I had some questions when I read through this post: *Some of the entries in the Herbarium refer to allergies. Would allergies be known in 17th century Santharia, or should I change this to irritation (of the nose, throat, or some other body part)? *I can’t remember the code to insert pictures of the plants—please, somebody, help!
Just a starting point, but I thought I'd start with this and see what people's reactions are. Could we have a section in the Miscellaneous menu, something like "Medicine and Vitality" or something like that? Just a thought.
The second part of this is an introduction for a Medicine Overview (or whatever title this will bear) topic in the compendium.
*Edits in lime green.*
Medicine is that discipline of study that branched into treatments for many ailments of humans, elves, dwarves, and the other intellgent races of Caelereth. In a sense, this is one practical use for scholarly study--that is, finding direct applications for nature lore and herbalism in alleviating bodily ailments. Herbal preparations are classified in this instance according to their effects.
The quintessence of health is healthy living. Proper diet is essential, since we are composed of the stuff we consume. Much has been written on this subject: As early as 28 a.S., the noteworthy Eyelian religious leader/healer Wai'enea'isthir Be’allouf described "Koy'antan'askiwit", or "inner working in balance". He reflected that, as the world was formed from chaos, and needed a balance of the right elements to take shape, so too our bodies came from our mothers, without shape, and were formed by providing the right balance of elements. As this elemental balance must be kept in order to prevent the inner workings from reflecting the external chaos of the world, we take in those foods which provide us the neutral balance of elements.
Thus, it is advised to eat enriching foods which maintain the neutral balance of the elemental composition of the body. Bread and grains, being leavened foods, fulfill the Wind requirement. Cheese and milk are derived from a mother animal's milk, and these provide the Water requirements. Meat and fish impart the fire from their veins, which meets the Fire requisite. And, fruits and vegetables are the bounties of the earth, thus they provide the Earth requirement. Brewed or distilled spirits in moderation can also benefit the body, putting fire into the blood and water on the brain, but in excess they can wreak havoc on the natural balance.
Another concept of health is regimen, the vital balance of exercise and sleep. This ancient wisdom has been revisited many times, one notable instance coming from Mí'yphór'thyrón of the Aellenrhim, in her scholarly letter written in 1489 a.S. to Seer Damari Amisys. An excerpt from this letter reads: "...were it better that we should regale the sun with our bodies' splendor, our vitality drinking of the broad noonday sun, our muscles rebuilt anew, a-la! Or t'were better we should rest, and let slumber this agonized structure, give rest to sinews much stress'd, our flesh and vigor again renew'd."
Exercise and sunlight are how we maintain our bodies strong and vigorous; our muscles, heart, and mind all benefit when we put them to use. As we shape our muscles, we shape the earth our bodies are sculpted from. If our flesh and bone are the Earth element for the anvil, then sunlight is the Fire that lights the furnace to create and reshape our bodies, clean air is the Wind in the bellows which stokes the furnace, and Water cools and hardens the newly-shaped body.
To complement our exercise, we must also get plenty of sleep. Sleep is the healing Water which replenishes the blood and cools the daily reforged muscles. Darkness and quiet are the Wind which brings tranquility, dreams, and philosophical brilliance, quieting the Fire of the daytime. Without these, our muscles tire, our hearts ache, and our minds go sallow. Whereas exercise builds up our strength, sleep cools us down so that we do not burn up our vital essence.
Cleanliness and avoidance of disease are universal needs in order to remain healthy. People are advised to avoid coming in contact with one who is stricken with a disease or plague, as contagion may spread from one person to another through bad air or open wounds. Clean air purges bad air, thus one who is ill may do well to be exposed to open air and allow the contagion to leach out of them. Obvious exceptions do exist, as in the cases of plague or consumptive cough. Washing our hands before we eat is advisable, especially for those who work with dirty animals.
One finishing touch: In the Redberry bush entry, where it says Ormelin is a "panacea"--is panacea acceptable in Santharia? Some alternative words I dug up to suggest in its place might be:
Another point for revision: I completely forgot Judith's theriac entry! I don't know all the ingredients, and, complicated as it is, I'm not sure what the lore of usage would read for this "magical" cure-all. Should theriac go into this topic?
@Takor: I agree with you about avoiding any association of illness with punishment for sin in Santharia. Added to my personal convictions on the subject (I don't think anyone deserves to get ill), that's one philosophical argument I'd really like to dodge!
Anemonel Flower (Aelvásh Merín) Overview: Raw Anemonel is poisonous, and accidental ingestion often leads to headache, fever, loose watery stool, stomach cramps, and may even cause death. The Injerín elves have mastered preparation of Anemonel for medicinal use, carefully guarding this secret from anyone else. In elven culture, the Anemonel is associated with positive and magical, even mysterious, properties. To the orcs, however, this flower represents disease and death because of the poison of the living plant and the pale pink color of the flower which mirrors the pallor of death.
Preparation: Dried Anemonel leaves are crushed, soaked with Anemonel petals, then mixed with other herbs that help neutralize the poison in Anemonel to produce Aelvásh’már.
Reverses effects of other natural poisons, including its own.
Assuages stomach cramps.
Location: Anemonel flowers are found in forested regions of Northern Sarvonia.
Burntrock (Falserock) Overview: The Falserock is a small plant, a variety of a cacti actually, that actually looks more like a stone than a living thing. Hiding as it does among the pebbles in the Ráhaz-Dáth Desert, with its gray and brown exterior Falserock has the perfect disguise. Falserock comes in three varieties - Common Falserock, Painrock and Burntrock. Burntrock is found near the Norong‘sorno, and named so because of its already burnt colouring. It appears blackened with small lumps upon it that look like cooled lava bubbles having a slight shine to them.
Preparation: The plant is washed and slow-roasted, then the husk is removed and the "meat" inside is eaten.
Good for ridding the body of toxins and belly ache.
Location: The burntrock variety of falserock is found near the Norong‘sorno in the Ráhaz-Dáth desert.
Cinnabark Pine Overview: The Cinnabark Pine is a giant conifer, between 35 and 50 peds in height, with turquoise needles and shaggy red-brown bark with a delicately fragrant spicy scent. Its bark is used as a sweet spice to flavor many foods. These trees are found mainly in tropical regions of the world, especially in the southern parts of the Continent of Nybelmar, but also in the forest of Vóhol'caór in the southeast of Denilou and in the Sharadon Forests cultivated by the Maeverhim elves.
Preparation: Cinnasticks (shaved tree bark) are brewed into a tea.
Soothes stomach and bowel problems.
Location: Cinnabark pine trees are found in southern Nybelmar, the forest of Vóhol'caór in Denilou, and in the Sharadon Forests.
Common Basiloc Overview: Basiloc is a small herb that grows abundantly in Southern Sarvonia. It has commonly been described as a small leafy bush with tiny flowers in the summer. There are two different kinds of Basiloc; Asén (meaning "sweet") Basiloc is used in cooking and fragrances, while Common Basiloc is used in tea to help calm an upset stomach.
Preparation: Leaves are harvested just before the flowers bloom. The freshly picked leaves may be chewed for modest effect. Dried leaves are more commonly used, and can make a more potent cha. Tied into bunches and hung upside down, these will dry within a month. To prepare cha of Basiloc, crush two or three leaves into a cup of boiling water and stir.
Tea soothes upset stomach.
Location: The Basiloc herb is found in Southern Sarvonia, particularly central Southern Sarvonia.
Fragrans Tree Overview: Fragrans Trees are tall, slim trees roughly 8 peds in height with reddish brown bark and black leaves with small purple spots. The tree's bark may be used to produce a tea with an earthy, pleasant taste which quiets stomach upset. The bark is rough, as if the tree were covered with small sharp grains.
Preparation: Tree bark may be shaved off, but one should not shave down to the trunk itself, lest damage befall the tree. The bark is grated and steeped in boiling water to produce tea.
The tea staves off nausea.
Location: Fragrans trees are found throughout Santharia; optimal conditions are rich soil, good water, and plenty of sun exposure.
Khmeen Plant Overview: Two varieties of Khmeen plant are known, Black Khmeen and the more aromatic, though less common, Maiden's Breath. Both begin life as carrot-appearing roots, and within one or two years these put out seed-producing flowers. These seeds are the essential part of medicinal extractions from the Khmeen plant.
Preparation: The seeds themselves may be chewed to derive medicinal benefit. As well, the seeds may be ground and pressed to release the oils contained within.
Aid good digestion, rids halitosis.
Location: The Khmeen plant is found in southern Elverground, Narfost Plain, and northern Nybelmar.
Mil'no Plant Overview: The Mil'no Plant is a desert plant with light pink to blue blooms used for hygienic, cosmetic, medical and other purposes due to its strong scent. Mil'no grows in bulks on solitary stalks with silvery-green leaves and can be found in abundance in half arid conditions, but can exist in drier regions also. Mil'no is up to two peds high with green soft, hand sized leaves on single stalks, growing in bulks. Its intense scent serves as a defence against herbivorous animals and sucking insects. Mil'no is mainly used by the Shendar, who need not only greater amounts of the leaves for their toilet, but use all its parts for different purposes.
Preparation: The long stems are filled with liquid, akin to tree sap. This sap is diluted to the desired potency.
Sap may be ingested to treat fluxes.
Location: Mil'no plants are found in parts of Sarvonia with half arid, hot conditions with lots of sunshine, particularly Stratania.
Waterstar (Bavera's Gift) Overview: Also known as Már'miés'efér in Styrash, this lovely waterplant with its white petals grows just on the surface of sweet water rivers and lakes, and a variant plant grows in the seas as well. It produces fruits known as Starberries. Huge patches are found on the open sea, looking like an island from afar when flowering. The Waterstar is dedicated to the Goddess of Water, Baveras, and seen as her favourite flower. A few medical usages, all connected with the water in some way, is reason for the other name it is known for, Baveras Gift. In rare cases it can be mistaken from a distance for the tyrscaru.
Preparation: The leaves are most efficacious when eaten raw, but are also effective if dried, steeped to make tea, pressed into juice, or dried and pulverized.
Salad removes any poisonous substances out of the body, is a laxative, and rids bowels of worms.
Tea helps with both flux and obstruction by regulating the bowels.
Location: The waterstar flower is found in rivers, lakes and open water around Sarvonia.
Yrom Shrub (Heather) Overview: The Yrom is a family of altitude loving evergreen shrubs of Sarvonia, carrying small flowers. It is found from the very tip of Northern Sarvonia to the southern Mithral Mountains. Yrom is the Styrásh term for the plant, which is also in common use by other races. The Tharian word for the same plant is Heather, though it is only in use in the Northern Sarvonia provinces of Vardýnn and Nermeran. Yrom is commonplace on the Steppelands of Southern Sarvonia and is an important plant of highland regions, but it is also found on the lowland moors of Northern Sarvonia.
Preparation: Fresh tree twigs may be chewed raw.
Treatment for upset stomach, indigestion, other bowel problems.
Location: Yrom is found throughout Sarvonia in most heath, moor and highland areas of the continent as well as populating poor soils around coastal and bog areas.
Overview The body is not a stone structure, it is a fusion of six elemental spirits which knit us together and are in constant flux. Each constituent is swayed by a pair of the Twelve Gods, thus each impels our personalities in different ways. A balance of these influences is necessary for our livelihood; however, too much of one can lead to an affliction of body and spirit.
Posit of the Six Bodily Constituents Philosophy of the composition of the body hosts many contentions and disagreements. Still, one posit which has many proponents is that of the six bodily constituents. Just as Caelereth is composed of four elements--Earth, Wind, Water, and Fire--our bodies are intricately constituted of many elements. As we are children of the gods, it is natural that we should be constituted from their influences, in a vital and delicate balance of each. Without this balance, we are swayed too easily toward a particular influence, which in extreme may infirm us, leading to sickness or even death.
The manner in which we balance the constituents is a further point of contention. Some propose that when one influence is too strong, the ideal remedy is to withdraw that element and thus recompose the body toward a more neutral position; an example of this is application of leeches to extract bad blood. Others believe that by infusing a small amount of an influence which, if given in large amounts, would make a normal person sick, the sick person will thus be "realigned" toward balance. However, most rational thinkers of our day believe that herbal supplements and elixirs are proven methods to treat illness and contagion, encouraging the bodily constituents to flow in a more healthy way and thus remedy the imbalance of the influences.
We may describe people's personalities by the influences which are strong in them, such as 'he is of customary phlegm', 'her sanguine vitality', or 'one's bilious temperament'. At the same time, when one is obviously under the sway of a particular influence, and they appear to be out of composure because of this imbalance, we make reference to their affliction by the influence which is in excess, as in, arvean or foiroan, alluding to the god which impels that particular constituent.
Myth/Lore Mythology of the divine influences on our spirits has been passed on by oral tradition for millenia. The first woman to give shape to this lore and teach this wisdom to her students was Quaelhoirhim sage Ypherén Quelthén’vashenár. In the year 1052 b.S., she penned Influences of the Aviaría, a treatise on the bodily fluids derived from the Twelve Gods. She starts by explaining that we are composed of six bodily constituents, these being choler, phlegm, blood, bile, ichor, and animá. The word animá was coined by Sage Ypherén, a composition of ánh (adv.) meaning at once or immediately, and imán (tr. verb) meaning ignite, arouse, or spark. Imán is derived from imáj (f.) meaning act, action, or deed. The Styrash word, ánh'imáj, signifies idea or inspiration (lit. immediate action); in Tharian writing and speech, this is reduced to animá, signifying spirit.
She described that each of these constituents is necessary for life to continue, thus the Gods are constantly reshaping our bodies in many ways, on a daily basis. She further explained that when one of these constituents is out of balance with the others, that influence then grows too powerful and shifts a person's inner balance in undesirable ways. To restore health and proper working of the body, balance of the flow of the constituents must be found.
Herbalist mage Dalmac Brandivere, a learned scholar of our day, has composed a diagram representing the alignment of these harmoniously-existing constituents, provided here to illustrate the principle of counterbalancing spirits working toward an ideal neutral composition of our bodies:
(click on image to enlarge)
Two Schools of Practice [Entire passage which follows recently added] The six constituents are acknowledged by most to exist in harmony, and intervening in their harmony is difficult, if not detrimental in most instances. This dilemma sparked the schism of healing practices into two schools of practice, the Rebalancers and the Constituants. Healer-Astrologer Iollan the Long-Sighted wrote The Heterodoxy of Medicine, or The Discord in Healing Practices of Our Time which delineates the two theories:
'The leeches and chirogeons who believe that each type is assigned before birth by the relevant gods and that it could be considered blasphemous to tamper agressively with those types, would argue that 'from observation we see that people's personalities are fixed and unalterable - as every woman who has ever wed a man hoping to change his ways will testify - all that we can hope to do is redress minor imbalances that result from a way of living which tip a person into untenable situations, such as long-term melancholia or excessive argumentativeness...'
'This camp is often known as 'Fixed Sixers' in popular parlance, though they prefer to refer to themselves as 'Rebalancers' or 'Hypocreans' (after a famous physician of the time of Thar). Their treatments are comparatively non-aggressive, generic, and holistic, preferring as they do to consider circumstances and way of life in a patient's condition. On the other hand, this means that Rebalancers will pry into every aspect of a person's life in order to determine the best treatment. They may prescribe herbal treatments, massages, art lessons, counselling, prayer, physical training such as swordplay, scholarly classes, the complete redecoration of one's primary abode, or a course of gnomish draughts. One never knows what to expect when one is being treated by a Hypocrean.
'Those who hold the opposing viewpoint are generally called 'Constituants' (note spelling), 'Flow Physicians', or more deprecatingly, 'Juggers' - from their well-known analogy quoted below.'
"The sentient being is comprised of six qualities or characteristics in various amounts which can vary randomly throughout the course of that being's life dependent upon the vissisitudes of fate. Those same qualities can be visualized as various fluids - wine, oil, beer, vinegar, and so on - in a marketstall, poured in and out of their respective jugs as the day passes. Excesses or deficiencies of certain fluids must be remedied..." and continuing after a description of the various problems that may arise, "...it is thus our task as physicians to redress those imbalances with the appropriate treatments, in effect replacing deficient levels of fluids and tipping out the jugs which are too full..."
'If you are a patient of a Flow Physician, be sure that you will feel you are getting your money's worth. Treatments will have immediate results - though not always what either doctor or patient expects - and may range from magical intervention to drastic fasts and purges. Potions, lotions, drinks, emetics, bloodletting, and clysters are all employed as a direct parallel of 'moving fluids' from place to place. One's various bodily fluids, in the same rational, are regularly examined closely to discern what changes are taking place in the Constituents; if you are employing a moderate Jugger, he will be content with frequent urine samples, and some blood once in a while. Only the most hypochondriac avail themselves of the services of the more aggressive and traditionalist Flow Physicians - you have been warned...'
"The Flow of Vital Energy" [Entire passage which follows recently added] Healer Brynna of Hillsglow, an esteemed Rebalancer of Voldar, teaches students of medicine in the flow of vital energy, a corollary to the theory of the six bodily constituents. This tradition, introduced by the 'Fixed Sixers', identifies not only 6, but rather 12, vital constituents of the body. The Rebalancers acknowledge a connection between the principal constituents and six complementary essences of the body: saliva, effluvium, courses, whey, semen, and sweat. The flow of these complementary essences is vitally linked to the flow of the first six. The Juggers also acknowledge these essences, but do not address the alleviation of improper flow of these.
Hence, the bodily fluids derived from the principal six and the complementary essences, are outlined here:
Choler forms the stool, from the intestines, which corresponds with semen, from the testicles
Phlegm forms the sputum, from the lungs, which corresponds with whey, from the nose
Sanguine forms the blood, from the heart, which corresponds with courses, from the womb
Bile forms green bile, from the gall bladder, which corresponds with effluvium, from the genitals
Anima forms urine, from the kidneys, which corresponds with sweat, from the skin
Ichor forms spinal fluid, from the brain, which corresponds with saliva, from the tongue
Choler Choler is the forceful, willful influence of the body. Moreover, whereas Sanguine is the cheery and youthful component within us, Choler is the driven, stubborn, even spiteful spirit within us. A healthy dose of choler imparts our unique character and gives us free will; an excess can lead to wrathfulness or even wanton destructiveness.
Appearance: Choler is derived from the intestines and bathes the liver. Choler is black and viscous, like the blackness of anger or the dark spite within our souls.
Physical Embodiment of Choler: People typified as choleric are seen to be energetic, ambitious, and driven. They exert themselves, and tend to be bold in their statements and presence. Choleric temperament connotes a steeled character, resilient to shifting opinions and influences. When these influences are overrepresented, we talk of a choleric affliction. One who is swayed in excess by choler is violent, ill-tempered, and wrathful.
Spiritual Representation of Choler: The gods who dominate the constituent of Choler are Armeros, a Fire God and the God of War, and Queprur, an Earth Goddess and the Goddess of Death. Armeros represents conflict, struggle, and judgment, yet his Truth-Splitter chooses sides and metes out justice. He is both a wrathful and a righteous influence. Queprur, Goddess of the Scythe, is the harvester of life. She brings both the freezing stillness of death and the inevitable return to the Earth. There are many gods and goddesses who oppose her, defending life; yet, she is undeterred and most often alone in her path of reaping souls of the living.
Phlegm Phlegm's influence over the body is peaceful conviviality and awareness of one's surroundings. It encourages gentility, amicability, and serenity. Phlegmatic moments are ones of enjoying good company, sharing smiles and simple pleasures, and delighting in routine everyday affairs.
Appearance: Phlegm is the essence of the lungs and throat. It is the green of a young gurgling pond, a new spring morning, or the color of the first leaves on the silkel trees.
Physical Embodiment of Phlegm: People of phlegmatic character may be seen in a positive light as self-content, shy, and kind, remaining stolidly calm, tending to resilience in the face of mental strain or shock. They seek to please others and promote compromise by the most uninjurious means possible. An innkeep attending his guests when they complain about service, and a farmer guiding her hired help in sowing crop when they groan about toiling under the burning midday sun are both moved by the phlegmatic influence. When the phlegm dominates the balance, and excess of phlegm withdraws one from life, then Arvean affliction appears as being reserved, guarded, torpid, slothful, and plodding.
Spiritual Representation of Phlegm: The gods who impel the phlegm are Arvins, an Earth God and God of the Hunt, and Eyasha, a Wind Goddess and Goddess of Peace. Arvins is the Huntlord, both reigning over the Hunter and the Hunted, teaching the Children of Avá how to heed the beauty and balance of nature. It is said that He taught the first elves about Avá's forgiveness, goodness and kindness which shines through all living things. He provides calm and reassurance in the midst of the storm, the unemotional assuredness and estimation of one's self-sufficiency in the face of life's tribulations. Eyasha is prayed to for many causes: Peace and unity, harmony, tranquility, contentment, friendship, hearth and hospitality. She is at times described as "The Uniter", causing people to forget their differences and come together.
Sanguine Sanguine is the boundless, youthful spirit of the body, the essence of love, romance, and passion. Though all the constituents impel us to hope, the sanguine influence is a zealous, almost childlike fervor, at times blinding us to imperfections and flaws which would otherwise give us pause to speak or act.
Appearance: Sanguine is the coursing surge of life in the blood, heart, and veins. Red like the aura of the rising sun, glowing like the red tint of the R’unorian Rose, and hot like the melting wax from a candle, it flows and ebbs like the tides of the ocean. As lava bubbles up from a volcano, hot, roiling, and churning, the sanguine constituent effervesces up, inflaming our hearts, and at times drowning out the quiet musings of our minds.
Physical Embodiment of Sanguine: To call someone sanguine is to describe them as cheery, fun-loving, and exuberant. Often praised by bards and stage players, this influence paints the world in rosy hues and stimulates us to sing melodious ballads which entrance and captivate an audience. However, this powerful capacity to influence our hearts may consume us, afflicting us with Ethereal excess. In this process, we are transmuted, becoming feverish, wanton, inflamed, and incensed.
Spiritual Representation of Sanguine: The gods who draw forth the sanguine constituent are Etherus, a Fire God and God of Excess, and Jeyriall, a Water Goddess and Goddess of the Harvest. Etherus, the lascivious God of Desire, Lust and Love, is spontaneous and unpredictable. His works, seas which flood the land and volcanic eruptions which destroy vast territories, are awesome and terrifying. He is worshipped in leaving behind traditional virtues in favor of excessive gorging and carefree lovemaking. Jeyriall, the Goddess who breathed life into the created earth and its occupants, represents divine provenance among the Gods. Because of Her, this mortal disk is blessed with fecundity, abundance, and reproduction, whether of plant or animal. By nature, She is generous, embracing and nurturing life.
Bile Bile gives us pause to reflect upon what we see, feel, hear, and touch. It is the gentle muse which stirs introspection and wonderment. It is bile which impels us to repose and share tales with friends after a banquet, and bids us to reminisce as we watch young children at play.
Appearance: Bile is a pearlescent styruine green fluid, collected in the gall bladder, which washes our innards with tranquility and satiety. It is not the proud, impressive sognastheen of deep summer; rather, it is the quietly magnificent green of the seaweeds swaying just beneath the surface of the ocean.
Physical Embodiment of Bile: One who is of a bilious composure is seen as intuitive, artistic, and introspective. He or she may seek truth by searching inward to probe their feelings. Playwrights and poets may call upon their bilious proclivity to delve into deeper meanings to common experiences. Yet, when one is drowned by the bilious influences, he or she may succumb to melancholy, becoming sullen, dark, and somber.
Spiritual Representation of Bile: The gods who favor the bile are Urtengor, an Earth God and God of the Forge, and Seyella, a Water Goddess and Goddess of Destiny. Urtengor, or TolGerKorim ("King of the Deep Earth") in dwarven tongue, is the god of metalworking, digging deep into the mountains and surfacing all the beautiful gems and minerals from which this world is crafted. It was Urtengor who brought the fabled Sungems underground, placed the Stargems in the sky, and forged the moon, so that there might be light in the darkness. Seyella, Goddess of Time, Being and Becoming, sees all reality in her mind. Deeply wounded by witnessing the immolation of the Tree of Life, She has blindfolded herself so as to not endure watching the defilement of Avá’s dream. Now helpless to affect change in this world, She is the Goddess of contemplation, pity, and commiseration.
Anima Anima roils, bubbles, shifts and swirls with graceful yet inexorable vitality. It is the unpredictably captivating influence which ignites change and sparks our imagination. The spirit of anima is ever in flux, finding new, untried ways to explore and express beauty and mirth.
Appearance: Anima is a light-colored lyth’be pollen yellow fluid, thin and watery to the touch. It runs through the bladder, but it also likes to enliven other parts of the body, such as the nerves and the spine, giving them their suppleness and vigor. It is the color of the first rays of the sun emerging in the daybreak, the fire dancing atop a candle wick, and the golden sunspark of topaz.
Physical Embodiment of Anima: An animated soul is one who is vigorous, dynamic, multitalented, and revolutionary. These people tend to be lighthearted, though, at times, fragile when faced with criticism. Anima springs forth creativity in myriad forms. The lissome performance of a ballerina, the seraphic brushstrokes of a masterful artist, and the ineffable joy in a child’s laughter all resonate from the influence of the anima. Yet, as anima is often impelled without direction, one who is carried away by these wanderings of the soul may be lost to a Grothan affliction. Such a person is fickle, adrift, or protean, never finding an aim to their purposeless energy.
Spiritual Representation of Anima: The gods who epitomize the anima are Baveras, a Water Goddess and Goddess of the Sea, and Grothar, a Wind God and God of Weather. Baveras defies singular description: She is simultaneously the Cold and Deadly, the Helpful and Caring, and the Playful and Joyful One. She supports all life with the ebb and flow of the waters which spring from her, yet She destroys and drowns in her vast, cold waters. She is mysterious and yet perfectly transparent, incomprehensible to any mortal. Grothar, the lover of Baveras, is the King of the Skies and the Cloudmaster. He loves and cares for the people of Caelereth, though His moods are capricious, and His favor can rapidly veer without warning. He brings wind to propel sea vessels and rain to grow crops; both are unpredictable, thus He must be constantly placated to garner His attention and good will.
Ichor Ichor leads us to discern evidence through isolated observation, and glean truths through disciplined analysis and insightful deduction. The extension of this influence is to distance oneself from preconceived notions and heated emotions, with the intent to conceive of the abstract, guiding design or principle underlying real, worldly instances of objects or conditions.
Appearance: Ichor is clear blue in aspect, thin and unctuous between the fingers. It is the color of the glaze of ice over a frosty lake, and has the cool luster of a polished opal.
Physical Embodiment of Ichor: One who is portrayed as having an ichorous disposition is thought to be cerebral, philosophical, and contemplative. He or she will likely hold the opinion that truth is absolute, waiting to be assayed and comprehended. A scholar buried in his tomes of knowledge, a magistrate weighing the merits of disputing arguments, and an alchemist determining the potency or composition of an alloy are prevailed upon by the influence of ichor. In superfluity, however, one may be overcome by Foiroan affliction, that is, reclusive, inscrutable, and abstruse.
Spiritual Representation of Ichor: The gods who preside over ichor are Foiros, a Fire God and God of the Sun, and Nehtor, a Wind God and God of Healing. Foiros is often seen as the God of Justice, and is called upon when inner strength is needed to resist desire and lust. He was one of the first Gods who put the world of Caelereth to order. He caged the blazing flames on the earth and placed them in the sky, calling this light Injèrá, or the sun to humans, that it might illuminate the world, display the beauty of creation, and depict the virtues of humility, compassion, honesty, and love. Nehtor is referred to in ancient texts as the God of Concern, Mourning and Sorrow, as He grieves for what has been destroyed and the pain that is inflicted upon the world that He cares for so deeply. It was not so in the beginning, as He was the most joyful and carefree of the Gods, dancing and singing out of delight at the creation. When Queprur and Etherus deigned to blot out the beautiful creation, Nehtor taught all living things how to hold death at bay. It was not until the Tree of Life was put to flame that Nehtor severed relations with the other Gods, retiring to the far edge of the world, only visiting the rest of the world once a year to dance and melt the winter snow.