Some Snippets from The World: Yeola-Camay

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Re: Some Snippets from The World: Yeola-Camay

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Khemehekis wrote: 16 Jul 2020 01:24 Kejap? At first I thought, "What a delicious sauce this is!"

Then it struck me: Kejap is a multiversal cognate to the Amoy word ketchup.

I always enjoy reading about what people eat and drink in conworlds.
Could I entice your discerning palate with some delectable recipes?
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Re: Some Snippets from The World: Yeola-Camay

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elemtilas wrote: 06 Aug 2020 05:52 Could I entice your discerning palate with some delectable recipes?
Yes! [<3]
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Squirrels chase koi . . . chase squirrels

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Re: Some Snippets from The World: Yeola-Camay

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Khemehekis wrote: 06 Aug 2020 06:50
elemtilas wrote: 06 Aug 2020 05:52 Could I entice your discerning palate with some delectable recipes?
Yes! [<3]
Yes yes!
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Re: Some Snippets from The World: Yeola-Camay

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A Teleranian Recipe


An unusual find is a recipe written in Talarian. Cookery is mostly a learnt art and since recipes are commonly handed down orally from generation to generation, they are only very rarely written down. This one came from a letter.


(...) matrâmmehe parctanihan wakâ takam ra camtawarsnacartanacactohawehham. hacniyyanihanta stató çça - haretaqalffaffrucarca pusaçucarcahe watarcahe fflawocernanarcahe heytnarcahamtar heleyyamcahe salnôscahe alfersamcahe pipalamcahe pamptrasalnasâtamcahe : ra wawweysi alpatanihan : saltapawecawatarcahe : ra qaçyyapar alpatanihan. calcanitahan ççarató çça - haretaqalffaffrucâlfersapusaçucar, tây, xawenctó çça - wataheleyyasalnôpipalapamptrasalnasâtasaltapawecawatar. sâhtó cartanacactan. sâhtó ffrucacactancahe, tây, stantó ffrucacactanta cartanacactasihanca, tây, stantó cactôsta cartananihan, tâyhe, qecuca.


(...) and having enquired about Mother, I shall relate to thee about cooking what she calls “griddlecakes of health and happiness”. Arrange these in thy kitchen: meat & potato & water & maizecorn flour or wheaten flour & refined lard & “spicy paste” & bulbroots (i.e. garlick, onion, leek, etc) & pepper & seed of five flavours, which is called “wawwaysi” in the market stalls & “pungent water”, which is called “qashiap” in the market stalls). Chop the meat, roots, tatties into a bowl; and then, mix in the water, refined lard, spice, pepper, wawwaysi, and vinegar / qashiap. Make up a griddle cake. Make up a meatcake, and then, put the meatcake into the griddlecake, and then, put the cake onto the griddle, and then, it cooks itself.
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Re: Some Snippets from The World: Yeola-Camay

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Mmm!
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Re: Some Snippets from The World: Yeola-Camay

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The Dreamflyer's Tale

Spoiler:
morcamas cocuayna marca waraicmisic; engerriessa; nâ lentas alai anosamisic. simicurias alai; alai telecuere lesuaremcwe coalai ilicueiarôm; alai tarcuecuere, nellith enlilicue coalai ilicueirarom; helias alai tasomangmisay, helias alai sameyam carierielômlasa Iweildo. helinantas alai osamirilessemisic isamirilessecwe, alai yarcromirinne cocuayna marcâm. morcuangôm morcamnantas cuayna cuongalô attacqi curieldenô, covina morcuangmisay. locwieth cuayna Danani alaicwe; locwi, vina Dananimisay? lenteviras cuayna Ielananim anuden Wônyadis cuay’ lomas, vina Annanayam, Adadim. darviras cuayna lesorcâm Uanacarôm anuden Teshen cuay’ lomas. emsorviras cuayna Encaniccôm anuden Cwenyatreliyana cuay’ lomas, yunang inivirii.

yarvanirosin Dananô, wanac verinantith tecuayna Enca at’Nicco. lentarinnerosin, lehastamanam ingômilisa cuayna martas, Hailiecuecue; insanas isaisa Enca lehusayam liliothiem, curiyo crosiam; attacqi tetocas Nicco coeti harcuethem, curiyo thuriem.

isaisa, entanniisa, herralinantas inivirii at’ isacayne, laniicayne morquinanteth tannimino inivirii. tessieth Annanay cuayna tupasi opieth lutossa Encaio omborowanâm. tupasi turumbamani scramaviras Nicco curiyôm coeti Encayi, tupasi vellenercuererosin engcacaldanam tulvarômensulilisa eti, twiliongôm elleo tamasio eti isaisa insanas. heliacuerei eti tamasi tupasi scremas Nicco walewiôm twiliongômmisic anemmen niosaisa eti insanas attacqi nellith eti yocôm at’ arenim Encayi. omac herralinantas cuay’ at’ morquinantes at’ narcaias cuayan.

iruc, caras tamasi emmen Nicco gowalacuerem ani tupasi ayoleth eti tamasi militem tupasi morcamas Tulvanacar fathuenêm Danani iniviriienliliwasic. leviram, fathuenêm morcamacuererosin, crewelith sorcanensula cocuayna cwaro at’ cuayna eti hacweth tupasi ullas Nicco. tarqueth eti cwarâm yerianicwe; tupasi tarqueth eti Enco acranâm yerianicwe. sturcas eti Enca yeulutossâm cocuayna omborowanâm tupasi ullas Enca cuaynamisay; at’ hiyaraias eti.

morcamas Enca: “sirias vina cocuayna arenêm iruc nâ lentas coisi romedanâm.”
morcamas tamasi: “Sarcaysarcayan ilei, Montelaro prascati. saraciviri vina, isimisay at’ coisi inithmisay.” morcamacuereirosin tamasi, caras Enca coeti cuassâm, tupasi lentas eti.
tamsulosanantas eti at’ morcamas: “fathuen ani lemirilesa vinacong at’ coilei omborowo enecqi.”

anora crellas cuayna at’ engcuenitas ommogormang cuaynalasa. teleth cuayna cocuayna enecqim at’ remitas cuayna emmenin tupasi engcanemas tamasi enecqo tolangôm. leviram, anora opiscunitas Sarcaysarcaya walewim mocamacuerêm at’ gowalacuerâm, tamsulonantas eti cuaynammisay.

martas omac Tulvanacar at’ omac cuaynacue morcamas: furweitas alai camamisaymisay, Danani at’ Monteli. tupasi surac, culith enecq Enco at’ Nicco ilicueiâm crosio at’ oclano at’ emmenani yoliyolivieras premiei at’ coramani; tupasi elleruas Sarcaywarcayan quambem at’ monoccâm yeucuassiâm Dananicue; attacqi saracith enecqi Sarcaysarcayo cocuayna laniyi, heliviras lesuarem sameyam carieriellasa Iweildô.

Their voices spoke from afar; so very far away, I knew not whence. I crouched, my wings me lifting high; leaping, I brought them down and as in a gale I flew up over the pale sky of Yeola. From this end of the heavens to that end of the heavens I flew and me following their voices. Tales they told of wonder & of dread as are our own tales. People like us they seemed to me; perhaps even Denê like us? They know the Creator & whom they name Wônyadis, the Mother of All, the Heavenly Father. They venerate the mighty Powers & whom they name Teshen. And they revere Encanicco, the first mated couple, & whom they name Cwenyatreliyana.

In the youth of the Denê, Enca & Nicco loved each other greatly. While they were walking, they went into a new land, into the East; Enca found there beautiful flowers, the deep red of the curiyom; and Nicco gathered its fruit, the deep blackred of the curiyom.

There in the orchard the couple embraced and under the boughs of the wood they sang. And Annanay blessed them & Enca’s belly filled with life. Nicco went out one morning to fetch curiyom for his Enca, and climbing a very tall tree found that a great bird had made its nest. The bird flying away, Nicco grabbed what he could from the nest and brought eggs and younglings to Enca. Again the couple embraced and they sang and they feasted.

But the bird had seen Nicco’s deed and she prayed for vengence and the Treewarden spoke doom on the Denê couple. And in speaking doom, the smoke from their cooking fire grew and choked them, and Nicco fell. It snuffed the fires dead; and it snuffed Enca’s baby dead. She grasped at her lifeless belly and she too fell, and she dreamed.


“We took your younglings not knowing your nature!” Enca said.
“Sarcaysarcayan are we, a tribe of raptors. Hunters are we, as are you and your mate.” As the great bird spoke, she saw his teeth, and she knew.
She felt sorrow, and said: “A right doom was laid upon us and the child of my belly.”


When they awoke, grief overcame them. They lifted up their baby and allowed the bird to consume its body. Now when the bird of prey hearkened to all that had been said and done, it too was grieved.

The Treewarden came then again, speaking to them, bound the Denê and the Raptorfolk together as one. Ever after, the children of Enca and Nicco wear wings of deep red and black, trimmed with blackgreen and blue; and Sarcaysarcayan taught the Denê all about squimb and monocq the toothless; and the children of Sarcaysarcayan hunt upon their arms, flying high into the pale sky over Yeola.
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Re: Some Snippets from The World: Yeola-Camay

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Denê Psuedoparthenogenesis


There is a most curious kind of reproduction that occurs when a Tana male mates with a Werreish female. It is a known fact that “Denê traits breed true”, by which it is meant that, in the unusual circumstance that a non-Tana should become pregnant by a Tana or, even rarer, that a Tana should become pregnant by a non-Tana, the resulting child will always be Tana.

In the case of a Werreish female bearing a Tana’s child, the child will likely bear some superficial resemblance to its mother, but these characteristics are always phenomenal in nature: such as eye, hair, & skin colouration, some personality traits. All the fundamentally Tanaic characterstics come from the father.

What seems to be happening is a rather curious interplay of the physical and paragenetics, the latter being a kind of spiritual genetic code, SGC.

The non-Tana’s traits become “imprinted” or “impressed” upon the Tana’s genetic material. His genetic material, along with the phenomenal traits imprinted upon them from the mother embed within her seed, deactivate and replace her native genetic material. The resulting child has pure Tana DNA (cellular as well as mitochondrial, ergoplastidic, and mageiaplastidic), though with an imprint of certain characteristics from the mother.

For example, Lystrael is the daughter of Carqê, a Serren female and Morquun, a Tana male. She inherited her blue skin, ear shape and some personality traits from her mother, but she is otherwise fully Tana. Of note is that although she is a female, her wings are not like those of female Denê. She has the long, full wings characteristic of Denê males. She is also colour blind in the usual male fashion.
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Re: Some Snippets from The World: Yeola-Camay

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Arachan’s Web and the Rings of Lanthawm


Embedded within the depths of the skulls of all the speaking Races of our world, within the propontine bone, lie two rings of interconnected vestibules. These vestibules and the slim canals that connect them were named by the eminent anatomist, Hasuwaltham Lanthawm, and avid vivisector and recorder of many careful investigations of that learned science into the corporeal anatomies of Werre and Denê alike. According to his Comparative Anatomy: “the Rings serve no obvious function in either Race, and indeed in Werrefolk and Serren alike and in all other related kindreds, the vessicles and canals are lined and filled with a kind of cottony and chaotic fibrous tissue. There are no apparent foramina and no structures lead to what lies within. It is as if the Creator has placed a tiny chamber of wonder within each person’s head and has left the mystery unsolvable.”


Within the Denê, however, the Rings form but one portion of a great and mysterious structure of interconnected vestibules and nodes and organelles. This extensive system of fibrous tissue was described by Wantham Arachan of Codeis, discovering no fewer than ten systems of Rings which are arranged along the length of a Tana’s body of the heart.


Image


§ The first Ring system, R.S.1, the Lanthawmian, is identical in location, but more robust in form, to that of Werrekind. It too is located posterior to the nasopharyngeal arcade, lying within the propontine bone.

§ The second Ring system, R.S.2, is the tracheolaryngeal, resting at the base of the larygeal crown; it is embedded within the cartilage of the tracheal arcade itself.

§ The third Ring system, R.S.3, is the circumcardial, surrounding in all Denê, whether they be of a four or six chambred kindred, the cardia magna, or ventricular body.

§ The fourth and fifth Ring systems, R.S.4 & R.S.5, are the greater and lesser areolar. Unlike the horizontal Ring systems, R.S.4 & R.S.5 (and also R.S.7, which we shall see presently) are oriented vertically. R.S.4 & R.S.5 are also separated laterally into left and right, of one Ring each. These rings are located in the areolas of the breasts. Galactos of Uostia determined that 70pg or 7/12 of all Denê have two breasts, while 50pg or 5/12 of all Denê have four breasts. Within the majority, the R.S.5 resides along the galactic ley lines and within the deep layers of the skin some four to six inches below the R.S.4

§ The sixth Ring system, R.S.6, is the great vessicular, which is nearly as large are the circumcardial. It encircles the Great Vessels between their junctures with the renohepatic vessels, in the vicinity of the cavernous hearts.

§ The seventh Ring system, R.S.7, is the periumbilical, which like R.S.4 & R.S.5 is vertically oriented and surrounds the umbilicus. These three systems can be palpated using considerable force.

§ The eighth Ring system, R.S.8, is the caudal, residing in the sacral bone just above the sacral vault where the caudal brain resides.

§ The ninth Ring system, R.S.9, is the gonadal. Female Denê, typically having three or four ovarian bodies within the proxmal terminus of each uterine cornu will have either 12 or 16 Rings; male Denê, most typically have two, or rarely four testicular bodies kept within the gonadal marsuppium, will have either four or eight Rings. A notation in the works of Dr. Norwyche, an anthropologer of several centuries ago, relates a very strange custom among the male warriors of the Wildings, those Denê inhabiting the barbaric lands west under Zifirea, who practice dubroguly, the eating of their fallen enemy’s testicles. The notation might be the Tana warrior’s attempt at humor, as some anthropologers have speculated, and might be viewed as such if the practice itself weren’t so barbaric: “...Yet we have to take care, you know! A warrior can’t just rip out a fellow’s eggs and start chomping: you have to peel off his rings first, then you can eat his walnuts without cracking your own teeth! Slit the rings open and pry out the treasure stones; give them to a craftsman to make something pretty for your girls!” At the very least, we have a testimony that the Denê are aware of the physical properties of the Ring systems!

§ The tenth Ring system, R.S.10, is the distal genital. In the female Tana, one Ring of the system surrounds the marsuppium while the other Ring surrounds the clitoral body. In the male Tana, both Rings surround the distal knob of the baculum.


Each of the Rings is roughly heptagonal, segmented in shape and of varying thickness. Each segment is composed of a shaft, narrow in the center and widening towards the junctures. The juncture of two shafts widens considerably and forms a node which is called a vestibule. The Rings of Lanthawm, R.S.1, for example, are about 1/4 inch at the nodes and less than 1/8 inch along the mid shaft. Its walls are bony in nature. R.S.8, the Caudal, is of bony composition as well though of slightly smaller dimension.


The other Rings vary considerably in size: the circumcardial is the largest, being about two inches in diameter, and its vestibules are nearly half an inch thick. The various rings are composed of a cartiaginous sheath, a shimmery and translucent inner tunic and the fine filaments which surround the gem stones. At the vertical points of each node, a number of small slightly flanged openings allow egress of the filaments.


The gem stones within each vestibule are perfectly faceted crystal substances, of varying colours and geometric forms. Rarely exceeding one carat in weight, most are rather smaller, being between 1/8 and 1/4 carat in size. The largest recorded gems recovered from a Tana carcass were said to be blood red rubies nearly two carats in size each.


Image


These filaments, scores in number and called trunk lines, are relatively thick, perhaps 3/144 inch, which radiate from the vertices and branch out throughout the body. These trunk lines seem to form a kind of parallel webwork of nerves that connects each of the Ring systems with each of the others and also radiates outward through the body.


These radiating filaments emanate from the Ring vestibules and also from various and numerous intra annular nodes that reside between the Ring systems. The filaments radiate and divide into threads ever finer, ever silkier which dissipate into a kind of thready gel.


No art of medicine ot philosophical anatomy has yet determined what function Arachan’s Web performs within the bodies of Denê. Neither has it been determined what the function of Lanthawm’s Rings are in the bodies of Werre or Serren kind, nor why it is within the latter that the webwork is missing. Yertram holds to the notion that the Webwork contains and circulates the Vital Force, and the robust nature of the Webwork within Denê kind is what allows for their extremely longeval nature. Soranon holds that the Webwork is the dwimmery organ of the Denê, allowing them to channel thaumic rays into magical phenomena.

===

In reality, rather than the “thready gel” that Grouse speaks of, the gossamer filaments actually transition from a physical manifestation into a spiritual manifestation as the filaments approach the skin. These extracorporeal filaments, slightly luminous to those of Werre kind who are particularly attuned and spiritually mature & aware, and even to those who are gravely ill or near death, extend beyond the boundary of the body and ennervate the extracorporeal aura. Several instances have been recorded that a Tana’s aura, when especially aroused or inflammed, can be seen by many, as if the Tana were illumined from some source within. It is also known, though not understood how, that Denê themselves are able to see one another’s auras under all circumstances. It may very well be that the gentle glow of the Rings’ gem stones is responsible for this luminescence, perhaps somehow transilluminated via the length of the gossamer strands of the Webwork itself.


The extracorporeal, or rather spiritual, manifestation of the Webwork appears to function as a kind of aural-spiritual meta nervous system. One might postulate that the supposedly “occult” or “psychic” powers that many Denê seem to exhibit make use of this parallel nervous system, that their powers are channelled through the filaments, both corporeal and spiritual.


In fact, it is this meta nervous system that allows Denê to sense and understand environmental factors that are beyond the strictly corporeal nervous system that all animals exhibit. But more, it also allows a Tana to feel, to experience, to know, and to exist in communion with the other, and most especially when Tana sit or walk in close proximity with one another. Such close interpersonal connexions between individuals in a kind of net work where each person forms a nexus within the net, and which results in one Tana intimately knowing the spiritual and emotional state of another within the net work and among which she is also able to communicate her own state with others, has perhaps given rise to the common Werreish belief that Denê can “read minds” or “control” the actions of people. This is almost certainly untrue, yet there are clearly instances recorded where Denê seem to be able to strongly influence not only weaker spiritual beings like Werres and Herrwen, but also other more vigiorous spiritual beings like other Denê and even the Elder Kindred.

** ** **

An extract from Grouse’s Anatomical Theatre, Auntimoany, 1922. The appendix is half-way between an out-world commentary and a more speculative ammendation of the original text that could be seen as a progress in understanding the whole picture of Denê anatomy.
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Re: Some Snippets from The World: Yeola-Camay

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Protowords and the Eschatological Potential


“Is that even a word?” she asked. The girl's voice lowered, sounded dubious.

The curious Box replied: “it has been UTTERED. Therefore it is a word.” The Box at least was certain.

“But...wait. That can’t be right!” she replied.

The other girl tapped the Box and said snarkily: “Well, then, what are some things that haven't been uttered yet?”

The Box hummed softly to itself. Perhaps it was thinking. Or perhaps it was a veiled snigger.

“Ah, a paradox!” said the first girl. "If you give us an example, it'll have been ... uttered...and therefore can't actually be an example!" She smiled at her friend, confident in her own logic.

“That is,” continued the Box; “unless one should discover, hidden away in the Deep Secrets of the great Library at Ixcq, an evershrinking tome called Llobster's Indexicon. It contains all the words never uttered.”

“What!?” said the second girl. “What a load of rubbish!”

“It should be noted that the Indexicon is still rather a thick volume, as far as we are aware, so there are quite a few unknown words to yet be called into existence.” The Box paused again, humming again. It stopped humming. “The real question seems to be a rather more existential one: what happens afterward?

The girls sat in dumbfounded silence for some minutes.
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