AMIA ARCHIVE • View topic

So I started a thread in which we can compile IC stories written by IC persons. This means they will not be 100% objective and not necessarily accurate, just like no research of literature or history is in the real word either. However, they are things your characters could find out if they digged around in the libraries around Amia.

So, if you have some work you'd like to contribute, please inform me. Either in this thread or in a PM. Mind that I reserve the right to pick which stories get posted in the thread, and I expect high quality grammar and typo-less stories. They can be anything from poems and songs to legendary tales to research papers. As long as they are In Character and preferrably written by a PC of yours. You can of course make up an imaginary PC just for writing purposes, if you want. Your character will get due credit for the work.

Also, if someone here is a good writer, I'd like to get a better introduction post than the one I made in R&L. Specifically, the blue part in italics. If someone's interested and knows how to make dramatic introductions like that, have a go at it and I'll choose the best one.

The works I'm about to put there is Jud's Winyan history and Mairenni Galubavich's City of Shade -poem, so far.

-- If that's the "call for knowledge" post, it's in italicized gold, not blue, lettering. Not sure if that's what you meant, but I think it is. EDIT: It's not. I missed the R&L thing.. but you should update that DM forums thing too!

-- And I'd love to contribute, most of my stories, though, aren't written for bunches to know.. maybe I'll have Essy write up her story, sometime.. if Chi and Mynna get on that..

-- Maybe I'll try and write up that italicized part.

-- I'd love to see more people doing this..the forums are especially good to show off how well you can write, and just exactly how your characters work, in a fun way. Write, people, write!

EDIT: Fixed the beginning.

it's not the "call for knowledge" post he was refering to. look at the latest post in the Rules & Lore thread, at the top of the main page.

EDIT: hehe, you edited yours as I was posting this one. XD

cool, I have been working on the Elven creation myth, once I am done I will send you a PM about it. I like this, idea. I hope we can get alot of contributions.

Mostly I'm looking for pieces that are informative in general somehow, not just stories about your own characters or poems about how they feel. A story about your character's life in their home, which depicts the culture and society of the home region, or a poem that relates the legend of a long lost champion, are fine though.

The Call for Knowledge thing.. well, meh, I sort of forgot the whole thing as two people promised me big articles with research backing them, but I never got them and there was so little material. >_>

Maybe this is a good time to get down a good bit of the post-arelith Amia history that my own char has experienced.

Title: The Lexicon of Paradigms
Author: Yossarin

Introduction

Denotatively an example of something, commonly an idea, serving as a model or a pattern. In standard occult terminology, paradigm is a general term for the system of magical belief adhered to by any given magician. It has been posited that no two magicians view or understand the nature and processes of magic in exactly the same way. While these differences may be indistinguishable in some cases, there is great truth to this statement, and it has been the subject of research for ages. No magician has ever been able to capture the true nature of magic; wizards codify the expressions of magic in the form of formulae and ritae, and sorcerors intrinsically understand how to bend reality to meet their immediate demands, but no one has ever uncovered the art's deepest mysteries, which await us either at death, as some suggest, or at a level of enlightenment that takes us to a place Beyond, or that changes the reality we know so dramatically that the answers will be revealed as commonplace...replaced, perhaps, with questions far greater than we can fathom.

Because no two magicians have the same system of belief regarding magic, individual magicians develop their minds and talents around whatever occult concepts or processes best help them to capture and express magic. One magician may believe that while magic is possible to conjure and channel through the incantations and gestures of his own body, another may find that the use of extraneous foci-like components may aid him in controlling and expressing magic far more easily: the symbolist magician, for example, who believes that the use of arcane runes, the signs of the zodiac, the universally accepted symbols of the pantheon or even more esoteric examples like colored dancing veils, Estucharean pictographs, or three-dimensional geometic shapes made of wood and glue not only enhances his command of the Arts, but literally defines his arcane capacity.

Differences in paradigm are not limited merely to the forms taken when expressing magical effects. Paradigms may derive from concepts regarding the definition of magic. Some magical scholars argue that magic is an individual force of the universe that is separate from the magician; and some of those scholars argue over whether magic exists purely in ephemeral form, explaining such geomantic occurrences as ley lines and cairns, or whether it is contained entirely within naturally occurring objects and is, in fact, the "source" of life. The lattermost magicians often adopt a paradigm common amongst enchancters and physical alchemists, who believe they can move magic best (or only) through the use of herbs, the invocation of scientific fauna classifications, models based upon the physical sciences of combination and separation, or any mystical understanding that opens their mind to the enlightened understanding of magic. Other magical scholars say that magic comes purely from within, a latent seed germinating within the whole of humanity, with only some of us (magicians) possessing the quality to encourage the growth of this seed into a mighty Yggadrasil, and yet even these pracitioners exhibit a variety of conceptual paradigms: some contend that the relationship between man and magic is symbiotic, and others, parasitic; some claim the mind is the chakra which controls and directs magic, and thus their paradigms revolve around meditations and other practices which bring a spiritual or intellectual peace, and still others say that the body is the focus of magic, and thus they may engage both in rituals to cleanse their flesh before casting healing or abjurational magics, or in some extreme cases, practice self-mutilation to inflict sympathetic wounds upon others or to add entropic force to dangerous evocational or necromantic spells.

Paradigms occur naturally and develop as magicians begin to understand the world that they live in and their place within it. As even the novice understands, both belief and knowledge are critical in commanding the Ars Ascendis; what a person chooses to believe in, or what intellectual or passion-derived feeling constructs their understanding of the universe, is what determines their paradigm. In spite of some very glaring differences in paradigm, magic always seems to function relatively the same for the magician, although there are some exceptions - a magician who believes that magic is the ability to duck, weave, and dodge past the crags of reality, thus associating him with the mystical element of water, may find it difficult for him to conjure elementals of fire, create a ball of flames, or even do certain illusory or sensory effects that are related to the throne of air, defined hermetically as the "dry" to water's "wet".

Are paradigms a good thing, or a bad thing? This has been a topic of considerable debate for as long as magic has existed, and none have ever definitively made a conclusion, though certain blowhards or traditionalists may tell you otherwise. Magic appears to favor magicians regardless of their paradigm, but certain magocratic orders, the Thayvians included, apply a theory that all of these paradigmatic differences, while naturally occurring, must be overcome as one seeks true enlightenment. This is part of the reason why the Thayvian Council consists of the most powerful magicians from every known "school" of magical art; by learning from the paradigms of one another, they may discover their common threads and focus solely upon those, shedding their collective limitations as a whole and embracing magic in its most pure and true form. In contrast to this very traditional theory is a more progressive and thought-provoking one - as I mentioned, magic is not selective of the magician based upon their paradigm, and certain die-hard paradigmatics believe that magic in its true form and the enlightenment of the individual magician can be achieved solely through any number of paradigms. This theory claims that it does not matter how the magician interprets magic, whether he sees it as the expression of universal musical harmony or the discovery of that unknown line between the realms of life and death, but that he does so unwaveringly and unfailingly. In effect, this theory places the onus of magical failure solely upon the magician, and not upon his "limited" view of magic. It might be easiest to say that the difference between the traditional theory and the progressive theory regarding paradigms is the difference between reaching gnosis by ascending Yggadrasil's trunk, or by ascending any single groove in Yggadrasil's trunk, respectively.

Paradigms often influence the formation of Orders and Houses and commonly affect certain manifestations of Resonance.

*Following this introduction are a few hundred pages of documented magical paradigms that have arisen from cultures in places both known and unknown*

*hates Yossarin* EDIT: ..in a good way.

Title: Glossary of Arcana
Author: Halen Van

Brute: A term by most bards referring to non-magical warrior types. Named such for their relatively unintelligent approach (perhaps unfairly in most cases), and that bards often utilize them in the capacity of temporary henchmen. Very useful and a testament to what can be accomplished without magic. Even more so a testament to what can happen when one utilizes magic effectively, say by enchanting a warrior already a master of his craft, with a better mastery. The favored of these strong-arms seem to be the Weapon Masters. Examples: Tng, Le'gil, countless orcy axe-swingers.

Cantrip: practice magics for students of the arcane. These generally do little more in casting than the mage could do otherwise with the same expenditure of effort and perhaps a second or to more of time. They are never lethal except en-masse or if used upon a disease ridden inexperienced drow with leprosy. Casting cantrips require so little effort that they can be used freely without Weave Disruption. Many mages develop cantrips with utilitarian effects, such as changing one's attire. These customized cantrips cannot be cast within heat of battle, for too much focus is taken, but can be used prior to battle. It is wise not to forget one's cantrips, for they can, just like every other spell, become very effective when used properly. Examples: Light, Ray of Frost.

Circle: This term refers to the level of a specific spell in terms of its training, not the caster. There are one through nine true Circles, and a tenth circle markedly used by only the most epic of casters. While certain spells draw their power off the experience of the mages, it should be noted that regardless of the power of the effect, the circle remains the same. A First Circle spell, Magic Missile, is still a First Circle spell whether it releases three or five missiles. The Tenth, or Epic Circle is more a matter of research and development on a personal scale of the Mage in question. Since simply training as a wizard or Sorcerer would not automatically entail its study, it's not listed as a True Circle. Examples: First Circle Spell; Magic Missile. "What's the best spell you can cast?" "I can cast spells up to the fifth Circle".

Metamagic: Process of modifying a spell prior to its casting or during it's preparation. These usually deal with process of its casting, and or dealing with variances within the spell. Such focus onto these details alters the power of the spell, in terms of what circle of power it requires to cast. However, it still remains a X circle spell with the Metamagic feat of Y on it. Examples: Maximized Issac's Greater Missile Storm (Why oh why did they do that.) Still Spelled Premonition.

Tier: This refers to the level of a scaled magical effect upon an item or person. A magic weapon enchanted three times more than the most basic enchant, would be known as a Third Tier magic weapon. These effects can be either permanent or temporary. A mage casting Greater Magic Weapon can levy a tier one through five enchantment on a weapon. Example: Sun Soul Boots +3 would be known as Sun Soul Boots of the Third Tier. "I want an item that gives me +3 to my Strength" would be phrased as "I want an item that grants a third tier strength enhancement."

School: A study of the Arcane related to one of the Eight concepts of magic. This applies to all theological knowledge, spells, and arcane lore within the concept's precept. Examples: School of Necromancy, School of Abjuration.

Abjuration: The School of Magic dealing with Protection. This deals with defense against both Physical and magical attacks. Most notable of theses are the Spell Mantles, Dispels, and Protection against Alignments. While every School can Counter magic their own spells, only Abjuration contains the Counter-spell Trump Cards. In addition to this it contains certain spells of invulnerability to magics by absorption or unlimited protection by targeting specific spell metaphysics.

Conjuration: The School of Magic pertaining to the summoning of existing things. This can be in the form of allies, such as planar beings, or creatures. Another such form is the summoning of certain objects, like the Black Tentacles or the Acid Fog. Mastery of such an art comes in the form of knowing what to summon and when. This art is aided by any school in which enhancements can be made to an object.

Divination: The School of Magic harnessing the power of Foresight and lore. Using this art is more along the lines of perceiving truths. Whether this is magically enhancing sight, or delving into the future with Premonition, it's all a matter of perceived truths. There are a few good direct protection spells within this School, as well as preventative, such as True Sight, to ensure the invisible assassin is not about to stab you in the back.

Enchantment: The School of Magic concerning rewriting of Truths. I say this in reference to Zartanis's guide to Enchantment. Very honest is that tome in reference to the School being an Art of Contradictions in Truth. Dominating an animal, a person, or a monster involves altering their perception of what is true. The most basic being, "I'm In control of myself." to "That man is in control of me". This isn't simply an alteration of mind either. It can also alter the truths of given objects or persons by imbuing them with a new truth such as Spells Aren't as Effective Against You, aka Protection from Spells.

Evocation: The School of Magic channeling raw energies. The practitioners of this School coalesce the raw energies of Magic, Fire, Ice into swift attacks. Because one is channeling simply raw energy the School of Evocation has some of the most powerful lower Circle spells amongst the Schools. However it lacks when brought to the higher Circles, where more complex schools like Illusion or Necromancy seem to have a strong hold. As such most young mages tend to favor Evocation in their early studies, but then settle into another School of magic as their primary focus as they reach the ArchMagi status. This school is a favorite amongst Pyromaniacs and Sorcerers alike.

Illusion: The School of magic focusing on the deception of perception. Rather than creating conflicting truths directly to the target like Enchantment, Illusion simply creates a veil of magic that prevents someone from seeing the actual Truth, and instead what the veil presents to them. This can be anything from Invisibility to hide the caster, or a projection of the Target's worst nightmare. Illusion can be a very powerful and potent tool against those whom do not guard their minds against such things. Even then, Invisibility is a good staple spell. Any who ignore this school entirely surely suffer to some degree in combat.

Necromancy: The School of Magic that manipulates life energy. Unlike what many would have you believe, Necromancy isn't the warlord of undead school. It is true that Nercomancers may imbue a corpse with energy so that it may rise in the semblance of life, but that in and of itself is not evil. A Necromancer that brings up the bodies of the fallen Orc horde to fight against the second wave of Orcs invading the town should be hailed as a hero, albeit a Eccentric hero. Necromancers may also force Positive energy into the area, destroying many Undead within the instant. Necromancers, can reverse this, and draw life energy from their foes, or push it out entirely. While this might be considered evil to some, it's no more evil than say, Throwing a fireball. It can be at an evil villain, or the town orphanage, where it hits, and intent of the caster is largely the true decision of whether a spell is evil or not.

Transmutation: The School of Magic of Change. Spells of this school transform their targets, either entirely, like Tenser’s Transformation, or topically, such as Stone-Skin. Mages of this school often have an edge in close combat, being able to transform ordinary weapons into magical ones, or Turning foes into Stone. There are many useful applications to this, not only for the Mage, but for his party. As such, Transmuters are often the "Everyman's" Mage, for they do some of the least spectacular, but most effective spells to aid their friends and allies.

Neophyte of the Art: A person studying magic whom has only recently come upon Cantrips. This is generally a mage in training before he is truly a mage. No complete seasons of arcane training mark this person.

Novice of the Art: A person studying magic whom has a basic grasp of magic tucked under their belt. They are often under the mentorship of more powerful mages, depending on circumstance. These mages typically have anywhere from one through four seasons, able to cast up to the second Circle, but not yet crossing to the Third.

Practitioner of the Art: A person studying magic whom has unlocked secrets up to the Fourth Circle of magic. They have begun more formalized understanding of planes relative to our Prime, and their effect upon the Weave. More importantly, they have between five to eight seasons of formalized training.

Adept of the Art: Crossing the mantle of the Fifth Circle of Magic and making any strides up to and through the Sixth Circle, a mage of this caliber has at least nine through twelve seasons of magical training in the formal casting.

Magi: A mage who has trained within thirteen and sixteen seasons as an arcane caster. These mages have access up to the eighth circle. Often mentors to other mages, yet they still have a ways to go with their own magical study within formal parameters. These mages are a transition between masses of mages whom learn in the foot-steps of others, and those that lead the way in new magical research.

Archmagi: A mage with seventeen or more seasons of training in the Arcane. At this point mages breach the ninth circle of magic and have completed formalized study of magic. Personalized study into the arts known as the Tenth Circle is often pursued; however other talents are just as often sought. Such mages are often prominent figures in their community, as anyone wielding this much magical force is surely of consequence when their mind is set to a task.

((Corrected a majority of the spelling, but left the grammar mostly unedited to preserve Halen's writing style))

IronAngel wrote:

So I started a thread in which we can compile IC stories written by IC persons. This means they will not be 100% objective and not necessarily accurate, just like no research of literature or history is in the real word either. However, they are things your characters could find out if they digged around in the libraries around Amia.

As you travel across the lands of Amia, you come across many settlements of a wide variety of peoples. Many of these towns and towers have their own libraries, collections of works written by the island's inhabitants. Curious scholars would find these libraries to be a real treasury of lore.

Amia is an isolated island in the midst of the Trackless Sea; rumors of the island's secrets tempt visitors from around Faerun to come seeking adventure, commerce, and great lore - lore that is either lost to the scholars, or lore that remains undiscovered. This knowledge, written in dusty tomes, scrawled in arcane accounts, chiseled into stone, or told by the bards, can be found all through the Amian island, from the libraries of commercial Cordor, the mysterious Arcane Tower, and inhospitable Tarkuul to hamlets like Bendir Dale, forest dwellings such as the Grove, and remote settlements like Forrstakkr and the dwarven citadel of Brogendenstein. This is a compendium of lore that can be readily uncovered by the astute scholar.

IronAngel wrote:

So I started a thread in which we can compile IC stories written by IC persons. This means they will not be 100% objective and not necessarily accurate, just like no research of literature or history is in the real word either. However, they are things your characters could find out if they digged around in the libraries around Amia.

As you travel across the lands of Amia, you come across many settlements of a wide variety of peoples. Many of these towns and towers have their own libraries, collections of works written by the island's inhabitants. Curious scholars would find these libraries to be a real treasury of lore.

To those who desire power, a Library is a place where you may hone your skills in unique fashions. There are vast arrays of different knowledge at the fingertips; informational texts, beautifully-made portraits and scrolls, and quite the large amount of those dull histories. "To each his own?"

Knowledge, no matter the profession, is a major component of power. To have any respectable power, one must first acquire the knowledge to learn and apply it; physical, mental, or even magical prowess. We all begin somewhere - reading and listening - then acting. However, knowledge is a sort of shifting gelatinous cube. It is similar to those creatures in the Demiplane of Knowledge, The Library of Libraries, which reside in The Triumvir. They might even be considered a facet of knowledge, a physical manifestation, and a fascinating one at that.

Libraries, these humble abodes, are places where all persons may gather for their own pursuits, free from the factors of violence and active magical energies. A place of rest and yet work. Places of silence; yet loudness and vitality you will find in the books of your choice. For there is one reason libraries exist.. books are the thoughts that are worth keeping.

Title: Elven Creation
Author:unknown, recounted by Larian Songshine a priest of Corellon Larethian

~ From the primordial turmoil as the center of the universe sprang the gods full-fledged, full formed. Each claimed jurisdiction over certain effects, all being equally endowed with the power and force of the cosmos. They cooperated for the first (and the last) time to create the worlds. But some Gods used their powers wisely than their brethren.

An early alliance formed among these wiser gods. They knew how to manipulate their power. This gathering of gods, who called themselves the Seldarine (or the Brothers and Sisters of the Wood), imparted their very essence into creating certain aspects of the worlds.

While the other gods squabbled over jurisdiction and possession of this virtue and that attribute, the Seldarine modified some of the lands, making their worlds lush and green and beautiful. In addition, they created vessels that would one day hold the spirit of the first sentient life to set foot upon these worlds…the race of beings known as Elves. They crafted these vessels with thought and care, and gave them extraordinary beauty. The other gods grew black with jealousy, and they thirsted to imitate the Seldarine.

These gods hastily fashioned their own vessels, vying against those created by the Seldarine. But they would not invest the time vital to creating a race, and so their results were flawed….the gods did not care. Their creations were nothing like those shaped by the Seldarine. Most were monsters, creatures that would one day haunt the dreams of Elves. Of all the crude creations, only the vessel reserved for Man held a glimmer of potential, for they would one day have the ability to change the land as would the Elves.

The gods of the new races tried to hastily to reproduce a feat that had taken the wiser gods eons. But neither group’s constructs would not come to life until the historic meeting between Larethian and Gruumsh, leader of the Anti-Seldarine.

~ When the god Gruumsh saw the creation of the Seldarine, the Elves, he regarded is as an abomination….and he became enraged. For the first time, desire for blood pulsed in a god’s veins. Gruumsh prepared to crush the Seldarine, and some gods flocked to his standard and while others stood aside. Still more, such as Moradin Soul-Forger and Garl Glittergold, aligned with the Seldarine, for they had….though not in conjunction with the Seldarine….set aside areas of the world for their own purposes.

Some of the gods, upon seeing this, grew black and jealous in their hearts. They envied and coveted the creations of their fellows. Why, they reasoned, could they not have all of creation as their own? And so they began to make war on the other gods. One of the most vicious and vocal of their number was the one called Gruumsh.

Among these First Beings were the Seldarine, the High Brothers and Sisters of the Wood. They wept to see these tidings, for blood flowed in the heavens and they were wise enough to see what this would bring. With grim determination, Corellon Larethian, the eldest among them, forged sword and crafted bow, and he stood against Gruumsh, to defend his sisters and brothers.

When the inflamed Gruumsh attacked Corellon Larethian, the leader of the Seldarine, a mighty battle began; the Godswar. How long it raged over the pristine fields of the planets, no one knows. Each combatant drew great wounds from the spirit and the body of his and her foe. While the other contenders fell by the wayside (badly hurt, though not mortally wounded) Gruumsh and Corellon would not break off. Instead, they continued their fierce combat. They traversed the planes, and they splashed the other’s blood across the lands.

As night drew near, the powers of Gruumsh strengthened, while those of Corellon waned. All seemed lost for the Seldarine. Tears from the moon landed on Corellon’s upturned, stricken face and they mingled freely with his blood. Then Corellon looked to his companions…..and it was there he found fortitude. Gruumsh hacked with his barbaric might, not stopping his brutal assault upon Corellon. Corellon struck back at the brute with righteous fury, his graceful attack against the brutality of Gruumsh.

Above him, Corellon’s sister Sehanine watched the battle with growing dismay from the glowing silver orb of the moon. Her love for her brother overwhelmed her. Silver tears fell like rain upon Corellon’s stricken, upturned face, and they mingled freely with his blood. Then Corellon saw the Seldarine in the heavens, and it was there that he found his fortitude. His eyes blazing with courage, Corellon Larethian drew back his sword and with a single, mighty blow, he cleaved out Gruumsh’s left eye.

Gruumsh howled in agony, clutching what was left of his face. Overwhelmed by pain and the embarrassment of having been defeated, he fled to the netherworld, to the darkness that had brought him strength. There he nursed his hate. He swore vengeance upon the First of the Seldarine and all who stood with him. Forever after, that vengeance would shape the cosmos.

Corellon, exhausted, met Sehanine’s gaze and smiled. The tears that she had shed, mixed with his blood, ran in rivulets from his face. Where the holy mixture fell to the ground and mingled with the soil, something wonderful happened. From the love between the two, new beings were created in the image of the Seldarine. These beings would come to call themselves the Tel’Quessir, and be called by others the Elves. Corellon and Sehanine nurtured these, the greatest of their creations, and taught them about the world and cosmos. They taught the Elves the ways of magic and of war, for even then, Corellon knew that now that blood had been shed in the world, his children would be called upon many times to defend themselves.

the other gods saw this example and set about infusing life into their own sadly misshapen vessels, with varied results. Alas all other races were but sad imations of the grace and beauty of the people, of the elves. Even now the other gods creations cannot compare to the beauty and grace of the Elves. Many of which threaten our borders even today.

Having thought about it, I think we should stick to things that the authors have given for us to use. For the most part, that means things written by Amian players. That's why I'm don't think the thread should feature that elven myth as is, but it's good if someone wants to rewrite it in their own words. It'd up to debate, though.

the elven myth is well known, the general plot goes that corellon fought grummsh, took out gruumsh's eye. Corellon's blood was said to create the elves, i have heard that sehenian's tears also helped create the elves. it could be the tale recounted by the elder high priest in winya if you wish to make it more amia specific?

It's not the contents, it's the fact that it's someone else's text. It's not "Amia's thing" if we copy stories from other websites, and that'd mean we'd soon be swarmed with stories too.

*a small, paper-wrapped book arrives at the residence of Vilmandel in Winya Ravana via Speedy's. It's bound in leather with gold stitching. It's cover is simple and without embellishment, other than the book's title in drow, elven, and common which is reapeated on it's spine: "A Concise History of Winya Ravana as I Know It, by Jud'Vardas Krrg'Esh d'Kenlyl". The only other thing present is a short note, which reads:

"Greetings, Vilmandel,
I would be honored if you would accept this book for Winya Ravana's library. It is the summation of my knowledge of the city's history up to the point of Terzarochs' death and it's refounding. Not much of it is known to many others, though you can probably find more than a few sources that will verify most of that within. It's my sincere hope that this gift will foster a greater level of understanding and peace between those who follow the Dark Maiden, and those who live in Winya Ravana.

~ Jud'Vardas Kenlyl, Bard of the Dark Maiden"

Inside is found the following, also in drow, elven, and common:

When the eyes of the elves first came upon the isle that would be known as Amia, their eyes beheld a barren rock in the middle of the Trackless Sea, uninhabited save for a few scattered dragons. What it would eventually become they didn't know, but they resolved to build a city upon the isle, which they named Winya Ravana, one of the first elven settlements on Toril.

At this time, well over twenty millenia ago, a massive, permanent portal to the Plane of Water was opened by the elven immigrants, as the isle had no plentiful source of fresh water at that time. The controlled flow from the Marids' domain rapidly filled in the pits and crevices below the city, then formed Nexus Falls, which to this day is the source of all the isle's fresh water. About this time, the Lifestone was created via High Magic, and was likely part of the means by which the portal to the Plane of Water was established.

Other eyes were upon the isle at the same time: those of Terzaroch, a devil reputed to be a son of Asmodeus, and a Duke of the Nine Hells. He saw the Lifestone, the power it held, and, like any such being would, he coveted it. It was at this time that the Underdark Drow first made their appearance on the isle, drawn by the lies and plans of Terzaroch. He intended to use them for his own purposes, and helped begin a war between Winya Ravana and the dark tower that was the fortress of the drow; it stood where Cordor stands now.

During the final battle of the war he formented, Terzaroch tried to snatch the Lifestone from Winya. The Queen of Winya at that time, an ancestor of the notable Shadowdancer Floriane, sacrificed her life to create a powerful ward to protect the city from it's foes... Her consort, Adavar, was wounded severely in the battle. With what would have been his last moments, he used his wizardly powers to turn himself into a baelnorn, and to teleport the few remaining residents of the city to safety.

As a nigh-immortal baelnorn, Adavar cast the spell that sealed Winya away in a pocket plane, and caused the mountains surrounding where it was to close off the area. And so things stood, untils Adavar's powers began to fail. Even such a being as a baelnorn is not truely immortal, nor is their power infinite. His ward began to fail as his power waned, so he was forced to seek help from outside to again protect Winya Ravana. The Lifestone sensed such things as well, being a sentient artifact, and began to reach out to the isle's druids, likewise looking for aid that would soon be needed. Unfortunately, his efforts met only with limited success, given it has been told to me that he was attacked on several occasions when he ventured out of the city.

Terzaroch was still alive and well, and even more powerful after all the intervening time. He had his own army of devils and devilkin, and he still had every intention of capturing the Lifestone and using it for his own malign designs. Adavar had hope that the Seldarine might lend some aid to the coming, inevitable conflict, but instead, divine aid came from a far different, and unexpected, source.

Eilistraee, in an attempt to repay the sins of the Drow against Winya Ravana of so long ago, stepped in to the brewing conflict. When the city's wards began their final collapse, those who the Lifestone and Adavar had called to their aid came to it's ancient site and stood ready to defend it.

An attack by Terzaroch's army quickly descended upon them, and only four of the warriors managed to stand against it to face the devil himself: Floriane Taurielle, Ravena Sinthale, Delya El'yan, and the author of this work. Adavar stood beside them, and the Dark Maiden empowered the five foes of Terzaroch with her holy might. Terzaroch, in typical devilish arrogance, declared his intention to finally complete his long-held desire, and battle was joined.

The fighting was very, very nasty. I myself was slain by Terzaroch's strikes, and the devil's thick hide and magic protected him from most of Delya's attacks, at least from what I saw. Were it not for Floriane and Ravena, I'd likely not be writing this. When he was at last brought down, Ravena used a god-forged weapon to cleanly sever Terzaroch's head from his body, which actually killed him, rather than simply returning his essense to Baator or whatever other plane he was connected to.

After that, the others who could be brought back were raised from the dead, as well as myself. We journeyed into Winya Ravana, and passed by where the library stands now. It seems to have once been an armory, for the doors opened, and a mighty wind erupted from it, throwing out several highly enchanted weapons that landed at our feet. Oddly enough, ones particularly suited to each of our tastes. I believe they were Adavar's final gift to those who'd come to Winya's aid.

After that, we approached where the Lifestone lays. It still pulsed with life, and the isle still lived, while Terzaroch's life had come to an end. Though Adavar was greatly weakened and on the verge of death, he thanked us for our assistance in person. The great defender of Winya Ravana then joyfully cried out to his beloved Queen, happy that he could finally come to join her in Arvandor, and dissolved into dust.

It was some time thereafter, that the city began to be resettled, by both local elves and immigrants from far-off Evermeet. Due to being a descendant of the long-forgotten Queen who sacrificed herself to save her City, Floriane Taurielle was crowned as Queen of Winya Ravana. And thus things stood, until she abdicated the Throne in favor of Winya's Council.

Title: Songs of the Desert
Author: Rahia

"Through the hourglass, under full moon
the deserts of Quoya hold no fools
as cold as ice, the hottest flame
not once, but twice, they'll come again.
the hidden life sings it's praise.
from the tallest soldier, to the smallest knave.
strong of the sword, of the horse and the bow
they'll ride with dark red banners in tow.
When the Tuigan soldiers come again
they'll take what's yours as theirs, my friend."

The following pages are assorted with poetry, many hinting at rekindled violence from the Tuigan, dwellers of the Hordelands. While not completely warlike, the clans of the Tuigan had once united under a single warlord (Yamun Khahan, 1359 - 1360 D.R.) and raided neighboring lands.

Hopefully, by tomorrow in the afternoon or night I'll have a text about the past story and life at the shrine of Eilistraee.

Bump! I'm starting to put them up in R&L slowly, but surely. I reserve the right to correct any spelling errors in work submitted for the thread, by the way.

*spellchecks the spellchecker*

5th paragraph into Jud's story (after the introduction):

"And so things stood, untils Adavar's powers began to fail. "

*hides!*

Title:"Understanding the Weave for Dummies".
Author:Owen Belmont. -Captain of the Weave Knights-

Magic, that one word alone inspires visions and thoughts of of phenonmions, things that logic can't explain. The one word also conjurs visions of fireballs and summoned demons and mad wizards destroying cities with a nose twitch. The concept of magic is so wide and complex many people who do not spend years studying it never realise how simple the concept of magic is.

Wizards, bards and sorcerors alike all work with the great magical energy known as the weave. They all know of its existance and they know how it is used, but try explaining it to the every day men and women, and you will only confuse them.

Useing the art is indeed, very much like sewing or knitting. The goddess Mystra, maintains a near infinate supply of energy threads that are very much like different types of yarns and strings. When a wizard utilizes "magic" he is essentially takeing several of the threads and useing his hands to knit them together into what ever he needs as a design (such as a fireball).

The time it takes to complete a weaving project, depends on the overall design that the wizard requires, some designs take awhile to finish, others take a few seconds, some even take days or weeks to complete. Useing the threads that mystra provides requires alot of concentration and patients, and most wizards choose to speak aloud the names of different sewing manuvers, this is what people commonly refer to as '"Incanting". The names (or incantations) of the different sewing methods sometimes very from spellcaster to spell caster, but generally the same names (or incantations) are used by the spell casting community in general.

The other thing that often confuses the magically uneducated are the eight schools of magic, but these too are very simple to understand when useing the sewing explanations. The threads thats mystra provides are not all the same color. The easiest way to think about it, is that the weave is made of eight different colored threads (one for each school) that a wizard carefully chooses when he decides to sew a particullar design or shape, for example he might choose a red colored thread to create a fireball or a lightning bolt, or maybe a purple colored one for a spell to create a false image of a door.

Useing the weave is alot like sewing, but the sewing techniques are complicated, so people often gather in magical acadamys so they can learn how to use the threads mystra provides to create beautiful works of art.

//If this holds its weight to be added to the library I was wondering if this could be reviewed and possible added as an actual book to the Tower and or the Triumvirs library.

OwenBelmont wrote:

//If this holds its weight to be added to the library I was wondering if this could be reviewed and possible added as an actual book to the Tower and or the Triumvirs library.[/i]

I believe this section of the forum is being established because we want to get away from the habit of adding items into the module with ridiculously long text descriptions. Provided Halen approves, it can assumed that the writing is available in the Tower, but do not expect it to show up in the module.

Oh, whoops

*Bump* Thanks to BlackDahlya and the folks who helped her create a wonderful article on the Shrine of Eilistraee. More texts are certainly welcome. I reserve the right to edit texts if there are simple mistakes due to lack of information OOC (like getting the location of Amia island wrong.

), or if there are grammar errors or typos. I might note that those stories have been edited by Joon Danagast, an Oghmanyte I created but do not play, or some existing NPC. Then again, I might not.

So, go ahead and write more. Works concerning the history or culture of Amia and other lands of Toril are particularly interesting.

Oh, I also chose Yoss's introduction as the one to put into the first post of the Library. It emphasized just the right things, the thrill of digging through dusty tomes and libraries of all kinds.

Yossi once made a fabulous story about the sword saint of Kohlingen. Nebasa or something. Dig it up, it's wonderful.

hey, iron, what about putting some of the stuff in the library from the ul'yath'tallar trials? i wouldn't mind putting mayae's speach about yochlols, mylochlars, and bebliths in there. it was originally planned to be sent to the library anyways :p

DM Disco wrote:

Yossi once made a fabulous story about the sword saint of Kohlingen. Nebasa or something. Dig it up, it's wonderful.

Nebessa

>.>

Oh, I just saw it for the first time. It hasn't been posted anywhere but the DM forums yet, apparently. >_> I guess I'll ask Yoss about it.

A copy of a scroll is left both in the Tower of Mystra as the Winya Ravana library. The scroll has been put on the pile of to be processed incomming letters. Around the scroll there is a small piece of parchment, written upon in blue ink in a round equal handwriting. It says:

This scroll includes a copy of the Research of Drin Al'til upon the ethics of (offensive) magic. The content, if deemed suitable, is free to be used for studying and expanding purposes. Best regards.

Quote:

On the Ethics of Magic

by Drin Al’til

I would like to start this scroll by a small word on my viewing point on this research matter. First of all is my research one on the ethics of mainly offensive magic. This stated, ethics and magic has been a much discussed debating point throughout the ages. There is an almost automatic reaction to jump towards the possible dangers of necromancy. Often people will try to impose their own way of seeing things onto others. This is however not what I wished to accomplish in this research. I do not wish to evaluate the place of necromancy. Nor do I wish to give a moral system on how to deal things. I will not treat these areas.
I will treat however the different ways how people may experience ethics. Why do they choose for a certain morality? Is there a general factor that unites the possible ways of dealing with ethics and magic?

To start one needs a classification on what is offensive magic. I for myself have divided magic in general by its school on a grid using two dimensions. I distinguish the physical – mental dimension and a second one, harming – protecting. This creates a diagram where one can order the different schools on. The way I personally order them is represented below.

MENTAL

Divination
Enchantment Illusion
HARMING Necromancy Abjuration PROTECTING
Evocation Transmutation
Conjuration

PHYSICAL

Using this figure, one could conclude that enchantment, evocation and necromancy are the schools that should be researched when one is interested in offensive magic. Their offensive character is very clear for all to see. However this does not mean that the other schools do not have the potential of performing offensive acts. Divination can be used to see what lives in someone, which at it self can be used to cause harm. Even a protective incantation can be considered offensive. If we state that an offensive spell must be regarded so when it is cast against the will of the receiver, then virtually any spell can be regarded as offensive. –I expect spells mages cast upon themselves not to be offensive though- Now we have stated a definition for offensive casting we can regards the ethics concerning them.

Segregation between ethics concerning divine and arcane magic will be made at first. Although this gap will be crossed later on, it is used in order to create structure. Starting with divine magic, it will be split again in two namely priestly and natural magic.

Natural magic is the magic most known for druids to wield. They seemingly rule the elements around them. As if the forest obeys their every command. Themselves they claim not to rule the forest. They are so in touch with the forest that it does what they ask, almost as one can say, as a favor. Intriguing in this relationship is that the druid does not asks for something if he or she doesn’t believe it to be beneficial to nature. The key idea, in regarding whether or not something is good for its environment, is balance. The principle of balance appears to be the central idea for them. They believe that for everything there is a point of balance that creates the opportunity for growth in the future.
Related to the forests they often inhabit, this can be done with the example of dead wood. When there are too much dead branches the sunlight is blocked so the undergrowth and possibly other trees do not get enough sun. This causes those plants to waste away. However if an overeager lumberman would cut too much of the branches, the tree would die. A balance needs to be sought between cutting enough branches to let the light through and not to much for the tree to live. The balance idea is applied to every aspect.
How do the druids declare which actions and spells cause imbalance? Which actions and spells do they regard as unethical? As I was told, the druids know through the consequences. If they cause too much of an imbalance they loose their magical bond with nature. A druid which would create an undead being would loose its powers since they believe there is a time and place for every creature to live and die. As life should be respected, so should death .This again in order to keep the balance.
However, the druid does not gain any sign in advance that what they are going to do will cause an imbalance. I was told they do feel an imbalance when it occurs but they do not feel if their actions will restore it or cause greater harm. They then must rely on their intuition and reasoning. They might consult other druids on the topics, but the action is theirs to make. Remarkable is that their ethical system is initially based on their own judgment. They just might have to face the consequences of losing their magic.
On offensive magic one should be able to draw the consequences. Offensive spells are permitted both in defense as in offense. Considering off coarse they do not disrupt balance.

Priestly magic seems rather straightforward. A disciple receives the power of magic from their deity. It is a gift from their duty, but it comes with consequences. In order to be deemed worthy enough by their deity, a disciple must maintain a certain code of conduct. This code is usually written out and can contain both general guidelines and specific orders. Both rights and duties are mostly covered. This code of conduct reflects the deity’s view on matters of life. The regulations on offensive magic, if any, are stated in this code. An exhaustive list of every deity and the view on offensive magic could be given here, but this wouldn’t contribute much to this writing. Just as a druid, a disciple of a certain deity loses his or her magic when violating their code of ethics. Contrasting to the druid however they have a more clear view on what is accepted, and what not, by their deity. For priestly magic the ethics are thus defined by which God one chooses to follow.

The next field of magic is that of the arcane. Mages access the weave through their own power. They have the freedom to shape it as they wish, only limited by their own power and knowledge. This means they are not bound by an imposed code of ethics. They do not lose their magic power if they take a misstep. They lose their live and soul in the worst case. This makes the research on ethics more difficult when one regards mages. Mages thus choose their own code of ethics. This may be provided by their deity, choosing the same restrictions as a cleric of the same deity. Or it may be a code given by the mentor of the specific mage. Most of these codes appear to have the same items. Usually it includes not using offensive magic when not necessary. This might be only in defense, but for some there are goals which are more important than another’s life. A lot of mages also decide not to use offensive castings on people of their own race unless their life is threatened. A few don’t even make this exception. Very clearly, mages have free will when one regards this theme. Off coarse this free will must not be taken as unlimited. A society will respond when a mage’s actions become a threat to it. But intrinsic the mage is free to judge by is own wisdom.

Now are there universal aspects when one regards ethics and magic? Clearly there is an important aspect of choice. When one wishes to follow the ways of magic, one starts with the choice on how to achieve this. Through study and learning, or by forming a deeper connection with something that surpasses us? After one has learned how to wield magic, it is up to that person to decide how to use the power he or she has been given. Choice is a key aspect. Interesting on this matter is what drives people to make the choices they make. Why does one decide to follow a certain deity? I have been suggested there might be a factor of destination in this matter. This may however seem to be restricting the idea that man has free will. On the other hand, if we are influenced by random events without any logic in the process, free will might be reduced as well. This because in this vision, man is like a string puppet that can only move in limited ways and always has to obey the strings that are attached to it. It would take a very exceptional person to cut these strings. Both of these visions seem to state that there is more a lack of ethics when one considers the individual. The actions and the ethics used are, according to these visions, steered by causes greater than the individual. These cause being a cosmic plan or an automatic reaction on events. I believe however that the truth lies somewhere between this extremes. That there is free will in this matter, a free will that may be partly influenced by destination and environment. This vision however states that there are more aspects in this process. Which may be these other aspects are left open for the future.

To close this scroll, I would like to invite everyone to give their own opinion on this matter. This way, possible errors in this writing may be pointed out. Furthermore a more differentiated view may arise. I would also like to thank everyone who has been so kind to answer my myriad of questions when I was researching the matter. If anyone feels to go deeper on the matter, please do.

An old dusty document detailing the construction of a magical experimental artifact minus the illustrations.

Quote:

Headmaster Halen and to whom it may concern,

I write to you in urgency regarding the creature, Vodak, and a very probable solution to dealing with it. As you may well be informed of recent happenings here and abroad on our fair island, the ooze-like being, Vodak, has posed to be an extremely dangerous threat to Amia and its inhabitants.

It is well documented that Vodak ingests its victims whole, and absorbs their entire components and abilities. Not only does this feature substantially increase Vodak's resistence, but it does so at an alarming rate. It is safe to assume Vodak is near invulnerable to physical destruction by any means. The ability to tap into the Weave and acquire vast amounts of protection spells confirms my assumptions even further.

Despite the unimaginable odds, I believe there is a way to incapacitate that which cannot be destroyed without achieving massive casualties. My belief lies in the fact that Vodak's greatest strength in absorbing the properties of those it consumes is also its greatest weakness...particularly when it absorbed intelligent humanoids. In so doing so, Vodak effectively became sentient, more precisely...self-awared, which means the ooze-like creature is fully vulnerable to powerful enchantment spells. Vodak's entire defense against mind-affecting incantations should rely heavily on magical means now that he is sentient. We must exploit this immediately if we are too succeed in banishing the creature.

My research has led me to develop schematics for a new prototype weapon which I've dubbed the Anti-Personnel Collapsible Binding Orb...or the Orb of Vodak.

The Collapsible Binding Orb is a portable metal and glass apparatus infused with a number of experimental incantations set to cast a barrage of incredibly powerful spells once activated. It is primarily constructed out of gold and copper to resist acidic decomposition common with ooze. Each glass jar compartment is enchanted with an Energy Transformation Field( ETF) as a secondary trigger to the more powerful sentient Binding( B) spells An experimental Permanency Chain Contingency( PCC) spell acts as a fail safe trigger that activates a second Collapsible Orb within the device. The primary trigger for the whole device is a depression rod charged with a Dimensional Lock( DL) incantation. The orb should have an operating life-span of 30days maximum before the magical charges degrade.

How the device works is quite complicated and would need a large number of magi to prepare all the necessary spells to be charged into the device. Preparation for the Orb is extensive but the device itself is literally instantaneous.

To activate the Collapsible Binding Orb, the depression rod must slide into the apparatus which will activate the Dimensional Lock( DL) spell. This will keep a 15ft-radius from point of impact completely sealed off from planar shifting and dimensional travel...thus effectively cutting off any means of escaping. Once the Dimensional Lock has generated enough magical power, the first Energy Transformation Field(ETF) will absorb that power instantly and release its connected Binding( B) spell onto the nearest random target within a 40ft-radius. This will automatically start an instant chain reaction as the other Energy Transformation Fields( ETF) absorb power from released Binding spells thus activating their own Binding incantations. The constant barrage of this powerful enchantment will ensure a success rate of 96%upon an unprotected foe.

If by slim chance the intial chain reaction is interrupted, the Permanency Chain Contingency( PCC) fail safe spell is triggered and releases rogue ETFs that absorb each other's potential magical energy...thus activating an additional orb's chain reaction which is contained within the body of the first orb.

Upon successful detonation of the orb, any target within the blast radius shall succumb to either one of twelve or all fully prepared Binding spells. Each Binding spell itself will inact a minimus containment command which will put all targets into a permanent comatose state
(subjects do not need to eat, sleep, breathe, cast, or age), shrink them to a height of 1inch, and absorb all sentient beings into a single holding glow-crystal no bigger then one's palm. The glow-crystal will act as a permanent prison to all the device captures....thus incapacitating this menace and ridding Amia of a dangerous threat.

I am highly optimistic about the success of this prototype device but I must warn you there are many dangers to be had when using the Collapsible Orb. The apparatus itself is highly volatile to magical energies. The Energy Transformation Fields will absorb any power from magical spells within the vicinity regardless of whether or not the primary trigger is activated. If the necessary steps are not taken to keep the device from absorbing magical energy....the orb could prematurely self-detonate. A Mordenkainen's Disjunction spell will also dispell the first set of ETFs which will activate the PCC fail safe ...resulting in premature detonation. The counter measure to both misfortunes would be to incase the operator in an Antimagic Field until the device is ready to be used. This will keep the ETFs from absorbing magical energies yet still keep the integrity of the device.

Another danger of the Collapsible Orb is the speed at which the device operates coupled with the 40ft blast radius. The depression rod must be pushed down by hand, but once the primary trigger is activated the rest of the apparatus' chain reaction will be instantaneous. I'm afraid whoever is to operate the device near Vodak will not be able to escape the blast effect....thus imprisoning the operator along with the creature.

Lastly, the translucent glow-crystal prison, which will put all targets in permanent comatose within, is extremely fragile and susceptable to sonic based attacks such as the spell Shatter. If the prison crystal was ever to be destroyed, all targets that were captured in the crystal will immediately be freed into the material plane. The containment of this crystal must be kept as top priority. The crystal itself will be able to hold a random number of incantations and wards to insure its protection.

Creation of the orb will need a minimum team of 6 highly skilled practitioners of the Art to charge the device as well as all the neccesary components.

The Orb:

Gold (main body)
Copper (main body)
Glass Jars and vials (holds the quicksilver)
Quicksilver---rare(holds the actual magical charges)
Suitable translucent crystal---rare(prison crystal)

Spell components:

Opals (Binding)
Adamantine chains---rare(Binding)
Humanoid eyes (ETF/Binding)
Diamonds ( ETF)
Ogre Mage eyelashes---semi rare(PCC)
Quicksilver---rare(PCC)

estimated cost: 5.5 million gold pieces/per unit

I do not believe this device can be used as a stand-alone solution. Vodak would need to be heavily distracted and stripped of all magical protections against mind-affecting spells in order to achieve the full affect of the Anti-Personnel Collapsible Binding Orb. I know some may believe that Vodak, being an ooze, is completely immune to mind-affecting enchantments....which is understandable given the properties of oozes. I do not believe this be the case for the actual beast unlike the many clones that it produces. Its been widely announced that Vodak is self-awared and has an agenda....if this be the case Headmaster Halen...then this apparatus will surely take it down.

Jaqueline Fend Do'Ndar, Knight of the Weave

Oh, I missed the last contributions! Eep, sorry. I will add them now.

Also, a bump. The libraries of Amia are always accepting new tomes.

Oneiromancy: An Overview
by Djowen Megistus, Seventh Circle of the Ordo Azuthi

A mystical paradigm lost or overlooked by most modern magicians, oneiromancy is not merely the art of interpreting dreams, but mastering the mysterious realms that open to us when we experience sleep, or respite. The casual metaphysicist or hedge magician boasts the ability to interpret dreams, but the true oneiromancer does more than see and comprehend dreams: he traverses them, manipulates them, and, in some of the darkest cases, inflicts them in the form of nightmares. The application of genuine magic in the form of esoteric spell formulae and ritual is the critical difference between the dreamer and the doer.

The oneiromancer must operate his or her magic with the understanding that dreams are, in fact, visions or interpretations of a greater realm or universe that is beyond mortal perception. It has been posited that perhaps the thoughts of the omniscient gods themselves are the source of dream and prophecy alike; that, to sleep, perchance to dream, is a kind of astral travel through a mental landscape that spans both liminal time (encompassing the past, present, and future at the same moment) and the entire breadth of the human experience, shared by all living, mortal creatures in the quiet of slumber. Those faithful to Savras commonly make the claim. To work with the understanding that dreaming is tapping into a realm of seemingly unlimited potential, a universally shared experience, where the normal physical and metaphysical boundaries of the Material Plane do not apply, provides the oneiromancer with the necessary grounding he requires to comprehend, command, shape, and ultimately create and destroy the quintessential substance of the dream world. To grasp the subtle nuances and complex intricacies of this primal understanding, I highly recommend reading Ovio's "1000 Visions Under the Moon" and the popular work of Halruuan genius, "My Essential Self" by Worrell V.

As with any mystical practice, oneiromancy is not without its share of important rituals:

Before night has fallen, or you even consider embarking to sleep, adopt a regular routine of rest and relaxation. The amount of preparation it takes for a genuine oneiromantic dream experience can sometimes take days; it has been known to take months for those with naturally fervent or active minds and bodies. Practice regular breathing and meditation. Take plenty of naps through the day, at the body's insistence, to regularize the process of drifting off with a clear mind. Eat healthy to avoid heartburn, bloat, excitement, or excessive urination or defecation, as all of these involuntary urges of the body will interfere with the mandatory meditative calm demanded of the oneiromancer while traversing the dream world.

Within an hour or two of the journey, take a hot bath sprinkled liberally with chamomile. Burn sagebrush or incense of the Northern Throne. Prepare the Temple, also knows as the place where you are going to sleep. Historically, oneiromancy was discovered (or some claim rediscovered) in the crumbling temples and shrines to ancient, forgotten deities, mysterious and sometimes cavernous places that are mostly forgotten to people, but remain invested with the resonance of divination. These abandoned shrines and caverns often made excellent Temples for the journey into the dream realms; ancient accounts indicate that these places, so forgotten as they were, seemed to exist both in the Material Plane and in the dream world. In fact, some say the exact spacial properties of these locations existed in both realms as they set out on their journey. Focus on keeping the Temple void of all distracting noise, movement, or light.

There is a difference between merely falling asleep and dreaming, and slipping subconciously out of your mortal shell and into the world of dreams. The majority of dream experiences are had by the passive observer; a groggy eyewitness, locked behind an iron fence and unable to understand and impact the dreams. You must make yourself a Seeker, and in order to do so, must know both what you are Seeking, and how to Seek it. Most magicians practicing oneiromancy will insist on a given paradigmatic approach: some claim that focusing on the face of a given dragon tarot card before falling asleep and keeping that in the forefront of your mind is necessary. Others, that holding a particular gemstone in the right or left hand (whichever is dominant) and concentrating on its metallurgical properties and essential energies is the key. I have heard that runes may serve the purpose, or the presence of certain animals, and even some cantomancers have mentioned that specific musical phrases or chords serve well. Clearly, the Symbolism itself is the most important part, as well as the concentration on the given focus at the exclusion of all extraneous and distracting thought. Find whatever sources work best for you, sources that you feel are a part of you, and that you can, with minimal concentration, internalize and, in some respect, become.

Accomplishing this narrowing of focus allows the oneiromancer to be more than the passive observer; once he moves into the realm of dreams, he is like the primal embodiment of the object of his obsession, able to navigate a world of equally primal essences with the same kind of freedom one might navigate the Material Plane. An even greater navigational ability, perhaps, because in the Material Plane, boundaries are set by the body. In the dream world, boundaries are only set by the subconcious mind; the more liberated your mind and your thoughts, the more freedom - and hence, the more raw power - you may command.

As a mere neophyte to oneiromancy, I encourage you to practice only the powers of observation, and from them, divination. Consider that dreams may be themselves a kind of liminal time, showing us an even hazier representation of what has been, is, or will be. The more you practice the navigation of your dreams, seeking out familiar Symbols and recognizeable Patterns, the more clarity you will achieve. Remember, as with many forms of magic, it is not merely talent: it is skill. It takes practice and dedication. Just as there are no born wizards, there are also no born oneiromancers.

Upon waking, record all that you have witnessed so that you may apply the Waking Eye to it as well. If you are an accomplished thaumaturge, there are some unique rituals that actually allow the oneiromancer to record the experiences of his journey while he is still within the dream world. The unconcious body, guided by the ritual, can write, as through a common Scribe ritual, all that his sixth senses detect within the dream world. It can also paint vivid portraits that may be detailed, or mere explosions of color, to be interpreted through paradigm appropriate divination. Some cantomancers compose music. I have heard an account of a druidic oneiromancer who awoke to find a particular animal summoned to her side, and judging from what kind of animal it was, she would glean some incredible insight about the nature of the dream, even aside from what she may recall. A serpent meant there was great wisdom locked within the dream; a magpie meant that she was feeding on the carrion of some past experience, and needed to let go.

Likewise, there are a plethora of other oneiromantic rituals, including one intended to grant the oneiromancer access not to his own dreams, but to another's. In this ritual, the object or symbol that acts as the focus while drifting off to sleep must be an object that satisfies the principles of Sympathy and Contagion. An article of clothing, fingernail or lock of hair, an heirloom or favorite object used in this way acts as the oneiromancer's key into the subject's dreams. Naturally, this is much harder to accomplish than merely tapping into the collective dream world via a universal symbol - an object that satisfies Sympathy and Contagion is not universal, but rather entirely subjective to the individual, and therefore can be much more difficult for the oneiromancer to "embody" or "become". I do not recommend this rite for beginners. An advanced Seeker possesses the presence of mind and, gods willing, the responsibility to invade another's dream, and to do so without ill intent.

To those who possess ill intent, such as the desire to provide inherently false prophetic dreams, to inflict an endless cycle of nightmares on the subject, or, at its worst, to slay a subject from the dream world, I say you shall not find those dark rituals here.

And I pray to Azuth that you never do uncover them.

Awesome.

Let's write some more, folks! This is your chance to get your characters' work displayed somewhat prominently as part of IC Amia.

Xavi, you had some pretty nice stuff on Sharess over at Candlekeep. I'm intrigued by the idea of a Sharessan Catechism, with a short introduction to Sharessan tenets, a collection of prayers and religious practices, and so on. Well, you know what a catechism is. Want to do it, based on the material you've compiled and created so far? Posting everything unabridged may be a bit too much for the nature of this Library.

// Hey Iron:

Would Bryce's writings (seeing as they would be publically availible) on Slashing Dispel and his process to develop it) fit this category?

Why not! Anything IC that could reasonably be available in some library or bookstore on Amia works. Granted, of course, that they're remotely interesting and grammatically correct.

If people really start to write or send old stuff into the topic, I'm going to have to make an index for quick browsing, though. Sounds fun!

IronAngel wrote:

Xavi, you had some pretty nice stuff on Sharess over at Candlekeep. I'm intrigued by the idea of a Sharessan Catechism, with a short introduction to Sharessan tenets, a collection of prayers and religious practices, and so on. Well, you know what a catechism is. Want to do it, based on the material you've compiled and created so far? Posting everything unabridged may be a bit too much for the nature of this Library.

Most of the information is in The Scrolls of Xee on the AmiaWiki, though the stuff on Candlekeep was condensed and rewritten from largely non-Amia-specific topics. There's some older stuff on the Amia forums but it has been superseded by the other two sources. I can see about condensing the condensed version.

Only if you're interested, but I think it would be neat. If you wanted to introduce new people to the faith, you'd need a relatively short leaflet with central points and something interesting.

Some kind of a creed, a calendar of holy days, perhaps an essay on something important to the faith and a collection of prayers, songs and confessions sounds rather interesting. I mean, there's a lot of objective stuff in the canon books, but that doesn't feel very authentic. Getting an insider's view into the faith would be much more immersive.

Last edited by Grymia on Tue, Aug 04 2009, 19:35 PM, edited 1 time in total.

Slashing Dispel Development Documtentation:

Written by: Bryce Aldemann

The development of the spell I have dubbed 'Slashing Dispel' was a process initially prompted by an incident in my later Academic years, where my friend Caldin Brogue had been trying to develop a defensive Abjuration designed to absorb, AND reflect arcane missiles and the like to the attacker. When he thought he had a Zero-sum equation, he asked of me to aid him by being the first caster to test the spell so he could observe it's reactions.

I agreed wholehartedly, and was honoured to aid him in the developmental process of his own personal spell. Regrettably, however I ended up discovering that the spell while almost successful did have a critical flaw. While it would absorb the energies without question, it seemed to not be entirely capable of reflecting them, instead they would build, and the Sheild would destabilize. When it did, the energies within flowed inward, forcing me to channel the energy away before it overwhelmed me. A side effect seems to have manifested in the form of permanently altering my hair colour to Stark White.

After some analysis, we discovered that in the Shield's creation, there was a very slight break in what should otherwise be an entirely full Arcane circuit. Specifically though, this break subtle though it is , is found in other Incantations that affect oneself. However, unlike this particular one, the breaks are consistant and unshifting whereas the small breaks in the Shield themselves, were influenced by the energies being absorbed.

At about this point, we graduated from the Royal Academy of Cormyr and while he elected to take a Clerk's berth in the War Wizards, I chose to leave and come to the island of Amia. It was in the Tower of Mystra where I met Halen Von Calanor, who in passing had offered an alternative concept to my friend's Reflective shield, to achieve the same result. While talking of this, something came to mind in regards to dispelling techniques and how typically what they would do is simply place equivical Arcane pressure on the entirety of a spell affecting a person to disrupt it.

In thinking about the instability of the break, I pondered what would happen if instead of focusing the Arcane energies on an encompassing pressure, I modified my dispelling technique to instead seek out one of these breaks and disrupt it.

My first experiment with this modification of Dispellings was carried out with Mairin, a Weave Knight in service to the Tower. He was a moderately efficient Arcanist, who I was able to disrupt two thirds of his active spells in the barrage of Dispels I myself had used. Similar results occured with the second test series, and in the Third series of tests, I had managed to with three castings, completely remove the three spells he had brought up in the final test series I had done with him. No major modifications had come about at this point.

My second experiment, was with Xyrkha-Sarr Vanzan, a more potent Arcanist of general leanings from what I can glean. In the first test series, I could only bring down a Third. She at this point for practicing purposes, recommended I mix in the use of the 'Spell Breach' series of spells where possible. Combining them with my modified dispellings, I managed to dispel four of her six spells that she had brought up, two through conventional dispelling, two through 'Spell breaches'. In my third test series with her, I could only bring down two of her six spells through dispelling. She had offered a point regarding converting the process into a Transmutation which would force the arcane energy back into it's raw form. I pondered this, but did not actively take it into my equations as yet.

My third experiment series with this process was with a Druidess named Tindra Le'limiion. Against the first Test series, I was only able to render one of her six spells inert with four castings. In the Second test series, I dispelled Four spells of the six, with three cast spells, most of the spells having dropped with Greater Spell Breach. The Third test series, I managed to dispel three of her six spells, one of which from Greater Spell Breach. At about this point, I had began refining the process more.

My Fourth experiment series in this process, and Final was with Riia of the Weave Knights. In all three of my test series with her, I was unable to dispel any of the spells she had brought up. However, given as she is a Weave Knight, and I was in the process of trying to come closer to the spell I developed, I had not been able to find a specific hole to focus the breach in.

After these Test Series, I began by taking the spells 'Greater Spell Breach' and 'Dispel Magic' , and slowly worked towards removing characteristics from Dispel magic, such as the ability to use it over an area and instead of focusing the dispelling on either the spell as a whole, or an area of the spell, I managed to refine the nescessary incantations and balance between Greater Spell Breach's more narrow focus, and Dispel Magic's broad approach to the neutralizing of spells.

Eventually, after much refinement I successfully managed to make the spell work, specifically to be able to create an optical and auditory burst that also to a lesser extent must have directly influenced the mind as well in the disruption of spells. Though initially, the successful implementation of Slashing Dispel did not occur often, my first major success was against one 'Angel' Riker who elected to attempt to try to buck the law using potions to augment himself. When I cast Slashing Dispel on him, it stunned him sufficiently enough for Guard personnel to secure him. Possible refinements to the spell could entail trying to find components from Higher potency dispelling spells and similar, or components from other spells that could be written in to influence it.

The one disadvantage which I do not think can be escaped, is that I must focus the spell on a Singular target. This is however, quite reasonable.

---

A footnote added by the Librarians of the Ruathym Monolith: It is evident based on the documentation recieved he had further intention to write more, but his passing came before he could accomplish such.

Xaviera wrote:

IronAngel wrote:

Xavi, you had some pretty nice stuff on Sharess over at Candlekeep. I'm intrigued by the idea of a Sharessan Catechism, with a short introduction to Sharessan tenets, a collection of prayers and religious practices, and so on. Well, you know what a catechism is. Want to do it, based on the material you've compiled and created so far? Posting everything unabridged may be a bit too much for the nature of this Library.

I can see about condensing the condensed version.

Title: Writings on Sharessan Philosophy
Author: Xaviera Xuider-Xee

Introduction

It has been many years that I have served this city as High Priestess of the Lady of Lust, and in my years of dedication to the Goddess I have seen much and considered long and hard the many issues that affect those of us who follow Her. I take quill in hand to indite my thoughts of the Princess of Passion, my understanding of Her, and what it means to call ourselves Sharessin.

It is ever our lot, it seems, to bear the scorn of both highborn and lowborn who think us but courtesans and loosecoin lasses, vapid vessels of carnality and concupiscence with no thought for aught but our next roll in the hay. I say, however, that those who think such speak with neither knowledge nor wisdom, for they have not taken the time to consider the ways of the Dancing Lady, nor to follow Her path and see where it truly leads.

It is my hope that these feeble words will help to convey some of the complex beauty and grand reach of our Goddess’ philosophy, and that it will show them how Her domain touches all of our lives in so many ways. I pray that those who jeer and whisper behind their hands but lust after us in their hearts and loins, or who seek us out solely for physical pleasure but dismiss the spiritual enlightenment we offer, will take a moment to read and heed these words and be thereby brought to a greater appreciation of the Lustful Mistress’ divine blessings.

As all peoples differ in environment, in culture, and in belief, when we travel to a particular place we must put on the ways of the locals that our words may sound familiar to them, and so more readily find acceptance. We are fortunate that our Lady does not hold us fast to rite and rote, but allows us the freedom to follow Her as we will. I say this in the hope that I shall not be judged a heretic by those who read these words, but that all who truly follow the Festhall Madam will take from this the essential message and adapt it to their own unique situations, their own temples and their own congregations.

In joyous praise of Sharess,

~ Xaviera

The Commandments of Sharess

The Tawny Temptress has blessed us all with the ability to appreciate our sensations, to enjoy our experiences, to revel in our impressions of the world. If we believe, as I do, that this is indeed a gift, and so given freely to us, then all else follows from this first axiom:

. . .I. Pleasure is the gift of Sharess, so bring happiness to all who seek it and joy to those in pain.

I humbly suggest that from this one basic commandment of the Goddess flows an entire philosophy, a majestic tree growing and branching from a single seed. This one statement guides us and dictates to us how we should live our lives so as to be most in harmony with our Lady and the world in general.

. . .II. Pleasure is the path of life, and pain the door to death. A life without pleasure is a life not lived.

Happiness and joy affirm life, while pain diminishes it. Thus the way of Sharess is the way of life.

. . .III. Life is an endless revel, so seek out pleasure at every opportunity, savouring the old and sampling the new.

If Her gift to us is that of being able to appreciate life, it stands to reason that we should do so joyously and continuously so as to best honour and celebrate Her glorious divinity.

. . .IV. There is no limit to the Goddess' blessing, so let none restrict your freedom to enjoy Her bounty.

If Sharess, in Her divine wisdom, has deigned to grant us this magnificent boon so as to let Her grace flow down to us from above, then it is up to us to ensure that Her way and Her word flow freely to all, that all may benefit.

. . .V. A pleasure shared is a pleasure doubled, but to take without consent is the worst of thefts.

A gift is given for both the enjoyment of the giver and of the recipient. The Goddess has blessed us with this facility, so too must we give this gift to others generously, not hoarding and not taking what others have for ourselves.

The Joys of Sensation

We worship our Lady as the Goddess of Sensual Pleasures. If pleasure is important to you, you may wish acknowledge Her for all of the blessings she grants you in your daily life. Consider how many times each day you experience pleasure, or wonder at a particular sensation, and you will realize how much we really should be thankful for Her divine gifts. So if your sensual experiences bring you pleasure or are otherwise important to you, then Sharess is worthy of your devotion.

There are those who would argue that Sune is the Goddess of Beauty, that Hanali Celanil is the Goddess of Love, that Lliira is the Goddess of Joy, and they would be right. But without our senses we would know nothing, and without Her divinely-granted ability to appreciate what they tell us, we would neither learn nor grow. It is for this reason that we believe the so-called Succubus of Sensation to be among the greatest of goddesses.

Anybody who enjoys the finer things in life can worship the Lady in good conscience. Joy is an emotional state. Pleasure is the response to a physical stimulus. Beauty, by its impingement on the senses, produces pleasure and the inner response to that pleasure is Joy. Thus joy is an emotional or internal pleasure. As Sune is the goddess of beauty, the physical stimulus, and Lliira is the goddess of Joy, the response, so one may say that the ability to enjoy beauty is the province of Sharess, who ties them both together.

To explore your senses is to come closer to the world and to yourself. One can obtain pleasure from almost every event in life, and life should, after all, be enjoyed, for a life without pleasure is an empty one. And just as we have many senses, so there are many ways to please them. We therefore liken life to a banquet - a feast, a Revel - and we believe that there is a place at the table for each of us. We also believe, as do the followers of Lliira, that joy is to be found in bringing joy and pleasure to others, and that pleasure shared is greater pleasure.

To live a life without pleasure is to stand aside from the banquet to which the Goddess has invited us all. It is to live an empty life, to deny all that the world gives that is good. We are not happy in denying ourselves, but in fulfilling and enjoying ourselves. So seek out the pleasures life offers and partake of them. Share them with others. And do not harm, but rather love, for love is the greatest of pleasures.

Pleasure, Pain and Excess

We are creatures born of matter, and under normal circumstances we do not exist apart from our bodies. Pleasure guides the body to maintain itself, to feed, to rest, to protect itself and other minds, and to encourage the creation of more minds through the medium of sex. Pain, on the other hand, signals that which can harm the body and thus endanger the mind within. Pleasure and pain tell our minds, through the medium of our bodies, what is good and what is bad for our bodies. We seek out or avoid sensations depending on whether they are pleasurable or harmful. Thus, pleasure and pain guide our bodies and minds in order to preserve them both.

Pain signals danger and impending harm to the body, which generates stress and produces fear and thereby distorts our perceptions of the world. Pain thus produces imbalances in both mind and body. Pain, it cannot be denied, is a part of life, a sensation that is difficult to avoid, and we should appreciate it because it warns us of danger. Small amounts of pain can be stimulating, invigorating and motivating, but excess pain is worse than excess pleasure, since that which hurts is more likely to slay than that which pleases.

It may be difficult to avoid experiencing negative sensations, or they may even be sought out, in some cases, in order to discover one's limits and tolerances. Pain, for example, is occasionally necessary in order to bring about greater pleasure, as in the pain of being born or of giving birth, which opens the door to an entirely new life. But to enjoy too many negative sensations, or to derive pleasure from pain, is not the way of Sharess, but of Loviatar and Shar.

Pleasurable sensations are naturally much more enjoyable - it is in this way that the Goddess directs us as to what should most often be sought out and experienced. Anything done to excess is, by definition, potentially harmful to the body. To exceed is to drive the body or the mind out of balance. Being out of balance too severely, as through damage or illness, or for too long, can impair the ability of the body or mind to function properly, to deal with the realities of the world. Thus, imbalance may harm the body or mind. Too much pleasure, of course, can also imbalance the body and the mind. Alcohol, for example, distorts one’s perceptions, distracts the mind from the requirements of living in this world, and limits the ability of the body and mind to fulfill those requirements.

Some Sharessin believe that overindulging is the best way to worship our Lady, but the line between indulgence and excess depends upon the person. To overindulge too often is to diminish one’s appreciation of reality by distorting or damaging the senses. Too much of a good thing can in fact be a bad thing. That being said, even doing things to excess on occasion can be instructive and useful, if only to learn just how far one can go. Furthermore, some things can be done ‘to excess’, in the sense of ‘frequently’, without harming oneself. Nevertheless, one must not become caught up in mindless repetition or overindulgence in familiar things, for it is our charge to experience that which is novel and different in addition to that which is well-known.

Knowing one's limits is important, since one then learns how far one can or cannot go, and striving is essential to our being. One should therefore push oneself to exceed. To exceed, in the sense of striving to push the limits, is not necessarily to be excessive, in the sense of striving to push beyond one's limits. But since excess can harm, it follows that we should not exceed excessively. In the context of pleasure and pain, this means that we should not push ourselves out of balance too often, or we may become ill or suffer damage to the mind or body. So everything in moderation - including moderation!

Love and Lust

Sharess, the Dancing Lady, is the Goddess of Sensual Pleasure and Hedonism, which is to say the enjoyment of pleasure. Most people think that she is strictly about sex, primarily because prostitutes are often Her followers. Many see the worship of a pleasure goddess as a license to have sex indiscriminately. So those who do not know the truths of the Goddess look down upon her followers with condescension or even revulsion. But that is because they do not understand.

After all, how can something pleasurable be disgusting? Sharess teaches us to enjoy pleasure, whether in food, or drink, or companionship, or in the physical sensations of loving. If there is naught offensive about eating or drinking, why should there be about touching another person intimately, to share pleasure with them? One should be as comfortable with another as with oneself. In fact, touching oneself and touching another are not two different things - you are merely closer to yourself than someone else.

There are many paths to love, that greatest of all forces. One may come to love another by appreciation of their personality, their beauty, their actions, that they kindle lust in you or that they make you happy to be with them. Whatever the origin, I believe that full and true love should partake of all these qualities. And if it is good to receive pleasure, how much better must it be to give it? Love and passion are two sides of the same coin. Passion is the physical act of love, and love creates lust and passion in turn.

The phrase 'Sharessan wedding' is sometimes used to describe a couple who pass a night together and then move on, but this is unfair. As personal freedom is of vital importance to us, a marriage should not last beyond the desire of both parties to hold it together. However, this does not mean that marriage in the Sharessan tradition is something that should be entered into lightly. In any relationship there are responsibilities and expectations, and whosoever commits to one (for whatever period of time may be agreed upon) should respect both.

As with any act engaged in by two (or more) people, both must be agreeable or the will of Sharess is not being respected. Freedom to explore and experience without coercion or control is the essence of the Festhall Madam. "A pleasure shared is a pleasure doubled, but to take without consent is the worst of thefts." It therefore follows that rape is abhorrent to the Goddess, as is congress with those who cannot freely consent or who may not be mature enough to understand the consequences of their actions.

There is, sadly, a great deal of confusion about the relationship between Sharess and Loviatar. It is true that we may use whips in our devotions and in the training of new members, though these are usually the silken sashes of the Sunites than the barbed tails of the Loviatarans. The Mistress of Pain teaches that one should experience pain in order to become indifferent to it. We, on the other hand, do not believe that anyone should be indifferent to any sensation.

Freedom and Choice

Pain, when prolonged or forced, eventually causes the death of the body, To enjoy the pain of another is like drinking their blood, or eating their heart. He who uses pain against you to control you, to coerce you, to force your obedience, is really trying to limit your freedom. The evil person seeks to dictate what you can and cannot do. He limits your choices and, in so doing, narrows your world.

Freedom is the ability to do what you want, when you want. Freedom is not being constrained, restricted, limited, controlled or imprisoned. Freedom, above all else, is about choice. Sharess teaches us that life is like a great feast, and we are invited by the Goddess to take a seat at that table and to try all of the choices that life has to offer. A life without experiences is a banquet uneaten - indeed, it is a life unlived.

We must feed our bodies in order to survive. But there is more to life than simply surviving. Life, in fact, is about living. The more ways you have to attend to those basic needs of life, the more joy you will find in doing so. Further, the more ways you have of satisfying your other needs - for companionship, for knowledge, for purpose - the more you will be fulfilled. It follows, then, that a life with more choices is a better life.

Of course, one must still make the right choices. One may give up control over oneself, by succumbing to drink or drugs, but that is not a good way of living for it harms the body and so hinders the ability to enjoy oneself in future. This in turn denies one the freedom of choice. Excess damages your body and makes you a slave to your own lusts. To give up control of yourself, or to have it taken from you, is to lose your capacity to choose. The addict who gives himself over to the addiction forfeits his own soul to it, as the evil man forfeits his soul to dark powers when he attempts to steal yours on their behalf.

Those who summon spirits or sentient undead rip a soul from its rest and to force it to do their selfish bidding. To compel a being by magical means, especially a sentient one, to do your will is to remove choice from it, to cut it off from the blessing of Sharess. To force it to give up its very life at your command is to force it to commit suicide, it is to force another to experience fear and pain and the end of all pleasure for your own needs. The only person who truly deserves slavery is the one who enslaves others.

Power and Responsibility

Everyone should be as free as they possibly can be. There are always limitations, naturally, as the ruler bows to the gods, the people to the ruler, the servants to the master and the children to the parents, but to have care of another is to imply that you should keep their best interests in your heart as well as your own. It is your responsibility to guide and train those in your charge, to improve them so that they are better fitted to experience all that life has to offer. Furthermore, you should afford them the chance to do so at every reasonable opportunity. Thus you should be both firm and fair, protective and permissive.

A slave, by definition, is not free. The slave may, depending on his master, never come and go as he wishes, or sometimes come and go, but he may never always do so. Thus, the man who is a slave cannot truly follow the dictates of Sharess for he does not have free choice in all things.

The wise man values his servants and his slaves as he values his family and his home and his beautiful possessions. All things that bring joy to us should be treasured, and a faithful servant or well-trained slave upon whom one may rely without hesitation are as pearls of great price. As the ruler who treats his people with care and fairness is loved and revered over the vile despot who tortures and steals at a whim, why should not a man treat those in his charge well?

If you are poor, share what you have with those beneath you - your children and your slaves should eat as you do. If you are rich and can afford to pay a worker his wages, then you should free your slaves and pay them their worth. Thus you both grant them the most precious gift there is, that of freedom, and at the same time honour them for their value to you. Like the beloved king who is revered by his subjects, the one whom you free may then be bound to you even moreso by loyalty and by love, which is the greatest of all powers.

The Choice to Serve

The essential element in Sharessan thought is that we should promote the greatest freedom howsoever we can. To bind another being to our will such that it cannot act of its own volition is to do the opposite of what the Goddess commands. Do not let others tell you how to live, or what to believe. Do not follow those who tell you that fear is the path to certainty, or to power, because fear closes doors and chains you down. And do not do this to others because, for we who are charged to end pain and bring joy, to bring pain and end joy is to repudiate the very Goddess we claim to adore.

Though we seek pleasure and abhor pain, we should not avoid it when it is the best choice. To bring greater happiness into the world, we must sometimes endure a little pain, either for ourselves or on behalf of others. This is why love will always be more powerful than fear in the end, for as long as there is love there will be those who willingly take on the pain of others in order to resist oppression and terror, that others may be free to experience the joys of life.

As Bast, Sharess is the foe of evil, striking hard and directly at the source thereof. But even in Her guise as Sharess, the Princess of Passion, we can see that Her way is the way to happiness and the fullest enjoyment of life. Her path is to increase rather than decrease one's opportunities, to find the freedom to experience what She offers and to make the choice to do so. She does not demand, She asks. I have the choice to dedicate my pleasure, my joy and my life to Sharess or not. Whether I make that choice or not shows how I serve Her.

It is with Pleasure that I serve Sharess.

Last edited by Xaviera on Thu, Jul 02 2009, 13:56 PM, edited 1 time in total.

Title: Sharessan Hymns & Prayers
Author: Xaviera Xuider-Xee

Song of Praise

Sharess, our Goddess, Thou art Pleasure -
Thy touch, Thy kiss, our hearts make leap.
Thy gift to us, life's greatest treasure,
Sustaineth us from dawn till sleep.

The means for song and dance to please
Thou hast provided us, Thy blessing.
We pay Thee homage on our knees
Then rise, Thy servants, proud Sharessin.

Thou urgest us to new endeavours,
A feast Thou makest of our life.
Thou teachest how to live for pleasure
And join our hands to ward off strife.

In joy Thou keep'st us safe from pain,
In love ensure Thy song is heard.
Each morn we happy rise again,
Embrace the call to live Thy word.

Our hearts are Thine, O radiant Princess!
In bliss we sing Thy highest praises,
In Thy name burn sacred incense -
Divine Sharess, Thou e'er amaze us.

Each drop of life's sweet joy we capture,
And when time comes to pass the veil
We look to join with Thee in Rapture -
To Thee in death, as life, we hail.

The Idol of Sharess

As I look into my lover's eyes and gaze upon her face
My breath comes faster and my heartbeat quickens in its pace.
As I sit beside her feet and as I look to her above
I realize how very much my heart is filled with love.

She's the one I'll always look to and in her I place my trust,
Her beauty is divine and I am burning up with lust.
The thought of her sweet kisses cause my veins to run with fire,
I dream of silk caresses that inflame me with desire.

More than any in this world I feel that I am truly bless'd
To gaze upon those sultry curves, the fullness of her breasts.
But though her body makes me shiver and my passions rise
this is not the sum of what endears her in my eyes.

She shines with tenderness and wisdom and with love for all that's good -
Like flowers drinking sunshine, she is all I need for food.
She inspires me to follow, living life as best I may,
She is the moon to light my nights, the sun to guide my way.

Forever shall I bend my knee and offer mind and heart.
And though I may not touch her I don't ever wish to part.
Perhaps my deepest love for her shall e'er be unrequited
but so long as I sit here I'll always be delighted.

I kneel to kiss her feet and feel the coolness on my lips,
I reach out with my hand to touch unyielding finger tips.
More than anything, it's true, I sorely yearn for her caress,
but it can't be for she is stone, the idol of Sharess.

"The War-Chant of the Sharessin" (so called)

(sung to the accompaniment of finger cymbals and tambourines with much shouting, laughing and waving of silk scarves)

Sharessan friends, attend my words
Gather round and heed my call
Far and near, we shall be heard
Rapture's Queen will bless us all

Let them see us dance and pray
Show how we praise Her wondrous beauty
Get out and live your life Her way
For love we do it, not for duty

Jump right up now! Do not tarry!
Vanquish evil fiends and devils
Come all ye and let's make merry
Banish cares! Attend the revels

Feel the thrill and join the game
Cant be meek and cant be modest
We'll bless you in Sharess's name
And introduce you to our Goddess

Prayer of Thanks

Sharess, I pray to You now, thankful for the light You have shown to us and to others. We are the messengers of Your wishes for freedom and life. To experience everything there is to see, feel, taste, smell, and hear. To fill us with passion and the truth of what life is. To show one another that there is more to life than day-to-day tasks. To help others to see and decide what they will do after they see. To help others make the choices to fulfill their lives. Sharess, I thank You for this vision of life and end this prayer in hopes of a new day for me and for everyone. Goddess, bless us all.

~ Laura Orcotto

Prayer to Defend the Faith (The Knight’s Prayer)

I have traveled far and my curiosity knows no bounds. I delight in every day given to me on this earth, to love and share my thoughts and feelings with others. I thank Sharess for my lust for life and all its wonders. I pray for the wisdom to comprehend Her ways and the foresight to see their implications. I swear by my sword that I will fight to protect the Temple, its priestesses, and all who seek sanctuary within it. I swear by my shield that I will provide shelter and comfort to those in need and to bring as much joy as I can into their lives. I swear by my heart to be true and faithful to Her teachings and to seek Her more each day in all things. This I pray to Sharess.

~ Laura Silverleaf

Prayer for Protection

Sharess watch over me. Sharess protect me. Sharess bring me joy. Sharess take away my pain.

Prayer of Invocation

Sharess, Princess of Passion! You enthrall us with the beauty of Your voice, and so we praise You!
Bast, Mother of Cats! You bewitch us with the clarity of Your gaze, and so we adore You!
Zandilar, Dancing Lady! You enchant us with the grace of Your movement, and so we celebrate You!
Bast, Feline of Felicity! You enrapture us with the taste of Your lips, and so we revere You!
Sharess, Lady of Lust! You captivate us with the gentleness of Your touch, and so we worship You!

Prayer of Reverence

Thank Sharess, that you may feel happiness at the sight of a morning sky, or an evening sky. Thank Sharess!
Applaud Sharess, that you may enjoy the sound of music, or of a child's laugh. Applaud Sharess!
Praise Sharess, that you may appreciate the scent of a flower, or of the air after a summer rain. Praise Sharess!
Venerate Sharess, that you may revel in the taste of fine food, or of a vintage wine. Venerate Sharess!
Worship Sharess, that you may rejoice in the kiss of a friend, or the touch of a lover. Worship Sharess!

Blessing in Brief

Bless us, O Lady, in the giving and receiving of pleasure. Take our pain and give us joy in return, and grant us happiness in all that we do.

Blessing at a Revel

O Beautiful Sharess, we are here today to celebrate this festival in Your honour. We are here today to enjoy that great gift You have given us - the gift of pleasure. Without pleasure, our food would be as ashes, our wine as swampwater. Without pleasure, our lives would be filled with misery. Without pleasure, our loves would be bitter. I ask that You extend Your blessing over this, Your festival, that we may all take pleasure together, without hurt or harm, hatred or horror. Bless us, O Lady, in the giving and receiving of pleasure. Take our pain, Mistress, and give us joy in return. Grant us happiness in all that we do, insofar as we do it for You and in Your name.

Wedding Blessing

I bless you both in the name of the Lady Sharess. I bless you both in the giving and receiving of pleasure. May She take your pain and give you joy, and may She grant you happiness in all that you do, both together and apart. May you love and pleasure each other for all your days, and may you forever share in the Eternal Revel that is life.

The fall of the Ilythiiri

as told by Mourniss Arabett

This story tells you about the greatest danger our people are facing. It is not about the creatures of the underdark threatening our glorious city. The greedy Druegar that wait behind our borders to invade our territory. Wicked and tough as stone. They are nothing compared to the danger you read about here. It must never be forgotten. Then, there are the beholders with their cursed eyes. They can turn you into stone so that you remain as a memorial of your own defeat. Still this is not the danger that threatens us most. You might face the haszak. The Illithid or Mindflayers. These creatures can not only enslave your body but your very mind. The torture of your soul in their hands can last till eternity. But this is not the evil I want to write about. As there is a story of a more dreadful danger to be told.

The danger of which I desire to write is as old as our race. Its root span over the centuries and still its shadow lies over us. It takes us back to when the land was young. That time, we the Drow, were known as the Ilythiiri. We danced under the trees and the inferno of the surface could not harm us. It was the time when our race still had its rightfull place. It were the elfs that ruled over all other races. Mighty empires and glorious cities stood incincible to any foe. Now they are long forgotten. That century when the elven nations looked for leadership we, the Ilythiiri, claimed the throne to rule all the elven nations in unity as we are the wisest and strongest of all elfs. It were the days when our dark mother, the mistress of the demonweb pits, began to show us the real power of our people. We came to see the strength of the spider queen. With her help we rose to power. That time when the world was what it was supposed to be, all races ruled by the elfs and the elfs ruled by us, the Ilythiiri.

But there were other elven gods, which feared the strength of our goddess. These gods plotted against us. They laid the shadow of mistrust and envy in the hearts of our elven cousins. Their shadow wove its insidious tendrils about them and whispered lies in their ears. That time should become the darkest of all. Khaless nau uss mzild taga dosstan. ((Trust no one more than yourself.)) We learned that lesson then. Our perfidious cousins knew that they could not match us in strength. Secretly they conducted rituals to built up a horrid magical storm with cloying mists and bloody rain, which is known as the dark disaster in the legends of the past. It was unleashed without warning on the unprepared homes of our ancestors and allies. By lies and wrong accusations they united all elven nations against us. They marched to war on our weakened lands.

Never again their were seen as migthy battles as in these days. Powerfull armies of Ilythiiri met our invading traitor cousins on ancient battlefields. The rivers turned red from the blood of the slain. Against their united strength we were driven off the surface into the darkness of the underground. With the help of their false gods our cousins cursed the light itself so that it now hurts our eyes and burns our skin. At that time we became the Drow. They believed that the cruel life in the underdark would destroy us. But the spider queen embraced us and gave us the strength to survive. We remained to remind our cousins of their betrayal. And the price they paid was indeed high. They not only betrayed us, their cousins and leaders, but also destroyed the mighty elven nations. It was the end of the rule of the elfs. Now when you go to the surface, you see that these traitors hide in deep forests and lonely cities. The strength of the elfs has vanished on the surface. It is here in the underdark that the strength of the elven nations is not forgotten. And the day will come when we claim back what should have been ours from the beginning of time. The day when we take back the surface and once again rule all of the races.

The greatest danger does not lie in the dark tunnels of the underdark but in the world above us. Our cousins and know of their own weakness and our strength. Therefore, they turn to there old tactics and try once again to destroy us. They convince our own blood to ally with them and betray their people and the spider queen. Lure us with false promises, so you become a puppet of those that forced us into darkness. Those heretics turn against us. They even ally with our eternal foes, those which have betrayed us centuries ago. They have forgotten the crimes that were comitted against their own race. But we remember the betrayal of our cousins on the surface. We are aware of those traitors and their lies. We shall never betray the spider queen, who saved our people from the merciless slaugther of our traitor cousins.

Lloth tlu malla. Jal ultrinnan zhah xundus!

// Very old thing I found. Might be suitable for the library. Might need some language corrections.

// Added "The War-Chant of the Sharessin" two posts up

Complete Collection of Curses, Swearwords and Not Nice Language.

Lathanderite curses:

Realms exclamations appear alphabetically, followed in parentheses (with asterisks to lessen the obscenity impact) by the real-world equivalent:

"Beard!" (contraction of "[by the] Beard of Omthas!") [Omthas was an early prophet of Lathander, last heard from over six centuries ago]
"Bitterblood!" (contraction of "By the blood of Alathan!")
"By the Beard of Omthas!" ("Holy crap!" or: "Jesus!" [profane amazement])
"By the blood of Alathan!" ("Jesus, Mary, and Joseph!" or: "Bloody hell!" or "Jesus f*cking Christ!" [profane shock or disgust]) [Alathan was a high priest of a Lathanderite temple who was martyred four centuries back for preaching the faith of Lathander by the local Tethyrian duke -- who hated and feared change, and didn't want any commoners getting uppoty ideas about starting ANYTHING new]
"Darkrose!" ("Blast!" or: "F*ck!")
"Dawnfire!" ("(censored)!")
"Dusking!" ("Damnation!")
"Redblood!" ("Bloody hell!" or "Damn!" [upset Lathanderites have been heard to say things like "They even stole the redblooding candles!" so "redblooding" is the form that lets this word be used directly in place of the real-world "bloody" or "f*cking"]
"Star of the Morning!" ("My word!" [usable even when speaking to superiors in the church 'polite oath' that denotes surprise or dismay])
"Starfall!" ("Damn!" or "Blast!" [ancient oath, now considered almost poetic or flowery])
"Zustrin!" ("Bloody marvellous!" or "F*cking wonderful!" [used only when pleased, but so shocked or surprised as to burst out into profanity; considered poor form by clergy of Lathander]

Banite curses:

Here are some naughty words apt to be uttered by worshippers of Bane today. Where the curse seems an invented word and no 'name origin' is given, it derives from an ancient, ill-remembered 'temple tongue' or cant used by the very early cult of Bane, to keep secret the nature of converse between priests.

"Aumarrath!" (contraction of "In memory of Aumarrath!" [Aumarrath the Tyrant-King was an early prophet of Bane, and this oath is polite enough to be used to superior clergy, denoting holy awe or satisfaction, somewhat akin to the real world: "Blood of the Virgin!" or "Name of the God!"])
"Blackfire!" ("Blood of the God!" [used in awe, admiration, or profane amazement, but never when angry or disgusted; is much less formal than "Aumarrath!"])
"Clathenar!" ("Holy crap!" or: "Jesus!" [Clathenar was an unintentional martyr of Bane whose long-ago holy service was one long sequence of disastrous screwups, so this oath is always used like a groan of dismay or spat out in despairing anger, when something has gone seriously wrong]; pronounced 'CLATH-en-ar')
"Embarranar!" (a gloating thanks to Bane for something that's gone well, or a victory, or unlooked-for aid or good fortune, roughly equivalent to a delighted: "Son of a BITCH!" or "Don't that take all!"; pronounced 'Em-bar-RAN-ar')
"Hand of Hate!" ([contraction of the rarely-heard "Feel the Hand of Hate!"] an expression only snarled at foes or victims being slain; rough equivalent of a real-world: "DIE, motherf*cker!")
"Holy Fist!" ("Jesus Christ!")
"Krisk!" ("Sh*t!")
"Lurruk!" ("Bloody hell!" or "Damn!"; pronounced 'LUR-uh-kh')
"Sark!" ("Blast!" or: "F*ck!")
"Talar!" ("Well, damn!" [a mild expression of surprise or dismay])
"Tondrabbar!" ("To the God!" [a war-cry or exulting expression uttered when an offering is touched aflame or broken, a foe is struck, or an attack is launched (i.e. it would be the first shout of a surprise attack); pronounced 'Tawn-DRAB-bar')
"Whiteblood!" ("Bloody hell!" or "Jesus f*cking Christ!" [profane shock or disgust])
T
his is of course the very sort of detail dropped because of the original TSR Code of Ethics AND the desire to simplify speech (doing away with dialects/accents, and so on) to make the game more accessible when it first appeared. If your players don't feel comfortable using any of these expressions, or they seem silly when uttered, don't use them. Bane will understand.

Red Knight curses:

Obscenities uttered by faithful of the Red Knight when personally upset include these:
"Alavaerthus!" (equivalent of "God-damn-it!" or "Jesus f*cking Christ!" [this word, pronounced "Alah-VAER-thus," was the name of a member of the Fellowship who had a large hand in founding the church of Red Knight, but went mad in a battle and sent his forces to their dooms through a series of stupid or reckless commands; "playing Alavaerthus" is an informal Fellowship expression meaning to 'totally screw up')
"Blood of the Lady!" (equivalent of "Oh my [insert strongest personal obscenities here] God!" [used as a stronger replacement for "Alavaerthus!")
"Checkmate!" (formal, usable-in-polite-company equivalent of "Damn!" or "(censored)!" or "Blast!" [invoking the name of the Lady's blade])
"Keltor!" (equivalent of "Damn!" and pronounced as "KEL-tor" [spat out swiftly])
"Teskyre!" (equivalent of "Sh*t!" and pronounced as "Tess-kEYE-ur")
"Witless!" (equivalent of "F*ck!" [the strongest personal oath of a faithful of the Red Knight alludes to stupidity in strategy or tactics])

Tempurian Curses:

"Blood of the god!" [also uttered as: "Blood of Tempus!"]
"Hooves!" [a reference to the mounts Tempus rides or stands on, Deiros and Veiros, and therefore to the god at work]
"Steel!" [short for "Thirsty steel!" (this longer form is now very rarely heard), and expresses an eager desire to take part in battle]
"Sword and Stars!" [a saying derived from the belief that stars flash to mark the god's approval when a favored attack is made or a champion draws his or her sword for purposes of battle]
"Warhorn!" [short for "Warhorn forlorn!" (a line from a temple hymn about aid arriving too late to save the lives of heroes dying heroically in a 'last stand' because they upheld their duty rather than departing and so saving their lives), and expresses regret at a battle defeat or at poor tactics that resulted in losses because allies or sword-comrades came too late, or went in the wrong direction, or chose opponents or terrain poorly]
"Zelzing!" [a word from an old, now-lost battle song of Tempus, that poetically described the sound of ringing swords in battle; this is now used triumphantly to mark a blow struck, or battle joined, or a foe struck down]

And now, the "hard swearing" indulged in by believers in Tempus who have lost their tempers and let lapse all guard over their tongues. As usual, I've provided modern real-world equivalents in parentheses. Almost all of these words derive from ancient temple cant of the Wargod, now forgotten except for these oaths and a few sacred phrases used in altar prayers.

"Arntarmar!" ("Jesus Christ!"; pronounced "Arn-TAR-mar!" [Arntarmar was a long-ago mortal war-hero who worked wondrous victories in the name of Tempus, and died willingly on a battlefield to allow wounded and children to escape while he singlehandedly held off a vastly more numerous foe in a narrow gorge])
"Caztul!" ("F*ck!" [profane shock or disgust] and pronounced "CAZZ-tuhl")
"Gelkor!" ("Sh*t!"; pronounced with a hard 'g': "GEL-kore!")
"Harcrimmitor!" (akin to shouting: "DIE, motherf*cker!" and pronounced: "Har-CRIM-ih-tor")
"Kelstyn!" ("Blast!"; pronounced: "KEL-stinn!")
"Malagard!" ("Well, damn!" [mild surprise or dismay])
"Ralimralar!" (a delighted: "Son of a BITCH!" and pronounced: "RAL-im-RAL-ar!")
"Sakros!" ("Holy crap!" [astonishment, not necessarily bad] and pronounced "SACK-roe-sss")
"Talandor!" ("Bloody hell!"; pronounced: "Tel-an-DOR!")

Drow Curses:

Light upon you!
Darkness take you!
Vith'os!
Vith'ir!

Elven Curses:

Cowardly dog(s) - Nadorhuan(rim)
Feast of wolves (slain enemy) - Mereth en draugrim
Gate bird(slain enemy) - Andodulin
Go kiss an orc - Auta miqula orqu
I hate you - Amin delotha lle
Listen to my laughter - Lasta lalaithamin
Much wind pours from your mouth - Antolle ulua sulrim
Son of snakes (dishonest person) - Utinu en lokirim
You are king in your imagination - Lle naa haran e' nausalle
You disgust me - Amin feuya ten' lle
You smell like a human - Lle holma ve' edan
You're ugly and your mother dresses you funny - Llie n'vanima ar' lle atara lanneina
Your head is empty - Dolle naa lost

To tide you over on the swearing, here are just a few key words, with various regional variants given (I'll leave the more colourful genitalia descriptors for the full piece):

(non-deity-specific) damn! = hrast, hrammar (hur-RAST, hur-RAM-uh) ["hrammar" is southern]
sh*t! = naeth, naed, orbal (NAY-thh, NAYdd, ORR-ball) ["orbal" is southern]
f*ck! = tluin (tuh-LOOO-in)
f*ck you/f*ck off = sabruin (sah-BROO-in)

Elven:Biir is a term that is translated into 'garbage/waste', and is used in the context of calling someone else garbage.

Dhaerow, we know, means ‘Face of Shadow/Traitor’, and is used in the context of equating someone to a Drow.

Filliken is a term that is translated into 'open skirt', and is used in the context of calling someone a prostitute.

Hahlorkh is a term that means 'Un-Elflike Butchers and Savages', and is used in the context of insulting another Elf.

Lorkh is a term that means '‘Savage Butchers who Lost Their Elven Nature Long Ago Through [savage] Behavior’, and is a grave insult to any Elf.

Saurot is a term that means 'Taint/Rot', and is normally used to refer to something that N'Tel'Quessir do to a lesser quality than Elves. A drink, for example, would be described this way. It can also be used to describe a person.

Vyshaan, as we know, means 'Power Mad', and is used to equate someone to the Vyshaanti, which is a grave and vile insult among Elves.

How to Say Xaviera in a Thirty Four Way's:

low-coin lasses

high-coin girls (obviously, this term and the preceding one refer to rates charged - - and, usually, "quality of presentation," which is to say: to charge high rates, a female usually has to be pretty if not beautiful, actress enough to enjoy her work and to portray what the client wants [from fear to innocence to tenderness, and a liking for whatever the client's preferences are], to be clean and provocatively dressed, and to operate in less than squalid surroundings)

ladies of the evening (implies the ability to function as escorts in social situations; i.e. know how to behave at a feast or formal gathering as ladies of breeding, not merely - - or perhaps not even - - sexual partners)

bedwarmers (entirely neutral and open-society-polite term, as it can imply either gender, and everything from a personal maid who literally warms a rented bed with a bedpan and then departs, perhaps never being seen by the renter, to a regular companion hired repeatedly by a given traveler on every visit to a given establishment; usually means "good, hard-working, trustworthy prostitute")

alley girls (implies low and coarse street workers, often women who literally ply their trade in alleyways by night, usually swift "offerings" for a few coins; young boys who can scrape up a copper coin between them usually get their first sight or fondle [only] of bared female flesh by visiting an alley girl in daylight)

festhall downdancers ("festhall dancers" are usually just that: dancers, though they may flirt and dance unclad or partially so; "downdancers" is the usual shorthand term for "MORE than just dancers")

lightskirts (a mild term, usually implying prostitution but can mean merely promiscuous)

looseskirts (need not be a professional; this term really means "willing woman," but is often employed to mean prostitute by folk who dare not, or don't want to be, more explicit)

snakehips (an exhibitionist and willing sexual partner who is either contortionist or acrobatic, or "willing to try" precarious sites for trysts, such as rooftops, high tree boughs, atop wagons, high windowsills, hanging from ropes or balconies, on horseback, and so on; again, need not be a professional)

low-lantern ladies (refers to the Southern [the Vilhon, Calimshan, and points south] practice of dancing, disrobing, and then lovemaking all to the subdued amber or red light of almost-shuttered lamps that have panels of one of those two hues)

willing-arms (usually used to refer to a village whore, as in "ah, this'll be the local willing-arms")

escorts (implies the acting ability and training to function as "arm candy" in social situations such as revels, feasts, and formal gatherings as persons of breeding, not necessarily sexual partners)

hard-currency girls (a term rarely heard these days; it implied that this particular prostitute wouldn't extend credit - - but almost no one does, any more, so the term is dying out except as a leering, over-the-top "scandalous" term used in some plays - - usually by a "shocked, utterly SHOCKED, my dear!" character)

courtesan (a professional "hostess" employed by a ruler at his court, to entertain important visitors; need not have a sexual role at all, but usually does; tone of voice or local knowledge implies sexual side of profession if it exists)

warmflanks (a very "polite" way of referring to prostitutes; can be said in polite social conversations by or in the hearing of anyone, including disapproving old matrons and children)

whiplovers (originally only a slighting way to refer to worshippers of Loviatar, or S&M -enjoying cultists of Shar and Bane, its use broadened to include masochists venerating Ilmater, and finally all sexual masochists; recently, has seen use in Amn, Tethyr, and Calimshan as a term for those who offer their bodies to be whipped in return for coin)

kisscoin (a polite, affectionate term for those willing to make love for pay)

footwarmer (an utterly neutral term for a paid companion of the opposite sex, who is willing to sleep with clients; usually sex is implied, but the term literally means to provide companionship in bed for the lonely, so they have a warm body to warm their feet against; increasingly, this term is applied to aging, less athletic and adventurous prostitutes)

she-eel (a snarled near-curse, implying someone who teases, takes coin, and then slips away [or robs clients], OR an approving advertisement for someone very supple and willing to use her skills for adventurous sex or to increase the pleasure of clients)

banner (a male prostitute)

skilled-laces (a prostitute of satisfying skills and performance; the term refers, of course, to unlacing garments)

darksail (someone who makes love for pay while masked, or with identity magically disguised; originally many elves and half-elves of Waterdeep used a "shiftmask" spell that covered their faces - - except for their eyes - - in amorphous darkness; this spell is sometimes cast for hire on wealthy wives and husbands who want to "cheat" at masked revels, so if their masks are torn off, their faces still can't be seen; the spell can also be cast to cloak most of the body, so once garments are removed, the body can be felt more than it can be seen, an aid in concealing wrinkles, or identifying marks that betray identity)

slyblade (prostitute who dresses as a man, to woo female clients or as protection against the disapproving or lawkeepers, when meeting male clients who know her true identity and profession very well, or are "tipped off" by prearrangement plus a card, message, or signal)

catclaw (prostitute who likes rough sex or domination, or who will for coin try to seduce others, or act the role of a slave, spouse, conquered war-captive or former rival who is now a willing lover [in other words, benefit or enhance the status of a paying client by her acting, from wearing chains and willingly accepting abuse to pretending to have been smitten by the sexual prowess of the client)

bell-ankles (a Southern term referring to the dying practice of wearing chiming bells on the ankles when dancing or lovemaking, as audible advertisements; this custom is dying out, but the phrase still sees popular use to mean prostitute willing to entertain "walk-in" clients)

slapthighs (low-rate or coarse or willing-to-be-abused prostitute; the term is descriptive, NOT pejorative)

smilecoin lass (polite term for a friendly, "nice" prostitute, especially one who will cook for, provide conversation for, and provide a bed for the night for, a client - - not just providing sex)

goldglint darling (poetic or "overly polite" term for anyone who provides sex for payment)

playpretty (a female paid for sex by soldiers or sailors)

doxy (mistress or prostitute, especially applied to women who are the shared mistresses of a select roster of men)

warmvelvet (a young, pretty or beautiful prostitute who likes to tease or act alluring or foster an air of mystery; in Silverymoon or Waterdeep, this also means a noble or wealthy young woman "playing" at being a prostitute for the thrills [or to see if she can use this as a "road away" from an unhappy home situation])

chalice (a poetic or very polite term for a prostitute, based on the poetic reference to the female as either a cup that a male drinks from, or a vessel that receives his seed)

glimmersheath (a strikingly beautiful prostitute, or a male crossdressing prostitute; in either case, the term refers to eyecatching beauty and willingly receiving the "dagger" of the male physique)

gold tigress (a prostitute who likes to wrestle with or fight [to be "conquered"] clients, or to bite and claw them; a "tigress" without the word "gold" refers to a female who is not a prostitute but has similar sexual preferences]

Collected and Authored by Mike the Paperboy

OOC: Obviously I just stole this from your thread Iron and composed it here into a gigantic post. It will need editing, and some of the discriptions might need censoring. Though I think the title "How to say Xaviera in Thirty Four Ways" is pretty adapt. I stuck the Author as Mike the Paperboy since it's from an OOC post and different user's, so I didn't want to give credit to one character or player, and thus Mike also sticks with the humerous nature.

I remember that lecture, Clockwork! Ah, the good times.

The compilation of oaths is pretty OOC (with comparisons to real-world swear words and whatnot), and a lot of it is written by Ed himself, so I'm not sure it should be placed in the library as an IC document. If someone was interested, I suppose the material could be used to write an IC report on the matter. Perhaps a humorous column or a bogus linguistics study.

How To Say Xaviera In 17 Ways And Not Get Slapped For It:

Quote:

high-coin girls
ladies of the evening
bedwarmers
festhall downdancers
lightskirts
looseskirts
escorts
courtesan
warmflanks
kisscoin
footwarmer
skilled-laces
smilecoin lass
goldglint darling
playpretty
doxy
glimmersheath

::ahem::

bawd, madam, nympho, harlot, scarlet woman, moll, broad, hustler and strumpet.

Xaviera wrote:

How To Say Xaviera In 17 Ways And Not Get Slapped For It:

Quote:

high-coin girls
ladies of the evening
bedwarmers
festhall downdancers
lightskirts
looseskirts
escorts
courtesan
warmflanks
kisscoin
footwarmer
skilled-laces
smilecoin lass
goldglint darling
playpretty
doxy
glimmersheath

joygirl?

Well, those are real-world words. Ed Greenwood specifically offered us Realms-specific alternatives in that list.

Torzeng wrote:

Weston Carter keeps the original journal of these works upon his person at all times as dilligently as he carries his book of Salandran Tenets.

For now, a copy lovingly worked on rests in the classroom of Salandra's Temple. In time, more may show up.

..... The Missing Tenet

.......... by
...... Weston Carter

.. An Interpretive Study of Salandran Faith

Torzeng wrote:

1.0The Missing Tenet – Understanding the Debate

1.1 It is well known that those of Salandra’s following live by a strong code to heal the sick and the wounded. To be faithful to Her, in itself, announces to many a goodwill to offer aide without segregation of race, belief, or alliance. Yet there is one thing known better even than Salandra’s skill to heal – the pacifistic ways of Her followers.

1.2 This observation from the populace has long been tied to the witnessed acts of benevolence by Her faithful. However, those of us who follow in Her step oft question our own righteousness. If we do not find the question alone first, then it is but time before a Brother or Sister brings light to the ever-most present uncertainty. The question: To fight or to abstain.

1.3 So why is it a debate in Her temples? The populace has conceived, and many firmly believe without knowing the depth of Salandra’s Tenets, that the most faithful of Her divine are utmost pacifist. This may have best come about as the clerical followers of Her teachings do, more often than not, choose to refrain from combat or conflict. Our Temples are made up of more than just the clerical, though, and such a notion of pacifism does not correlate as easily to the Templar. They face, more greatly than any other in the Temple, the trials and tribulations of strife, war, and conflict. A Templar steps beyond what the populace has conceived about Salandra’s following. A Templar’s duty puts them forefront to not only knowing how to fight, but also requiring that they will fight at some point or other.

1.4 The debate unseen to the commoner is where to draw the line. Is it truly wrong to fight? Is it necessary to fight? Is it permissible to fight? These questions, to a studied of Salandra’s words, are left unanswered. The Five Tenets give guidance in what is duty, what is worship, and what is growth. There are but three lines contained in The Five Tenets that define what is sinful. In the First Duty, “Salandrans will heal those in need without hesitation…” and in the Second Duty “[which] is to heal without prejudice or favour. Salandrans heal all who need their aid without regard to who asks…” is all that is directly stated wrongful to commit in the faith. From the mouth of Salandra unto First Temple Mother Morgana and First Oracle Eysheila were these Tenets given to us to follow. There is not a single passage that clearly states a directive in the face of combat.

1.5 Without a decisive veto on fighting, clearly is it logical that a follower of Salandra is free to fight. But if the matter was so simple, there would neither be a debate amongst Her followers or the commonplace perception that Her faithful are truly pacifist. The most effective way to understand the grounds to the controversy is to look at the opposites – to see beyond just what is written as Tenet and define it by the contrary. A single analogy, applied as identity of relation, can highlight the logic that has created this moral disagreement.

1.6 Heal : Harm :: Worship : Sin

1.7 This is read as “to heal is to harm as to worship is to sin” which appears to imply a vicious cycle. But that is when misread, for as stated prior, one must see beyond what is written and define by opposites. The opposite of healing is harming, as is, the opposite of giving worship is to sin. By using this analogy are we able to clarify the debate within Salandra’s temple. It is written in the First Tenet that “the act of healing is an act of worship”. This is Her divine word to offer us guidance in showing faith. To take this as scribed means that to heal is to worship. This relates back to the analogy as now, not only is to heal the opposite of harming, but to heal is to worship as well. Combine that the opposite to worship is to sin, and that to worship is by act of healing, it is clear that the act of harming is an act of sin. For as each is opposed, but to heal is to worship, can it be inferred that to harm is equally bound to sinful act in Salandra’s faith.

1.8 With all of these thoughts taken into account is the moral question brought to a pinnacle of desire to know an answer. There is no clear guideline in the Five Tenet that says it is wrongful to fight. But reverse is that to harm would be to sin, as to heal is the utmost and The First duty of Salandra’s faithful.

Torzeng wrote:

2.0The Missing Tenet – Recognizing what is Known

2.1 The truest difficulty within the debate, now that it is explained, is the lack of clear answer. So it is only natural to begin with what is known of the full thoughts when Salandra passed unto us the Five Tenets. There are many things that would have built upon Her wisdom, all from experience that She went through in life before Her ascension. Even still, now our beloved Lady in White, She grows with wisdom through her followers and granting that our hands may so slightly touch Her divine gifts and pass unto others comfort and healing. In this consideration, She has yet to see a need to once again walk before us and pass along Tenet word. We know She hears our prayers and we know She has worked miracle before the eyes of others. By so, we know Her wisdom in leaving us with only the Five Tenets as was first given, unaltered.

2.2 As one continues to advance through their considerations of the debate, the following observations of the known about Salandra and the Five Tenet may seem or feel skewed. In truth, there is no such effort to press either pro-pacifism or pro-combatant. Now that the mind is open to understanding the great disagreement, it is up to each and each own to discover themselves. To be fearless in finding question and reach out to justify, debate, and hold in clear-conscious what actions to be taken in any given situation. The wisest mind will think further from here-on-in and seek not bias but self-truth.

2.3 Of the tenets, “the First Duty is to heal the sick and the injured. No other duty will ever outweigh the first,” and we are asked to do so without hesitation and to our best of ability. This may mean to take from our personal lives on matters so small as to a friendly gathering to abjuring great celebration with a loved-one long missed. Many of Salandra’s dedicated find the First Tenet so imbedded into their lives that they need not think twice when they are asked to perform healing by blessings in “an act of worship.” There is little to be questioned in our greatest guideline that “no other duty will ever outweigh the first.” Salandra chose to make this the absolute foremost word to be held by Her followers.

2.4 Building upon the First Tenet comes the guidance that “the Second Duty is to heal without prejudice or favour,” to those who become our patients and those who are in need. This is a great challenge for the noviate and the new to Salandra’s word. Emotions are a deep part of our lives, and emotions guide everyone in different manner. This is natural in the course of life to learn, as wisdom is accrued through both knowledge and experience. Salandra entrusts Her followers to look beyond “races traditionally regarded as enemies by the local people” and offer “to aid the wounded on both sides” of battles. The considering thought is the depth of emotions that make up mortal beings. We are as bound to our emotions as we are bound to the cycle of life and death- only is either truly altered when magic is involved. While it is entailing a separate discursion, there is the clarity only so far that bias is forsaken when a “Salandran is asked for aid in a matter regarding the healing arts” for we “are duty bound to answer.”

2.5 The great debate so entwined in Her temples fist begins to show in the Third Duty which “is to seek out and research new ways of healing or preventing illness.” Attempting to do research can entail, at times, that one be able to travel through dangerous territories to find plants or even the source of an illness. Part of the Third Duty can put a follower in direct danger of attack. Furthermore, “this includes the duty to seek out and lay to rest any undead,” which declares that combat against undeath itself is not sinful for “the undead are unclean” and can carry disease worse than a common rodent. Salandra is aware that not all are skilled in combat, even as it is permissible against the undead, and so is it further given by Her to us the skill of prayers to banish such creations.

2.6 Then comes the omnipresent, yet obscured Fourth Duty. It is not that we forget or forgo these words, but that is more natural than even the willingness to heal that we develop over time in our faithfulness. In our trained behaviors we slowly “strive for perfection of self” through our actions and efforts of “duty to others”. The “Fourth Duty is to others” in which “acts of charity and assistance granted” are another means of worship. But furthermore, these actions are “gifts to Salandra” as much as they are gifts to those in need. Through this duty to others, we create “the source of the gifts which the Goddess grants us in return.” Not only is the Fourth Duty strive to self perfection, but it is the very way in which we earn the greatest of prayers for times of our own need and assistance from Her; whether it be in order to assist another or ourselves to persevere.

2.7 For to persevere we must in order to fulfill all five of the Tenets passed unto us. The most trying “Final Duty is to seek those in need” if we are truly committed to aide those left otherwise unattended. There is no question that to “travel the realm seeking those who require [a Salandran’s] help” is going to increase the risk of dangers we face. It can be as simple as moving between town and city, for there is ever-present outlaw and highwayman on the safest of travel. As well, we are expected to stay moving, for “a Salandran cannot cure a healthy man” and when “a town is healthy it is the duty of a Salandran to move on” for those in need “may not be able to come to us”. The Final Duty is clear that “outside the Salandran temples, healers are expected to travel” although it is not wrong either for those who stay to tend the temples. More-over because there are those who can find us, and there are those who need protection, shelter, or warmth and meal. That too is a service to others as in our Fourth Duty. Yet there is much room that it will put the traveling healer in danger no matter how alert or how protected between known civilizations. Especially for those who travel with groups entering deeper wilds or the borders of battled territories, which is the expertise of our very own Battle Surgeons. Where the Third Duty can be potential to put oneself in dangerous positions, it is the Final Duty that requires Her faithful to understand and prepare for turmoil in seeking out the sick and the injured.

2.8 Salandra chose her words with intent in passing on the Five Tenets. Only against undeath does She hold stance over violent conflict. In all else, there is the presence of danger, unaddressed so that we, her faithful, must learn in our own experiences and find our own personal morals where we have been left guided without clear dictation.

Torzeng wrote:

3.0The Missing Tenet – Who Salandra Was When as Mortal as We are Now

3.1 We cannot know with certainty the full life that Salandra lived, her experiences, and the emotions that drove her to her greatest actions. However, we are left with her Stone Tablets, and in such we are imparted with a glimpse of who our beloved Goddess was, for She too was once mortal, and surely underwent many trials. It is not of point to paint Her in light of one more pacifist or one more combative, but to further extend upon the ground which we build our own moral stances. A building can only be as strong as its foundation. Such is true in our worship and faith as we can only be so strong by believing without understanding our own “why” to our ethics and practices.

3.2 While it is imperative that all Her faithful know of the Stone Tablets, it is not as strongly expected that the tale is memorized to heart as our Tenets. As we study deeper, and we perceive more that gives us questions to make our own answers, much to justify our final choices comes from knowing about Salandra Herself when as mortal as we are now.

3.3 Salandra was a heroine in Her own times, one of three whom joined together to stand up against the vile and the foul. It is known that Salandra was born into an impoverished life and one that was difficult as people were only beginning to inhabit the isles of Amia. Our beloved Goddess was still mortal Herself as She witnessed agony and poverty first-hand amongst it. In Her own times She became a priestess of the Crying God, Ilmater.

3.4 In these times of devotion, Salandra joined with Morgana and Eysheila. They became known as the Merciful Three by right of being healers, driving back monsters, and helping villagers in any way they could.

3.5 The Merciful Three set out in the most perilous of times to combat a malady that was turning life to unlife and plaguing the isle with taint. It was in violent conflict that the Merciful Three put end to a worshipper of Talona, and it was in goodness and faith that Salandra gave the last threads of Her own life to unweave the terrible curse.

3.6 In this selfless act, Salandra awoke once more with divinity to serve Ilmater as the Goddess we give worship to today. It was after her ascension she returned to Morgana and Eysheila and left with them our Five Tenets, our First Temple, our First Oracle, and our First Temple Mother. With this, so were the Stone Tablets passed on, dictated by Salandra herself. These are the two pillars of the faith to care for the world and to travel the lands to right wrongs. We are not to forget the work of the Merciful Three.

3.7 Through all this, merely an abridge of the Stone Tablets, does our faith extend beyond the Five Tenets. With Ilmater as Her example and Her God has Salandra bestowed another set of teachings, much akin to Ilmater’s, and yet more direct in the course of how to aide those in need. For as amazingly little seems passed to us upon of conflict, there is much that Salandra has left without question in Her wisdom. Given all that is known, we still debate amongst ourselves the true calling.

3.8 Salandra, however, has passed along not the faith of Ilmater, but the faith of Her own benevolence. It is one that coincides with Ilmater while reaching out to the suffering through much clearer directive. The First Duty is to heal the sick and the injured, where no other duty shall ever outweigh this guidance. It is not of purpose here to distinguish the variances of Salandra’s word and Ilmater’s painbearing, but to offer for thought that Salandra’s wisdom that guides us, today, was gained in a far different world, a different life, and yet as mortal. As fallible we are to our emotions and as driven we are by unmatched prowess did She, our Godess, also once live.

Torzeng wrote:

4.0The Missing Tenet – The Missing Tenet

4.1 To have ascended is no short accomplishment. For She who once suffered trials as much as any of us do today, has become infallible with divinity.

4.2 I shall break now from merely examining the great debate amongst the faithful, what is known in our Five Tenets, and the mortal life of our beloved Goddess. It is in all hopes that the reader’s mind has been spurred forward on a journey. One that would raise questions of the self and how you truly feel when faced with difficult choices ahead. This is not a trial of faith, no. These thoughts are meant to be along the path of the Fourth Duty, for as we better understand ourselves and hold firm to our convictions, we connect with Salandra in showing our willpower to do what is right; so long as we are in the bounds of the Five Tenets. These boundaries were left loose in wisely trusting us to serve how we are most confident and most able in each of our moral standings. It is in this way that the Priests and Priestess may take a strong stance of pacifism as often seen, while the Templar and Battle Surgeons can train hard for self-defensive combat to better seek out and get aide to those who can’t come to us for it.

4.3 It has been a long road in my own learning. All that is written prior has come from my journey into discovering the depth and strength of my own faith. Once, I was pacifist to utter extreme. I could hardly defend myself feeling it unfitting to learn combative training at all. I had Her blessings to keep me shielded and even hidden. Then I discovered my body to suddenly be capable of more, physically, I put myself to oathswear to abstain many of Her gifts until I could protect myself better. I gave myself this trial in offering to Salandra, for as in the Fourth Tenet in goal to better ourselves. As well, in being more self-able, can I become better to serve in worship of acts of healing, protecting, and treating those who need help without burdening of Her gifts. Salandra grants us Her divine prayers in reciprocation of duty to others. Thus, my trial has been a long one. That I have taken willingly and by my own choice alone. For it, I have had to question myself what I hold to be true and righteous as a faithful. A challenge I have enjoyed as I feel my eyes are open to understanding.

4.4 To me, the great debate in our temple is nothing of the sorts. It is not a quarrel, it is not a competition, and it is not a definitive needed to be found. Perhaps the reader can also gain insight if they have followed these works of study and opened their mind to wonder. There is no need to question Salandra’s wisdom in leaving out exact clarity. For, by doing so, she has given us the freedom to grow as who we wish to be ourselves in her faith. While we all share a common grounds to help, to heal, and to serve, we all may find our own strength of faith and adhere to what is our moral code. We are not drones to doctrine, but sentient, fallible mortals who constantly question ourselves and gently question each other. I believe that Salandra has set the grounds of Her Five Tenets so that we would, indeed, disagree. For it causes us to think for ourselves. And it causes us to watch each other and inspire each other and confront each other- for it is in this confrontation we must defend out ethics. Those who believe blindly, or falsely, as spurred into seeking out their own answers and to understand why they feel as they feel is morally higher. In doing so, Salandra leaves not a right-or-wrong, but a standard we make and uphold that is as enduring as we are determined to live our lives fully. The debate is a trial created, with much wit of wisdom, to put us forward on the path to self-discovery.

4.5 Therefore, it is from my own internal venture, that I propose a Sixth Tenet. This is not the words of Salandra, nor is it meant to be. These are the words by which I have found to guide myself where Salandra has left it open to be interpreted:

4.6 The Sixth Duty is to understand why one fights. Salandrans are to protect the innocents caught between strife, even so far as to be a bastion themselves. To retaliate is only in self-defense and the assailant given chance to flee or escape. To strike first is only to protect another incapable or wrongfully struck. A Salandran will never strike a blow as the aggressor.

4.7 The Missing Tenet. It is to find and to stand by our convictions with devotion.

Faith and Tenet,
Weston Carter, Devoted of Salandra

Torzeng wrote:

Afterword

It must be recognized that the views, expressions, and interpretations voiced in this work on Salandra’s Tenets and Stone Tablets is not neccissarily the views, expressions, or interpretations of the Temple of Salandra or that of affiliated followers. This work is not endorsed or otherwise officially recognized by the Temple of Salandra.

All quotes have come explicitly from The Five Tenets and, or the Stone Tablets of Salandra.

I can go in and remove the seperation caused by the quoting, if really wished for. I personally feel it helps keep it organized given the length of that article...

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