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16  Santharian World Development / History of Caelereth / Re: Question re kings and castles - Carmalad in particular on: 13 January 2008, 04:42:36
Hi everyone,

Uggh.  sorry for being away for so long, but RL really took hold again.  If its okay, I do have some comments to make based on where I was taking the Erpheronia-Caltharian relations after Mertogran's demise and the Treaty of Veltin was signed.

One thing I had planned to write after I finished up on the Erpheronian side of things, was a bit about the various duchies of Caltharia, since they were mentioned in several entries, including my own on Mertogran and Artero. 

My thinking was going to be along the lines of what Mina has suggested - that the Dukes ruled in Caltharia after the end of the war.  I figured that the Treaty of Veltin was probably named for where it was signed, but that it was signed by the rulers of the various Duchies at the onset of the War of Ancyros.  Whether they ruled in harmony or discord with one another, I wasn't sure, but I expect that either regional or familial alliances would have existed and could have led to in-fighting amongst them.

My plan was to have the following Duchies:

1. Thantocha: the area northeast of the Goltherlon Forest - notably the Twinnean Peaks

2. Salazar: the northeasternmost part of Caltharia, which would include the Heath of Salazar and extend south along the coast of the Adanian to Veltin.

3. Cantollio: the triangular area from Veltin to Doovens, from Doovens to the point where the northern tributary of the Wynein River flows into the Adanian Sea, and then north from this point back to Veltin  http://www.santharia.com/maps/medium/santharia_kingdoms.htm

4. Carmalad: south from the Duchy of Cantollio to Cavthan.  Whoever rules this duchy is the person I envisioned would be living in Count's Manor, though I must admit if I'd my way it would change to Duke's Manor or something more appropriate.

5. Cavthan: east from Cavthan to the Istarin Forest and south to the Alianian Hills

Sorry again for my very LONG, unexplained absence.   :(

17  Organization and General Discussions / Non-Santharian Stuff: Life, the Universe & Everything / Recent absence on: 11 November 2007, 10:39:15
Hi everyone,

Sorry for not posting recently - a nasty "bug" has gone through our household this last week and a half, and I've been a little busy taking care of everyone.  Unfortunately, I've also come down with a flu myself, so I am running a little low on energy myself.   buck

I'll start back at the Thaelmar entry and Erpheronian Royalty later this work.  Sorry my friends. 


18  Santharian World Development / Places and Map Design / Re: Alvang on: 07 November 2007, 09:21:27

I realise this only relates peripherally to this topic, but what do you intend to rename the Treaty of Alvang?  How about the Treaty of Doovens?


19  Santharian World Development / Places and Map Design / Re: New Map of Carmalad on: 25 October 2007, 09:26:50
I love it, Judy!

I'm curious - is the Count's Manor where the King of Caltharia's throne is? 

Also, the Cloth Dyers have their own guild - should they have a guildhouse?  The only reason I'm asking is that in the old Carmalad entry the Cloth Dyers are wealthy enough to be able to sway the city council through bribery.

I had some ideas for the city gates when I was writing the entries on Artero, Mertogran and Myrwodin, but nothing really solidified in my mind.  In terms of the actual city layout I had thought that the royal castle might sit up high enough to allow a view of the city as well as the land beyond the gates.


20  Santharian World Development / Cosmology, Myths and Religions / Re: Religious Magic - Introduction on: 19 October 2007, 09:31:26
Thanks ladies - I promise I shan't run away.    :)

There is definitely more that I need to read about regarding the gods though.  I had thought that gods like Querprur and Etherus might possibly fall into the category of less than savory.  But the ones I was really thinking about were Coor and the Demon Lords.

I need to do a little more background reading about them - I think I've put my foot in my mouth.


21  Santharian World Development / History of Caelereth / Re: Erpheronian Timeline: The Age of Awakening (1655-822 b.S.) - long post on: 19 October 2007, 09:21:19
Thanks for the compliments everyone!   :)  I'm glad the timeliine helps Drucilla!!

Art, I think we're safe to prepare up to and including Caeth the Child King (1081
to 1035 b.S.).


22  Santharian World Development / History of Caelereth / Re: Erpheronian Timeline: The Age of Awakening (1655-822 b.S.) - long post on: 18 October 2007, 12:27:49
I almost wish I had a twin.  But then I might have to worry about which one was evil.  Me?  Or my twin?   shocked  Sorry - it's late.  I'll thwack myself.   fish   

Just don't get too close - I'm armed with a fish and who knows what I might do...   :P
23  Santharian World Development / People of the World of Caelereth / Re: Drucilla Sablewolffe on: 18 October 2007, 12:21:40

Please don't let the 'Wisons have her'.  Talia's comments are constructive, in that I think they will help you show how valuable Drucilla's contributions have been to the Compendium and ensure that justice is done to her.   thumbup

24  Santharian World Development / Cosmology, Myths and Religions / Re: Religious Magic - Introduction on: 18 October 2007, 12:14:31
Hi Takor,

Holy bananas - one heck of an entry.  :)  Love it!  I'm going to chip away at this with my little hammer in the hopes of providing some useful input at least from a grammatical standpoint.  I've come in from where Judy left off - hopefully this helps, I know your schedule is busy too, Judy!  :)

Grammatical/editorial concepts in red and questions/points for clarification in yellow.  Takor - I've asked some very philosophical questions that reflect my own personal bias, so please feel free to refute them and question them yourself.




Divine Magic, as the term is used by scholars, is dealing deals with all magic practise practice, where a „belief“ is important in some way. That is of course all magic that is correlated with the worship of gods, and but other kinds such as druidic magic or the ancestor worship of the Aeruillin Djíeaa-Kirrúu as well; these were recently categorised as Spirit Magic. What most of these concepts have in common is the belief, that the gods are interacting with the world, especially with the sentient beings, that they take often an interest in the well-being of all living things,  that they appreciate the devotion of their followers and reward faith (Aviaría) or following their will (Aeoliran gods) with turning towards the worshipper or rewarding them with whatever is desired. How the interaction between the gods (or substitute) looks like, how the gods (ancestors) benefit their followers or what the followers have to do to please the gods changes from culture to culture, from race to race. However, nowhere spells are cast - though the prayers may look alarmingly like spells - but through various other means like  songs, meditation, fastening fasting or other options the attention of the gods is sought out searched for and the gods may - or may not  - answer.  This answer however may could not be to the liking of the pleader. Spirit magic seems to be not so susceptible to failure though if the addressing of the essences or spirits is done correctly.

The phrase "done correctly" is a little vague.  Is it possible to be more specific here, perhaps by indicating that spirit magic is less likely to fail if the essence/spirit being addressed is appropriately appeased by the prayers of the individual submitting them?

It As can be assumed that, all users of divine magic believe are believing in the existence of their gods. However, „belief“ is a  thing to too difficult to grasp and so any description has to fail. Faith is an essential part in many religions and for the success of the practised magic. More about the problems under basic principles.

You're not clearly conveying your point here.  I think you're trying to say that 'belief' is not enough to ensure that clerical magic is successful, but that faith is necessary to allow priests to cast their spells.

Basic Principles

It is not really known, how divine magic works. There are several attempts to explain it, one of them a Ximaxian (1), but it is always an attempt to explain the unexplainable.

Clerics claim, that divine magic is based on the interaction of gods with their followers. The gods exist not only, but take interest (in a positive or negative way) in the well-being of all living things, especially the sentient beings, and do respond to their approaches, though the intensity with which it happens varies throughout the religions.

The followers seek contact to the gods through different means like prayers, songs, meditation and various rituals, asking them for assistance, praising them for help granted or seeking seek to pacify them. The gods hear these pleas pleads and react if they wish to.  so, They they may grant  a wish, they may not. The likelihood of How sure a follower receiving can be to receive what he has asked for depends heavily on the kind of divine magic practised, but often the faith in the god is of utmost uttermost importance.

There are differences between in perception of the religions as to what is needed to please the gods though. The Aeoliran Religion, for example e.g. teaches, that the good deeds of the followers please the gods and their chance of being heard by the gods grows with each good deed, while where the priests and clerics of the twelve Santharian gods are convinced, that faith alone is the key to the heart of the gods. More about these different views in the respective entries.
In many religions, but especially the Santharian, no tools or other  means are principally needed to practise clerical magic. (2) For throughout all beliefs it is the gods (or the ancestors) who fulfill your wishes and mostly nothing else as your  simple prayer,  your outcry to the gods is needed to bring your wishes forward.

I'm not sure this is completely clear.  Are you saying that all someone need do is wish for something and it will be brought to the gods' attention?  The Santharian gods must be very busy!

However, from the beginning people have sought for means to ensure, that the gods will hear their pledges. So either methods have developed to deepen the contact to the god (like the meditation used widely throughout Santharia, but known elsewhere as well) or artefacts artifacts or natural means like a water mirror are used to help focus on the „task“.  A special „help“ in this respect are the  Santharian Twelvern or Dreamstones, as the elves call them.,  These are stones, which, once they are polished and blessed, help to intensify the contacts to the gods. (3)

Often Divine Magic shows similar results to as the Ximaxian Magic one. This That leads some scholars to the assumption, that a similar process is at work working here and that praying is nothing more else than another form of spellcasting. The author has to disagree here impetuously. Though he agrees, that magic is a „manifestation of will“ (4), he wants to emphasise, that in contrary to the Ximaxian belief, it is , as long as it concerns divine magic, not the „will“ of the priest alone, who sets things in motion, but the „will“ and the assent of the god who is called as well. Of course the focus of the cleric, the „will“ to solve get a problem solved must has to be strong as well to change get a current situation changed. Others, as the sage Artimidor Federkiel, try to explain the working of Divine Magic with the another concept, the of „believing in other possibilities“.

Quote from his standard essay: “Magic in the World of Caelereth“ (4)
  „Clerical Magic is the kind of magic which deals with believing in other possibilities of the aura, depending on the caster's faith in certain deities and supernatural support. Clerical Magic is original as well as meta-magic, meaning that clerics may cast either own spells but also Raw or Elemental Magic in an indirect way. What spells clerics can cast depends on their religious membership and in case other persons are involved the effect of the spell is determined by these persons' beliefs as well“.

From a clerical standpoint the above hypothesis? formulation does not contradict the faith in the gods. Religious Magic in general asks very rarely (and only recently) about the „How“ of its working. It is not important how the gods bestow upon us with their gratitude, but that they are doing it.

Asking whether The question if the gods exist and whether who „does“ the magic ( the gods or only the clerics themselves cast spells ) is too complex a question to explain it in more depth in a few sentences.  The same Same is valid for the ‚problem‘ Sage Federkiel addressed in above mentioned essay:

„As a matter of fact the magical powers of clerics can't be denied, but the explanation of their sources has to remain questionable - or how would it be possible that two clerics of different cultures/races both can receive blessings of their Gods, who both claim to not tolerate any other Gods?“ (4, p.34)

 The reader might want to take a look at below listed essays of the author „Prayer and Spellcasting“   (5) and  „Belief in Different Gods - Why does Divine Magic Work Worldwide?“ (6)

Abilities, Limitations, Restrictions and Practice

There is nothing, divine magic can not cannot achieve. At least this is what many clerics believe, even though this lies not within their own abilities. But the conviction, that what can be done with clerical magic is a gift from the god, leads to the assumption, that, if nothing is impossible for the gods who had part in the creating of the world (the Aviaría e.g.), everything can happen, be it the vanishing of whole mountains, the stopping of a river to flow, the defeat of entire whole armies through prayer or the raising rising of the dead . However, stories about such miracles date are dating far back and are considered even by  some educated clerics as lore, built build over the centuries to emphasise what gods are able to do and never meant to be an actual event. Out of the same reasoning there are no limitations as well.

However, though there are thought to be no limitations thought which confine a cleric from in practising his magic through prayer praying, nor restrictions limit cut down what he is principally able to do, nor restrictions based on moral values and the humbleness which is appropriate approbate when dealing with gods.

So individual prayers to a god which would result in doing harm to another person are seen as misusing  the generosity of the gods for the priest's own low desires and not only not worthy to bring forward, but detestable. It may even arise the wrath of the god molested with such a wish.

There is some potential for expansion here.  You mention a few 'alternative' scenarios below, however, I can think of other circumstances.  For example, I think that some deities - whose names I fear to mention here so I will not do so - might actually look upon this with great pleasure.  And what about a priest who asks for the favour of her or his deity to 'smite' an enemy with evil intentions?

That sounds easy on a daily level where common people are advised not to pray e.g. for the death of the neighbour‘s dog just because this dog has killed one of your favourite foals. However, problems arise if in times of war when opposing opponent sides believing in the same gods pray for the respective success in the upcoming battle. More about this theological conflict can be found in the essay about “Morals in prayers“ by XXX.  (7)Not yet written, who wants to do it?
How what really is accomplished with Divine Magic  cannot be described in detail here.

(Only a few exemplary examples can be given:)

I have to think about that a bit more in detail still, be free to add your ideas. Probably this can only be added when some of the entries for the special god related magic is up. (Is coming - Queprur and Nehtor are on the way!

Generally,  Divine Magic varies throughout Caelereth; similarities can be found, depending on at which two communities one is looking; the differences are  too numerous  to list them all.


A prayer can be spoken in every situation and a god can be approached in every place. However, there are often established places like temples, sacred groves or places  which are said to allow an easier contact with the gods.  In addition, many people have forgotten, that the gods do not allow to restrict themselves to certain places, even if these buildings are erected for the purpose of only to worship them in thereSo would neither speak a A man from the Djíeaa-Kirrúu likely would not speak with his ancestors outside the sacred hut nor would a follower of Pariya do so outside a temple. Though the gods are normally worshipped in special places, there is generally no restriction in where and how to call for them.


Nobody can say, if Religious Magic has a beginning. It lies in the mist of forgotten millennia like the origin of the races. For, as far as we can say, all races worship their gods from the beginning of their existence. No race nor tribe is known, who does not try to talk in a way with their gods, and if they only do something (like burning essences) to prevent harm done to them, be it by nature , which they believe belief is the arm of a raving god or by other people, which may be seen as a curse sent send by a mischievous god. But most advanced  tribes try to actually speak to their gods, asking them for a favour - the prayer and with it Divine Magic is born, though this form was of course not recognised as such.

Divine Magic was, at least in Sarvonia, for a long time not considered as magic at all, though the priests often accomplished things not unlike that of secular mages. But it was never seen as so mysterious and unknown as profane magic.  One became accustomed , one was used to it and that was  the difference which led to the acceptance which Ximaxian magic has not had until till today. (Not so with Spirit magic, which shared often persecution with the secular pre-Ximaxian magic. In contrary, where Ximaxian magic gained reputation again, Spirit magic was often mixed up with Wild Magic and shunned throughout all levels of the society.)

Only this way can be explained, why after the War of the Chosen priests were where not as detested as mages. Everybody still prayed to the gods and asked the priests for their benefits - like healing, finding water, blessing the fields or preventing a bad harvest by asking a priest of Grothar to push the clouds away. This was seen as prayer - not magic. As far as we know today, this did not change over the millennia until till the magic academy in Ximax was founded again 621b.S. .

When this school of magic was opened by Xarl Bluestride, a lot of research was conducted to answer done and the (theoretical) question arose, how it comes, as to how that some achievements of mages resemble so closely much what priest can do when praying like pushing clouds away when a harvest is threatened or gathering them when a drought takes its toll on the lives of the people.
In an essay which is unfortunately lost today,  Lohoán Windsweeper the Great,  a Ximaxian archmage who wrote about this matter, created the word „Divine Magic“ and it was soon used by all mages, though it took a few centuries until till the council of the Viarían priest accepted it and used it for themselves.

In our modern time, scholars foment discussion among the discussion spreads under the scholars, be it non-believers or believers, clerics or non-clerics, as to whether if there is a true difference between Ximaxian magic and Divine Magic.  They also question whether ,  if not Divine Magic can be described in Ximaxian terms as well, if not priests cast with their prayers spells, though they have a different way of doing it. That there is no interaction of the gods needed, but only the will of the priest. This „will“ manipulates the world as does a mage with spells. (See discussions under ‚basic principles‘.)

However, how this discussion will end and what for results are found - it will not affect the beliefs in the gods. Even if in the centuries to come Ximax finds out, that prayers work either with changing the ca‘rall and pushing ounia around as well or altering the possibilities“, who can prove proof, that it was the will of the priest (or any person who prays) who did this and not the god himself? After a long life as a mage and a cleric alike, I have come to the conclusion result, that the gods, who created the world, are the originators of  the laws of the Ximaxian magic as well, the laws the mages have just started to find out.

Takór Salenár



(1) Viresse: „Clerical Magic“ (Note from the editor: A Ximaxian View) , New Santhala 1662 a. S. , Great Santharian Library

Please note the use of the word „practise“. Other verbs as „achieve“ or even „cast“ would not be approbate here, for the cleric does not cast spells, nor it is his „achievement“ if the magic succeeds - after the belief of the clerics it is the god who does the miracle or grants you your wish which is brought forward with a prayer e.g..

Artimidor Federkiel: „The Twelvern Gems“, New Santhala, 1667 a. S. , Great Santharian Library

See also the standard essay of Artimidor Federkiel „Magic in the World of Caelereth“ where he speaks about magic as follows: „...that the essence of magic is mainly manifestation of will - and it is this principle on which all other magical theories are based.“

(5) Takór Salenár: „Prayer and Spellcasting“, Milkengrad 1663a. S. , Great  Library of Elsreth An answer to the publishing of the Ximaxian view of prayers by the compendium-writer Viresse. (1) It deals with the Santharian Viarían magic, but is generally applicable to many Divine Magic world-wide.

(6) „Belief in Different Gods - Why does Divine Magic Work Worldwide?“ Milkengrad 1664 a. S. , Great  Library of Elsreth.

I have to rewrite this, somehow it didn‘t work anymore when I read it again. Too many similarities!

(7) “Morals in prayers“ by XXX. Who wants to write it?

Further Recommended Readings:

The Viarian Magic...

.... the list of Religious magic out of the magical organisation?
25  Santharian World Development / Places and Map Design / Re: Moovin' Doovens... pretty please? on: 18 October 2007, 09:56:36

I have no reservations about your proposed move since, as you've mentioned, it makes more sense for a town of such importance to be placed along a major trade route.  I am just curious to know the reasons behind the move since I've writing a few people entries that mention Doovens.   Specifically, Doovens was a town involved in the War of Ancyros, and changed hands a few times between Caltharia and Erpheronia a few times during the war.   



26  Santharian World Development / People of the World of Caelereth / Re: Drucilla Sablewolffe on: 15 October 2007, 10:51:18
Hi Drucilla,

Nice read - and very interesting!   :)  I just have a few comments in yellow and some editorial changes in red.  I think its a cool idea for the compendium contributors to have their own entries.


Biography Overview

The title here is just Overview.

Drucilla Sablewolffe is a little known Kuglimz artist from the Celeste Mountains. A shy quiet person with an adventurer’s heart she spent her life traveling Santharia drawing all sorts of things she saw on her journey.

Drucilla is a tall, slim, average looking woman with reddish brown hair and blue eyes. Having left her village at a young age for no other reason than wanderlust she does not look like a Kuglimz, indeed she does not much resemble any particular tribe. She wears her hair loose or tied in the back with a large stormcrow feather. She generally wears an ordinary sleeveless sheath of sturdy material (claiming it is easier to wash paint off her arms than sleeves) over loose comfortable pants.

She should have some features of her tribe (or tribes depending on the origins of her parents).  Based on your description, is it possible one of her parents is Erpheronian?

She carries a large pack with necessities. Draped over one shoulder and tied to her thigh is a small pouch where she keeps her ammo, small rocks and such just in case none are handy. On the opposite thigh she ties her sling and tucked in her sling, in a sheath, is her knife that is also attached to a leather string tied around her waist. Over all of this she wears a brown cape if the weather is bad. Drucilla rarely wears shoes but does keep a study pair in her pack just in case.

‘Ammo’ is a colloquialism – replace with ammunition.

‘Study pair’?  Or sturdy pair?

Drucilla has a shy quiet demeanor that people sometimes perceive as aloof or just right down strange. On the contrary she loves people and pays quite close attention though she rarely speaks up fearing she may offend someone. Being born a barbarian and having ran off, (not away) at a young age and spending the majority of her time in the wilderness she realizes her social graces are less than refined. When she does open up to someone they find her witty but her sense of humor somewhat odd.

She is completely loyal to the people she deems worthy and pays no attention to what other people may say of them. Judging her friends on the merits they have shown her and not what rumors have been said. Therefore the people she considers friends are quite varied from the esteemed Artimidor Federkiel to the infamous Raeis Boldsnout and even a gorba.

Having left her tribe young and traveled travelled Savronia she has developed her own philosophy and adopted ways from various cultures picking and choosing what suits her. She speaks a little bit of most languages but none fluently. One thing she always has with her from her own tribe is a stormcrow feather thinking it better to be safe than sorry. She modifies this with a barb to wear in her hair and quills the end so that she can draw with it.

Drucilla blames her eyes for the trouble she’s found and blesses them for getting her out of it. Indeed it is her desire to see things that has have ruled her life and made her the person she is. Always curious to see what she hasn’t seen her eyes have drawn her to wander constantly and have on occasion led her where she ought not to be. It is on these occasions that she blesses her eyes for seeing the trouble soon enough to avoid it or being accurate enough that she could at least stun a large beast with her sling long enough to get away.

The section below should be titled ‘Biography’

I love your Biography Drucilla!   :)

1630- Born the youngest and largest of four girls she considered her raising upbringing as being the son substitute, always being the one to get the dirty jobs and the ones her sisters considered undignified for a girl. Preferring the company of her father over the females of the house and enjoying the challenge of the work this roll role suited her fine. Drucilla would often hear people comment on how quiet she was and think to herself, “Just try and get a word in around my sisters.”

If someone happened to notice Drucilla in a group they found her on the edge quietly listening and watching, usually with a stick or rock or piece of charred wood drawing whatever was happening at the time. Other times she could be found staring off into the distance. People would mistake this as not paying attention for inattention but to the contrary, no matter how far away her mind, she always had one ear planted firmly where she was at.

It was during this time Drucilla learned to use the only weapon she carried besides a knife. Since small rocks, not to mention rocks of every size, where were in abundance on the slopes of the Celeste Mountains where she grew up, one of the Kuglimz children’s favorite toys were slings. They were easy to make and after maybe a thousand throws or so you might get lucky enough to bring home a Leverat for dinner.

Being content to quietly look at things Drucilla was a good pick choice to take hunting when she was quite young. As a small child she was happy to look closely at the grass or gaze off at a distant mountain. After many pot shots later to scare something her fathers’ way she managed to get a Leverat when she was seven. The reaction of her older sisters when she came home and said, “I caught it, I killed it, you clean it, you cook it.” was enough motive for Drucilla to become even better with her sling. By nine she had relieved her father of a lot of the hunting responsibilities by bringing home small game.

1641- ?Drucilla left the Celeste Mountains at the age of eleven with a bundle she packed for her journey. Always the daydreamer she wanted to see if the world was as fantastic as her dreams. Drucilla didn’t run away from home. When she left she didn’t know how long she was going to be gone, she just knew she wanted to see what was over there. Once she got there she discovered there was another over there and that’s how’s she been ever since.

She would wander home from time to time and other special places too. One of her favorites was the Great Library where she would often glean reading lessons so that she could understand what the words said about the pictures. In fact many of her wanderings were spurred by the pictures she saw in the Library. She would think to herself, “Oh I must go see that!” then she would need to know the words, “Where’s it at?” and sometimes, “How hard does it bite?” Good to know if you want to get close.

1643-Drucilla wondered wandered into the city of New Santhala. It was the first time she had ever seen such a large and sophisticated place. She entered the great library and found herself trapped by all that she saw. Having no real education the words in the books meant little to her, but the pictures, page after page, book after book, wall after wall, she felt she had wondered in the most wondrous place in the world. For truly it seemed the whole world was right there. Things she had not seen or even imagined were within these walls and she found herself not wanting to leave.

It was here she met the great sage Atimidor Artimidor Federkiel. Although this was before he had been declared such. He was walking through one of the darker corners of least used books when he spied a book lying open on the floor. As he approached the book to pick it up, he noticed a picture in the dust on the floor beside the open book and some toes leading to something in the corner. As he looked harder into the shadows he saw the young barbarian trying to squeeze all of her back into the darkest part of the corner. When she realized he had spotted her she said to him, “Just looking, very little touching, promise I didn’t hurt anything.”
“Did you draw this?” he asked pointing to where she had tried to copy the picture in the dust.
“Yes.” she said then pointing to the picture in the book, “Isn’t it wonderful?”

The sage was kind to her and assured her she could come and go as she liked. She also received her few art lessons from the sage and a few of the bards such as the Masterbard Judith while she was there. She considered this to be a priceless gift and is why she would return from time to time to offer pieces for the compendium.

On one of her first trips back she over heard two young bards discussing an article about a Rainbow Snake written by Ganinon. She listened carefully and asked to see it but it was all words. She put forth much effort from then on to read as many of the different kinds of languages as she could, especially the warning signs. She did get enough information to wander off in search of this Rainbow Snake. After all, it was her favorite color!

1645- Drucilla had found the Rainbow snake Snake in the Auturian Woods in Manthria and painted a picture. She thought about the article that had pointed her at that striking reptile and wondered if the Library might like to have her picture. She was delighted when they did. She kept her different canvasses rolled up in her pack and from then on would share them any time she stopped at the library.

1647- Sometime during this year she met Raeis Boldsnout claiming it was no more than happenstance. She befriended him then, and spent the next two months working on his portrait. She painted a glamour of him but he assured her it was accurate of him at one time in his life. When asked what Raeis really looked like she would reply, “How would one know?” During that time she had seen many versions of Raeis, often not realizing it was him until he changed the glamore glamour back to his usual. When recalling that time Drucilla believes it was the pure oddness of her young self that allowed them to become friends, thinking she amused him.

At any rate he was kind and tolerant during that time and to this day she refuses to listen to anyone speak ill of him. Another reason she was fond of Boldsnout is he that was helpful with reading and writing during their time together. Two months were a long time for Drucilla to sit in one place. She acquired a lot of useful information then. Like where not to look.
Thought that I could write in about Raeis writing a letter stating that he endorsed the painting as a true representation of himself and Gararion could use his folder for it. Drasil or Gararion or I could write it, just a thought.

1655- It’s It was sometime during this year that Drucilla had felt like she had learned enough reading and writing that she submitted her first written entry for the compendium.

During that trip back to the library she met a researcher named Altario who told her about his Wison entry and how he would love a picture to go with it. The stories intrigued her so she made the trip north to the frozen wastelands of the orc and etc.(of course I won't put etc.)

She said when she got there the Wison were incredible fearsome beast beasts but that as long as she didn’t get too close they ignored her. She spent two weeks freezing and stalking the Wison before she called it quits and started her way back to where it was warmer to finish the painting. She said it was all worth it though. The things she saw on that trip, and she even managed to make a paint out of the strange glowy plant the Wison eat, the Hrugchuk grass. She used it throughout the painting.
Can I say that I made a paint out of it?

Drucillas Drucilla’s only importance is the few contributions she made to the compendium. The most famous being one of the rare portraits of Raeis Boldsnout, with his permission.
( And Drasil’s of course.)
27  Santharian World Development / History of Caelereth / Re: Erpheronian Timeline: The Age of Awakening (1655-822 b.S.) - long post on: 13 October 2007, 07:38:57
Thanks Talia!

I do plan to finish up the two monarchs that are missing.  I will write up full entries for each of them.  However, my big plan is to continue even further with the timeline.  Two months from now, I plan to have the entry run from 822 b.S. to as close to 1 b.S.   This may be a tall order, but hey - I've already done close to 600 years of Erpheronian monarchs.   :)   ;)

I think the first part of the timeline can be uploaded.

28  Santharian World Development / People of the World of Caelereth / Re: Lady Shiana of House Salazath, Princess of Santharia on: 13 October 2007, 07:33:03

Young enough to remember when I could glide.  That would put me somewhere in the middle, I guess.  Sorry, Artheos, and thanks to both you Drucilla for opening my young/old eyes!!  :)

29  Santharian World Development / People of the World of Caelereth / Re: Lady Shiana of House Salazath, Princess of Santharia on: 10 October 2007, 09:59:44
Extremely important entry, Artheós!   :)

Very nicely written in exquisite detail.  I loved it!  thumbup   Just a few editorial comments in red and a couple of questions/points for clarification in yellow




"If beauty has a human face and kindness a name then princess Lady Shiana comes to my mind." Many in the Santharian Kingdom share this view of one of the numerous admirers of the older sister of our current king, Santhros Tiandor. Her appearance paired with her noble kindness and wisdom beyond her age makes her to one of the most loved person members of the royal family, apart maybe from Santhros Tiandor‘s Queen Alaveras. Princess Shiana‘s abdication of the throne which she was destined to take over as the first child of Santhros Grothian and his second wife Queen Lady Jaleth, her devotion to the god of healing Nehtor and her call by the goddess of destiny Seyella brought many burdens to her young life which she mastered in a way unprecedented. As a counsellor to the Santhros and as his link to the clerical powers of Santharia, especially as an exceptional priestess who serves two gods (Seyella and Nehtor), she is one of the most influential persons and of invaluable worth for the well-being of the entire kingdom of Santharia. She is born in the year 1617 a.S..

Appearance, Personality

It is a nearly impossible task to describe such a beauty, such delicately chiselled shaped?  formed?  'chiselled' almost seems to harsh - the way you might describe a rugged male's face.     features, such a noble demeanour. Lady Shiana‘s radiant blue eyes have the colour of a summer sky mirrored in the waters of a calm lake when she is happy, but turn to the dark hue of clouds of thunder when she is upset . She has a skin milch-white of colour, her cheeks though showing a slight hue of the pink of the Alinfa lily, especially when she is happy. An evenly formed, oval face with still softly rounded cheeks is framed by rich and shiny Eophran brown hair which is loosely braided behind her noble head. Little strands are often escaping and soften the otherwise perfectly looking hairdress. A delicate nose sits over finely formed, mercoral lips which are always ready for a smile, even when she is sad. She carries her slender frame with grace and she walks upright, more so moreso since she is past the years where youth enables to float above the ground.

Sorry - the phrase 'since she is past the years where youth enables to float above the ground' is hard to understand.  What are you trying to say here?


She is said to be not only one of the most beautiful persons in the Kingdom of Santharia, but one of the most kindest as well. That does not mean, that she does not have or show a temper. Injustice, ignorance concerning the need of the ill and poor and greed especially can enrage her and then she can find precise words which nail down the problem and will silent any opponent. But her voice is never sharp and she would never attempt to purposely hurt somebody voluntarily. She is sometimes a very determined person, but all her actions are encased with her friendliness and kindness and therefore people love to follow her advice. She is vulnerable as well - the image which goes with this description shows it clearly . It was painted after her great loss when she was twenty-two, shortly after she had her first visions of the disaster which changed her future life.


Her sensitivity concerning the ill and wounded brought her often to at the brink of desperation, only her strong belief in Nehtor and her positive thinking nature allowed her to live on and master life with all its responsibilities duties. But with the time she learned to guard herself, her further education through the priests of Seyella gave her a great inner strength which allowed her to master her difficult life.


1617- 1630 a.S.: Childhood

In a stormy night in the winter of 1617 a.S., the one when Seystar gives the reign over to Nehstar, Princess Lady Shiana is born in New Santhala as first child of Santhros Grothian and his second wife Queen Lady Jaleth. Her life is happy and free of sorrow. She is educated as the princess who will once succeed her father the throne if the Hands do approve. Among the usual subjects like the elven language Styrásh, literature and art of the Santharian kingdom, dance and conversation, politics and economics, she is taught about foreign lands and their cultures. She is especially fond of the history of the Nybelmarian Krean, which might be the merit of her beloved mentor, the young Déóron Asaen from Nybelmar, a distant uncle from the known compendiumist Coren FrozenZephyr. Another of her favourite teachers is the sage Artimidor Federkiel who manages to interest her in the celestial art of observing the stars and the moon. Her favourite occupation is are however her musical lessons. She excels both on the flute and the Resonance Organ, but favours soon the lyra for there she can use her musical voice as well. Already now her kind and patient nature enchants the hearts of the whole royal household. She is very attached not only to her pet animals, but to every animal she encounters in her castle gardens. Soon she starts to bring home little hurt beasts and tries to heal them with her restricted means until till her teachers demand she should spend more time with her studies. She obeys as the little girl who is already well aware of her future burden. Sorrow enters her young life at the age of nine for the first time when her beloved Brendolian cat is severely several injured by a Zeiphyrian hunting hound and dies despite her caring attempts to save its life. She accuses herself, that she has not put enough trust in Nehtor. For some time she visits the small worshipping place in the castle daily.

1630 a.S.: Coming of Age

The princess comes of age and to the annoyance of her parents and her advisers she shows signs of being a gifted child of Nehtor. Dreams of Nehtor enter her sleep, dreams were she seems to get advice what she is able to do: Headaches go away when she lays her hands on the forehead of her mother, the pain of a hurt knee retreats when she is holding her younger brother prince Tiandor on her lap and when she plays her lute all aches a listener might have are gone after a while. At first her teachers forbid her to follow her passion, but after the formerly so happy child gets sadder every day she is allowed to enter the service of Nehtor to a certain extent. A priest is called to introduce her to the ways of Nehtor, but she still has to fulfil her duties as the princess who will once inherit the throne. And that means mainly studying a broad canon of subjects.

Would her teachers have the authority to forbid she take any subject she wants?  I expect her parents could forbid this, but all that a teacher can really do is try to dissuade her from pursuits they expect her parents would not approve.

1635 -36 a.S.: Travelling around Southern Santharia

Princess Lady Shiana finishes her studies with excellence. She is now an apprentice of Nehtor (half way through her studies to become a priestess) and tries to fulfil her duties as a follower whenever her times allows it. Further studies in this area take place, but her royal duties which now set in take much of her time.

Like every royal member since the time of her ancestor Grothunc the Wise has ascended the throne, Shiana has now to travel around Santharia to get to know the land she might reign later, once her father has resigned. Her voyages lead her as far south as Strata, even a trip to Shan‘Thai is included. Her task is mainly to represent the Royal House, to get to know important people, to present herself as the future Santhrosa.

1636 a.S.: Engagement

Aldin Almaradar Asaen of Araasaen, descendant of Emperor Dearan Asaen of the Great Empire of Krath in Nybelmar, enters the life of the princess. They meet during at her visit in the port town of Varcopas where he is a representative of his foreign country, ready to start his duties which will lead him to the court of New Santhala.

He accompanies her on her way back. Soon both fall in love with each other and a bright future seems to lie ahead. He is a handsome young man out of an old and noble family who has an education which rivals Shiana‘s own and so all the attributes a future husband of a reigning Santhrosa has to display.
When they are back in the capital from her journey south it doesn‘t take long and Aldin A. Asaen becomes the proposed husband of the young princess.

However, many parties in Santharia dislike the fact, that the future Santhrosa has not chosen one out of their ranks. They argue that unknown foreign blood will flow through their children veins, children who will grow up and eventually reign the country, that he might have troubles integrating to integrate himself in the Santharian society and doubt, that he will step back into the second row once his wife will becomes the next Santhrosa . The true reason behind this opposition however is the fear of losing to loose the desired influence which comes with a marriage into the royal family. Former rivalling parties join in their effort to impede the marriage.

Shiana, the otherwise cheery chary, complacent complaisant and disarming young woman suddenly shows that she knows how to fight for her love and finally all voices which speak out against the young man are silenced. Three months after she has returned from her travels to the south the engagement is celebrated on yearturn in 1636 a.S..


1637 a.S.: The Disaster

In the early spring in the year 1637 a.S., Princess Shiana starts the her second part of her travels, this time the North is her destiny. Though she looks forward to her journey she is unhappy as well, for now she has to part from her love. He has to voyage back to his Nybelmar homelands to administer his estate, to say farewell to his beloved and to prepare himself for his coming tasks as husband of the future Santhrosa.

But all high flying plans for a future together collapse when Aldin Almaradar Asaen dies on his way home in Chylikis. Waiting to embark for the vessel which will bring him to Varcopas he is offered a to visit to the great docks where the Varcopasian ships are built build. One of the big cranes which are used to construct the overseas vessels destined for Nybelmar crashes and hits the group he is in.   with which he is under way. He is immediately killed along with several of his attendants. Officially it is treated as an disastrous accident, but rumours spread quickly, that he was murdered to prevent the wedding.

That her proposed husband dies brings deep sorrow to the young woman.
But what is worse, she has seen and what happened in a sudden vision and shared the feelings of her dying fiancé. So she knows, that this „accident“ was designed by forced from powers who disliked her engagement with Aldin Almaradar Asaen.

From this day on, the visions beleaguer her more frequently and clear dreams of events that who take place at the same time or in the near future enter her life. More often she dreams that Seyella calls her, but at first she denies it and does not want to believe that another goddess is asking for her service for she is dedicated to Nehtor, so how could that be?


1639-1649 a.S.: Apprenticeship as priestess of Seyella

Shiana retreats for the next eight years into the secluded part of the temple of Seyella in Varcopas to become a priestess of the goddess of destiny, but at the same she is trained to be a full priest of Nehtor, the god of healing as well. Not much is known about this time, not if she had more of her „revealing“ visions or if she learned to master, to direct them and get some control over her life again. However, rumours abound go that a gifted priestess of Nehtor who was always veiled - against the normal practise of others of her kind - brought much relief to the poorer people and lost souls of the City of Thousand Blooms.


1662 a.S. (45) Voice to the King

Priestess Shiana is elected Voice to the King of the Metharín in the Kingdom of Santharia. Now she is officially what she already was during his reign: advisor in clerical matters things to her brother, the Santhros. It does not lighten her burden to do both justice, her brother and the priests who have trust in her ability and willingness to represent their wishes.


Lady Shiana‘s importance as a dutiful princess at first, as responsible representative for the Temples of Seyella later on and now as the Voice speaking for the entire Clerical Hierarchy of Santharia is obvious.

The long continuing peace during the reign of the current Santhros may well be credited to her visions, at least partly. Often her family or persons related to her are subject of these lucid dreams, or events and actions which would affect those close to her. With her brother being the current sovereign, this means quite a lot. Not much about the content of these dreams is revealed, but subversive forces often fear, that their plans could be uncovered and their names being public before any goal they might have is achieved, so the disposition to such activities is low.

However, what is more crucial than all her duties which she accomplishes so well or any effect her visions might have on the stability of the current government is how she is perceived throughout Santharia. She is seen as a person of integrity beyond any doubt, of honour and justice, but as well as the most loving and caring member of the royal family, as the one who is interested in the well-being of her people, be it the nobles or the poor folks. There are not many who do not confide in her. This has a positive effect on the whole society and the flowering of the Kingdom of Santharia is to a high degree her merit. As a simple mind has put it: "Even if the Santhros and all his nobles bugger up the kingdom, nothing can go wrong as long as our Lady Shiana is around!"

*Sir Kayrûun Khim

It was one of the great godsend that the young genius from Nybelmar, Kayrûun Khim, freshly appointed as painter for the royal court, was ordered to portray Lady Shiana. So this magnificent picture has come down to us. Rumours say, that he had fallen in love with her, but not able to confess his feelings to somebody in rank so high above him, he laid all his love in his painting of her.
(Name might still be changed.)

30  Santharian World Development / History of Caelereth / Re: Erpheronian Timeline: The Age of Awakening (1655-822 b.S.) - long post on: 08 October 2007, 11:03:09

A few, but big, modifications made.  I've included some repeat names - as mentioned, I love the name, Ephonovor.  Also, I've made some changes so some women ascended to the Erpheronian throne.  Likely there will be some discussion here, however, the precedent has been set, and the Erpheronian entry does mention that females after the time of Jenefra and Katya did rise to positions of power.

Let me know what you think - hopefully this will add an interesting twist to the timeline.   :)


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