their report will be available to the public. In adherence to any local laws and government processes, we will bring those responsible to swift and complete justice fitting the nature of this crime. Regarding the supposed documents being distributed, the Eternal Library will not confirm or deny any document¡¯s validity without proper time to assess its authenticity. We also want to affirm to the people of the Empire and all states in which we operate that the Dasholin Scholars do not unnecessarily collect any information, artifact, or technology, arcane or otherwise. We will not validate any argument that the Eternal Library is a repository of dangerous artifacts and information. This is not our mission, nor is it the truth. We are the stewards of the long knot of history, not the ones responsible for its tying. We invite anyone with such concerns to contact the closest branch to your location and consult with your local librarians, who will be enthusiastic about sharing more information about this element of our work. To all concerned citizens, know that all available resources to the Dasholin Scholars are being directed to discovering the nature of this attack. While we maintain independence and neutrality, we also know the need for security for all people. As such, we are working in cooperation and full compliance with Empress Verisha and the ruling family of Pradita, led by the Living Autumn Mother Nanpia Goshaka. We are encouraged and grateful for their support. Should any person have information that will help the Eternal Library in our pursuit of justice, please contact your local branch. Rewards will be commensurate to said information¡¯s value. Likewise, any individuals, groups, arcane cults, or otherwise seen as impeding the necessary work of our investigations should be aware that the Dasholin Scholars have full authority to seek all necessary measures to bring this event to a quick and decisive conclusion. We remain vigilant and continue to seek knowledge. Through this search, we serve. The Council of Elder Bookmasters and Venerate Scholars of the Eternal Library 8. The Legend of Bin Lin Hai: Scroll 2 of 5 The Legend of Bin Lin Hai and the Founding of the Children of the Flame Translated from the ancient scrolls and intended for the incomplete manuscript: ¡°A Shining Light in the Burning Citadel: The Complete History of the Children of the Flame¡± by Bookmaster Bo Fanza Hi Collection Date and Location: 16 Zhuye i0351. The home of Dravu Jaatha-Manaht (destroyed in The Battle of Burning Rain. Bat-Hom, Saadhari) 7:468:PDK-2 LIBRARY CLASSIFICATION CODE: Restricted - Level 3 of 3. Scroll 2: Bin Lin Hai Challenges the Mountain Giants So it was that Bin Lin Hai continues on the treacherous path towards the keep of the Great Lord in the Mountain. The storm recedes, leaving behind thick blankets of snow on all sides of the narrow trail that blocks her path. Clutching the green gemstone she found in the cave, the last of her father¡¯s words on her back, Lin Hai takes slow, conscious steps as she trudges through the deep snow and pushes her way up and through the mountains. After several hours, with her legs tired and numb, she comes to a large, open plateau, clear of snow and surrounded by massive grey rocks. She breathes an easy, exhausted breath, grateful to be out of the heavy drifts. But then she remembers: open spaces, especially when surrounded by narrow ones, are often sites of danger. With no way to go but forward, Lin Hai carefully steps into the large clearing. Just as she had suspected, when she is about halfway through the clearing, grunts and the sound of large footsteps echo off the stone. Lin Hai starts to run, but before she can get very far, a large boulder smashes into the ground ahead of her. She turns around and is confronted with a sight few have lived to describe. Standing atop a mountain of boulders the Kifu, the great mountain giants of Zhidao, stare down at her. The largest of them stands three times taller than Lin Hai. It flexes its four long, muscular arms and stomps its short, trunk-like legs. The ground shakes. Lin Hai backs up in fear as it stares at her with four thin, black eyes collected in a diamond on its forehead. The kifu speak to her in a language she does not understand. They gesture at her, screaming and pounding together the rocks, moving in closer. Lin Hai clutches her stone tight in her hands. Its sharp edges break the skin, and thin lines of blood pour out. Her chest pounds. She looks around to try and find a way to flee, but there is nothing but snow and the jagged rocks. And just as before, the feelings inside her overwhelm her senses. Anger at those who forced her on this path and face the mighty kifu. Her father. The noblewoman. The Great Lord in the Mountain. She feels the heat from the stone and the small wisps of smoke as blood trailing out of her clenched fist begins to evaporate. She stares down at it. It glows, pulsing with life. And Bin Lin Hai is not afraid. She looks up just in time to see the largest of the kifu reach down to pick her up. She pushes its hand away, and it swings its mighty arm into her, sending her flying and crashing to the ground. The kifu rushes towards her and grasps her head in its hands, determined to crush her skull like a tapu fruit. The author''s tale has been misappropriated; report any instances of this story on Amazon. Lin Hai grabs its wrist and turns her thoughts inward. The kifu screams as its arm becomes a blazing torch. The fire quickly spreads, and soon, the kifu is covered in blue and orange flames. It thrashes and wails, running to its kin, but they recoil in fear and run back into the mountains. Soon, it is just Lin Hai standing alone in the clearing, watching as the great Kifu turns to ash before her. Alone on the plateau, Lin Hai looks at the corpse in front of her. As she did with her family¡¯s mule, she gives thanks to the kifu, whose courage and power she has now absorbed through her victory. As she looks down at the still-smoking body, she begins to understand a deep truth of life that her young and sheltered years had not revealed to her before: all creatures that breathe must one day return to ash. For this Kifu, she was the instrument of the Will of Time, who helped it return to this state of existence. The purest state. The one we all share. The state of ash. All are ashes. Lin Hai looks at the stone in her hands. She marvels at the power it has given her. She peers deep into it, searching for an explanation, desperate to find what is within it that gives her its power when it is most needed. But the rough stone provides no answers other than the ones she already knows. Lin Hai is no longer a helpless child. In fact, she never was. Within each of us is the power to achieve the Great Impossible. We only need to find ways to unlock our potential. She thinks of her father¡¯s helplessness, his weakness in bending to the Lord¡¯s demands without question. His weakness sends his only child through the deadly mountain pass just to heed the Lord¡¯s command. A journey he knows few survive. Bin Lin Hai now understands the truth that most people in the world will not seek or find their own inner power. They will not set ablaze the inner flame capable of keeping them warm in the coldest of nights and protecting them from the great and dangerous monsters of the mountain. She peers deep into the stone. ¡°I will not be one of these people,¡± she tells it. ¡°I will not be the one to turn to ash before those that would seek to be Time¡¯s instrument. I will be Time¡¯s instrument. If all is indeed ashes, then I will be the one to set the flame.¡± Lin Hai places the stone back in her pocket and looks to the path ahead that leads out of the clearing and to the mountain keep. She takes one step, confident and sure of herself. Then another. Then another as she continues on her journey, walking the path her life has set before her. For two days she climbs, the entire time in deep contemplation of the mysteries of potential, strength, and helplessness. For two days her resolve sets deeper and deeper. Her passions become more intimate. Her connection to the stone grows stronger. On the third day, as the sun sets over the eastern edges of the mountain range, Lin Hai arrives at the keep of the Mountain Lord. Its long, smooth walls stretch out above her, and too many guards to count walk the parapets. Through the iron bars of the gates, she can see huddled servants toiling to see to his every whim. She approaches five guards standing watch at the gate. Dressed in the elaborate armor supplied by their wealthy benefactor, they carry large, ornate, barbed spears. They are ready for war. Much like the Kifu, the guards tower over her, looking down with contempt at the small young woman who stands before them unafraid. To them, she is barely an adult. Far too young to be a threat. But they are fools, as are all who judge people on appearance alone. ¡°My name is Bin Lin Hai,¡± she tells them, ¡°and I have brought my father¡¯s words to the Great Lord in the Mountain." The guards look at each other, then to the simple peasant girl in front of them, whose clothes have been tattered by the trail of the mountain path. If they were to ask questions, if they were to keep people such as Lin Hai from entering, the power of her voice and the sureness of her words kept them from stopping her. Without much thought or knowing why, they open the gate. And Lin Hai, after six days, finally enters the Mountain Keep. 9. The Ancestor Ceremony of Kaluni Lofu On the coronation of E¡¯hi Kaluni Lofu upon his Ancestor Ceremony From the private report of Paratsu Amin Far to The Council of The Mirror Collection Date and Location: 17 Kunye, i0945. The private residence of Paratsu Amin Far. Lasu Ojimaki, Ulan Islands. 3:597:JER-6 Library Classification Code: Restricted - Level 1 of 3. As much as it pains me to admit it, Elder Hashanga¡¯s strategy of infiltrating the upper tier of Ulani society has proven successful. Because of my loss to Akata at the Arcane Games this year, which I reiterate was done deliberately and strategically, I have managed to gain the respect of my opponent who has, in turn, invited me to learn more about his people here in the middle of the Southern Sea. I have now been living among the Ulani people for close to a month, gaining much insight into their culture. I believe with time it will be possible to set up an outpost here in the capital city. I am writing to request that we petition The Council of Elders to begin the construction of a tower here. There are several important reasons to do so: 1. I can confirm that the Dasholin Scholars of the Eternal Library have completed yet another branch of their organization located on the Island of Paka Vanka. I can only surmise that they are doing so to document the activities in the city of Oufaha and the many meetings occurring in the Great Meeting Hall, for which the city is named. I had the pleasure of traveling to that island and seeing The Hall in person. It¡¯s a marvel of Ulani architecture, a large open-air forum where difficult conversations take place, and uncomfortable agreements are made more tolerable. While I was there, there were two families who could not decide what was to be done for three children whose parents had died in an attack at sea by Er¨ªan raiders. I believe the conversation is still taking place, but it appears more tolerable because it is happening in a space where the locals say you cannot leave until both sides come to an agreement. No doubt that The Dasholin Scholars seek to ensure they can gain first-hand accounts of such activities. For what reason, I do not know, but our vigilance on the matter should be obvious. 2. As I have mentioned in previous reports, there appears to be a growing number of incidents involving the Er¨ªan raiders. The ambitions of the Shadowed Forest may be larger than the continued colonization and enslavement of the Hanaqi people to the South. During my stay here in the city of Lasu Ojimaki, I have been to the throne room on several occasions, some invited, usually clandestine. More often than not, the conversation leans towards dealing with these attacks on Ulani ships in the open waters. While it appears as if the Ulani have a long-standing rivalry with the Er¨ªans, there has been a significant rise in the number and voracity of these attacks, though the E¡¯hi (the Ulani ¡°king¡±) and his counselors appear wary of acknowledging this fact publicly. There is no need for direct involvement at this time, but the situation is worth monitoring as securing the trade routes and ships of the Ulani merchants is vital to the continued success of our own projects and one of the primary goals of my mission. Stolen from its original source, this story is not meant to be on Amazon; report any sightings. 3. Most important. I believe there is something much more troubling worth tracking here. Last week, I had the great pleasure of attending E¡¯hi Kaluni Lofu¡¯s ancestor ceremony. This is an singularly special rite of passage in the life of every Ulani, and especially important for the E¡¯hi as he prepares to take over his father¡¯s duties in leading the kingdom. As many people as capable of fitting crowded along the shores and rocky cliffs surrounding the Cove of the Ancestors, and the ceremony took place in a heavy rain storm, common for this time of year on the islands. I will describe the ceremony in more detail in a separate account, but a brief overview is that it involves an individual, or in some cases several members of the same generation of a family, standing on a large rock that juts out into the cove, and naming as many of their ancestors as possible, with the aim of blessing their journey into adulthood. Hopefully, this will call forth the spirt and avatar of their religion, the great whale god Uli¡¯Ongo. This is increasingly rare. Apparently, it has not happened for centuries. On this day, however a strange occurrence did take place. The Line of E¡¯hi Ulani is long, with more than forty-one men having sat on the Throne of Shells and Spirits, and it took several hours for young Kaluni to name all who came before him and their accomplishments. But when he finished and his hoarse voice called out to Uli¡¯Ongo to appear, a great plume of seawater burst forth from the cove. Soon, the shape of a large black whale appeared and made its way to float in front of the young prince. But before the assembled crowd could celebrate this great blessing with the next part of the ceremony, the great beast rolled over on its belly and ceased moving. Several of the Wave Riders in attendance, including Akata, rushed to the creature. The sadness in the crowd was heavy. They confirmed. The blessed creature was dead. Akata and her comrades are still investigating the matter as they are very concerned, though she does not know what this means. Obviously, I have a hard time believing this to be an omen of prosperity, and more than any other reason merits our continued and close attention to the happenings of the island. When I return to submit this report, I hope that The Council will approve my request for an audience and be open to the possibility of a more permanent presence on the Ulan Islands. We have a chance to repeat our success in the Free City of Orn, the importance of which I should not have to restate. Similar to that great city, this kingdom lives in a delicate balance, and there is a chance for a valuable allegiance should we choose to take the opportunity. 10. Transcription of the fourth meeting of the Cabal of Verughar The Fourth Meeting of the Cabal of Verughar Transcribed by REDACTED obtained via Loshajin1 Collection Date and Location: 19 Roo¡¯Asha, i0541 - Tower of Reflection, Erikenyea 8:402:FUP-2 LIBRARY CLASSIFICATION CODE: Restricted - Level 3 of 3 Location: Private Room at the Sonakabar¡¯s Restaurant near the Royal District in Verughar, Saadhari Date recorded: 30 Roo''Asha i0482 Individuals Present2: VERISHA: I hope you all enjoy the food. I have requested the chef personally, especially for the sake of our dear friends from Saamghara. (To Manek) He does a number of dishes that adhere to the ancient traditions and keeps the meat strictly separated. AALORANI: Bhag¡¯avosi, your formal, Verisha. You¡¯re not speaking to the peasants, you know. SANDHA: I rather appreciate the tone. After all, the import of the moment does require an air of dignity. Shouldn¡¯t it? Arja raises his hand to quiet his son and discreetly moves his glass of wine away from him. MANEK: The gesture is very much appreciated and will be remembered. KHAMJEER: I hate to be the one that reminds us all, but every second we spend here, we are at risk. Maybe you aren¡¯t familiar with the Goshaka way of doing business? AALORANI: He¡¯s right. For all we know, the restaurant is full of spies. And where there are Goshakan spies, knives soon follow. Five of them. KHAMJEER: It was foolish of us to meet so close to the Roaring Throne in the first place. Might as well meet in the Emperor¡¯s toilet. VERISHA: Then let us waste no more breaths. (Aalorani rolls her eyes) Are we capable of coming to a decision? ARJA: We are ready. Although we still question why we can not be more open with the people. As we have said before, the city of Bat-Hom is ready to act, we do not need- AALORANI: The Lilac Order is everywhere. For all we know they are in this very room. There is no way to ensure complete- ARJA: Unlike the city of Dejakaar, the people of Bat-Hom love their Royal Family. We have no need to distrust them. SANDHA: Nor they us. AALORANI: That¡¯s cute. I¡¯ll remember that when your family hangs from the rafters in the imperial throne room. You¡¯ll be right there next to the chiefs from Rishea. Rotting up in the ceiling for all to see. You might be reading a pirated copy. Look for the official release to support the author. KHAMJEER: The more we fight between us, the longer we are here. AALORANI: I couldn¡¯t have said it better myself. KHAMJEER: (To Verisha) I have spoken with the family. The Ghato are ready. AALORANI: The Venkobhon family votes yes as well. MANEK: For once, I agree with The Elephant in the Room. (Khamjeer smirks) As long as the Mahvaar Family honors the deal, and the rest of the families honor the privacy of this process, then the Qaditha Family votes yes, though it is with a heavy heart that we do so. VERISHA: The reluctance of the Qaditha only speaks to your benevolence and your family''s long-standing pursuit of peace, Manek. Know that we, The Mahavaar, feel the same way, and hope that the loss of blood will be small. ARJA: It will. It has to be. AALORANI: Assuming we all agree and do our part. (pointing to Jymeet) She hasn''t said anything tonight. Or last time. Or the time before that. JYMEET: She is neither and both she and he. And please do not mistake a silent tongue for an inactive brain. SANDHA: That''s from something, yes? (to his father) What is that from? ARJA: Quiet, Sandha. AALORANI: Poetry aside- VERISHA: With all respect, Jymeet. It is time for silent tongues to speak. A long pause. JYMEET: But for my family¡¯s insistence, I would not have entertained any of these meetings after I understood their intent. After all, we are simple vintners and have little interest in the affairs of the Empire. Aalorani smirks. MANEK: Jymeet, our families are here for all of Saamghara. We- JYMEET: I am not finished. At this point, Jymeet reaches under the table and produces something covered in a dark red, silk cloth. They remove the cloth and underneath it is a thin, long dagger, stained with blood. JYMEET: I pulled this out of the heart of Nakesh, my twin brother. The reason behind his death, we do not know. But there is no doubt as to weapon¡¯s origin. VERISHA: The make is certainly familiar. JYMEET: (to Verisha) The Goshaka Family shall drink only bitter wine from this day forward. KHAMJEER: I am sorry for your loss, Paji. I have pulled a similar weapon out of the heart of a loved one. SANDHA: As have I. ARJA: More than one. JYMEET: It seems there is agreement. Though I must be direct- many in my family have concerns as to whether we can trust the Mahvaar Family and the long line of Veru to honor the pact for long. SANDHA: Here, here. A murmur. A rap on the table. Verisha holds her hand up to quiet the room and be allowed to respond. VERISHA: The candor of the room is appreciated. I know I am the youngest here and I have many year¡¯s to earn the trust of the royal families assembled. But know that we all agree that it is long past the time the Lands of the Empire should be controlled only by one family, and voiced by one single person. The actions of Maldana Ghoshaka prove this. The Verughar family will honor the decision made here. And I do so on my life and the life of my unborn child. JYMEET: Change is as inevitable as the ripening of the grape, as we say back home. At this point, Jymeet produces a bottle wine from out of nowhere. JYMEET: The Alagathi Family will lend our resources towards this effort. SANDHA: Summer Red! My favorite. Jymeet opens the bottle and and pour seven glasses, one for each person at the table. AALORANI: Let us waste no more time. Aalorani picks up the knife, Jymeet placed on the table. AALORANI: What more appropriate instrument? JYMEET: It has a poetic irony to it. Jymeet takes the knife and pierces their thumbs placing one drop of blood in each glass. As it hits the wine, the liquid pulses with a bright, red light. One by one, each of the people at the table use the knife to add their blood to the wine. After all have done so, they each take the glasses in their hands. VERISHA: For the good of the Empire and its people, we drink. We drink to the success of our mission. JYMEET: And the death of the Emperor. They drink, finishing their glasses in one gulp. AALORANI: Now let''s talk details. ARJA: Were you able to- A loud, quick crunching sound. END OF TRANSCRIPTION
1Loshajin is a spell often used by the Cult of the Five Knives and their pupils at the Order of the Lotus. It literally translates to "Eyes of the Locust¡±. As it sounds, they use a particular breed of locust to make clandestine recordings of various events. 2For a complete listing and history of the titles for individuals below, please refer to Bookmaster Haraj Ahaja¡¯s ¡°A Grand Vision: The Complete History of the Imperial Families from the Founding of the Verushan Empire through the Arcane Wars.¡± 2: 198: REK-3 11. From the Desk of the Directing Physician of the Garajam Bastatha From the Personal Correspondence between Phasali Samghra Vadai, Directing Physician of Garajam Bastatha and Tayari Ratayri Verevra, First Traveller of the Lonely Road. Collection Date and Location: 10 Avena i0729 - The Terminus, Samghara Collection Note: Original Copy on Official Letterhead of the Directing Physician. Written by hand. 4:612:JNB-3 LIBRARY CLASSIFICATION CODE: Restricted - 2 of 3. 20 Gazuten, i0725 Dear Tayari, I know you said not to write, but since you insist on ignoring me, you have left me with few options. I have sent this letter to you via my most trusted assistant, who is fully aware of the professional situation between us. Their name is Anav, and they would never read this letter or betray my confidence, so please do not worry or mistreat them. I know it has only been three months, but it feels like a lifetime. Must it really be so strained between us? I always look forward to our conversations, and you know how much I value our time together. After all, I have risked the reputation of The Garajam on several occasions to ensure our relationship might continue. Is this not evidence enough of my love for you? But beyond my personal feelings, there is an urgent matter that requires our direct attention. It is imperative that we meet soon to determine a course of action. I urge you, if not for any feelings you may have for me, for the sake of both our communities, for the children of Samghara, please respond. Our agreement is in serious need of revision and alterations. The amount of samples being moved between the hospital and The Terminus has become too difficult to maintain, and we can no longer supply the requested number while avoiding detection. The Empire and its representatives here at the hospital are asking too many questions. I can ensure that no one in the administration here will discuss our arrangement and plenty here believe in our work together. But I feel compelled to remind you again that I am the leader of an organization that employs hundreds of people, and we have more than five thousand patients in our complex nightly. There are so many eyes around us I fear detection is no longer a matter of if but when. If you come across this story on Amazon, it''s taken without permission from the author. Report it. You know that I do not share the beliefs of my most skeptical colleagues. I have long sought a deeper relationship between the arcane and medical sciences. As a physician, I maintain the edict instilled in all who graduate from The Garajam, and I repeat the oath I took 15 years ago every morning before I begin my day. ¡°My first duty is to the patient. To heal. To protect. This, above all things, must be held most precious.¡± It is because of that oath that I first agreed to work with The Travelers, and I still believe that, together, we can find a cure for Brihabhad¡¯s Curse. The children of Samghara deserve nothing more than our most passionate devotion to this cause. I do not see any signs of this plague abating. We are now recording that 1 in 10 Kerava children under nine are showing symptoms, and there is nothing we can tell that is causing it. We have tested water, food, and air quality; there seems to be no connection to the birth line or caste. I assume you have not learned anything new in your journeys on The Lonely Road, otherwise you would have reached out, correct? I will still do my best to honor our agreement and send what I can so that your people can still do their research, but know that the numbers have to come down significantly. We should also revisit the process by which you receive the samples. And no matter how deep my feelings for you or the passionate belief you and I can change the world, living samples can not be sent. I do not know who authorized this on your end, but it was not agreed to by me or any of my staff, so you need to inform whoever is necessary to immediately stop this collection if you want any goodwill to continue between our organizations and me personally. I know that this means your work will slow, but better that than The Vissi discover us. The agents of the Empress will see this as a plot against her and a direct contradiction to her edicts. She is not kind. Please believe me, I have witnessed this firsthand and will not go into detail here to avoid the unpleasantness emanating from The Roaring Throne growls. Your prompt response to this letter is needed and I need new instructions on how to get the samples to you. I have instructed Anav to wait for a response, please do so as soon as possible. If, after three days, they do not hear from you or your organization, they are to return to The Garajam, and we will have no choice but to terminate the professional relationship between us, and I will have no other option but to live with the deep sadness that you and I are no longer possible. This is the last thing I want, and I hope you feel the same. Your Most Devoted Traveler, Phasali PS: Please forgive the formality of this letter. Being the director of a large institution such as The Garajam has an effect on how you write. I hope my passion for you can be seen through the professionalism of my tone. PPS: I also keep the Speaking Stone you gave me on my desk in my private study. Do not worry. Not even the servants enter that room. It is there waiting should you ever wish to contact me directly. It would be the joy of my life if you would do so. I long to hear your voice and yearn for the next time we might meet in person. OPINION SPEECH: I Don’t Support The Shroud and Neither Should You. Opinion Speech: I Don¡¯t Support The Shroud and Neither Should You. Written by Chaata Matua Transcription of Opinion Speech First Public Presentation: 17 Inaten, i1195. Irati Park, Pradita Welcome, as always, to the assembled thought leaders of our dear city and those interested guests who have traveled to Pradita to engage in another afternoon of thought and intellect. It is a gift of our great city that the Living Autumn Mother continues to support and celebrate the tradition of Irati Park and ensures our safety and security while we engage and grapple with some of the most difficult and topical challenges of our time. In this unprecedented moment, the additional security forces surveilling the park and protecting us are greatly appreciated, and we thank these dedicated civil servants for their service to the city, the state of Pradita, and the Empire. It is of service that I wish to speak today. It is a word that I think of often, and I have grappled with its definition and context my entire life. What does it mean to serve? For whom do we serve? To whom do we owe allegiance? Some of you whisper rumors, and I will tell you the truth of them, verified by legitimate sources in the ranks of the Living Autumn Mother¡¯s security detail. Two nights ago, seven people were arrested and are currently detained in Pradita Prison under suspicion of involvement with The Shroud of Freedom and their distribution of classified archival materials. While Praditan law prohibits releasing their names, the rumors that this includes individuals of notable rank within our civic administration and notable individuals from the royal families appear to be true. People who vowed under oath to serve the people of Pradita have broken that vow. People for whom we have given over our trust and the safety of our children, our families, our wealth, and our legacies have violated that trust. The Cheric Court has been infiltrated, and it seems only appropriate that for it to serve the people of Mankara, the wound on our government must be disinfected. Last night, I sat at Gotha¡¯s Teahouse and listened while those around me spoke differently. Words like ¡°hero¡± and ¡°sacrifice¡± bounced off the silk tapestries. It is easy for those in comfortable positions to say such things. But I ask again: for whom do they serve? These people with immense wealth built by the hands of thousands. I believe it is the people. Because The Living Autumn Mother is the voice of the people, because her family, the noble Goshaka, has served us faithfully for generations, I cannot support those who violate her laws, and neither should you. The Dasholin Scholars of Eternal Library have been a positive presence in Pradita for more than a millennium, in fact, before the land of Mankara agreed to join the Empire. They are the repository of our knowledge and, since their arrival, have been an international font of wisdom, advising The Peacock Throne on everything from trade routes to warfare. It is the research they provided that ended the deadly Rice Famine that decimated the generation of our great grandfathers and provided the knowledge of industry and engineering that turned a once fledgling industrial port into the most prosperous city in all the world, the Free Cities be damned. The Scholars serve the people of Pradita and we trust them with our lives. The Shroud has done little, if anything, ever, to earn our trust. We should keep this in mind. We should be mindful that legal pathways exist to address those issues that they see as inequities in society. It is an easy and simple response to address their concerns that would not violate the law: The author''s narrative has been misappropriated; report any instances of this story on Amazon.
  1. The Shroud claims atrocities by the Living Autumn Mother but names not a single one. Bring forth your complaints to the Peacock Throne. Address them as all people of our land address their issues, publicly and legally.
  2. They claim the Peacock Throne does not support the Lhoda people. What we must not support are terrorists, including those hiding in the trees of Lhoda. On numerous occasions, the Living Autumn Mother has supported several charitable campaigns by Pradita¡¯s royal families, who secured and sent aid to them.
  3. They claim arcane cults run rampant through our city streets and lay waste to crops, people, and industry. Can you name the last time this happened in Pradita? In Mankara? Bring forth your specific claims to the Cheric Court and make them public.
  4. Who among us supports the enslavement of the Hanaqi in Er¨ªa? Who among us supports Er¨ªa? The Treaty of Yuyacha has never been challenged, and the Verushan Empire maintains its severe economic and trade sanctions on that state. How dare they accuse anyone of such hate? Such baseless accusations are barely worth the breath needed to refute them.
  5. They claim that the Dasholin Scholars, through their work cataloging the knowledge of the world and preserving invaluable artifacts, are preventing the people of Valakarma from achieving their freedom. I say that liberation is in your own hands if that is what you desire. Do not look to others. Lace up your own sandals and achieve if you are so concerned.
I am sure there are those who have already determined how wrong I am. You might think me a singer for the Peacock Throne, and I am here at their behest. But in case you don¡¯t know who I am. My name is Chaata Matua, the rock of my family. I am the son of Tachee Matua, whose head still rests on the pikes above the Midnight Gate placed there over a decade ago because of his own connection to The Shroud of Freedom. I was raised in the ruins of the Aparanka Vitti, that once great opera house, the illegally occupied headquarters of The Shroud. So you see, some may sit in Gotha¡¯s Teahouse and speak romantically of a noble worker¡¯s uprising, but I know The Shroud intimately. I can state here on this dias in Irati Park¡ª unequivocally, firmly, and without a single drop of doubt¡ª nothing will be noble about what they plan. With spade and axe, torch and brick, the streets of Pradita will run red with the blood of the very workers who seek their liberation. The Grand Army is indeed that. Well-trained. Well-armed. Legions of pikes and armored dejaaker that can carry a small fortress on their backs. No. The Shroud of Freedom will not succeed. They are not interested in victory. They serve only violence. Only chaos. Only Terror. Their goal is a war with no end, waged no matter the cost. They care little about how many will die and how many lives will be ruined by doing so. So, let us serve the people of Mankara. The people of the Pradita, the great Jewel of the Southern Coast. We do so by supporting safety and security. We serve by standing with our Living Autumn Mother, Nanpia IV, as she purifies our home of the disease too long allowed to fester. Let us cheer our honored soldiers who now take the fight into the Valakarma, to those who would destroy all we hold dear. Let us not flinch at the sight of men, women, and children bloody and in chains, for the ranks of the Shroud are filled with them all. Let us serve our city by bearing witness to the necessary justice that must be enacted upon all who seek to upend our society to threaten our way of life and our children. A golden dawn is rising from this violence. A great one. We can rebuild the Valakarma. Remake it into a vibrant district with no walls. Homes and industry will be rebuilt and flourish. Untapped potential is beyond the horizon if only we have the courage to serve those marching towards it. 13. Incantation to Inama (with Introduction) Incantation to Inama

(with Introduction) Written by Bookmaster Arritazu1 Excerpt from - Harnessing the Demons: The Annotated Prayers of the Order of the Umabum. Unpublished. Presented to the Eternal Library by Afsta Eydat, Allazi of the Naz-Harh¨¢. First assumed to be written around i0558. The location of the rest of the manuscript is unknown and assumed destroyed. Collection Date and Location: 22 Verena i0561 - The Free City of Orn. 9:189:IXE-1 LIBRARY CLASSIFICATION CODE: Restricted 3 of 3. Collection This incantation is used in several rituals performed in The Order¡¯s chief ziggurat, located in the heart of the old city of Inamiri. It is intended to call forth the avatar of Inama, though according to my contacts, it has never achieved it¡¯s goal. It has, however, resulted in a handful of contacts with several of her lieutenants in The Udil, who have, at times, instructed the The Order in various tasks, or blessed them with information or powerful artifacts to help them achieve their goals. Once such experience was during the days of Thazu Matu, when Ot the Butcher surrounded the city, intent upon its destruction. It was then that an Udil named Katab appeared to The Order, and gave to them the secret of Rotting Wind, a powerful spell that aided in the defense of the city and decimated Ot¡¯s forces, allowing Ekishaki to take his cousin prisoner and ultimately, win the War of Thirty Sons. I am sure that there are many who are still reading that doubt the truth of this volume. And yet it¡¯s warning, and specifically this incantation, should and does remain: the power of Inama and the Order of the Umabum should never be underestimated. Deep within their ziggurats, these dedicated guardians of ancient traditions continue to consort with beings terrible to behold. While their ultimate goal remains a mystery, their abilities have been proven time and again. After all, one merely needs to recall Mantarazu¡¯s performance at the 446th Arcane Games, where he conjured the the demon, whom I believe was Lalatu, in his masterful performance in the freestyle competition. While many in attendence thought this a mere illusion, Mantarazu was calling upon his power to bring forth a servant of Inama to this plane, and sending a warning to the rest of the world. This warning is a prophecy that lay at the heart of The Order: One day, the Umabum will return walk upon the surface of Kir. That day will be difficult one for the unfaithful. It was with great pain and sacrifice that this particular incantation was retrieved. To protect my contacts within The Order, their work will be unattributed, to avoid their names being added to the long list of the unfaithful, etched upon the walls of the Chamber of Inama¡¯s Vision. And while their aims are dark indeed, I am forever grateful to them for their willingness to share this information with the greater world and the ill omen it brings, which I cannot be more insistent about it being heard. Ensure your favorite authors get the support they deserve. Read this novel on the original website.

Incantation to Inama Mother of Love Mother of Blood Mother of War I evoke your name in this circle. I invite you to return to your children, Bless us once more with your terrible vision Hear the gentle call of our harp, singing of your magnificence Leave the side of your beloved for but a moment So that we might gaze upon your brilliance And glean your wisdom We place the stones of ancient power around us We pour the life of the guilty into your waiting cup We honor your request of the faithful That we hold true to those ancient edicts Dictated to your beloved so long ago Who sleeps beside you in dying sleep in Kirudi Bound to you forever Mother of Love Mother of Blood Mother of War We call upon you now in our hour of need We humble ourselves to admit our failures And in our desperation, call to you Bless us once more with your presence Hear the singing of your children, in your sacred tongue Leave the comfort of your palace but for a moment So that we might benefit from your holy counsel And bask in your presence We set holy flame to the adornments of the recreant We uncover our dedications to you, placed upon our skin at your request We recite on your gift the nine blessings that you have given us And call upon you to return to your children The Blessing of Strength The Blessing of Duty The Blessing of the Sun The Blessing of Blood-Letting The Blessing of Love-Making The Blessing of Wisdom The Blessing of Tongues The Blessing of Sails The Blessing of the Udil (The blessings are repeated until the vision appears, or 99 cycles) A Note on the Translation There is almost no way to translate the Udil script into other languages, except by those who have been touched by the Demons of the Deep Caves. What I have done here is a translation from the text in First Salasan, a language that has been considered dead for a millennium. It is imperfect, to be sure, but is a close approximation as we can attempt. For example, what is translated as ¡°Mother¡± is the First Salasan word ¡°Imamlum¡± which has elements of a physical mother, but also someone who invokes the simultaneous emotions of fear and love. Those more interested in the etymology of Udil and First Salasan, which is its direct descendent, will be interested to know that the companion to this volume will have much more in-depth analysis of language, both in understanding it as well as an examination of its arcane potency. *NOTE: handwritten note collected found with text, written in Second Salasan: Beloved Lo Mai J¨ª, Though it has been some time, you must know that I would trust no one else with my life¡¯s work and call upon you to ensure it¡¯s completion. When you have finished, consult with Elder Bookmaster Rahalumani, he will know what to do with it. You are receiving this because I am dead. Your companion always, Arri
1. Bookmaster Arritazu disappeared before this volume could be published and no copies of other works he references have ever been found. It is assumed that his disappearance was connected to The Order of the Umabum, though it was never thoroughly investigated. 2. Allazi or ¡°The First of Many¡± is the highest-ranking title in the Naz-Harh¨¢, the official, Erikenyean name in for the clandestine paramilitary group more commonly known as the Silver Spears. 14. The Birth of The Black Prince The Birth of The Black Prince As documented by of Zoraxeses Mirshofari, Royal Court Historian - i1098-i1191 From ¡°A Complete and Private History of the raSahal1 and the Royal Line of Erikenyea, during Imperial Rule¡± by Bookmaster Haspar Haj Collection Date and Location: 16 Zhuye, i1216. Office of the Royal Court Historian, Erkishar, Erikenyea. 6:919:EOW-3 Classification Code: 3 of 3 22 Ongo''hena, i1180 In all of my sixty years, documenting the chronicle of the events of the noble court and advising the Line of Sahals, never have I witnessed such an easy and more anticipated birth than that of today¡¯s arrival, the first child of Vykina and Ostonas, rulers of the ancient and proud kingdom of Erikenyea. As is customary with the noble families of her homeland, Vykina brought with her from Rishea a young woman named Pychak, a skilled midwife, confidant and well-versed in the ancient birthing rituals of Vykina¡¯s native Zhemyrei Tribe. When the it was clear that the child was ready to enter the world, Pychak, with a surprisingly forceful hand, instructed all who need not be there leave the room, allowing only myself, as court historian, and our queen¡¯s beloved Ostonas to stay. This annoyed Pasaz the royal physician to no end obviously, but as it was her wish to have a traditional Zhemyrei birth, he had not choice but to adhere to the wishes of the raSahali. Pychak lit several bowls of incense, filling the room with a strong, sweet, and unfamiliar smell so relaxing I found myself soon in a nearby seat, as did the raSahal, our great once-King whom I have never seen bested in hand-to-hand combat. She then proceeded to speak to the raSahali in a low-hushed tone in what I later learned was the ancient tongue of Rishea, recounting with her the story of her own birth, and the history of her family, passed down from mother to mother, for as long as was remembered by her people, which is long indeed. The Zhemyrei, according to local lore, do not keep written records of their history, and have a legendary focus on oral tradition, and practice the recording of doing so often. This recounting seemed to draw the raSahali¡¯s strength. As the time of birthing came near, she seemed to me the icon of feminine power, ready to perform that task only we women have been charged with by the powers of creation. This content has been unlawfully taken from Royal Road; report any instances of this story if found elsewhere. In total, the process took no more than a few hours, and soon the raSahalini was brought into the word. I have never seen The Great One smile so wide as he did when he first laid eyes on his young son. As is custom Ostanas asked Vykina for permission to name the child, and if she has any preference. Her wish was that his name be an honor to both the Great Sahals of the ancient time and her own line of ancestors, the star-children of the Zhemyrei. The raSahal asked his wife if she would allow the child to be named Harian, in honor of the Great Sahal who defended the Shining Coast from the raiders of the Glass Islands in antiquity. In an interesting turn of custom, instead of giving Harian the traditional middle name honoring the great Avos, King Beyond the Stars, my lord looked at his wife and asked that she give the child it¡¯s second name, something from her people that would allow him to hold this history deep in his heart. Something happened I have only seen a handful of times. The rarest of gifts. The raSahali smiled. The last time I experienced it was two years ago when Vykina and I sat together in her private garden and her pet Xichmao, a gift from Bookmaster Naheed Rohulamene, sneezed and sent all the petals of the nearby gulkum flowers billowing into the air, causing what looked liked a rainstorm of petals around the two of us. It remains a mystery to me whether or not the raSahali often finds joy in life. If this is an emotion that she feels and masks, or one that she refuses to allow herself. But I can say with definitive proof, that when the raSahal asked her to name their child after her ancestors she smiled. She felt joy in that moment. Looking at her child, and then to her husband, then back to her child, and gave him the name of Bakat, the name of her great ancestor who stood with his cousin, the great Psha Duza Zhemyr, in defiance of Empire when they sought to conquer the Zhemyrei homeland. The Battle for the Frozen Steppes is a well-known story still to this day throughout The Empire and it will be interesting to find out what The Court will think of the the young raSahalini having such a provocative name. Nevertheless, it is the name she has chosen for him, and the raSahal agreed without question, which is of no surprise to me. And so Harian Bakat has come into the world. I pray to Avos that he may have a long and blessed life, filled with joy and prosperity. May he know only peace in his days and may they be free of strife and civil conflict. I am looking forward to documenting his history, and hope to live long enough to record his growth into adulthood, his ascendancy to the Living Throne, and the day that he will stand with his own wife, in this very room, and ask permission to name his own child.
1. The Emperor VERU I banned the use of the honorific Sahal, the Erikenyean word for ¡°king or ruler¡±, as a part of Erikenyea¡¯s annexation into the Empire during the reign of Veru I. During this time the customary title is ¡°raSahal¡± or ¡°once-king¡± or ¡°raSahali¡± or ¡°once-queen.¡± To formally use the term ¡°sahal¡± is considered seditious and punishable by death.