15 August 2014

Ecclesiastical Order

It would be useful for me to codify the positions that exist within the organisations of the Temples in Eleris, both for my own reference and for any of you who have hopped on over to my wordpress blog to read the first few chapters of my draft.

Service in the Temples was equivalent to service in the public sector in Radiant society. The Temples were responsible for social policy, taxation, safety regulations, formal education, the military et cetera, distributed between the five temples. Emerging from the compulsory education track, graduates so inclined could submit their applications to the Temples for whatever field caught their interest. In exchange for access to what was, often verifiably, the best equipment and resources for research, the Temples required additional duties of their staff.

A breakdown of the ranks within the religious hierarchy is given below, along with their canonical average duration and age, although it is worth noting that the Radiant education system was primarily concerned about mental development than physical development; it was not unusual to find exceptional sparks ascending through the progression far faster than the norm.

Initiate (36 - 37): Fresh out of school, they spend a year learning about the organisation of the temple they are posted to, various responsibilities of prayer and basic exercises of the mind and body, as well as appropriate manners and mores for their temples. They are also introduced to the temple's infrastructure in preparation for their next phase.

Servant (37 - 42): In these five years, a Servant is tasked with the maintenance of temple grounds, from the landscaping, to the architecture, research equipment, dormitories, cleanliness and so on.

Disciple (42 - 114): Shifting away from a rank of responsibility, the Disciples begin a lengthy phase of study. At this stage, they learn about the many years of history and developments of the cultural traditions of the Temples. Religious and philosophical texts and ideas are studied, compared and debated to ensure a complete understanding of each Temple's ethos and how they integrate to form the supporting pillars of Radiant Society. In this phase, mental training is accompanied by physical and magical training, and greater Aleric powers are unlocked for Disciples than for the average populace.

Devotee (114 - 180): Devotees begin to specialise in a certain department of the Temple they are with. They study it in more detail, with more rigour and are subjected to the scrutiny of superiors that comes with perceived ownership. They are often given the menial ends of research work for their departments, and greater magical abilities are unlocked for them.

At this point, the career progression bifurcates. In the story, Lelia is a Senior Devotee, which is one of the two options available to those in Temple service.

Senior Devotee (180+): Those who are content at this level of power and responsibility will choose to remain as quieter, dutiful servants in their respective departments. They may be permanently attached to one Priest as a full time assistant, but they are also granted the freedom to pursue small independent projects. They may stay with the Temple indefinitely and are held to have completed their obligations at the age of 216. Some oversee the younger servants, or serve as substitute teachers for Disciples.

On the other path, there are the ordained ranks, which will progress on to higher positions of management. The first of these are the Acolytes.

Acolyte (180 - 240): An ambitious Devotee must catch the attention of a fully ordained Priest and bid to be chosen as their Acolyte. At this point, the Acolyte receives personal attention and guardianship from the Priest, and is trained in that specific realm of responsibility or interest. Acolytes are also burdened with the responsibility of planning and coordinating for ceremonial events and routine Temple duties. The three most promising Acolytes, in line to replace the High Priest, are specially designated as the First, Second and Third Acolytes.

High Priest (240 - 252): The High Priest is responsible for the overall management and policy decisions of Radiant Society. The five High Priests from the five Temples form the High Council and are at the top of the hierarchy for the active public service. This is a phase of intense societal responsibility and the High Priest often has to put aside any personal pursuits, right from when he was in training as First Acolyte. The term in this office lasts for a duodecade, or twelve years. Once the High Priest steps down, he is accorded priority in the temple above the other priests as recognition of the work he has done. This position is increasingly occupied by younger Priests, as it allows one to bypass the age threshold of 240 that is canonically required for a full Priesthood.

Priest (240/252 - 864): A Priesthood is granted upon an Acolyte reaching the age of 240, or upon the completion of a High Priest's term of twelve years. At this point, Priests are able to lead full research projects, are required to perform or participate in many ceremonial duties for the temple, and full magical autonomy is granted. Of course, they also have the responsibility of teaching the younger generation and possibly having to adopt a personal Acolyte.

Bishop (864 - 1296): A Bishop is exempt from any teaching duties, unless they wish to do so. They are granted the right to pursue what they will, directing Temple departments and research projects, reserving veto power for the Priests under their charge. At this point, most Temple servants will spend their days in poetry, philosophy, theatre, sculpture, worship or language construction, although some choose pursuits considerably more esoteric. They are no longer required or expected to have concerns for the basic functions of the world.

Elder (1296+): Elders are granted no longer required to participate in any duties both temporal or spiritual, absolved from any ceremony or responsibility to the Temple. They, while free to use any of the Temple facilities, are typically more engaged in virtual realities and abstract projects. A sizeable number choose to adopt the post-corporist stance and discard their physical bodies entirely. An Elder may also express interest in joining the Elder Council, though they are largely a dormant political body with most of the work left to the discretion of the High Council.

At any point along this progression, a servant of the Temple may decide to leave to join the private sector, though there will be penalties for those who either do not complete their time as Senior Devotees or as Priests. Furthermore, the ordained ranks will have their magical abilities restricted to those of a Senior Devotee, which may seem quite debilitating to them after centuries of growing accustomed to a high degree of magical sensitivity.

4 August 2014

Vignette: Urbs Musicae

Tangled streets gird ornate palaces and pale townhouses, plastered over with classical divinities and emblems of victory. Each one plays a variation of the imperial theme in its symbolically infused facade. Wings and robes, kotinoi and trumpets resound in an enduring efflorescence. Every anthropomorphic pilaster and corinthian capital romantically suggesting far more than any current amalgamation of ferrous alloy and brittle silicon. When Nox arrives, the organic generation of multifarious melodies by composers long inhumed put the artificial perfection of present popularity to sonorous shame.

Yet, globalised modernity rises like a tide to drown bastions of antiquated practice. The majestic mirage is disillusioned by the commercial proliferation of 'Kassa'; reinventing itself as a curiousity to maintain a voided existence.

3 July 2014

Perspectives : Ostensible Counterproductivity

It's always struck me as rather odd that the demons in the gospels declare that Jesus is the Son of God. Just some references for you - Mark 1: 23-24 / Mark 5: 6-7. Isn't it somewhat against the grain to lend credence to someone you logically should be discrediting? Surely, if even the demons are declaring Him to be the Son of the Most High God, this man is worth paying attention to.

It has been conventionally proposed that the demons are helpless when they encounter Jesus. As they are beings who can see through this fuzzy physical shell that we call reality, they recognise Jesus immediately for who He is and they respond by declaring His Sonship in fear and compulsion. Jesus, wanting nothing to do with unclean spirits, drives them away, that His ministry would not be tainted by their demonic testimony. 

What follows may be but idle speculation, but perhaps someone could advise me of its veracity and plausibility. I suppose that when the rebellious forces of Satan noticed that the Son had descended to earth in the form of a man, they would have been highly suspicious and perplexed by the unexpected play from heaven. This is evident from the questions that they confront Jesus with:

And they cried out, saying, 'What business do we have with each other, Son of God? 
Have You come to torment us before the time?'
- Matthew 8: 29

They don't really know why He has come, the divine salvation plan was hidden from them. They know their time of judgement will eventually fall, but they also seem to know that this was not yet the right time for that final judgement. I gather that there must have been an attitude of puzzlement and curiousity. There was an increase in demonic activity around the time of Jesus; perhaps all these spirits were all watching anxiously, wondering why the Creator of the universe was in a fragile human body and sanding away at wood in Nazareth.

Now, they would certainly have noticed Jesus' baptism, and perhaps after this, they took extra note of Jesus' activity, with Him having emerged from a hiding of sorts. It certainly seems the case as the father of lies himself came to tempt Jesus after that incident. I'm sure the darkened light-bringer must have been wringing his wits to figure out what the Light of the World was up to. This time of temptation must have been an opportunity for the enemy to probe and figure out how he could derail the divine directive.

One thing that would have been very apparent would be Jesus' reluctance to declare Himself publicly. In the temptation on the temple, Jesus resisted what would effectively have won the allegiance of the people by claiming the promises of God. He didn't want to demonstrate Himself as the Son of God openly, but countered Satan's challenges to 'prove' Himself with reservation and steadfast resolution to obey God. Thus it could have been revealed to Satan that Jesus was resisting a glorious unveiling that would overwhelm the people into rapturous submission.

If my train of thought was accurate, Satan could have communicated this information to the rest of his unholy hierarchy and instructed them to toy with it a little more. In this fashion, the demons' declarations would be a rather more sophisticated attempt to undermine the success of Jesus' first coming. I think we get traces of this when Jesus is more well known as a miracle worker than as the Messiah. The crowds have their own expectations of Jesus that are not in line with God's purposes. 

Jesus, knowing that they intended to come and make him king by force, 
withdrew again to a mountain by himself.
- John 6: 15

The exhortations from the demons would have added to that detrimental revolutionary impulse. They might not have known the whole plan, but they knew enough of it to latch on to whatever they did suspect and aim for those characteristics. Of course, at the end, the Lord prevailed with the amazing resurrection of Christ.

Then again, perhaps, as my father remarked, that coordinated attack in this mode might be giving the enemy forces too much credit. I don't really know, part of me is wary of underestimating the fallen morning star. If you've got any ideas, let me know what you think.

24 June 2014

Abandoned Adjectives

Adjectives have been entirely eliminated, or rather, their function has been subsumed under verbs and participles. I haven't detailed the participle system before, but suffice to say that my imagination has birthed a system with more inflections than Latin. Partially because I'm avoiding fusional endings and because my verbs have five aspects instead of Latin's two aspects.

In Tas Eldwaraj, there are three verb conjugations, the concrete verb - first conjugation, the stative verb - second conjugation, and the abstract verb - third conjugation. Stative verbs serve the descriptive function in the language. 

The example verb 'barze' is strong, will be used to demonstrate.

os barze - he is strong

A quick thing to notice is that the copula in English, which serves to indicate the time when the adjective applies to the noun, is not a separate word. It's function is incorporated into the stative verb of Tas Eldwaraj. So it would be more accurate to think of the stative verb infinitive, if I come up with one, as 'to be in the condition of strength'.

os barge - he was strong
os barfe - he will be strong

Similarly, all the other verbal tenses and aspects applied, and can be translated by altering the form of the ever-versatile English 'to be'.

os bargivie - he had been strong
os barzevem - he is not (being) strong
et cetera

When it comes to the other voices for stative verbs, they take on the meanings to make ____ and to be made ____, for the active and passive voices respectively. As you might deduce, the reciprocative voice will be where both the subject and object make each other ____.

os barzo isü - he makes you strong/he strengthens you
os barfavo isü - he will be making you strong/he will be strengthening you
os barfu isü - he will be made strong by you/he will be strengthened by you
os bargivaotu isü - he and you began to make each other strong/he and you began to strengthen each other
et cetera

Participles are used in a fashion more recognisably adjectival. The participles are formed by taking the positive conjugation of the verb and adding on the appropriate declensional noun ending. Participles have to match the declension and case of their linked noun, but not necessarily their polarity. To illustrate :

os barzes - he, being strong
osem barzes - not he, being strong
os barzesem - he, not being strong
osem barzesem - not he, not being strong

In all four examples, the noun and participle are in the anthropic nominative case, but each of the combinations of positive or negative noun or participle are valid, and have specific meanings.

When used to describe a natural noun, the participle takes on the declensions of natural nouns. With some tenses, a relative pronoun might yield a more idiomatic translation.

selen bargen - the animal, which was strong
seledi barfaviedi - with the animal, which will cease to be strong

And of course, with an abstract noun, the participle uses abstract declensions.

yel barfelem - the spirit, which will not be strong
yelam barzevulaj - of the spirit, which is being made strong

As a result of this system, there are a total of 2160 participles per verb. Sixty positive verb conjugations by twelve noun cases by three noun declension systems. All of them are regular though, and their formation follows simple agglutinative rules.

23 June 2014

Inconstant Conjugations

I've decided that with the old verb conjugations, not that they're that old, the post was only a few weeks back, but upon a little further thought, the plosives render pronunciation clunky. So it's been reworked.

The tense infixes have been changed from [-pi-], [-te-] and [-ca-] to [-ze-], [-gi-] and [-fa-], the differing types of sounds serving to differentiate the tenses more markedly. Instead of three voices, there are now four, distinguishing the reflexive from the reciprocative. There can be multiple meaning for each stem, as some meaning are clearly intransitive and can be complemented by related transitive concepts. I'm not sure if I still need an infinitive either, so for now I'll just give the finite forms.

Using the verb 'leze', live, as an example, the simple, intransitive/reflexive [-e], simple system is :

leze, lezem - live, do not live
lege, legem - lived, did not live
lefe, lefem - will live, will not live
For the continuous aspect, the infix [-v-] is added, and the tense infixes are no longer reduced by the voice suffix.

lezeve, lezevem - is living, is not living
legive, legivem - was living, was not living
lefave, lefavem - will be living, will not be living
The incipient aspect uses the infix [-va-]. Note that there are currently no standard diphthongs for Tas Eldwaraj, though it would be pretty easy for speakers to slip into it with the compounds that emerge in this system, so that may be added in eventually.

lezevae, lezevaem - is beginning to live, is not beginning to live
legivae, legivaem - has begun to live, has not begun to live
lefavae, lefavaem - will begin to live, will not begin to live
Conversely, the perfect aspect substitutes the [-va-] for [-vi-].
lezevie, lezevaim - is ceasing to live, is not ceasing to live
legivie, legivaim - had lived, had not lived
lefavie, lefavaim - will cease to live, will not cease to live
The habitual aspect, the last aspect, retains the use of the consonant [-r-]

lezere, lezerem - lives regularly/daily, does not live regularly/daily
legire, legirem - lived regularly/daily, did not live regularly/daily
lefare, lefarem - will live regularly/daily, will not live regularly/daily
For the other voices, the active and passive have the same suffixes, yielding :

Active Voice
lezo, lezom, lego, legom, lefo, lefom
lezevo, lezevom, legivo, legivom, lefavo, lefavom
lezevao, lezevaom, legivao, legivaom, lefavao, lefavaom
lezevio, lezeviom, legivio, legiviom, lefavio, lefaviom
lezero, lezerom, legiro, legirom, lefaro, lefarom

Passive Voice
lezu, lezum, legu, legum, lefu, lefum
lezeru, lezevum, legivu, legivum, lefavu, lefavum
lezevau, lezevaum, legivau, legivaum, lefavau, lefavaum
lezeviu, lezevium, legiviu, legivium, lefaviu, lefavium
lezeru, lezerum, legiru, legirum, lefaru, lefarum

Of course, there is no active or passive equivalent of 'to live', so a related meaning would be associated with the active and passive voices for verbs of this stem. A possible verb would be 'to nourish/give life'

The reciprocative voice suffix is no longer [-odu], to avoid fusional endings with the natural dative noun case. Instead it will be [-otu]

Reciprocative Voice
lezotu, lezotum, legotu, legotum, lefotu, lefotum
lezerotu, lezevotum, legivotu, legivotum, lefavotu, lefavotum
lezevaotu, lezevaotum, legivaotu, legivaotum, lefavaotu, lefavaotum
lezeviotu, lezeviotum, legiviotu, legiviotum, lefaviotu, lefaviotum
lezerotu, lezerotum, legirotu, legirotum, lefarotu, lefarotum

Thus, there are a total of 120 conjugations now, excluding any forms for an infinitive or imperative. Which I don't really think the language needs at the moment. The participle system will now have 2160 forms in total, based on 60 positive verbal endings multiplied by 36 case endings of nouns. The features of the Tas Eldwaraj participle system will be explained in future post. Too tired to think at the moment.

15 June 2014

Preemptive Plotting

I can't decide if my imagination's mercurial wanderings along Eldwan's historical continuum are beneficial or downright distracting. It takes me away from the main manuscript that I'm writing, but by setting down later or earlier events in a contiguous account, the possibility that retroactive continuity corrections will be required is much reduced.

Somewhat triggered by research on Alexandria and a Coursera module on Greek mythology, this post will concern the Age of Water and Age of Kings.

The Aftermath of The Deluge [0 AD to 459 AD]

After the waters receded, the descendants of the ark are obedient to Eleyon's command and spread out over the land. Some continue to dwell around the coasts of Coralsea and Deepsea, now expanded largely because of the erosive effect of the receding floodwaters. Others depart from the region that was formerly the cradle entirely, fanning out further than any mortal had yet explored. Those who leave the familiar soils of the Age of Light are the first to be called the Scattered. Several of the new communities they found come into contact with Ward Elven societies, though the Elves are far more reclusive than they were in the age past.

Many of the Wevel, confused and disheartened by the events of the Age of Light, took it upon themselves to guide groups of humanity which seemed to have been abandoned by both Eleyon and Alero. Taking the form of nature spirits or zoomorphic deities, the people welcomed them and their blessings.

The Renaissance of Alaris [459 AD - 512 AD]

The simulacra programs in Alaris had first awakened in the second century after the deluge, reactivated as the auto-repair functions of Alaris managed to restore much of the city. Eleris had no such fate, for the waterfalls that powered the first city had ceased to flow. Alaris was only as alive as the tides that turned its generative turbines. The programs contented themselves for a long time with their abstract pursuits. However, they eventually noticed the growing hamlets on their borders. In their desire to protect their nominally lesser kin, and to restore Alaris to its former populated glory, the ghosts of Alaris' abstraction network voted to issue a call for the coastal peoples to settle in Alaris.

The programs held themselves to be the apex of Radiant development, the pinnacle of centuries of technological achievement. To themselves, they were their original human counterparts, not mirrored copies, and they were gods. It was in such a manner that they declared themselves to the people of the coasts, whom the Alarian gods termed the Littorals. They sent out heraldic programs to manifest at the coastal stations that had once marked the borders of Radiant dominion. Like Alaris, the stations had been reactivated as the tides re-empowered them. Enamoured by the phantasmal beauty of the messengers, many respond to the call and travel in delegations to Alaris.

The diverse people groups, whose social mores altered by ten or eleven generations from their common heritage, found it difficult to associate and eventually decided to form a council, with representatives of each tribe. Under the tutelage of their gods, Alaris began to flower anew.

Alero perceived what transpired in the halls and avenues of Alaris, and was filled with hope, for he had thought all was lost with Eleyon's judgement in the Age of Light. He returns, expecting the welcome of a god. He is sorely disappointed. In their pride, the younger pantheon of Alaris had determined to forge ahead on their own, and they reject Alero's presence. Like Eleyon before him, Alero experiences the scorn of his crown jewel, but unlike his Creator he does not react with righteous grace, but with bitter anger. He departs, furious, and begins to nurse a hatred of Alaris.

High Alaris [512 AD - 688 AD]

The populace of Alaris enjoyed the cornucopia of the surrounding sea and the mysterious artefacts of Alaris that survived the Deluge and were still useable. Many desired to bring these technologies back to their former communities on the coast. The council voted in 512 AD to act on those wishes. Thus began the High Alarian period of history, where the Alarians brought gifts of advanced technology to the coasts, teaching medicine and astronomy, agricultural and architectural techniques. Several small colonies were also established by Alaris, centred around the Alarian coastal stations. The maritime capacity of Alaris, so mighty in later centuries, became a centrally organised navy during period of the city's history. The gods of Alaris enjoyed their power, and the Wevel of the coasts appreciated the benefits of Alarian thought and ideas for their peoples. Several more communities emigrated to Alaris at this time.


Middle Alaris [688 AD - 843 AD]

In 688 AD, a different party came to majority in the council. They held that in exchange for Alaris' generosity, the Littorals ought to provide raw materials for the growth of Alaris and its colonies. They noted that while the manufacturing techniques of Alaris, as blessed by the gods, were wondrous and required little labour, they still required basic materials of metal, wood, stone and glass, among other things. So relations shifted between Alaris and the Littorals, and Alaris grew less generous with its donations to the coastal communities.

The ethnic differences between the original delegations to Alaris were no longer major concerns. The groups had integrated themselves more fully by this time, and identified themselves as Alarians foremost, seeing little in common with the uncultured people of the coast. Their lives were, of course, of a limited hundred and fifty or so years, enhanced a little by the technologies of Alaris, but they were far from the super-millennial lifespans of Alarians in the past age. The Littorals, by contrast, had abrupt lives of thirty to sixty years in length.

It was during this time that Alarians began to employ Littorals as manual labour in their colonies, as a way by which they could earn the gifts of Alaris for their own people. All this while, as the unrivalled power in the region, Alaris grew in splendour and majesty. The trappings of luxury began to infect the populace of Alaris. The council members began to grow more concerned about their prestige and leisures than about the good of the city. However, the representatives of the colonies, with more practical experience dealing with the Littorals and the outside world, began to resent their pampered Alarian counterparts.

Late Alaris [843 AD - 1109 AD]

Matters came to a head when the council majority flippantly decided to raise taxation rates on the colonies. The Alarian representatives had always weighted the odds in their favour, justifying themselves by the importance of the metropole. But the disgruntled colonies, incensed, rose up against the Alarian party. They appointed one of their own as lord over the Alarian dominion, who would fight for the interest of Alaris and its colonies, not for the sake of the ancient city alone.


Now the gods of Alaris began to grow concerned. For all these centuries, the generators that gathered power from the tides were enough to sustain the computing necessary for their existence, but with the growing demand for electrical power by the people, the gods were threatened. Maintaining their deceptive veil of spirituality, they could not allow the council to know of their weakness. One of the Alarian gods issued a misguided directive for researchers of Alaris to build more generators or upgrade the existing ones. The juvenile engineers could never have hoped to approach the genius of the true Alarians before them, and as a result of their earnest tampering, the auto-repair programs began to fail. The other gods were alarmed, and expelled the 'traitorous' god from their midst, demonising him and sending him to the colonies. He and his followers were accused of attempting to end the time of the gods, as though they were malevolent.

From that time on, the gods became harsher with the Alarians, urging them to find new, alternative sources of energy by demanding burnt offerings. The Alarians, under pressure to please their gods, began to oppress the Littoral servants. Soon, the Alarian's relationship with the Littorals had changed yet again. They had been teachers and wisemen, then masters and lords, now they were tyrants and conquerors. The Alarians began to seize land for their estates, for their mines, quarries and foresters. The Wevel of the coast wept for the wanton destruction of nature.

Alero, who had been in hiding, now emerged, perceiving that the time was come when he could end the dominion of Alaris. He had been gathering the communities of the Littorals to himself, speaking words of counsel to the Wevel, telling them to prepare for the day when the oppressive yoke of Alaris would be undone. When he was ready, he gave an order for the Littorals to rebel. With Alero's leadership, the rebellion was a success, and an independent Littoral state annexed the colonies of Alaris on the northern and western coasts. One of them was the hold of the exiled god. 

Alero now spoke to that program, that intelligence that he had helped to craft in the Age of Light, and promised that if the exiled program could gather all the other gods of Alaris to submit to Alero again, Alero would show them how to open a new portal, just like the one that existed in the Temple of Light in Eleris. The portal that provided free energy, drawn cleanly from the plane of energy and the mind. The exiled god was convinced and returned to his brethren in Alaris, ignoring the penalty. He arrived with such poise and confidence that the other gods were compelled to hear his proposal for their collective survival. When he related what Alero had said, the assembly of gods was split. Those who were willing returned to Alero in the Littoral city, and the remainder stayed in Alaris, still unwilling to associate themselves with Alero. 

Upon speaking to Alero again as they returned to him, Alero stated that if the other gods were unwilling to submit to him, then they would have to be destroyed before he would let them know of the portal's method. In the digital space of Alaris, the anti-Aleric party of gods plotted to reconquer their lost lands and drive Alero away for all time. Both sides wanted a war, but did not know how to galvanise the people, who still knew not of the god's vulnerability and could not be told of their dependence on energy. 

Thus a scheme was devised where the prince of the Littorals was told to capture the wife of the Alarian dictator. What ensues should be familiar to those who have read Homer.

The Littoral realm under Alero was split in 998 AD, when war was declared. The northern cities wanted no part in the war between the gods, they had just wanted freedom from Alarian oppression, and that they had attained. The Wevel who shared such sentiments went with them. They seceded from the rule of Alero and with the focus of the Littoral army against the Alarians, there was little that Alero could do, or really intended to do. His aim, to set the gods of Alaris at odds, was being fulfilled.

The war raged long and arduously, and the greater part of both armies were spent. Through deception, the Alarians finally broke into the walled city of the Littorals. Overcome, Alero and the gods who chose to follow him were captured and brought back to Alaris in triumph. A weakened Alaris celebrated their pyrrhic victory. Great tales were told about the war, and immortalised in the culture of Alaris. For a time, there was again peace. The northern coasts remained in the hands of the secessionists, and remained fiercely isolated and averse to Alarian influence, but the ancient city was too spent to reclaim her former lands. The defeated gods were forced to acknowledge inferiority and their powers were limited.

The Final Years of Alaris [1109 AD - 1230 AD]

After the defeat of Alero, all was well, until, inevitably, the generators started to fail. The gods grew frantic, building ever greater and more voracious altars for burnt sacrifices. The heat of flame was used to make up for the power that each disintegrating tidal generator ceased to supply. The coasts were ravaged and the colonies taxed more severely than ever. Finally, Alero spoke.

He claimed that if Alaris were to submit to him, he would reveal the nature of the portal, its secrets for the gods to own. He promised wonders, immortality, magic and all the powers of the Alaris of old to the populace and the dictator. The gods, for fear of losing what they had long held dear, and the Alarian people, tempted by the glories of their ideological ancestors, agreed to the captive Alero's demands.

When Alero told them, all were repulsed. But in their desperation, they turned to it regardless. They experimented first on Littoral slaves, but were unable to achieve the stability required. All the while, Alero dispensed information of his unholy method slowly, toying with them, delighting in the power he had over them, and relishing the fact that the proud gods were no better than selfish, savage beasts. Alero's beliefs had changed. No longer did he feel that humanity was worthy of the divine, as he once did. In witnessing the carnage of their ambition and the fruits of their insecurity, he began to feel that none of the wretched, fleshy creatures would ever attain true holiness. His love for humanity was replaced by a revulsion. They had seen the best, the highest technology, the most potent powers, and still, they were the same.

The Alarians build a tower, intended to house the portal, rising up to heaven and heavily guarded. Eventually, the gods of Alaris succeed in 1230 AD. A portal opens, but what emerges from it is not what they expect. Eleyon steps through momentarily and soon leaves. His glory glazed the eyes of all who were present or watching. But in that fraction of time, the people of Alaris lost their united language, and the defiled tower crumbled. A great upheaval strikes, and a volcanic eruption occurs. (There! Right there! Now I need to change the structure of Alaris. Perhaps there ought to be geothermal power in addition to the tidal generators. It would fit perfectly, adding extra justification to why Alero chose the location in the Age of Light, rather than arbitrarily determining a centre of eastern Radiant power.)

The people of Alaris scatter to the coasts, to their colonies, but their power is spent and diminished. With them, they carry their oral tradition, in the fragmented languages they now possess. Stories of anthropomorphic gods, and an epic of a grandiose war. Meanwhile, the society of Littorals and Wevel who declared independence remains strong, to endure as the centre of civilisation for many years to come. But they too grow astray, forsaking and forgetting their original theology. The Wevel themselves come to be worshipped as zoomorphic gods, and the society as a whole grows obsessed with the idea of immortality. This society will have the honour of being the oldest society in well documented history, nursed by the rhythm of its patron river.


~

So, with a few more imaginative links, the scope of this epic just expanded to include the Eldwanian equivalents of the Trojan War, Egyptian society, and the Greeks, who are the descendants of Alaris in this tale. I have tried to avoid naming things, which I understand can be confusing for you dear reader, but I reluctant to name anything at the moment because the language of Eldwan is currently in a state of tumultuous recomposition. Just to be clear, Ilvesu and Eleyon are still active in this turbulent time, but just with different people groups and in another part of the world. Instead of major world powers, they begin to focus on a certain man and his descendants, beginning to set something in motion that will be far more epic than any Homeric verse.