‘Eyes of Nu fell like rain; the cloudless sky roared with ten thousand voices.’
Public art of the Burning Blossom during the Secondary Epoch was largely unknown during the Nantu Age of the Danam Yelda. It was only with the establishment of the Upata Bulb as the protective cluster residence during the Emaxul Age that an unspoken taboo was lifted and renditions were made at the time and after these exceedingly rare occurrences. Thus, most of these portrayals also feature Upata Bulbs successfully withstanding the worst of the Full Burning Blossom Cycles. The Venerable Koru, who were far more vulnerable to this terrible Crown of all Non-Living Banes, seldom depicted this moment when all civilization, and even Tatchlan itself, were largely helpless before this event.
References to this event occur in each novel of the series. Near the end of the first novel, ‘Heshavira's Challenge,’ it is described as a mild occurrence of spectacular Nu
risings and settings. Throughout the Greater Era
of the Primary Epoch, it developed into a boon before becoming the most powerful of Non-Living Banes. Subsequent novels either describe the growing threat or depict it along with various strategies for coping with this increasingly dangerous phenomenon. The fourth novel of this series, Shelter from the LIGHT, illustrates the experience.
Beginnings
Benign inception, Advent of the Blossom, Xica Nu herald, Emanations and Rainbow Emanations, Cycles understood, Blossom Benisons and Tatchlan opening, Comely Births, Blossom culture, Blossom icons, Blue Star prevalent in Blossom imagery, First signs of Burning, Transition strategies lead to the ‘Shift,’
Life could no longer bear the Blossom, Growing incidence of Non-Living Banes, Source of eventual Rectification
Burning Blossom Cycles
Secondary Epoch events, Burning Blossom culture, Six Burning Blossom Series in Secondary Epoch, Burning Blossom Characteristics, Tatchlan powerless against Burning Blossom
Portents
‘Strange Births,’
Singing Mounds, Multiple Banes, Foreign Rain, Sinking Trees, Shrinking Stones, White tufts, Hot and Cold, Freshwater portents, Roaring Whirlpools, Water portent limits
Nu Sickness
General Description, Sweating Speaking and Moving Statues, Nu Circles, Anu Clamour, Stone Eating, Orphan Voices, Falling Flesh
The Event
Koru Response
Yeldic Response
First Cycle of Secondary Epoch, Kanart Defence, Multitude Blood Defence, Sequestering of all Living Cluster Jewels, Eight Jewels transported in sequence, Jewel Separations and Integrations, Jewel Incubators
Rota of Upata Majastas Mothers
Living shelter, Long history of Upata development: Upata-Shepsus IV, Sheshisana X: Mother of Shashelvan, Majastas Bakasha-Duta V: Upata Bulb enhanced, Koru Majastas Jumhothna DLIII, Majastas Multitude Ashailna XXX, Upata Bulb and Bud sealed
Three Majastas Forgers of the Sheret Shield
Majastas Complete Nevirith X: Protect Upata against Eyes of Nu, Majastas Yandu XVI: Humble Sheret seen as ultimate Upata defence, Majastas Multitude Yandu LXXIV: Sheret Shell to protect Upata Bulb, Sheret Report
Subsequent Burning Blossom series and their impacts
Fourth Burning Blossom, Fifth Burning Blossom, Sixth Burning Blossom, Momentous Correction of the Yelda, Koru sink to greater depths, Glorious sunset of Secondary Epoch
The Tertiary Epoch
Beginnings
Benign inception
Late in the Lesser Era
of the Primary Epoch, observations of Nu's changing demeanour over extended periods began to be made. Enigmatic references and clear artwork have survived from the Yin-Vinulan Dynasty, and the first unambiguous observation was documented late in the Muraharoma Dynasty. This described Nu appearing to take on additional aspects for short periods, even then referred to as ’emanations’ and ‘cycles,’ collectively presenting intensified features. Sensitives reported elation and other pleasant benefits, while most viewed it as a delightful curiosity.
Advent of the Blossom
This rare occurrence increased in power over roughly the first half of the Greater Era
of the Primary Epoch. This translated into growing gains in all aspects of life. At the same time, Nu’s display became more garish, leading to the event becoming known as the Blossom. These episodes were welcomed due to the host of bounties associated with them. These included the enrichment of all plant life, including crops. It is said that Salarish
alone saw growth in its yield of seeds and their richness after each Cycle. Fecund Farms
were particular beneficiaries as fruit of all kinds developed and were remarkably enhanced.
Xica Nu herald
Xica Nu is the first of Anu’s four moons. He has been given many names, including ‘Initial Moon’ and ‘Nearer Moon,’ and possesses a smooth, pale blue face. With the growth of the Blossom, he took on a new name, as the ‘Messenger,’ or ‘Herald Moon.’ This was because the night before the first full Blossom manifestation, this moon would light up with a miniature version of the Rainbow Emanations to come. At this early time, the Messenger was heralded, and celebrations often continued as long as he remained in the open firmament. The other three moons, Lya Nu, the angry Myka Nu, and Bekma Nu, do not reflect nearly as much of the approaching auras. Due to his already red and scarred visage, Myka Nu was said to ‘hide’ the coming Rainbow Emanations, although the discerning eye could well pick out the unusual fluctuations on his skin.
Emanations and Rainbow Emanations
These terms refer to the oscillating envelope around Nu’s Eye
during this period. Just before the commencement of a Cycle, there are several days where Nu extends a piercing light washing overall, known as an Emanation. This presents a mantle of even white filling all eyes. It is said those with shallow vision see this as a panoply of colours in bands, but for most, the whiteness overwhelms all else. These Emanations usually last a day or two, followed by a day or more lapse before returning. During the Blossom period, this was a gentle visitation and would lead to accelerated preparations for various ceremonies associated with the principal manifestation.
The actual Cycle has always been marked by a spectacular display known as the Rainbow Emanation. This often fills the entire sky with rich undulating patterns mystifying the eyes. Back when this marked a Blossom as opposed to a Burning Blossom
occurrence, there were many literary references to the strange silence accompanying this brilliant display. All birds and other creatures fell silent before this gorgeous transformation. Certain early dramas present the notion that the contrast of this radiant display with no sound led to wild music and choral works meant to mimic the visuals overall heads to come into being.
These, in turn, were accompanied by enraptured rites moving to this music and inspired by the wild skies above. These Rainbow Emanations were also associated with all the joy and health brought by the Blossom. They led to many effulgent artistic traditions that have remained throughout both Epochs.
Cycles understood
Initially, there had only been one ill-defined Cycle. This grew into multiple events displaying increasing Emanations with long pauses between each. Despite millennial gaps, it was understood these were part of the same event. For a brief period, what had begun as an intense generalized aura around Nu's Disc or 'Eye'
refined into a larger pattern. The process became more defined with these increasingly powerful presentations of Cycles and their Emanations. Each Cycle began after a pause of two to four thousand years. While the time between Cycles was hard to predict, the structure of the manifestations became well understood. The early Blossom series was usually composed of between three to five Cycles. As this series grew in power, other signs proceeded on the Skin of Anu, and in time, these were read successfully to better predict the Blossom’s approach.
Blossom Benisons and Tatchlan opening
The term ‘Blossom Benisons’ came into being to describe how these exceptional wonders affected not only the raw
Skin of Anu
but the Living System of Tatchlan
itself. Composed of the fabric of all life, it flourished under these infrequent boons. This led to a process where Tatchlan was ‘opened’ to receive what were believed to be gifts from Nu. No surviving record or evidence within Tatchlan details how such an extraordinary undertaking was accomplished. The one work coming down from the Primary Epoch
was recovered from the Treasuries
and is titled ‘A brief history and summary of all recorded Benisons.’ It detailed what was at the time of writing an ancient listing of dates and accounting for a wide variety of ‘fructifying effects.' There is also a brief description of the Majastas
and a group of senior Operants
gathering in a circle within the Living System to enact this ‘opening,’ but no further detail was provided. Given later developments, perhaps it is not surprising any reference to such an operation fell out of all memory. Evidence suggests the pre-Tatchlan
Yin-Vinulan Dynasty
benefitted from being the recipient of the first of this most intense series of Blossoms.
Comely Births
One prelude to a new set of Cycles
was what, at the time, were named ‘Comely Births.’ These often commenced decades ahead of other signs of an impending Blossom event. Infants with extraordinary features were born profusion across the population relatively quickly. These children were, in time, divided into a wide range of classes, from physical characteristics and incredibly potent Spoke
manifestations (i.e. Operants
and Completes) to multiple grades of Living Jewels. There were always a few of these Comely Children who would exhibit various attributes spanning several classes.
The Treasuries
uncovered during The Interim
revealed popular literature during the early Greater Era known as ‘Comely Tales’ featuring these children as having marvellous attributes and possessing extravagant and implausible abilities. The prose style suggests fact, but the content means they are viewed as magical fiction. One terrible transition came with the arrival of the Burning Blossom; what had been Comely Births became Strange Births.
Blossom culture
Despite the remote antiquity of these times and the complete reversal in anticipation of these events, many examples of iconography and other art survive in copies from this period. Icons
displayed here all refer to what, at the time, was a highly anticipated occurrence and show a level of joy and devotion that is hard now to imagine. The Blossom caused some to ascribe personality and living qualities to the Disc of Nu. This led to beliefs in Nu’s Face being one of beneficence and kindness. A common refrain in the surviving literature was to call Nu the ‘Sweet,’ or ‘Kind,’ or ‘Gentle Daymaker.’ These concepts were never subscribed to by those working within Tatchlan, who fully realized there was no life in the Disc, but they became a popular form of culture during this period.
All Anu
appeared to brighten during these events as life grew vibrant and animated. Various traditions developed around setting up multiple pillars or other rock formations, particularly elevated locations where Nu would rise and perform various enthralling rites during the Full Blossom and its extended Rainbow Emanations.
There were traditions of setting out specific objects on these monuments to be supposedly imbued by the Blossom and later cherished. Visions of seeing Nu’s Eye
growing into a full Face led to artistic traditions of the time. Numerous examples of these Nu Face portrayals still exist in various settings and attest to the Elder nature of their origins. Some of these artworks are quite mysterious, without any satisfactory explanation for the multiple features that have been established. Some suggest mystical traditions also grew around this manifestation, and others that potent Vision Windows
were ingested during the event to deepen the experience. Below are early Greater Era depictions of the three levels within the Living System, at this time benefiting from showers of Emanations from a Blossom. Nu is displayed as possessing a benign countenance.
Blossom icons
Notwithstanding the vast periods separating us from these works and the fact this event is now associated with danger, these images have become true icons of proven efficacy. Few deny this fact, yet some debate why this is the case. Given that the Blossom ceased to be a bounty inside and out of the Living System
long ago, and the phenomenon relates in no way to Tatchlan, how do these most-ancient images have the power to Summon? Most explanations centre on the well-documented instances of these early events that enriched the first Tatchlan System and, as such, draw on aspects of the Living System seemingly ‘remembering’ this long-gone benefit.
Blue Star prevalent in Blossom imagery
The Blue Star
was a symbol of royalty stretching back into prehistory. As such, it long predates the first Blossom event. During the Blossom period, it came to be associated with all its benefits and is often found prominently displayed in icons celebrating its appearance. Surviving literature and other cultural artifacts suggest it was, for a time, another image for the Blossom. When the Blossom transitioned into the terrible Burning Blossom, the Blue Star image ceased to be associated with it. Thereafter, the Blue Star was also associated not only with Majesty on the Skin of Anu but as another emblem for Tatchlan, finally becoming the insignia for the Daman Yelda
Majastas.
First signs of Burning
A Tolku
Majastas
of the Voltumnam Dynasty noted what She thought were the early signs of over-stimulus and stress within the Living System
and ‘closed’ it before completing a Blossom Cycle. This Majastas was celebrated in later ages of the Primary Epoch
for Her caution and prudence. Due to Her actions, many enhancements inside and outside of the Living System were preserved. The conclusion of ‘A brief history and summary of all recorded Benisons’
notes that this action, followed by others taken over the next millennia, ensured when the next Cycle began, the Tolku were to some extent prepared for the unfortunate turning of their beloved friend into a mortal enemy. This is one of the few instances where we have a precise date for an event. These pronouncements were dated 1,597,934 of the Unbroken Tolku Cluster-of-Clusters Nation. Modern Honoured Historians
place this at Aeon Sixty, near the midpoint of the Primary Epoch. It may be said this turn of events shattered many longstanding cultural traditions based on Nu
being a benevolent, living entity and other mystical notions. It also introduced a new level of anxiety based on the realization that Tatchlan had limits to its power.
Transition strategies lead to the ‘Shift’
With the general realization of the changing nature of the Blossom, subsequent generations attempted to mitigate the danger while continuing to reap the benefits. In some areas, these measures were successful. The Treasury
volume, ‘A brief history and summary of all recorded Benisons,’ refers to a formulated catalogue of ‘Benisons Recipients’, listing what could continue being exposed to the Blossom and what must now be shielded. Over subsequent millennia, this catalogue was modified, with an increasing number of recipients requiring shielding. At this time, one of the most critical initiatives, known as ‘The Shift,’ came into being. This involved moving substantial numbers of vulnerable populations of Tolku, Living Instruments and other forms of life below ground.
By shielding a portion of these groups, their presence within the Living System
could be better monitored and protected. This would be a vital strategy when the Blossom and its Emanations moved into full Burning Blossom
manifestations. By various long-term refinements, these ‘shifted’ populations became the primary recipients of work on their core presentations within the Living System, making them the ‘navel’ of each form of life all over Anu. This allowed various aides to further fortify them and thus better protect those suffering exposure on the surface. As a result, it was possible to provide a level of continuity that would have been impossible over eons of subtle and increasingly overt changes wrought by the Burning Blossom. Eventually, the Koru’s
Deep Domains
played a prominent role in hosting these vast living resources during these periods. The Koru's timely discovery of the Jesplace
proved vital in fortifying and extending this work.
Life could no longer bear the Blossom
What is understood is that this Blossom series has kept its essential nature the same but, over time, continued to grow in intensity. The original stimulus had been a source of delight, but as it gradually increased in power, that impact crossed the threshold into pain. A lament of the time said in part, ‘Life could no longer bear the Blossom!’ What began as an inducement to overall growth and refinement became an agent for fortifying illness and misery. The arrival of several deadly plagues visiting the later Primary Epoch
has been traced back to these increasingly dangerous visitations.
Growing incidence of Non-Living Banes
Bane incidents
predate all records; the first documentation clarifies their antiquity. Throughout prehistory, the Lesser Era
and early Greater Era
of the Primary Epoch, no connection was made between their random appearance and the Blossom. As the Blossom grew more powerful, note was made of increasing incidents of Wailing Banes
and Slaying Canopies
before and during the Cycles. With the advent of the Burning Blossom, this grew in scope, so it is expected to see multiple incidents
as Portents
of an approaching Cycle.
Source of Eventual Rectification
Sadly, it was only late in the Primary Epoch
that it was understood the measures of the Voltumnam Dynasty were not taken soon enough. The damage had occurred within the Living System, but it was on such a minuscule scale as to go unnoticed for many generations. By then, this infinite number of small tears had grown into compounded open wounds and other, initially minor impairments. Despite numerous Generational Plans
spanning several of the final Tolku
dynasties, this profusion of compounding erratum threatened the entire fabric of the Living System. This led to the final resolution of the whole population to go under the Rectification, with only a tiny fraction surviving to rebuild both Tatchlan and Anu. During The Interim, Koru Operants
discovered the Breathing Seals Conglomerations. They detailed the nature of these fundamental flaws with the aim of their successors fashioning a watchlist of signs the Tolku had missed and making clear the ultimately terminal nature of the Burning Blossom
to Anu.
Burning Blossom Cycles
Secondary Epoch events
Scholarship has provided many insights into the original Blossom
and later Burning Blossom
occurrences in the Primary Epoch. Far more has been learned from a detailed examination of all aspects of Secondary Epoch
manifestations. For an extended period, the Burning Blossom of the later Primary Epoch had between three to six Cycles
separated by an average of two to four thousand years. As the power of these Cycles increased, so did the number of Cycles in each Series. There is a millennium leading up to the first Cycle where subtle signs may be seen in various quarters—these range from alterations in certain fruits to notable changes in Cluster Percentages
in the census. More acute symptoms, including Strange Births, occur within a decade of the first Cycle. The initial Cycles of the Burning Blossom Series are relatively weak, usually lasting a few days at most. After the fourth or fifth Cycle, they become increasingly deadly and can last a week or more. It has come to be noted that the next Series is more powerful than the previous one by a measurable degree. In general, the first Cycle of a new event has roughly the same intensity as the second Cycle of the last episode, with each subsequent Cycle upping the limits of potency. The final Cycle of a Series often occurs long after, as much as one hundred thousand years, and is usually the most destructive. Quiet periods between Cycles vary but generally range between twenty to fifty-thousand years.
Burning Blossom culture
Despite only a tiny fraction of the collective generations of the later Primary Epoch and the entire Secondary Epoch ever witnessing these events, the Burning Blossom
has profoundly impacted the culture and sensibilities of all self-aware beings. The arts remain the primary way to express this apprehension of how Anu
has changed under these growing assaults. It has been described as the ‘thread of unease’ running beneath all joy. There is a large body of literature and spoken and sung poetry musing about how life has altered. Most epic dramas reference the mercilessness of Father Nu, who gave birth to Anu and now cruelly reveals Anu’s ultimate end in fire. One epic drama cycle begins with Nu bringing Anu forth and violently propelling her to perform her lonely dance around him. Midway through the Cycle, Nu sends darts that burn and stick to Anu’s dancing body. Finally, in the end, Anu is engulfed in flames and helplessly spins back into Nu. In another famous play, Nu appears to open a gaping maw and swallows Anu whole.
Several theatrical works conflate Nu
with the most-ancient Menem
Goddess known as Untasha-Kabash, known for her utter indifference to her creations. Another play contains an oft-quoted line: “Nu gifts us with a certain knowledge of our ultimate end. He assures us all our works shall be reduced to ash without exception or distinction.” The above icon
is seldom displayed in public. It shows Anu, wrapped in Tatchlan
and
wreathed in its own Rainbow Emanation as it falls toward the open jaws of Nu. This disturbing image has long been ratified as a true icon for its ability to Summon the knowledge of the eventual termination of all life, including the Living System itself. This image has been evoked by observing how all existence, which began diffuse before coalescing into intricate forms, then dissipates to the adage: ‘The distinct becomes universal.’
Six Burning Blossom Series in Secondary Epoch
Six events during the Secondary Epoch
occur before and extend beyond this set of novels. The pause between Cycles
ranges from one hundred to two hundred thousand years. The first Cycle of the Burning Blossom Series
of the Secondary Epoch commenced in 18,218 of the Unbroken Koru Calendar. It was composed of six Cycles with, on average two thousand, three hundred years between them over eleven thousand years. The first Cycle of the Second Burning Blossom Series occurred in 137,107 UKC and 88,388 of the Danam Yelda's Nantu Calendar.
The third Cycle of this Series took place in 141,528 UKC and the year 92,809 of the Danam Yelda’s Nantu Age. It saw all surface defences fail for the Koru, resulting in catastrophic injury and loss of life. This led to the abandonment of the hundreds of Koru Living Mountains
and the vast undertaking of excavating their Deep Domains. Events described in ‘Shelter from the LIGHT,’ the fourth novel of this Anu Awakes Series, occur during the sixth and final Cycle and present the Danam Yeldic experience of this dire phenomenon. An average of one thousand seven hundred years between these Cycles taking place over eight thousand eight hundred and eleven years. No characters in the remaining novels experience the remaining four Burning Blossom series. Long after the Sixth Burning Blossom Series, the Secondary Epoch ends, and the Tertiary Epoch
begins. At this stage, the Danam Yelda and Yakku
join the Koru in shared and exclusive versions of Deep Domains. This period goes beyond the timeline of the eight Anu Awakes novels.
Burning Blossom Characteristics
The Burning Blossom
is like no other event in several ways. While the Disc of Nu
alters dramatically and light intensifies to near blinding levels, there is far less temperature increase than expected. This is just one aspect of its disorienting effect. Beyond the heightened light, the other best-known and most disturbing feature is the sound occurring during the Blossom. Even before the event, the initial Emanations are accompanied by a crackling and buzzing of the air.
This bizarre noise increases in intensity with the Rainbow Emanations
of the entire Burning Blossom Cycle, accompanied by a wide variety of long tones, rattling, and a throbbing pulse that builds this cacophony in increasingly dissonant waves peeking at midday before beginning to level off later in the afternoon. This is due to the altered darts of Nu
adversely impacting the multitude of tiny beings in the air. This has also been observed within the Tatchlan System
during this period.
Invocates
specializing in the location of these entities say it is the collective cry of these untold billions being heard in this variety of audible assaults on the ears. These minuscule creatures occupy different layers, and it is now understood these distress calls create harmonics amplified on the Skin of Anu. Everyone may note how all visible aerial life is impacted, most trying to find shelter and those not sometimes falling to the ground. Those able to bury themselves beneath the loam and those commonly never seen doing so attempt to join them or, in other ways, try to take shelter out of the terrible lights.
It is common for usually wild creatures to seek sanctuary and remain amicably within cluster
compounds throughout the day. Animals often in a predator/prey relationship huddle together in whatever shadow they can find. This led to a genre of literature and drama about confirmed and unconfirmed tales known as ‘Burning Visitors.’
Exposed plants visibly shrink or twist into tortured shapes during the barrage. Fruit-bearing plants usually drop their fruit on the first day of the Blossom. If this occurs early in the season, the flowers may be altered, and a different fruit may be harvested. During the earlier Blossom period, these could possess enriching benefits or be changed into powerful Vision Windows
and medicines. With the Burning Blossom, they are usually toxic. Rural clusters
are known to uproot and bring a portion of their crop indoors, and they store seeds and other vital foodstuffs inside their compounds and in deep pits excavated for this purpose.
Tatchlan powerless against Burning Blossom
Despite the powers of the Majastas, the congregation of Ministries, Operants
and Invocates, there is no remedy for this situation. Tatchlan
is of the Living Skin of Anu. The Resplendent Work has naught to do with the distant non-living disc of Nu. While Nu may not be alive, it was realized these events signified Nu’s eventual demise. The late Tolku
and Koru
came to the same bleak conclusion. This magnifying apparition means the slow death of Nu. Long before Nu finally dies, Anu
will succumb to these increasingly powerful Cycles. The Living System can fortify Koru, Yakku
and Yelda, along with plants and animals, before, during and after each of these Cycles, but it cannot affect their cause.
Portents
Strange Births
While early Primary Epoch
art and literature celebrate ‘Comely Births,’ their parody forms the reality of current generations. Prior to the beginning of a new Cycle, a sequence of events takes place. They begin anywhere from a hundred to ten years before the first incident. Among Yelda, Koru
and Yakku, these include 'Strange Births.' There is a significant jump in the number of Touched
categories born in every province. There is also a considerable increase in the number of Completes
born. Among other creatures, there is a similar increase in unusual births. There are recognized signs of stress, diebacks, and curious new forms among plants. This is seen among both raw
plants and crops of all kinds. These signs are mild at the beginning of the Cycle, as with the event itself. As the Cycle progresses and intensifies, so does the potency of these early signs. There is also a marked increase in the incidence of children born without eyes or other facial features, multiple limbs, hands on legs or feet on arms, four hands or four feet, or no limbs at all, and other extraordinary or tragic attributes or deficits.
On rare occasions, a Yeldic
child may be born with marked Yakku or Koru
features localized to only one part of their tiny bodies. This same form of deformity may be observed among Cousins. Also, there are rare cases where the three classes manifest a distinctive mutation; for example, an Asaku
baby may display Mayku
or Tecku
features. The same has been recorded among the two larger classes. The most affected are the closest to both Koru and Yelda, the most-ancient servants of the Tolku - the Varku. On rare occasions, the Varku have been known to have births at this time with multiple features from not only the Patzku
but also the Tree Dwellers and even the Land Walkers. While sexual congress regularly takes place between different species within the same class, there are sufficient differences to preclude offspring. It is speculated these mutations are the only time ‘issue’ occurs from such events.
The Koru icon
for Strange Births pictured here illustrates one of the worst manifestations of a child born without limbs or with only partial arms and legs. There usually are also profound internal deficiencies, meaning those who survive have significant difficulties and often short lives. Most die within a year of their birth. At that death, there is a further sign in the form of a powerful bouquet emanating from the body, further revealing its aberrant chemistry. This comes off in distinctive waves not known in any other death. The body is swiftly planted in a pre-Vat
and will bestow on it powerful abilities that will not become apparent until after that Vat’s Double
makes her Conclusive Offering. If the cluster
has a Manifold or Cohort Double already raising eight fertile vats, the infant or child’s body is divided among these eight. On infrequent occasions, one or more of these tragic children die at the same time as a Cohort Double
herself. Then their intact bodies go into one or more of the Mother Vats, and the remainder are fed a portion of their parent Double’s body for the Conclusive Offering. The Wellbeing Ministry
has reproduced eggs from these Vats and can address many challenging illnesses. Informally, such entities are given the title ‘Strange Vats.’
Singing Mounds
A far less fraught early warning sign is known as the Singing Mound; this is a typical Ketukku colony that begins to emit a series of high-pitched songs thought to have something to do with the trapped moisture inside the mound being released suddenly. It is speculated that subtle changes to the Skin of Anu
ahead of the full Burning Blossom
bring these sudden musical notes. This phenomenon was observed in most-ancient times and was initially associated with the beneficial event of The Blossom. Notwithstanding the changing nature of the Cycle, the song in which it appears has not altered throughout this long period.
Multiple Banes
Along with increased incidents of early warnings, there are also weather-related events. Increase in storms of all kinds, as well as tremors and other disturbances on the Skin of Anu. At such times, dormant volcanoes can spring to life, and fresh eruptions of Black Yal
may occur. There is a sharp increase in the incidents of all Non-Living Banes, including Lifeless Curtains, Slaying Canopies, Water Columns, Wailing Bains, Chill Crystals
and other disasters taking place leading up to and during a Burning Blossom Cycle. Generations may pass without witnessing one of these non-living calamities. Still, in the lead-up and during the Burning Blossom Cycle, hundreds of separate incidents across Anu may increase in frequency and give few of the usual warning signs before unleashing themselves. A clear connection between these phenomena and the Burning Blossom has yet to be established.
Foreign Rain
This term refers to one of many unusual physical events, as opposed to hallucinations (see below). ‘Foreign Rain’ refers to any form of bizarre precipitation, be it seawater and attendant fish and other sea life far from any ocean, rains of mud or even stones due to various unsettled factors surrounding a Burning Blossom Cycle. This visitation may occur for periods after the Cycle, known as the ‘Aftermath.’
Sinking Trees
This is associated with Burning Blossoms
due to many Anu
quakes and other tremblings of the Skin of Anu. Occasionally, part or most of a deep-rooted tree falls quickly or sinks slowly into the ground. While seismic events may happen at any time, this particular wonder has only been recorded as happening during or before a Burning Blossom Cycle. The region where this occurs is evacuated as often more will be pulled down, including entire structures. There are far more historical instances of this in Central Statos-Vey
than anywhere else on Anu.
Any tree surviving with just a few branches above the surface is venerated. Entire shrine communities have been known to grow around these few branches, continuing to grow and thrive after such an event. Partial excavations have revealed that the buried portions of trees have sprouted roots all along their length, and as such, they have become far more resilient to drought and other challenges than others of the same species. These surface branches may continue to grow and produce one or more trees rising as high as the original. The most common is for this remnant to form a close-knit grove that is set aside for ceremonies by future generations.
Shrinking Stones
Only during Full Burning Blossom
events is this bizarre curiosity witnessed. Stones, unimproved by the road and worked by fine craft, appear to shrink or sublimate by a small or large extent according to how exposed they are to the Blossom at midday. Those lying in the open are most affected but often less noticed. Buildings have been compromised when the stone on one side shrinks enough to unbalance the structure. Statues of stone have been seen to thin and shrink, with the head sometimes disappearing entirely. There is no consistency in the type of rock affected; pure Azure
may melt, whereas common Umber
may be unaffected. Exposed gemstones may suffer a similar fate, with recorded instances of Amarel and Chamotte
shrinking and distorting in place. Antimony
is a gem that appears never to be affected while those around it may melt.
White Tufts
While most life suffers or alters during a Burning Blossom Cycle, some come into existence now and at no other time. One of the most common and widely seen is ‘White Tufts.’ These are sudden outcroppings of white or light green growths that resemble no plant but are more like fine hair or fur. One remarkable feature is they appear to possess absolutely no aroma. They sprout and proliferate, sometimes taking over entire fields. They are, on occasion, found growing on the trunks and bows of trees and even on bare stone. Animals and insects avoid these sudden infestations, and examinations at the time are inconclusive as to their nature. They appear to have no nutritional or medicinal value. As soon as the Burning Blossom event ends, they swiftly die away, leaving no trace beyond fine dust. This dust has been collected and studied by subsequent generations with little results.
Hot and Cold
The ground may go through swift transitions between searing hot and cold. While solid rock is less subject to these extreme changes, it will also register these fluctuations. These hot and cold alterations are rapid, but the sequence is brief. During this time, all plant life may be seen to sway, and any animals able to take flight or try to seek stone to perch on. This is another instance where unlikely creatures will shelter together on an outcropping rather than endure the disturbance of the open ground. These short events may occur at any time, including the night hours. While these transient events seldom do any harm, they disturb all creatures. Occasionally, Yelda may be alerted by a sudden chorus of insect and animal distress calls before they feel anything themselves.
Freshwater portents
Freshwater bodies have been known to move in perturbing ways, leading to a Cycle. The waters may begin to tremble over the entire surface despite no tremors being detected on land. Bubbles rise to the surface, containing grievous aromas in a short succession of bursts. A variation of the Hot and Cold (see above) may also occur, where portions of the surface briefly steam or a part of the shoreline freezes over. These usually happen at the same time as land events and are of short duration. During these events, and when naught else is amiss, fish have repeatedly been seen leaping out of what otherwise appears to be calm waters. If repeated over several days, this activity alone is deemed a Portent. When such events take place at Fishery Farm clusters, they try to retrieve their farmed fish whenever possible and return them. While some appear relatively unharmed, others suddenly seem blighted with various known and unknown diseases.
Roaring Whirlpools
The signature Portent
from these freshwaters is known as Roaring Whirlpools. Frightful sounds presage them heard deep below the surface, accompanied by bubbles containing ghastly odours erupting quickly at the surface. This is followed by strong whirlpools forming suddenly and churning up the bottom. What makes them unique is the ‘roaring’ voice of these whirlpools. It may be powerful and vary according to the width of its ‘mouth.’ Their baleful voices may be heard up to an anda
away. At such times, fish and other underwater fauna flee the location of this event. Even adult Gelfion
have been seen leaping out of the water with some force in their haste to escape.
These incidents cause the Fishery Farm
clusters to enact measures
to protect their ponds, including covering large portions of the surface and opening deep caverns for the fish to take shelter.
Water portent limits
These occurrences take place before and after an Emanation. They have never been seen taking place during the event. None of these features have been noted in open ocean or sheltered bays. After a Cycle
event, there are often violent storms in the depths of the Wakanda Ocean. On occasion, vast quantities of water are sucked up in whirlwinds only to rain down their contents, including fish and other sea life, far inland. This bane is known as ‘Foreign Rain.’ These occur after the Cycle event, so they are not classified as Portents.
Nu Sickness
General description
Nu Sickness, or Nu Delirium, is a sign of profound disturbance among Ripe Adult
Yelda, Koru
and Yakku. These usually begin to occur before the event and take the form of a dramatic increase in a wide variety of mental illnesses and other types of disturbance where profound hallucinations and intense delusions persist for long periods.
The Koru are sufficiently incapacitated that no exposure is possible. Should any Koru be exposed briefly, severe illness or worse may result. The Yelda may be subjected for more extended periods, particularly at dawn and dusk. At other times, they must have shielding and limit their exposure. Even with protection, many may still suffer significant ill effects. The Yakku take refuge beneath thick layers of Mernet
and other tree foliage or subject themselves to migration to lower levels
of their forest society to maximize the insulating effects of the canopy above.
Incidents of Nu Sickness are most severe after a Full Burning Blossom, particularly at the end of the Cycle. Many treatments have been developed to assist those suffering from them. Cluster ceremonies are also enacted after a Burning Blossom to help diminish the possibility of Nu Sickness. A similar disturbance takes place among Cousins
and other animals. It has been noted that despite escaping many other severe effects when Yelda occupied lands in the Northern Hemisphere, they also suffered from Nu Sickness after a Full Burning Blossom.
This Koru
icon
is notable as one of the few instances where the Burning Blossom image appears inside any image associated with a Cluster-of-Clusters Nation. Another is for the icon of the Ohonomach Dynasty, which saw the entire Koru population abandon their Living Mountains
across Rho-Jashun to take refuge in the ‘Deep Domains’ (see below). The Nu Sickness icon illustrates an ancient literary tradition, saying those exposed to the Burning Blossom have it enter into them and alter their personality. A third depicts the ultimate fate of Anu
as it appears to fall
into Nu
at the end.
Sweating Speaking and Moving Statues
Given the proliferation of statuary of all sizes throughout both the Koru and Danam Yeldic Cluster-of-Clusters Nations, this is a pervasive manifestation. Rare instances of carved figures within the Yakku Collective have also been reported. The fact these figures resemble living beings accounts for much of their impact. Hallucinations occur where the statues take on animate life in several ways. They may be seen to weep, sweat or even bleed. Often, this is accompanied by the sculpture's vivid colours melting with the moisture. These colours may appear to mix and pour down the sides and over the pedestal to pool on the pavement. An unusual feature of this phenomenon is that it may manifest simultaneously to several observers or one alone. Another more intense vision is for the statue to speak. Usually, this is only in syllables or strings of meaningless words. If coherent sentences are uttered, it is always to one single individual, and the message is, at best, cryptic or wholly nonsensical. The most extreme forms of hallucination include seeing the statue turn its head, move its arms or legs, or even appear to step off its pedestal. Another version sees them partially or entirely engulfed in flames and moving. These are evidence of deep Nu Sickness.
A Danam Yeldic icon is pictured here due to the most incidents of this delusion occurring within this Cluster-of-Clusters Nation.
Anu Clamour
This is a profound hallucination primarily experienced by the feet and hands. One standing or walking feels deep and often rhythmic impacts as if someone were beneath the ground wielding a hammer and striking upwards towards the surface. The experience may vary as to the strength and pattern of the impacts. Still, the result is disturbing, leading the individual to attempt to escape the ground onto stone or some other hard surface, where the sensation may or may not follow them. Unlike other forms of Nu Delirium, this is seldom a shared experience, and others with it have no such impressions. There are rare instances when members of the eighth of the Cluster-of-Cluster Nation’s Living Jewels, known as Tremor Readers,
have suffered this phantasm. They attest it is a vile twisting of the actual tremors they peruse.
Stone eating
This activity is mainly confined to animals, but a small number of Koru, Yelda
and Yakku
are driven to these extremes. While sporadic carnivorous activity has always been known among herbivores, this hunting and killing of other animals may intensify in the period leading up to a Burning Blossom and during the Cycle. Carnivores have been seen feeding on plants and grasses to an excess of their usual want. There are instances of both eating non-foods, including soil and stones. A sad alternative to this destructive activity is swallowing vast amounts of small stones until death results.
Orphan Voices
This particular plague is always heard by several at once. Often, an entire circle-of-eight
or several at a time experiences it outside in a public place. The voice always seems to come from above, apparently out of the empty air. It is usually loud and pronounced but seldom speaks coherently. Once begun, the voice follows the sufferers wherever they go until they find shelter. Even then, there are incidents where the voice continues. It may be muffled as if outside the structure for some time before stopping. Almost without exception, these incidents involve the male voice. There is only one recorded incident of more than one voice in Venda-Vesta, Provincial Centre of Southern Statos-Vey, during the Sixth Cycle of the Second Burning Blossom Series of the Secondary Epoch. They were all male, one for each member of a hapless Circle-of-Eight. They all spoke nonsense in unison.
Falling Flesh
Unlike ‘Foreign Rain,' this is an aberration of the mind. This shared-vision horror is most likely to afflict the most bonded and venerable of circles-of-eight, often Elder
Circles. In the open air, the vivid hallucination of hunks of bloody flesh appears to splatter them and their surroundings, sending them fleeing indoors, only to find themselves untouched and, upon returning to the location, discover no trace of the apparition.
The Event
Full Burning Blossom
Despite these early signs, knowing when the event will occur is still nearly impossible. When it does, it usually manifests when Nu
first rises. An intense Rainbow Emanation
appears almost immediately around Nu, which becomes vibrant in coloration and dynamic shifts. The name, in part, comes from this striking and oscillating series of halos forming a sequence of outward thrusting segments, not unlike the crazed pedals of an immense flower. The colours of the first Rainbow Emanations are bright but not intense. Later, they are described as robust and vibrant to the point of blinding. Early manifestations usually only last a few days.
Even the Emanations of these initial Cycles
have wide-ranging effects. By transforming the sky into a riot of shifting patterns, they may cause significant disorientation. These early Emanations also may take many forms and produce disturbing mirror images of themselves and the production of various strange apparitions across the sky.
This early Greater Era icon
shows how what at that time was a welcome Blossom, with Nu
personified as a magnanimous entity dispensing boons out of love, presented a variety of manifestations. In this case, two rainbows and an ornate set of what appear to be stars surround the formation of unknown monuments. The image was well known in antiquity, and the stars and rainbows are understood to, in fact, be manifestations of the Blossom. This most-ancient image has been said to successfully capture the peculiarity and wonder of the Rainbow Emanation spectacle.
As this succession of Cycles
progresses through the millennia, the manifestation becomes more powerful and the effects more dangerous. Near the end of the Burning Blossom Series, what is known as the 'Full Burning Blossom' takes place. These events can be devastating. They cause significant death and suffering over vast areas. At the same time, they can trigger extensive fires, tremors, and other incidents that increase the harm. These final events have been known to last up to two weeks. At night, all four moons take on the blazing colours of the aura during the day during these final Full Burning Blossom Cycles. While destructive all over Anu, its impact is the greatest in the equatorial regions. There is a corresponding reduction in its effects at the poles.
Aftermath
There are often strange changes in weather and freakish storms at sea which suck off vast amounts of seawater and all with them high into the clouds. These then roll over the land and rain down torrents of heavy salt mud and other bizarre weather far inland. This is referred to as ‘Foreign Rain.’ Tremors increase, and fissures and other disturbances often occur. Eyes of Nu
are also known to come down during these times as if the barrier keeping them in the sky has weakened and given them windows to rain down upon Anu.
Tatchlan System Repair
The generation born after the last event of the Cycle
is primarily free of these signs. Spoke
and Jewel births return to pre-Blossom numbers. The same can be said for most other changes to other creatures and plants, as well as disturbances in weather and beneath the Skin of Anu. Majastas
carefully monitor Tatchlan
during and after these events. There are occasional references to Danam Yeldic
and Koru
Majastas spending extended periods within Tatchlan after each manifestation and suggestions they labour to repair damage caused by the Burning Blossom.
Koru Response
Devastation
The Second Cycle
of the Second Burning Blossom
of the Secondary Epoch
took place in the year 139,319 UKC, during the reign of Koru Majastas Ohonomach XXVIII. This event proved far more devastating to the Koru than the Yelda. Their famed Living Mountains
proved insufficient in protecting their populations. Despite large-scale evacuations to the Mulungu Mountains
and elsewhere, the incidence of severe damage and the death toll continued to be catastrophic. This was partly due to insufficient capacity in what was now ancient and relatively modest mountain grottos suited to the far smaller population of The Interim. Some strategies detailed below for the Yelda had long been employed by the Koru, particularly the use of Karnat Mushroom and Multitude Blood. While these continue to be used, the disastrous Third Cycle of the Second Burning Blossom called for more drastic measures.
Deep Domains
After the Cycle
is officially declared over, the Koru
begin a millennia-long process of partially abandoning their surface Living Mountains
and excavating vast, interconnected interior complexes, starting four andas or more down into Anu's Flesh. The central cavity was roughly circular, with the outer walls beyond sight. They were connected by tunnels supporting new transit lines and other extensive infrastructure. They were informally known as ‘strings of beads’ for their appearance on the new maps of these realms. In time, these would collectively become known as the ‘Deep Domains, and new versions of the Koru’s Living Mountains would arise within these inner worlds.
Initially, the plan was for roughly a quarter of the population to remain at the surface in rotation between Cycles while three-quarters descended into Anu's depths. They also modified existing plants, animals and other living goods or created new ones to join them beyond the reach of the ‘Baleful Eye of Nu.' Pictured here is the icon
for the Ohonomach Dynasty.
It was modified significantly after this monumental event to reflect the end of the Koru living upon the Skin of Anu
and how the Burning Blossom
was the cause. As can be seen in comparison to the Nu Sickness icon, it may be said the Koru of this period collectively suffered from Nu Sickness as they never had before or since.
Deep Domain environment
The result is a set of prodigious interior realms stretching over many hundreds of andas, connected to all points of Rho-Jashun by a new continental transit structure. This network came to link many points beneath the web of Living Mountains, following the Mulungu Mountain Chain in the continent's east and south, and the western coastline, permitting swift access to the Skin of Anu via these surface structures and the original transit lines. This allowed occasional night visits to liaise with Danam Yeldic and Yakku representatives, to visit historical sites, and to walk under the stars on the Marachla Plain. These ‘Deep Domains’ developed into a sequence of formations, along with immense egg shapes; others began to display a variety of enormous, simple and complex geometric configurations. These cavities had many cultivation features, one example being large canal systems encircling and crisscrossing the territory. The new varieties of crops and other plants thrived in this environment, and distinct species of animals filled the land, water and air. The newly discovered Jesplace gradually joined these, enriched this environment, and gave new hope and focus to the Koru's Cluster-of-Clusters Nation. Often, the ceilings were more than an anda above the floor, with innumerable light-emitting creatures and plants stationed along the roof. These created a new nocturnal/diurnal cycle, favouring extended periods of twilight. These inner dominions became self-sustaining through careful planning over generations, with all elements renewing each other. Most were large enough to generate internal weather patterns.
Domain culture
A new culture developed during this time, eschewing the surface and embracing the depths as the Koru's genuine home. A succession of Koru Majastas
initiated a programme of handing over many of their former Living Mountains
to the Yakku
and Yelda,
remaining on the surface of Rho-Jashun. Given their better immunity to Nu's Eye, they could evacuate to them during Burning Blossom periods and otherwise use them as resources for their surface life. As time went on, Koru came to the surface less and less. When the Fourth Cycle
arrived in the year 143,826 UKC, the majority of the population had contentedly taken up residence permanently within these Deep Domains. By this time, an ingenious seal system has been devised to block all access to the surface and reduce any residue of the Blossom Cycles
reaching their havens to naught. From this point onward, a Venerable Koru walking on the Skin of Anu
became a rare sight.
This is the Koru icon for their Deep Domains. A Ketukku-inspired mound and tower complex rises within a deep cavern, festooned with all Twelve Faces of the Tatchlan Living System. The pale Koru White Hand
comes down from above, containing the Face of Balance and the bridge between all things, Alatanda. This icon
speaks of contentment and completion for the Koru. They continue as the Guardians
of the Tolku
Legacy, the Upper Abyss's outer chaos, and the Deep Domains' lower harmony. Their Majastas continue to link to the Sensitives
of all classes on the surface of Rho-Jashun, being both the Yelda
and Yakku
covering the Marachla Plain
and inheriting their vast legacy of the Living Mountain Series. It is to be noted that just below the Koru Hand is the visage of Vashivonos, ‘The Face of Necessity,’ which is more pronounced than all the other faces in this icon.
Before the commencement of the Tertiary Epoch, the Danam Yelda's Cluster-of-Clusters Nation
declined the Koru's invitation to join the Koru within their Deep Domains. However, individual clusters
and circles
did migrate to them, along with Yelda and Yakku on Rho-Jashun. Only with the dramatic end of the Secondary Epoch
and the rebuilding characterized by the Tertiary Epoch
would all Self-Aware children
of the Tolku
join the Koru beneath Anu’s Skin.
For the remainder of the Secondary Epoch, most Danam Yelda
choose a different response to the Burning Blossom, as outlined below.
Yeldic Response
First Cycle of Secondary Epoch
During the first Cycle
of the Secondary Epoch, the Yelda
of Anu
were divided into two groups. What would become known as the ‘Field Yelda’ of Rho-Jashun
still lived within the shelter of the Mulungu Mountain Chain
and mainly were unaffected. The first separate Yeldic population of the island of Tich-Tushmul
only took refuge at midday and remained indoors for the afternoon before emerging with little or no adverse effect. The only incidents of sickness and death occurred among those groups, finding themselves exposed for several hours without any shelter.
These popular renderings of this vital Kanart Mushroom are mostly made long before or after a Burning Blossom Event when they are employed. The entity is small and grows upside down from the compound ceiling to protect the sheltering cluster. A popular tradition developed after the Hertamasa Dynasty, the eleventh Danam Yeldic Dynasty, which endured the second complete set of Cycles of the Secondary Epoch, and the first to be suffered by the Danam Yelda's Cluster-of-Clusters Nation. These artworks, often found in Wellbeing Ministry facilities, Farmer Enclaves, and a few Mantle Establishments, show them as giant parasols protecting the population beneath them. The artists who made these works would never have seen an actual specimen.
Kanart defence
For the Yelda, little provision was given beyond sheltering indoors during the first five Cycles
of the Second Burning Blossom
of the Secondary Epoch. By the Fifth Cycle, it became apparent that the Blossom’s Rainbow Emanations
were increasing in strength, and such simple measures were no longer sufficient. While those events were now ancient history, the shocking news of the Koru
relinquishing their proud Living Mountain Life
for their Deep Domains
after the Third Cycle of this Second Blossom profoundly impacted the Daman Yelda. For this sixth and final Cycle of the Second Burning Blossom series and the four subsequent Burning Blossom events in the Secondary Epoch, classic Koru measures were now employed.
As had been enacted within the Koru’s Living Mountains, Yeldic clusters
now saw the introduction of Kanart Mushrooms
to their ceilings during these events. For millennia, these tiny green beings had coated the walls of the Koru Living Mountains to spare them the worst of the Burning Blossom effect.
Unfortunately, their protection proved insufficient with the passage of the ages. This was not the fault of the Kanart but the Koru. They were undergoing their own progression, as was Nu. They were becoming increasingly sensitive just as Nu’s Blossoms
became more and more powerful, eventually making the Kanart insufficient protection. While the Yelda
were also perfecting themselves and thus growing more refined, they remained far more resilient. Thus, Kanart proved an ample defence, allowing clusters
to shelter in place for most of the Secondary Epoch. Exceptions are detailed below in the Cluster-of-Cluster Nation’s Eight Living Jewels
sequestering. The Kanart hung down from the ceiling naturally, so Koru and Yelda planted them on their walls and ceilings and nurtured them into maturity.
Multitude Blood defence
Multitudes
are Doubles
impregnated by a Majastas. The result is a body transformed into an extraordinary being of multiple limbs and large stature. They are also mighty in their healing properties, particularly in their blood. Preceding the Fourth Cycle
of the Second Burning Blossom Series
of the Secondary Epoch, Danam Yeldic
Majastas Hertamasa XIX commenced a large-scale initiative to produce Multitudes across Statos-Vey.
The result would be a sufficient quantity of Multitude Blood
to be disbursed to all clusters
during the next Cycle, which was forecast to be severe. The Koru
Majastas had undertaken this programme as the previous two Cycles approached. This series of measures produced a general fortifying of the entire population. It also assisted in the healing of those suffering after the event. This comprehensive plan becomes a mandated function of all future male Majastas prior to each new Cycle of this and subsequent Series. During a female Majastas’ reign, other methods augment Doubles to increase their potency, but none produce Multitudes nor Multitude Blood.
This is the Koru icon
for Multitude Blood. These are ceremonial containers, usually fashioned out of rare Cerium or Amarel Stone infused with Cinnabar and Vermillion gems with the Face of Naprahath
inlaid in Acanthus and Thalo gems with the four-finger rings used to hold it with both hands. The liquid is poured into the bottom before being sealed and administered in single drops out of the top. When these vessels are employed, a Double
dispenses one drop on the tongue of each recipient. Most Multitude Blood is transported and administered in vials, although the icon is used on all packaging. This image is unaltered among the Daman Yelda.
Sequestering of all Living Cluster Jewels
All indicators made clear that the Sixth and final Cycle of the Second Burning Blossom Series of the Secondary Epoch would be far more potent than before. A new set of provisions was made, which continued for the remaining four Burning Blossom Series of the Secondary Epoch. This involved a colossal undertaking to bring all Eight Living Cluster Jewels
into the shelter of the Thamand Living Mountains
in Southern Rho-Jashun. It had been found during the Fifth Cycle that some classes of Sensitives
were becoming too vulnerable and required additional protection. The Koru
Majastas
agreed to open individual Living Mountains and expedite the housing and enriching of this precious population.
Eight Jewels transported in sequence
While the determination of the order of these Jewels was a matter of long tradition, it had never been formulated with this radical initiative in mind. The plan was to transport designated members of the Genius, Peerless Living Instruments, Preeminent Spokes, Deep Craft, Superior Operants, Pleasure Monitors, Petal Strokers, and Tremor Readers
in carriages, eventually forming entire trains travelling from all points of Statos-Vey
and finally entering Thamand Living Mountains
Forty and Forty-One in Southern Rho-Jashun
(Ninety thousand years earlier, Thamand Forty-One played a vital role
at the beginning of Danam Yeldic
history). Due to a series of miscalculations, only the first four Jewels completed the journey, and the remaining four had to be insulated by their home cluster or institution. As with cluster
Elders
and other Sensitives, they were covered by the bodies of youth and children to protect them during the terrible days of that Cycle. This event is detailed in the fifth novel of this series. All eight Jewels were successfully sequestered in these and other Koru Living Mountains for the remaining four Burning Blossom Series events of the Secondary Epoch. This was due to increased proficiency in forecasting the start of Cycles and staggering of Jewel denizens in each run to ensure each residentiary circle grew by increments within the Living Mountains until the last indwellers arrived. These events are detailed in the fourth novel of this series: Shelter from the LIGHT.
Jewel Separations and Integrations
Due to other events in the past, what would happen during these unusual transit and sequestering events was well-understood. As a matter of course, the individual Jewel would Scent Separate
from their cluster. The exception would be one or more members of their circle
who would accompany them. The number of circle mates would depend on several factors determined by their Jewel designation. This would be accomplished by protocols long-established involving the entire cluster and assisted by the Wellbeing Ministry. They would then board their carriage and would immediately, or in time, encounter other Jewels. In the specially designed confines of their transport, maximizing their Aroma Bloom, they would swiftly enact new Scent Integrations. This process would continue as the journey progressed, and additional Jewels joined the company. Upon their arrival at their Koru Mountain
destination, this process would be aggrandized as these groups coalesced by a furious set of Sent Integrations with others to form extensive and intensive new clusters, entirely composed of their concentrated specialty and their attendants. So profound was the pull at these times that any ministry officials and other functionaries were also overcome by their Aroma Bloom and joined them. Those attending this process whose duties precluded such immersion developed firm protocols to minimize contact and avoid enclosed spaces with these increasingly animated Jewels.
Jewel Incubators
Due to accidental and sporadic historical events, it was already well known such assemblies would form powerful nests for new depths of culture and refinements of ability to grow. The magnified nature of these massive incubators also proved to be a significant benefit for the entire Cluster-of-Clusters Nation. When their Jewels
returned after the Cycle
was declared ended, they Scent Separated
from their temporary clusters
and circles
with ease. Once they Scent Integrated
back into their cluster and circle, they were found to be fortified beyond all expectations. They proved immensely able to assist in healing and rebuilding after the ravages of Nu but instrumental in deepening their cluster, their adjacent Encirclement, and the encompassing society. So welcome were these infusions that in subsequent ages, these Eight Jewels would be sequestered in designated ‘Eight Houses’ in their provincial centre once every twenty years to bring about a lesser form of this Jewel augmentation. Even after the perfection of the Upata Bulb
(see immediately below), making this project no longer essential, it continued for the many benefits such concentrations brought to the Cluster-of-Clusters National culture and health.
Rota of Upata Majastas Mothers
It must be noted here that the following listing is only partial. Late in the Greater Era
of the Primary Epoch,
several Tolku
Majastas
envisioned the possibility of a Living Shelter or Shield and began building the foundations for such an entity. The Koru
Majastas of the early Secondary Epoch
continued this work, and one of their later numbers is listed here. All acknowledge the profound nature of the Danam Yeldic
Genius in making this vision a reality.
Living Shelter
If the Yelda were the most ambitious and extended of the Koru’s Generational Plans, then the Upata Bulb is perhaps the comparable achievement of a nearly equally long line of Danam Yeldic MajastasDynasties. It is also the most effective safeguard ever devised within Tatchlan to meet and protect against the Burning Blossom Cycles of Nu.
This living entity was formed by infinite degrees over extended time frames, able to withstand what nearly all others cannot. A small part of this ability comes from its deep roots below, which need to be repaired or replaced before it is sent back to the surface. The Upata is also known as the Living Shield. Informally, a larger Upata, sheltering an Eight-Grade cluster (numbering more than 500 cluster mates), is called a Cluster Bulb. A smaller Upata is known as a Cluster Bud.
This created being becomes the cluster shelter for most of Yelda and proves vital protection against the Burning Blossom. It's sixty-four breeds match the variety of ‘ cluster tones,’ thus becoming the preferred living shelter for most clusters. Worked on though much of the Secondary Epoch by the Danam Yelda, the perfection of this precious creation involves the significant work of five Majastas. Four are Danam Yeldic and one Koru, known as the ‘Rota of Upata Majastas Mothers.’ An additional three Majastas work to perfect the Sheret Shield to protect these Bulbs and Buds.
Long history of Upata development
While all Danam-Yeldic Dynasties worked to meet this challenge, the first three distinguished themselves during the Nantu Age: the Upata-Shepsus, the Sheshisana and the Bakasha-Duta. Pictured here are the primary icons representing all members of each of these dynasties. As with all Danam Yeldic Dynastic icons, the design was established early in its history and was seen to reflect some aspect of its collective character.
Majastas Complete Upata-Shepsus IV
Upata-Shepsus IV, who was wrapped in the Mantle
in 50,659 UKC
(the year 1940 of the Nantu Age) and was the first Danam Yeldic
Majastas
who was also a Complete, was potent in Herhis ability to reach into Tatchlan
and see plant life at a fundamental level. While Shehe also accomplished many wonders, including fortifying the Yelda
against many plant poisons, Shehe is best remembered for Herhis long labours to continue the work of ancient Koru
Majastas to create a Living Shield against the Burning Blossom.
Shehe could take venerable Sheshenara, a product of the Nara Fruit
digested by the Shesha, over a profound threshold into a new form that would, in time, lead to the Upata Bud. Herhis Mantle ended before Shehe could complete Herhis work. Despite this, Herhis Plant Beings thrived and became named Upata in Herhis honour.
All Majastas begin to lay their hands upon the Upata from this time, as they always have the Healing Vats. They did this to honour them, and each adds their Vitality. Shehe also had a lasting impact on those carrying even a small portion of Herhis blood through subsequent generations.
Kindness Wheel Day (58), in Two-Week Four, Ingeen - The Wheel, becomes Upata-Shepsus IV Day after Herhis death. Shehe had lived a full count of eighty-seven and six hundred years. This Danam Yeldic icon, departing from the conventions for this dynasty, was promulgated by Herhis successor, Majastas Upata-Shepsus V, in 51,305 UKC.
Sheshisana X: Mother of Shashelvan
The next phase of the Living Shield was enacted by Majastas Multitude
Sheshisana X (the third Majastas Multitude in Danam Yeldic
history), who was wrapped in the Mantle
in 88,539 UKC
(39,820 of the Nantu Age). Majastas Multitude Sheshisana X was already lauded for bringing the magnificent new Living Instrument, the Acoon, to perfection. Three hundred years after being named the ‘Mother of all Acoons,’ She could distill a unique nutrient and sustaining liquid within Her Body for the Upata. This caused them to develop significantly and become completely viable colonies. This comes to be called Shashelvan. The name derives from two sources. One is the Shelvan Cluster, honoured for their significant service to Majastas Multitude Sheshisana X in this endeavour. The second source is the eldest; the term ‘Shash’ is a benediction predating the Primary Epoch. Fortified with this new living substance, the Upata could live a decade or more. Despite this advance, deficits in their form remained, and none could solve them before the commencement of the first Cycle of the Second Burning Blossom Series
of the Secondary Epoch, beginning in 137,107 UKC.
Double Mountain Day (194), in Two-Week
Eleven, Unna - The Mountain, becomes Sheshisana X Day
after Her death. This augments it also being Third Jewel Day, given She was the Third Majastas Multitude of the Danam Yelda and the second Majastas Multitude of her august Sheshisana Dynasty.
This Majastas Multitude had lived an extended count of one thousand, seven hundred and eighty-five years. Her icon
(above) is unique in many respects, departing from the conventions of the Sheshisana Dynasty icons. It is framed within a Primary Epoch
icon border
and is a modified version of the universal Majastas Multitude icon. It was promulgated by the founder of the succeeding Valaganawon Dynasty, Majastas Valaganawon I, in 90,324 UKC.
Majastas Bakasha-Duta V: Upata Bulb enhanced
Majastas
Bakasha-Duta V was wrapped in the Mantle
in 154,737 UKC
(106,018 of the Nantu Age). Seeds sprouted, took root in His Hand, and grew for as long as He held them. His Skin began to create distinctive growths, maturing into beautiful living adornments. Any vegetation quickened in His presence. On many occasions throughout His Mantle, He was called upon to go to a place where the soil had grown tired or had been harmed. He would walk on it, and soon, it would show signs of a new vitality. During His considerable reign (966 years), He applied this potent ability to the Living Shield.
A fundamental innovation of this Majastas was coaxing the creature to sufficiently alter its internal structure to allow a cavity to form at its heart and move all its workings to the outer walls. This allowed for a group of previously impossible refinements to be enacted simultaneously. He magnified the creature so its internal cavity could house a First Grade cluster of eight Circles of Eight. These profound modifications are pivotal to creating the modern Cluster Bulb and Bud. Majastas Bakasha-Duta V made two additional pronounced alterations. As the internal cavity grew, He articulated the being’s root system to contain more displaced internal workings. A final act of Genius was to the inner 'roof' of this new cavity. He fashioned a dense set of gills radiating out from the centre and hanging down to filter, calm and control the moisture of the air entering the cluster
without disturbing its scent wall.
He also increased the lifespan of what was now an unrecognizable being to an average of a century. For all these unprecedented achievements, Majastas Bakasha-Duta V could not grow these Bulbs any more significantly to accommodate the Second or larger Grades of a cluster. He was also hindered in His work to persuade the new being to allow cluster bonding and combining. The shield remains a temporary shelter rather than an entire living cluster home.
Maja Four Moons Day (473), in Two-Week
27, Crissa - The Four Moons, becomes Bakasha-Duta V Day
after His death.
Koru Majastas Jumhothna DLIII
The next step in developing the Living Shield was taken by the Koru
Majastas, Jumhothna DLIII, in 163,761 UKC. Despite the Koru's different approach, She encourages the Koru, Yakku
and Yelda
of Rho-Jashun
to use Upata on the surface. She has a unique ability within the Living System
to improve upon it. During Her immense life, She overcame the size barrier within the being so that it could be significantly increased in proportion. She also induced various functions, such as temporarily withdrawing its roots by handles within the creature so that it could be shifted or moved. Perhaps Her most profound refinement was the introduction of a range of living features, allowing the Upata Bulb
to recognize and retain the ‘Cluster Tone.’ She also enhances the roof gills to minimize the cluster’s Scent Wall
loss. This allows all sixty-four classes conforming to the ‘Rule of Accordant Tones’ to bond to their new living compound fully. These innovations finally enable Shield Living to become a proper cluster
habitation, in many ways replacing the non-living structures of the past. While the Koru continue to dwell within their Deep Domains, they also begin to form clusters within these Upata Bulbs.
They not only do so on the surface but also adapt them to their particular uses within their inner kingdoms due to their many benefits. Over time, their Deep Domains are transformed into vast fields of these living Upata Cluster Bulbs, completely replacing the original non-living cluster dwellings.
There is widespread agreement among the Koru Cluster-of-Clusters Nation
that the Danam Yelda
have accomplished a profound service in this, allowing clusters to live once again the primary value of ‘Life Must Live with Life.’ Future Koru generations acclaim Majastas Jumhothna DLIII for her significant contributions to both Cluster-of-Cluster Nations. She is also the only Koru named a 'Beloved Jewel of the Yeldic Age.' Koru and Yelda declare Her a 'Majastas Genius' for her remarkable Tatchlan
innovations in this and other areas.
The icon
for this Koru Majastas and Her refinement of the Bulb honours Her Koru legacy. Despite being a unique Yeldic creation, it is framed within the Koru Living Mountain border, showing Her hands imbued with all Twelve Faces of the Tatchlan System. The emergent Bulb is sheltered by the Tuchus Vine, symbolizing it being fashioned within the Koru’s bioluminescent Deep Domains. As with all other Upata Mother icons, this radically departs from the conventions of the Jumhothna Dynasty.
Majastas Multitude Ashailna XVI 

Majastas Multitude
Ashailna XVI is the first ‘Beloved Jewel of the Emaxul Age’ and the twentieth in Danam Yeldic
history (303,108 to 304,209 UKC). This embodiment of ‘the flesh of all Yelda’ witnessed early subtle signs of the Third Burning Blossom
Series of the Secondary Epoch. The first Cycle
does not begin until long after Her death in 312,379 UKC (the year 38,229 of the Emaxul Age). She spends much of her Extended Reign labouring to overcome what is seen as the final barrier, the reluctance of the Upata to merge effortlessly with others, allowing clusters
to bond in multiple cluster formations. This stands as the sole cause of why a majority of Danam Yelda were not living within the Upata Bulbs.
Within Tatchlan, She finally achieved late in Her Reign what all before Her were unable to bring about, and all Upata on the Skin of Anu
were changed. With this pronounced modification, Bulbs, at long last, welcomed the merging and separating again with one or more other Bulbs and Buds. This was a thing longed for by clusters accustomed to the swift integration of two or more clusters into larger configurations. Majastas Multitude Ashailna XXX was also able to strengthen Shashelvan, the nourishing liquid originally generated by
Majastas Multitude Sheshisana X. She also enhanced the Upata's ability to absorb rain through both their gills and a central arm that, during storms, forms a broad funnel for trapping and circulating rainwater. She produces a series of beneficial liquids for the cluster it shelters. She was celebrated for all these achievements near the end of Her Reign by a unique ceremony. She was inducted into the ‘Rota of Upata Majastas Mothers,' who added to the Living Shield.
Such acclamations had previously only taken place after the Majastas’ death. In the year 312,126 UKC, in a violent series of pre-Burning Blossom events, Her modified Shashelvan was found to be a powerful aide in saving the lives of many Living Shields damaged by storms. Thus, eight thousand years after Her death, She was further acclaimed for Her profound contributions to the Koru
and Danam Yelda Cluster-of-Clusters Nations.
The icon
celebrating this beloved Majastas Mother again diverges from that of her Ashailna Dynasty and is unique to Her. It depicts two Bulbs merged so their host clusters may integrate. Three Faces of Tatchlan
oversee this euphonic existence. Kava-Kura is the Face of Vital Delight; Naprahath
is the Restorer of Balance and Maintainer of Harmony; and Gavaduru
is the Face of Protection, Dignity, and Honour.
Kindness The Hand Day (346), in Two-Week
20, Dolmel - The Hand, becomes Ashailna XXX Day
after Her death.
Upata Bulb and Bud sealed
With the work of these five exemplars of the Rota of Upata Majastas Mothers, along with a multitude of Operants, Invocates, powerful Living Jewels, and specialized attending clusters, all laid on the foundations of many Koru
and Tolku
Majastas
before them, the Upata
was designated as the full Living Shield. While explicitly crafted for the Danam Yelda, they proved amenable to use by the Koru and even the Yakku. However, the latter only employed them during the Secondary Epoch
in certain circumstances. The Upata Bulb not only served as protection against the Burning Blossom, a terrible but rare event. It also transformed the entire fabric of the Cluster-of-Clusters Nation. For the Danam Yelda, their second or Emaxul Age
was dominated by this new dimension to cluster life. Many physical and cultural institutions and practices were transformed. Their Cluster Bulb monitored cluster health through their feet. The Upata’s ability to easily merge and separate from other bulbs and buds led to a sweeping series of refashioning and refinement of all aspects of the Yeldic community. Its formation is regarded as possessing the same depth as the Koru’s Healing Vats
in reshaping all cultivated life.
Three Majastas Forgers of the Sheret Shield
Majastas Complete Nevirith X
Protect Upata against Eyes of Nu
In 312,386 UKC, Majastas
Complete
Nevirith X witnesses devastating falls of Eyes of Nu in several locations. They kill or damage many Upata Bulbs and Buds, destroying the clusters
sheltering within them. These incidents occurred seven years after the first Cycle
of the Third Burning Blossom Series
in 312,379 UKC. Shehe also notes an unforeseen strength in the surviving Upata. The roots of those Bulbs and Buds surviving the Eyes of Nu display a powerful ability to remain in place, resisting seawater inundation into the broken Tozen Provincial Centre and the equally significant receding outflow. While extolling the strength of the Upata Bulb’s walls and roots, Shehe remains concerned about their vulnerability to the growing frequency of Eyes' Nu impacts. Shehe declares a dictum for the fashioning of protection for them against the hazards of pre- and post-Burning Blossom events. Shehe stated:
“Majastas Hands have little power over inert things possessing no trace of living elements. Along with the great labour of Majastas Yelda and Koru to perfect the Upata Bulb and Bud, another must begin to find living ways to protect them and the clusters they shelter from the violence surrounding the Blossom. The Danam Yelda's Upata Buds must stand and breathe. They shall not suffer being enclosed by dead structures. A way must be found to shield but not smother them.”
Majastas Complete Nevirith X initiates a new Generational Plan
to bring about a shelter to fortify the otherwise formidable Upata Bulb to withstand such assaults from above. Part of the criterion for such a defence was amenable to the Bulbs themselves. They had no issue being in caves or deep underground, such as within the immense interiors of the Venerable Koru's
Deep Domains. Still, they had a history of refusing to remain beneath any dead construction. As in many other ways, this further demonstrated how complete they were as beings of the Living System. There was no hope for anything surviving the direct impact of a large Eye of Nu, which may demolish a mountain or empty a lake. What Shehe deems as needful is an increased measure of resilience to small Eyes of Nu and other aerial outrages known as ‘Foreign Rain,’ salt mud and other materials sucked up from the oceans during these times only to rain down with considerable violence on the troubled land.
Some raw shelters serve a modest portion of the now vast Bulb and Bud population, filling all provincial centres and the open lands. This task is far more challenging for the succession of Majastas and their train of brilliant servants devoted to this remedy. An ongoing obstacle to the completion of this Generational Plan involved the infrequency of urgent needs. Between Burning Blossom Cycles, Eye of Nu impacts, while increasing in frequency, were sporadic and widespread. Honoured Historians
looking back on this project conclude it was the victim of many other pressing issues taking precedence.
Majastas Yandu XVI
Humble Sheret is seen as the ultimate Upata defence
In the year 327,033 UKC, Majastas
Yandu XVI, by chance, witnessed a minor incident in a market in the southernmost port of Hatas-Gatva, eventually leading to the formation of a shelter for the Upata
against ‘Foreign Rain,’ and even small Eyes of Nu.
The Sheret, a crustacean spending half its life on land and half in the sea, is known to have the toughest and most flexible shell of any living thing. In the market, a series of large rocks are accidentally dropped on one of these creatures. The sheret, other than frightened, was completely unharmed. The locals were familiar with its resilience and showed Her standard tools and other sturdy implements made from the shell. In Pre-Tatchlan
times, this shell was widely employed and celebrated, but it had few applications for much of the Greater Era. None had ever sought its primary manifestation within the Living System, so an arduous search began. When finally located, Majastas Yandu XVI long ponders the creature within Tatchlan before declaring:
“The current Mantle does not possess the tools or skill to use them for this task. This creature shall one day be revered for its gift to the Danam Yelda. The day shall come when a Majastas shall be able to fashion a wonder from this being, perhaps the key to protecting the Upata from the perils of the air.”
Majastas Multitude Yandu LXXIV
Sheret Shell to protect Upata Bulb
In 333,752 UKC, Majastas Multitude
Yandu LXXIV completes work on such a shield, composed of the shells of a crustacean known as a Sheret, by powerfully fortifying its principal food, a moss known as Elara. The shells are harvested and bound together to produce reliable and elastic shields that withstand the repeated bombardment of heavy objects that destroy shelters made of wood or stone.
Sheret Report
The primary achievement of Majastas Multitude
Yandu LXXIV was fortifying the Sheret and increasing its elasticity. This meant when something impacted the shield, it bent a tiny amount before rebounding back to its original formation, repelling the object instantly. As such, it was superior to all constructed structures. The one issue with this final fortification was its loud noise when bouncing back, known as the ‘Sheret Report.’ This ‘Report’ was composed of the initial impact and the explosive rebound in quick succession. Only certain Sensitives
could distinguish the distinct sounds, while the rest just heard a magnified and piercing ‘clap.’ This is further magnified on the rare occasions when a small Eye of Nu
impacts a Shield and is repelled only to land and be repelled repeatedly in a dense field of Shields within an Encirclement. The record was twenty rebounds within two large Encirclements in Yava-Thon Provincial Centre.
While this intensive noise frightened the cluster, the Upata Bulb
enclosing them could be profoundly disturbed. While there is a space between the protective Sheret Shield and the Upata Bulb, the Bulb was still seen to flinch and wobble after the impact above it. The cluster could experience severe quaking as the surrounding Bulb seemed to suffer from this sudden shock. There were occasions when the Bulb emitted a high-pitched call of alarm, something otherwise never heard.
Majastas Multitude Yandu LXXIV, the third and, to many, the greatest of the ‘Forgers of the Living Shield,’ encircled the Upata within Tatchlan. She masterfully formed new linkages between them, so when one suffered the trauma of such an assault, others would develop a version of the Comfort Knot
around them, swiftly calming and instilling them with resilience. Each time this action occurred, the entire Upata population on the Skin of Anu
was incrementally modified. This benefit only lasted for the current generation, and the process began again when a new impact took place in the future.
Subsequent Burning Blossom series and their impacts
Fourth Burning Blossom
By the arrival of the Fourth Burning Blossom Series
of the Secondary Epoch
(beginning in 440,682 UKC
and 166,528 of the Danam Yelda’s Emaxul Age) during the reign of Majastas Pratatchla XLXI. The Koru
were well established in their Deep Domains. At the same time, all eight Danam Yelda’s Living Cluster Jewels
were successfully dispatched and sequestered within their Upata Bulbs
beneath the Thamand Living Mountains. The remainder of the Danam Yeldic Cluster-of-Clusters Nation across all Statos-Vey and Southern Rho-Jashun were sheltered within their resilient Upata Buds and Bulbs. These Bulbs were contentedly protected beneath their swiftly constructed Sheret Shields
(see immediately above) to provide security against increased Eye of Nu
activity. These measures proved effective against the ongoing assaults of the Four Cycles
of this Series.
There was an average of four thousand, five hundred years between each Cycle, which was fourteen thousand and fifty years. These four Cycles contained some of the most potent events on record. The first three Burning Blossom events manifested in a series of seven Cycles of increasing ferocity. Despite having fewer Cycles, the Fourth Burning Blossom Series continues this trend towards ever greater destructive power.
Fifth Burning Blossom
The Fifth Burning Blossom Series
(beginning in the year 667,881 UKC
and 174,454 of the Danam Yelda’s Emaxul Age) was unusual in having only one Cycle. It was deemed to have exceeded the destructive force of the Fourth Cycle of the previous Series and lasted eight frightful days. Despite the vast majority remaining within their Cluster Bulbs, one hundred and seventy-nine thousand Yelda die within the year. While due in part to complications surrounding the event, it was also later judged to be the result of complacency. Due to past successes, the resiliency and fortitude of past generations were bred out, and The Common Desire burst through, causing widespread laxness among the young regarding the safety protocols. Even the Koru, most of whom are two andas
below ground, also witnessed significant illness and death in subsequent decades, although most were already ailing at the time. There had not been a single-cycle Burning Blossom event since the Primary Epoch. It is forty-nine thousand years before the next Cycle begins.
Sixth Burning Blossom
The Sixth Burning Blossom Series
(beginning in the year 716,892 UKC
and 442,742 of the Danam Yelda’s Emaxul Age) comprised six Cycles. The Yun-Dal-Yun Dynasty of the Danam Yelda had been established only four hundred and seven years before this first Cycle. Immediately upon being wrapped in the Mantle, Majastas
Yun-Dal-Yun, I commenced a new Generational Plan
to hem in The Common Desire
to ensure no youthful recurrence of the follies during the Fourth Burning Blossom. Twelve years prior to the first Cycle's forecasted commencement, all Eight Danam Yeldic Cluster Jewels were secured. Additional transit was arranged for exemplars among Elders
of all provinces, other Spokes of the Cluster Wheel, notable Mundanes, and a selection of Ripe Adults
distinguished for their age and attainments to follow them into the Living Mountains. The resulting Danam Yelda population fills the vast interiors of Thamand Living Mountains Forty through Forty-Eight.
One final measure by Majastas Yun-Dal-Yun I involved initiating a daunting Generational Plan employing a modified version of the historic ‘South to North Movement.’ This undertaking traditionally involved Majastas, causing gentle Scent Separations
within specific populations throughout generations to lead to a controlled migration of two or more groups to shift certain bloodlines and skill groups from one region to another. For this entire dynasty, containing fourteen Successive Majastas, and the subsequent Boromayta Dynasty, the prodigious undertaking of ‘rolling back’ population as the whole, away from the equator and towards the southern extent of the subcontinent took place in stages after each Cycle was declared exhausted.
Momentous Correction of the Yelda
Between the Fourth (724,984 UKC) and the Fifth Cycle
(735,266 UKC), the Boromayta Dynasty nested another Epochal Generational Plan of perhaps even greater boldness and daring within the original. It was far more audacious in its ultimate goals while involving less daunting migrations than the ongoing South to North Movement. Honoured Historians
would eventually name it the ‘Yeldic Momentous Correction.’ This Epochal Plan was fashioned during successive Boromayta Majastas reigns before Majastas Boromayta XXXVIII openly proclaimed this new Generational Plan
and how it fitted into the more significant Yun-Dal-Yun Dynasty’s ‘South to North Movement.’ He intended to purposefully relocate Yelda to the North, across the Panchala Sea, on the continent of Thermistal. While partly in accord with the original Plan of moving populations away from the equatorial regions, another purpose existed. He was the first Majastas to use the term ‘Momentous Correction’ openly, and this separate existence on Thermistal was vital:
“Majastas Seneferuz IV once declared that the Yelda must be planted in new soil. Long has central Thermistal lain fallow. It is time for Yelda to possess the land the Yakku leave untended. There, the Yelda shall begin a new chapter in the life of Majastas Tatchlan.”
While the Majastas negotiated with the Yakku
within the Viracocha District Authority
in Western Thermistal, a selection process of circles
and clusters
occurred within Tatchlan. This led to Scent Separations
across Statos-Vey
as part of an initiative best reserved for the Danam Yelda portion of this site.
Koru sink to greater depths
Far below the feet of these Yeldic
populations, the Koru
had further excavated their Deep Domains
to wondrous and profound depths in anticipation of this approaching calamity. They arranged their Elders
at the lowest level at ten or more andas
beneath the Skin of Anu
with their Eight Living Cluster Jewels
and others placed in a depth sequence above them according to their venerable age and excellence. In preparation for the coming events, they deepened their husbandry of the Jesplace. They also brought in a vast collection of additional flora and fauna
from all regions of the Skin of Anu. In this way, they continued their service to all surface dwellers by providing a haven for a broad spectrum of life otherwise wholly exposed to the Burning Blossom. These sheltered populations further stabilized their representative entities within Tatchlan. In the past, the displaced materials from these epic excavations were disbursed widely. They were now formed into packed mountains over their Deep Domains, increasing their insulation. This led to the Marachla Plain
and other portions of Anu
seeing the rising of new mountains, rivalling the stature of the now ancient Living Mountains
and, in some cases, the peaks of the Mulungu Mountain Chain
itself.
Glorious Sunset of Secondary Epoch
The Sixth Cycle
of the Secondary Epoch
was the final one impacting this novel series. It contained six Cycles with an average of three thousand, nine hundred years between them for a total of nineteen thousand and seven hundred and sixteen years for the entire Burning Blossom Series. This was followed by a lull of one hundred and thirty-seven thousand, seven hundred and forty-one years. This period saw a unity of Anu
under three Cluster-of-Clusters Nations, one Koru
on Rho-Jashun, one Danam Yelda
on Statos-Vey
and one Yelda/Yakku
on Thermistal. For the first time since the Primary Epoch, sixty ‘Anu Cluster Events’ occurred throughout this period. These were co-ordinated rituals performed by all subjects of all three Cluster-of-Clusters Nations commencing at dawn and continuing to Nu’s setting. An expression of the time was Anu was ‘inflated with contentment.’ As the signs of another Burning Blossom Cycle began to manifest, it was with regret accepted that this epoch, and much associated with it, would not survive the coming events. While life was still rich and full, preparations began to follow the Venerable Koru
deep beneath the Skin of Anu. The final year of the Secondary Epoch was 874,349 UKC and 137,777 of the Danam Yelda’s Quantha Age, still less than half of the duration of the Primary Epoch. By this date, only a tiny fraction remained on the Skin of Anu, most having retired underground.
The Tertiary Epoch
Embracing entropy
This epoch began with all those inhabiting the Skin of Anu
migrating to their own versions of the Koru’s Deep Domains. They built vast and beautiful interiors there, led new lives and grew deep histories. They dug transit lines to connect each other and the original Deep Domains of the Koru beneath Rho-Jashun. The first Burning Blossom Cycle
of this epoch found little to trouble on the Skin of Anu, and what was left was consumed in continental conflagrations. Over time, the populations fully adapted to underground life, and few travelled to the surface between Burning Blossom Cycles—those who did found the Face of Anu
altered beyond recognition. The Skin of Anu became a stranger after this epoch's fourth Burning Blossom Cycle series. The full realization that Nu
would immanently consume Anu took hold. The now fully mature populations of the three Cluster-of-Clusters Nations
met this with the same depth as the Tolku
of the Primary Epoch
met their impending Rectification.
As the terminal event approached, with lavish ceremonies, the three Cluster-of-Clusters Nations fell from deep sleep to a quiet death. Their end was swiftly followed by the rest of the attendant life within their majestic depths. What had been the Living System, perfecting the lives of untold billions, died in the same instant. The now bald and hollow Anu, in turn, embraced entropy. The Tertiary Epoch ended nearly half the age of the previous Secondary Epoch.
