Glossary Page M-Z
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This page is the glossary for items beginning with the letters M through Z.

A through L is here.

These common sayings, titles and other terms are used throughout the series. This list is universal, as with other portions of this site, so some terms will not apply to a particular book due to time and location. It is purely alphabetical, and most apply to all periods.

This is a partial list and will be added to over time. Anyone with suggestions is more than welcome to send them to: author@anuawakesseries.com

X:  Xica Nu,  Xumkuka,

MMM

Mabulan Procession

This colossal monument is found in a rough formation along the southern banks of the Ashailna River on Statos-Vey. This is one of the best-known of a series of prehistoric monuments known collectively as ‘The Witnesses.’ It comprises twenty-six monumental standing figures in an undulating column, perhaps once following the river’s course. Now it stretches away almost forty andas in two places before returning to the riverbank one hundred and seventy andas from where it started. A remarkably consistent distance of six andas separates each figure from the one behind and in front. Forty shorter pillars are placed before and behind them in the procession, each half as high as the one behind it, until it ends at a large flat disc set in the ground halfway between the two primary monoliths. There is speculation these discs served as a ceremonial platform and that the prehistoric Tolku had Tuchulacha and other rituals for circling the main monuments and weaving between the secondary ones as part of a more significant ceremony. Four immense figures also form a circle between the others and the river. The eastern end of the formation is less than fifty andas from the northwestern tip of the outer walls of Upata-Shepsus. It has been estimated that as much time divides this monument's founding to the creation of the Ashailna Canal, as separates that enormous engineering feat from the present.

Mahakram
This is considered a ‘Venerable Insect Society’ for its sophisticated social organization; this colony comprises thousands of spiders ruled over by ten and fifty separate queens. They occupy an entire tree and shroud it in an immense webbing net. Despite the individual yellow spiders being very small, they are a near-invisible force for any insect or small animal caught in their nets through their co-operative efforts to secure them. Before the first Unification War, the early Tolku saw the advantage of establishing such colonies within their orchards to protect their crops. Rural communities grew many rituals for the maintenance of these beneficial insect societies.

MAJA

This is the ‘Anchor’ of each Circle of Eight and the first Spoke of the Cluster Wheel. A circle is not complete without at least one Maja, be they Complete, female or male. Each Maja has a distinguishing Aroma. The other seven circle members are bound to and released from the circle of eight based on variations and intensities of this Maja Aroma (see immediately below). Roughly one in ten Maja may possess sufficient depth to ‘Descend the Depths’ and become an Invocate.

Maja Aroma

As the term suggests, this is the aroma given off by a Maja, binding their Circle of Eight in savoury delight. Beyond this, Maja Aromas combined within their cluster, which led to many powerful actions as directed by their Cluster Elders. When Maja from many clusters form a Maja Gathering within a designated Maja Cloister Hall (see immediately below), they fashion new circles of eight composed of Maja. Together, they may enact numerous potent ceremonies, such as the Resonance Ritual. Another common term for this vital feature is the Maja possesses the ‘Scent Anchor’ for each circle of eight.

Maja Cloister Hall

These Mantle Establishments, often situated in a ‘Seat of Collective Districts,’ are for Maja from one or more Encirclements to come and form temporary Circles of Eight and entire Maja Clusters. These events require a minimum of eight Circles of Eight or a First Grade Cluster. Given the fervent Maja Aromas produced, these intense formations need time to settle and then surge again as they perform one or more ceremonies reserved for such Maja Gatherings (see immediately below). Even when no ministry directives are dispersed, this event profoundly benefits each Maja, which enriches their circle, their cluster, and in urban settings, their Encirclement and neighbouring Encirclements.

Maja Gathering

Regularly, some or all Maja temporarily leave their circle and cluster to travel to a designated Mantle Establishment to enact a Resonance Ritual or other sets of rites. These are intended to bring about sweet well-being and concord and achieve greater harmony with Governance directives. Invocates may be present when vital information from distant locations needs to be imparted to all clusters in an Encirclement. On rare occasions, they may draw the attention of the Majastas and receive special instruction or have treasured boons bestowed on them. In one way, these unique assemblies resemble Giftings in that a portion of Maja coming away from them is pregnant. While it is not sure whether a Maja or any other Spoke of the Cluster Wheel will be born, this is still cherished by their circle and cluster.

MAJASTAS

The Majastas are known by many names, including the ‘The Waking Eye’ and ‘The Crown’ of the Tatchlan System. They are also named The Supreme Operant, able to wear one or more of the Twelve Principal Faces of the Living System as Masks and view the vastness and intricacies of Tatchlan like no other. These beings are treasured for bringing the bulwark of Majastas Continuity to the waste and chaos of Four Generations of Self-Absorption. They are the perfect answer to the timeless plea ‘Secure Us or Slay Us’ and are celebrated for ‘Preceding our Grandmothers and Outliving our Grandchildren.’ After roughly a century of their Reign, they are said to be possessed by The Throne, meaning they assume their full majesty. They enact Generational Plans and oversee the chaos of The General Will. They initiate immense projects such as the South to North Movement and commence Inhibition periods to pause troubling enquiries. They alone may consult the Breathing Seals Conglomerations to retrieve Primary and Secondary Epoch wisdom on matters ranging from constant watchfulness to the presence of Anomalies within Tatchlan to subtle shifts signalling a distant Burning Blossom. On infrequent occasions, they must enact Corrections to the Living System. All Majastas begin as Maja but may also be imbued with another Spoke of the Cluster Wheel. Maja Betweens become Majastas Betweens; there are also Majastas Touched, Majastas Completes, Majastas Dreamers, and Majastas Multitudes (from Maja Doubles). These ‘Majastas Spokes’ are far more commonplace within the Majastas Cluster. The first novel of this series sees the birth of the first Majastas in history, Thakadush-Satwa, and the remaining seven novels take place under the ‘Majastas Hand’ of a succession of Koru and Danam Yeldic Majastas.

Majastas Be! (Koru/Yelda)

This is an exclamation of wonder. (See also Shash)

Majastas Chorale

This refers to the notable voice of the Majastas. The attributes are hard to describe, but most agree on possessing many voices in one. This is amplified within the Living System and can dissipate hidden pockets of Self-Absorption. It has also been called their ‘carillon voice’ in an attempt to describe its profound musical quality. The Majastas Chorale achieves perfection when the Majastas reach the age of attaining The Throne. This is not to be confused with designated Operants possessed by the ‘Majastas Voice.’

Majastas Chorus

This collection of powerful Sensitives forms a ‘chorus’ around a 'Majastas Touched,' representing a rare manifestation of Tatchlan where challenges may hamper exceptional potency and profound sensitivities in communication. These limitations are primarily an issue on the Skin of Anu, as they effectively communicate with their Operants and Invocates within the Living System. The Majastas Chorus, also named the ‘Living Bridge,’ surrounds their Majastas during Court, Humility Petitions, and ceremonial events. They also attend all enclosed conferences. Aroma and touch are often the primary means the Majastas employ. The Majastas may reach out to their Chorus on all sides to form the vital link for them to speak. It is not uncommon for certain Chorus members to take on specific roles or embody specific emotions during these audiences. Several dramas crafted during such times depict them forming a circle around the Majastas, who may swiftly touch one or more members of the Chorus in succession for intricate declarations. These circles may wear specific colours or other designations and stand in a ‘spectrum’ or ‘range’ to facilitate optimal employment. Majastas Touched and their attendant Chorus are an exceptionally rare combination of Resplendent Works manifestations. Only a handful of such configurations are known throughout the Primary and Secondary Epochs.

Majastas Emanation

Any reigning Majastas, whether they are a Majastas Spoke or not, may draw out or, more often, infuse a notable ‘Spoke Compilation’ within the Majastas Cluster with secondary Mantle endowments. An example is a Majastas saturating a Maja Dreamer so they may approach the abilities of a Majastas Dreamer. Such an honoured servant may then ‘turn’ one of the Principal Faces to examine their workings or even engage in the detailed examination of the Breathing Seals Conglomerations. There are limits on how deep this Emanation goes; such an augmented Dreamer may not, for example, fashion new Conglomerations as a true Majastas Dreamer can. Far more rare are the instances of Emanations being ‘drawn out.’ One well-known example was Majastas Dreamer Malavisha Karan XI. Initially, the Mantle settled upon nine Maja within the Majastas Cluster. One immediately formed the ability to take in the emergent Emanation of the other eight without harming them. Both this Saturation and Drawing Out are accomplished through the Majastas’ Touch.

Majastas Eye

This small lamp is lit whenever the Majastas or any other matter of importance within a cluster is discussed. A line in the Valheed-Alvaza reads, “To speak of the Mantle involves lighting the Lamp. This is the Beginning. The Majastas is present! She/He swims in our scent. Her/His ears are filled with our humming. Her/His eyes see into our eyes.” This line is usually recited with the lighting of the lamp.

Majastas Gathering

An intensive exercise is carried out between a Majastas and a large population of Maja, usually many hundreds at a time. This is seen as the most profound version of a Resonance Ritual. In many ways, the event proceeds as a typical Resonance Ritual, but the Majastas direct and usually produce far more profound results than could be achieved otherwise. These events occur indoors, ideally in large domed chambers set aside for this purpose, to maximize the all-important role of collective and cumulative Maja Aromas. Most provincial centres have numerous Maja Cloister Halls. Some larger centres may have a Resonance Dome, modelled after the Primary Resonance Dome of Bhampay. These events have also been known to occur in various Mantle Establishments, suiting the circumstances and the Majastas's good pleasure. A portion of the Majastas calendar involves travelling to each province in a circuit. There, the Majastas may call on most Maja of the region to gather for a Resonance Ritual. In this way, the Majastas keep a deep hold on all Maja and, by extension, all Encirclements and clusters. For this reason, the Majastas, accompanied by members of the Majastas Cluster and Variothya, spend a portion of each year travelling throughout Statos-Vey. Traditionally, the Majastas remain in Upata-Shepsus and Bhampay for one-quarter of each year, coinciding with several important festivals and other events in each Sister City. As centuries pass, the circuit subsides until most Majastas Gatherings occur within The Capital Region. While the circuit diminishes, these events are seen in retrospect as far more profound than the ones led by the younger Majastas.

Majastas Hand

This refers to the benign setting provided to the Cluster-of-Clusters Nation by virtue of all Governance institutions and Mantle Establishments as manifestations of Peace, Order and Good Governance. This is provided by the Majastas through their monitoring and directing the Common Desire and other aspects of the Living System of Tatchlan. A common expression of this state of harmony and perfection is that one’s cluster is ‘sheltered within the Majastas Hand.’ There are occasions when the Majastas Hand takes a corrective turn in diverting or modifying some aspect of the unruly General Will. An example of this may be seen in the series' second novel, Amarel Mountain. There, we see the effect of a taboo laid down by Majastas Zudaz I around enquiry into certain sensitive matters. The term ‘Two Majastas Hands’ has an entirely different meaning.

Majastas Inhibition

This is a rare phrase employed by Honoured Historians and Venerable Scholars in detecting shifts in Majastas Influence in the past, when inhibition is either placed or lifted from the entire population around a given subject. This usually occurs gradually and lasts for part or all of a specific Generational Plan.

Majastas Spoke

Unlike all other clusters, Maja forms the body of the Majastas Cluster. All other Spokes of the Cluster Wheel form what are known as ‘Spoke Compilations,’ meaning what is usually the rare manifestation of two Spokes in one body is the norm. Thus, Maja Betweens, Maja Completes, and Maja Doubles are abundant within the Majastas Cluster. This cluster is the nursery for all Majastas of a given dynasty. The Mantle, on occasion, envelopes the feet of one of these Compilations, leading to a Majastas Spoke, including Majastas Betweens and Majastas Touched. While these may produce many wonders, they are not exceptional in the length of their reigns, which tend to be average compared to the non-Spoke members of their dynasty. The exception is when the Mantle encompasses a Maja Double of the Majastas Cluster, producing a Majastas Multitude. On average, their reign is twice as long as all others.

Majastas Varox

This is a pair of enormous metal and glass statues situated on either side of the Imperial Way, one hundred andas outside The Gateway into Upata-Shepsus and four hundred andas from The Plateau. They are the primary heralds of visitors entering The Capital Region via The Imperial Way from Bhampay. The monumental versions of this beloved bird face each other, and their necks and beaks extend over the way to meet in the middle. They are based on the originals set up by the Tolku early in the Greater Era of the Primary Epoch. The Suvuka destroyed them during The Interim. They were faithfully reproduced by the Statos-Vey Protectorate early in the Secondary Epoch. This was accomplished before the arrival of what would be known as the Danam Yelda. They had been on their Ceremonial Walk from Dalinantu in southeastern Rho-Jashun. As had been the custom during the Primary Epoch, travellers climbed the ladders swinging from either side. They stroked the underside of the necks before entering the Primary Mountain Circle. Shortly after these majestic figures, the land begins to incline gently. Depending on the weather, the upper portions of the mountains become visible some forty andas from The Gateway. From this point, the land dips into a sweeping bowl where the formation becomes clear. The varox is a graceful water bird beloved by all. They live by freshwater lakes and rivers.

Majastas Voice
This is an occasion where a Majastas possesses an Operant in a remote location to themselves and fills them with their presence to deal with a radical or emergency at that location. An Operant remains on standby in all provincial centres for this rare service. When the occasion arises, often the Submissively Venerating of the Province, in consultation with a Commandery Circle of one of the bureaus of the Commandant Ministry, makes a Humility Petition for an Audience. The Majastas seek out the Operant within Tatchlan and enfold them, seeing through their eyes and speaking with their voice to issue instruction. This term should not be confused with the ‘Majastas Chorale.’

Mandeca Mountains

This is the eastern chain of mountains on Thermistal. This is by far the highest and densest of the three mountain chains. They stop nearly all moisture from escaping west from the Lake Teval basin. Because of this wind barrier, the Teval basin is fruitful, and West of this chain, the Kyu Desert begins. This mountain range also contains most of Anu’s active volcanoes.

Manifold births

The birth of predetermined sets of identical children of specific genders is vital in cluster sustenance. These manifold offspring, known as ‘Gems,’ provide various services, ranging from the unfaltering continuance of the three-men-to-one-woman ratio inside their cluster to assisting one or more neighbouring clusters with a gender imbalance during a long-planned Gifting or suffering catastrophic loss. The woman giving birth to what will become sought-after completions of circles and circle fragments are honoured as ‘Gem Mothers.’

Manifold Doubles

Doubles are rare. Those chosen to be Gem Mothers for their first pregnancy who manifest as Doubles, termed ‘Gem Mother Doubles,’ are exceptional. Those Gem Mothers intending to give birth to six or more identical siblings (Peach, Orange, Red and Purple Gems) who instead become Doubles usually possess the same augmented potency as any Gem Mother Double (see Two-to-Four Rule). Yet, a small percentage of these Gem Mother Doubles, who were to give birth to a Peach Gem or more significant Gem Formation, instead become the rarest of all, a Manifold Double. Also called ‘Cohort Doubles,’ they manifest in several ways, including increased physical stature and their blood becoming nearly as dark and rich as a Koru or a Multitude. The Doubles and Vats Bureau of the Wellbeing Ministry oversees a distinctive regime for these Manifold Doubles. They may stay with their cluster or be transferred to a Farmer Enclave, where Healing Vat eggs are produced. In either setting, they receive not one but eight eggs to raise into what will come to be known as ‘Mother Vats’ and ‘Manifold Mother Vats.’ It is these that produce the eggs for all other Doubles. Those Manifolds settling in the Enclave become bonded to the Vat Master circles devoted to their service to all Healing Vats in their care. Those Manifold Doubles living a venerable long count of years and achieving their ‘Elder of Many Conceptions’ designation are known for producing the most potent Healing Vats after their Conclusive Offering. Only Multitudes and Majastas Multitudes exceed these wondrous Manifold Doubles.

Mantle

This refers to a quality of Tatchlan attaching itself to, or letting go of, a Majastas. The Mantle is said to ‘migrate’ away from former Majastas at death, ‘arising through the feet’ of the next and enveloping them as a mantle. It is said the Mantle was fully established in roughly a century when the Majastas attained The Throne. The Mantle and The Throne are manifestations of the ‘Resplendent Hands.’

Mantle Establishment

This is a general term for various facilities, institutions and endowment sites dedicated to bringing Tatchlan to the Skin of Anu. These range from ceremonial to mundane, including courtrooms, dance halls, art galleries, lecture theatres, museums, performance venues, libraries, and medicinal chambers. Some cater to one or more Spokes of the Cluster Wheel, while others serve all without distinction. Majastas Governance Ministries administer all and are commonly referred to by related terms such as ‘Majastas Properties’ and ‘Majastas Foundations.’ Despite their variety, all these Mantle Establishments are united in serving the Cluster-of-Clusters Nation and defeating all forms of Self Absorption. Examples of Mantle Establishments include Ablution Academies, Artisan Boroughs, Benevolence Bowers, Erudite Ceremonial Theatres, Fertility Shrines, Maja Cloister Halls, Mantle Museums and Refinement Emporiums.

Mantle Museum

This Mantle Establishment was not instituted at the outset of the Tolku’s Cluster-of-Clusters Nation during the Greater Era of the Primary Epoch. The first reference to this was the Voltumnam Dynasty. This is one of the few Primary Epoch Dynasties that are familiar to most due to their association with the Anu Cluster Event Chamber of Upata-Shepsus. Fragmentary documentation suggests a structure was dedicated to all members of this Cluster-of-Clusters Dynasty in Upata-Shepsus. Subsequently, all dynasties appear to have followed this convention in this reverenced location. The Capital Region became a place of pilgrimage for all clusters and entire Encirclements, travelling together from across Anu. They were deemed the deepest source of the most profound ‘Improvement’ of all subjects regardless of their Spoke or level of Genius. The fleeting ephemera of the current generation were ennobled by displays illustrating various Perennial, Targeted and even Epochal Generational Plans, including the initiation, orchestration and conclusion of entire ‘South to North Movements,’ carried out by successive members of the dynasty. Immense body casts, and other material from any Majastas Multitude of the dynasty were given prominent display. A passport system was instituted just for these pilgrimages between each Mantle Museum within the four Districts of the Grand Interior. After the Killing Swath, this abundance of august facilities, filled with magnificent artworks, historical treasures and extensive archives, along with ornamental galleries, sumptuous gardens, fertile zoos and grandiose theatres, was terminated by the vile Suvuka during their Second Onslaught. Their reckless hate ensured each surface structure and all else identifiable with the Tolku were erased or disfigured within what had been the Primary Mountain Circle. The practice was renewed with the Mantle possessing the feet of Majastas Zudaz I of the Koru at the inception of the Secondary Epoch on Rho-Jashun. Each member of the succeeding Koru Majastas Dynasty placed great store in providing all manner of honourable and enhancing historical, and cultural, artifacts from their period. These were housed in small pyramids of their own from the first dynasty, often located near, and smaller versions of, whatever series of Living Mountains associated with the dynasty. With the arrival of the Danam Yelda to the most-ancient Primary Mountain Circle of Upata-Shepsus and the establishment of the founding Cluster-of-Clusters Dynasty, one of its first acts was the ceremonial laying of the fountains for the first Mantle Museum within the expanse of Upata-Shepsus since the Primary Epoch. It and all subsequent Danam Yeldic Mantle Museums are located within the expanse of the Areatha District. Each ensuing dynasty had added to the legacy of the Capital Region being the core of these Improving Institutions, with all pilgrimages and passports of most-ancient times being restored.

Marachla Plain
Named ‘The Boundless,’ this vast inner plain stretches west of the Mulungu Mountains over most of north, central and southern Rho-Jashun. This sprawling region was heavily populated during the Lesser Era of the Primary Epoch. Their capital was the World City of Thithanu before the First Suvuka Onslaught destroyed all. The plain was sparsely populated during the Duamang Age and became a haven for dubious movements and bitter rivalries. With the establishment of the Tolku Cluster-of-Cluster’s Nation, it was settled correctly again. After the Second Suvuka Onslaught, it remained fallow during the Suvuka’s reign of Anu during The Interim. With the impending extinction of the Suvuka, the Secondary Epoch was established. The powerful Koru began populating the margins of this plain with their Living Mountains. At the same time, they spread the new Field Yelda across the plain interspersed with Yakku forested Estates. As the Burning Blossom Cycles became more deadly, the Koru dug vast chambers far below the plane, known as their Deep Domains, and the surface Yelda and Yakku, less vulnerable to the Burning Blossom Cycles, inherited many of the Koru’s former glories, the Living Mountains.

Market Judge System

On the north side of most Ablution Academies are established markets. There is a prominent feature within these markets, known as the ‘Judges Tower,’ with a distinctive roof. This tower contains a carillon that announces the opening and closing of the market each day. It also includes storerooms of dry goods to distribute during shortages. The Judge Staff have offices within the tower where they oversee market activity. They regularly exit this tower with various tools to monitor multiple qualities of the goods and services, including the vitality of produce and the accuracy and balance of measures and weights. Their investigations often take them well beyond the confines of the market area and into the surrounding community. Prominent badges are regularly issued on the Judge Tower’s current rating of any given stall’s offerings. These are mounted on poles before each stall. Between two to six judges may also inspect the market. They are immediately recognized by their hats, which approximate the characteristic shape of the Judge’s Tower roofs. These Market Judges focus on disagreements and make rulings on infringements of market codes and standards. Formal hearings of disputes are held within what is known as the ‘Judges Chamber.' This is a sunken amphitheatre within the base of the Tower. This Mantle Establishment is part of what is known as the Market Judge System and is an arm of the Granaries and Custom Houses Bureau of the Cycles Ministry. The Adjudicator Urban Bureau of the Chancellery Ministry also certifies these Judges. The more significant function of the Market Judge System is to monitor market activity for any signs of self-absorption. To this end, Invocates attached to the Cycles Ministry examine various tributaries of the Common Desire within Tatchlan and advise the ministry of indicators to look for. This elaborate configuration was firmly established early in the Greater Era of the Primary Epoch and continues in the Secondary Epoch to ensure that the generated capital of the cluster, Subject Province, and Cluster-of-Clusters Nation remains the obedient servant to the Living System.

Mask reveals the wearer

This is an Uluvatu Tatchlan Master truism, meaning wearing a ceremonial mask, a Principal or Secondary  Tatchlan Face mask, or a simple House Mask reveals profound aspects of the one wearing it. For a general or specialized Sensitive, it becomes a small matter to see who performs in a ceremony by how they wear their mask.

Master

In pre-Tatchlan times, this title was earned by those Delving the Depths to bring about the Tatchlan System. They followed the deep-worn paths of generations of earlier Practicians to become ‘Tatchlan Masters’ working on the successive layers and folds of The General Plain. The Lustrum Mirror greatly aided them in this attainment. They also fulfilled various roles in academic, medical and other professions and within the Imperial Administration. This was particularly the case during the final pre-Tatchlan Muraharoma Dynasty. With the arrival of their crowning achievement, the first Majastas in history, Thakadush-Satwa, they took on the new honourific of Servants attending the Cluster-of-Clusters Nation. The title ‘Master’ is now passed on to various other professions. For instance, those excelling in the artistic discipline of Rock Craft are known as ‘Lithic Masters’ and those handling the dangerous and powerful Preservation Cubes are called ‘Cube Masters.’ The term is also employed for those guiding exceptional students who are Delving the Depths within their designated Enclaves to become Invocates or, on rare occasions, Operants. In these cases, the student outpaces their contemporaries, and an ‘Enclave Master’ takes over supervising their remaining instruction.

Master Duamang

This is one of the rare instances where an individual Master is remembered by name. She earned this notable distinction by spearheading an initiative to capture and ‘domesticate’ within Tatchlan, one of the most terrifying lifeforms on Anu, the Brangnam Plague. She was a Master of a specialized Estate in locating and ‘turning over’ these dreadful infinitesimals and altering them. She further distinguished herself by modifying Blood Midges to serve as ‘chariots’ to conduct these recast terrors to infect and sterilize all the Suvuka occupying Rho-Jashun during their First Onslaught. Many other Masters worked with her on these exceptional initiatives, but she was the driving force and primary genius ensuring their realization. As a result, the stalemate between the Suvuka hordes and the Tolku behind the Impenetrable Barrier Region was broken. Resigned to their defeat, the Suvuka gradually retreated north to end their days in the Huallapandu Headlands in northern Rho-Jashun. In the final centuries of the Duamang Age of the Lesser Era, the research and collections associated with the Suvuka were gathered in a vast complex named in her honour, the ‘Duamang Museum of Suvuka Studies.’ In the first novel of this series, Hesha Vira’s Challenge, we see one character, Shuna-Vurupta, benefiting from having access to these collections. Subsequent generations would witness the formation of the Suvuka Domestication Ministry, primarily based on the work of this and supporting institutions.

May Tatchlan ever rise through your feet to emerge from your hands

A traditional affirmation following a preferment or other ceremony.

Mayku

This is another small member of the ‘Tree Dweller’ branch of Cousins. While slightly larger than the Asaku, they perform the same functions of messengers on land and rigging dwellers on ships during both the Primary and Secondary Epochs. Their powerful hooting call plays a role in Sheshenara production, alerting the Gatherers when the Nara fruit is ripe. Along with being a head taller than the Asaku as adults, they have a dark blue coat and distinguishing yellow rings around their eyes. In mixed groups of ‘Tree Dwellers’ living on the roofs of cities, they nurture adults and young of the other two groups. Mayku is among a few improved beings who display Tatchlan Skin Patterning in tiny white circles and dots on the skin.

Mecalan
This foundational insect colony makes timely travel across the vast distances separating the Koru and Danam Yeldic Cluster-of-Clusters Nations possible. In most-ancient times these usually sluggish close-knit colonies formed a ‘pulse,' allowing them to cover impressive distances and navigate obstacles at speed. They could be domesticated to dwell within channels and carry surprising weights on sleds for extended distances. The Primary Masters further modified them within Tatchlan to lay the foundations of a transit system. They could readily carry freight at frightful speeds but required significant modification before carriages carrying living passengers could ride on their pulses safely during the Primary Epoch. With the Killing Swath, the Mecalan were severely affected. Early in the Secondary Epoch, the first Koru Majastas successfully revived and improved them and the famed Koru transit network of Rho-Jashun, known as their ‘Continental Lines.’ Later, the equally extensive Danam Yeldic version on Statos-Vey was born. The Circulation Bureau of the Preeminent Works Ministry is responsible for breeding and caring within their Builder Enclaves. These Recovered Ones are of the ‘Modified’ rank.

Memanu
This wondrous creature lives in colonies underground, only to emerge each day and cast a spell on all who view them. These ‘plants/animals’ have large and fantastic bodies underground and usually have several ‘heads’ that issue out of ‘gateways’ they form at the surface. What is seen above is a cap snapping open and a long pillar of glistening fibres tightly packed together issuing out, followed by a band separating them from a ribbed stem. As this appendage rises, the living threads unfurl fantastically to open like a giant flower high overhead to feed on the multitude of infinitesimals in the high currents. Since prehistory, this extraordinary sight has inspired awe and devotion. Along with their splendour, it was discovered that embracing their throbbing trunks brought about a form of sexual release unknown by any other means, leading to pilgrims seeking them out for healing. The Memanu became an emblem of many ancient religions, most notably the Heason, Chelyaka and, to a lesser extent, the Menem (see immediately below).

Menem Religion

The earliest references to this tradition were late in the Funomanu Dynasty. It was encountered in northern Rho-Jashun among smaller communities. Initially, some commentators confused them with those following Laranal and other obscure beliefs. Later studies proved no link between these groups except for a possible early relationship to the Sime Religion. Menem appears to have had a marked impulse to distinguish themselves from all other religions and philosophies. While decisively disassociating themselves from living co-religionists, they still drew on several ancient cosmologies to form a narrative. No living exponent of this tradition exists, and most of their literature has been lost. What fragmentary history and commentary remain is coloured by the later history of this tradition. A fundamental tenant of their faith was the presumption of not only a separate invisible body that continued after death but that all life on Anu was a polluted prison. A divine antagonist created this jail to imprison what had been pure beings (Menem), now trapped inside ‘skin sacks.’ Close readings of surviving texts made clear the imprisoned Menem were separate beings from their hosts, and all the embodied being’s memories would be cast off with their skin after death. While the general public appeared not to comprehend the implications of such beliefs, these teachings were well-known to the Menem Priesthood. With time, these extreme positions modified, but these shocking doctrines remained beneath subsequent theology. While other religions entertained notions of an afterlife, none approached their loathing for their current existence. Followers of this religion cast their daily lives as a prison sentence and their death as a release into their ‘true existence.’ As this disembodied existence would continue without ceasing in a place set aside for them, their period of servitude was to be endured as a minor price to pay for eternity. The discovery of the Suvuka added a new aspect: they were skin sacks for the servants of Menem’s enemy, the Kovlah. Not surprisingly, these notions were roundly criticized in many learned circles. Suggestions were made that Menem was a supreme example of a ‘religion founded on madness,’ proposing raving prophets of antiquity duped credulous simpletons into following them into a sad life of fear and delusion. Whatever the cause, through a variety of unlikely circumstances, this religion found itself in a leadership role within the Buyanupithar Dynasty and its capital, Thithanu. Their priesthood rose to prominence and began a campaign to eradicate all other belief systems, including a few dissenting Menem communities they regarded as heretics. Due to their having the power of a Unifying Dynasty at their backs, they largely succeeded in their crusade. Most living in Thithanu saw what was coming, chose circumspection over bravado, and quit the capital a decade or more before they began their program. During their ascendancy to become the ‘Thithanu Orthodoxy, ’ they collected and penned over thirty major theological canonical works and hundreds of minor volumes. Only two survive intact. One is the Daruadunnal of the ‘Narrative Collection’ of the original canon. This contains many mythic dramas, including the ‘Tarunachit,’ the ‘Zitapermas,’ and, most famous, the ‘Yeoyupan.’ The second is the ‘Furrumittal’ of the ‘Practices Collection’ of the canon. This was an instruction manual for recently ‘released’ Menem (after the death of their Tolku body) to successfully gain passage through the One Hundred Gates and return to Ranvartawan. History has pronounced the overall reign of this priesthood as a byword for venality, treachery and murder. There is a quiet consensus that the one good thing coming out of the First Suvuka Onslaught was the destruction of their leadership, most of their works, and the breaking of their hold on most surviving Tolku.

Mennefer River

This is the largest river in western Thermistal, having its source in the southwestern flanks of the Viracocha Mountains.

Merciful Suicide

This refers to Hungry Rock's role in ending the suffering of those afflicted by terrible diseases and snuffing out the pathogens themselves. The phrase is primeval and is associated with the dreaded Brangnam Plague, perhaps the vilest among all the known forms of pestilence. Those suffering from this malady choosing to end themselves were often said to utter one word as they sank into the pool of Hungry Rock - ‘cold.’ Given burning fevers were one of the milder manifestations of this horror, they often gladly uttered this final word. This is considered the most profound form of ‘Hungry Oblation.’ In ancient times, any item known to contain this or any other active agent of suffering would vanish if put on Hungry Rock, leaving no residue. While the Brangnam Plague was no longer a threat in the Secondary Epoch, the practice of Merciful Suicide remains for other conditions having no further remedy. This is done with a dignified and loving ceremony attended by the cluster and neighbouring clusters. Merciful Suicides are also common at Bowvow Trees, but only when there is no possibility what ails them could also harm the venerable being.

Mernet Tree (Yakku)

This is a fundamental aspect of Yakku life. The Mernet was modified significantly during the Primary Epoch by the ancient Viracocha Flora Ministry. While much could be done with skill and time on The Skin of Anu, vital work also occurred with the Living System of Tatchlan. During the Secondary Epoch, elaborate arboreal platforms and ‘living structures and bridges’ emerged from the tree. The bark at the base was formed into a series of depressions with extended tongues at the bottom to serve as easy steps up the trunk. This extraordinary tree may also grow an impressive variety of other forms, including broad platforms known as ‘landings,’ elaborate artwork and various devices with some interlocking parts. By this one species, the entire Yakku Collective grew the infrastructure necessary for huge populations to live and function high in the canopy. While thriving in the western third of the continent of Thermistal and at certain small areas in the east, the Yakku were frustrated in their attempts to expand their forests east of the Silvasora Mountains onto the Lake Teval Basin. Later in the Secondary Epoch, the general populace became aware of how those Yakku emigrating to Rho-Jashun found well-established forests of Mernet and other distinctive Yakku plantings within what was known as Estates dotting the immense Marachla Plain. There was no mystery to the Koru’s success in planting these trees in such diverse locations. As the most-ancient Tolku of the Greater Era’s Flora Ministry, they employed Tatchlan to modify the trees to adapt to new soil and climactic conditions. Had the Yakku not largely rejected the Tatchlan Legacy, they could have spread their forests across most of the continent, and subsequent history would have been very different.

Metals

Nuchin (Umber Stone): load-bearing, reinforcing uses

Sepia (Umber Stone): ideal for all cutting implements.

Midin Dynasty

This is the third unifying dynasty of pre-Tatchlan times among the Tolku. It rose after the fall of the Buyanupithar Dynasty. Due to its brevity, Honoured Historians now consider this period the final chapter of the Buyanupithar Dynasty. Due to ruinous civil wars bringing this dynasty down, very little documentation of its personalities and accomplishments survives. Their one legacy was the Midin Mountain Amassment, a vast network of chambers cut into the Mulungu Mountains of Rho-Jashun, containing the most extensive library of Anu. The reasons for this extraordinary facility are lost to time. Tragically, the entire collection was destroyed by the Suvuka during The Interim.

Migration Theory

This refers to a body of research attempting to resolve the mystery of Danta and other giant beasts native to the south, found in abundance on Thermistal. After introducing Master Duamang’s weapon during the Lesser Era of the Primary Epoch, the Suvuka’s First Onslaught was defeated. The reduced population was expelled from Rho-Jashun and then driven eastward across Thermistal to be contained on the eastern side of the Vettencore Passage. During this process, the Tolku encountered many novel creatures native to this northern continent. Simultaneously, they were surprised to find sizeable Danta herds and other recognizable animals well-established on Thermistal. Given the difficulties the Suvuka, acknowledged to possess a reduced version of the ‘Collective Crown,’ met in trying to cross over the Panchala Sea barrier, how did these dumb beasts come to be on Thermistal? Throughout the Primary Epoch, various sciences bent to examine this question. Sea levels had risen over millions of years of prehistory, and perhaps in the dim past, more accessible land crossings existed. Compelling evidence for this conjecture included physical indicators in northern Thermistal of enormous ice sheets covering the Tharapura Ocean in the remote past. The fact they were largely absent from prehistoric times suggests a significant melting had taken place, raising the level of Anu’s oceans.  It was determined that most of these ‘crossovers’ began in the south and displaced native populations when they came north, likely before the Tolku or Suvuka's formation. Numerous theories as to how they navigated the crossing have been proposed. The early Tatchlan Masters had located and gently modified the Danta presence within Tatchlan to facilitate a peaceful co-existence between their vast herds and a growing agricultural and urban Tolku population. They encountered perplexing aspects of this process with Danta and other animals, which were only resolved by discovering an unknown separate population on Thermistal.

Minerals and Gems

Yellow minerals: Ferrite and Jaune

Yellow Gems: Auarm, Cerium and Amarel

Orange minerals: Chamotte

Orange Gems: Kamala and Cadmium

Red minerals: Cinnabar and Cuprum

Red Gems: Vermillion

Violet minerals: Azel

Green minerals (Magna Stone): Acanthus

Green Gems: Thalo

Blue Gems (Azure Stone): Argent, Cupric and Lapis

Brown minerals (Umber Stone): Ulmin and Ochre

Black Gems: Antimony and Velvet.

Moment of Disturbance

The interval between the death of one Majastas and the rising of a new one. Such ‘moments’ have been known to be chaotic, as the entire population can experience shifts in their perspective and thought patterns. Such a ‘Moment’ may take place after the death of any Majastas to varying degrees, usually among the more exquisite of Sensitives. It is more common to have groups of Sensitives affected when a Majastas dies, and the Mantle migrates to a different cluster. The second novel of this series, Amarel Mountain, presents one illustration of such a ‘Moment’ allowing for a previous Majastas Inhibition to disappear and new perspectives to be revealed. Perhaps one of the most radical manifestations of this phenomenon, both in numbers affected and the long-term effects, is with the ‘Pastoral Yelda.’

Mother floating within her offspring

The mother of a stillborn pre-adult given to a pre-vat will, after the vat is Ripened, float within this same vat. Due to this early offering, after her Double’s death and offering, the Healing Vat is termed Double Ripened. Whether or not she has produced subsequent children, the mother has a unique sense of floating within her child (See also Blood Endowment).

Mother of all Acoons and Mother of Shashelvan

These extraordinary honours belong to Danam Yeldic Majastas Multitude Sheshisana X, the third Majastas Multitude, and thus the third ‘Beloved Jewel of the Age’ in Danam Yeldic history. She was wrapped in the Mantle in 88,539 UKC and 39,820 of the Nantu Age. Through complex workings within the Living System, along with potent augmentations from Her powerful body, She seals all earlier work on the Acoon, bringing it to the place of consummate service it would subsequently occupy in Yeldic, Koru and Yakku life. Three hundred years after this superlative act, She again distinguished Herself by taking the rudimentary Upata Bulb in Her cupped hands and exuding a new distillate, later named Shashelvan. This enhanced the Upata, bringing it closer to the vast Generational Plan of providing a Living Shelter against future Burning Blossom Cycles and allowing for a more fulfilled life for all Danam Yeldic clusters. This earned Her a place in the ‘Rota of Upata Majastas Mothers.’ After She died 90,324 UKC and N 41,605 on Double Mountain Day (194), in Two-Week Eleven, Unna - The Mountain, this day became Sheshisana X Day for the remainder of Danam Yeldic history. Even without these exceptional titles, the day would already have been ‘Third Jewel Day’ as she was the third Majastas Multitude among the Danam Yelda. This single day is now festooned with both titles, and numerous traditions have developed to mark it.

Mount Midin

This was the location of the ill-fated Mount Midin Amassment, a vast collection of pre-Tatchlan libraries containing the most extensive literary, reference and other written collections ever assembled prior to the Killing Swath and the termination of the Foremost One’s Primary Epoch. Before this terrible end, the vast cavernous enclosure had been sealed and remained unharmed until their rediscovery by the renowned Fourth Generation of the Koru during The Interim. Despite many precautions, the collection suffered from this enforced neglect. For a brief century, the Koru attempted to catalogue this legacy. Sadly, all was lost when Suvuka discovered the site. A few notable volumes were outside the mountain at the time of the tragedy, but it is now a hollowed-out memorial to all lost.

Mount Midin Amassment

The Amassment is the one legacy of the Midin Dynasty, which briefly collected the pieces of the fallen Buyanupithar Dynasty of the Lesser Era of the Primary Epoch to cobble together a new unity. Lasting only four centuries, they were still subject to all Four  Generations of Self-Absorption in ruinous succession and virulent intensity. Honoured Historians have regretfully deemed them insufficient to hold the official title of the ‘third unifying dynasty.’ Yet, in one monumental act, they secured themselves enduring renown. Early in their brief reign, they excavated vast chambers within a mountain later renamed Midin within the Mulungu Range to the east in District Three of the Koru’s ‘Ronthum Interlaced Dependency.’ There, they created the most extensive library known at the time. They could rescue secured collections from the previous Buyanupithar Dynasty and the venerable Funomanru Dynasty. They also commissioned extensive reproductions of other works from the past and current reigns. Due to subsequent ruination, the impetus for this vast undertaking has been lost to time, although no doubt fear of future dissolutions must have played a part. The succeeding Yin-Vinulan Dynasty fortified and added greatly to this collection, notably with their vast Encyclopedia. Following the Killing Swath and the Koru's rise within the Sanctuaries, this immense collection was rediscovered by the Fourth Generation of Guardians. This was in the hundredth year of The Interim. Due to the unavoidable neglect following the Primary Epoch's termination, the collection suffered notable damage from water seepage and pests. Despite being ornately appointed, the Amassment was still a series of colossal underground caverns lacking a century’s regular maintenance and restoration. The Koru attempted to salvage the vast collection, and the Pauloman Catalogues endeavoured to begin indexing the collection. In the year two hundred and forty of The Interim, the hateful Suvuka, which had reoccupied the Marachla Plain during their Second Onslaught, murdered 2,557 Koru attending to the Amassment and completely obliterated this priceless legacy. The fires engendered by their violation consumed what they did not destroy. These events came to be known as the Mount Midin Tragedy. Only a tiny amount of material was salvaged. A most unlikely survivor was the text for a set of plays known as the ‘Everlasting Ennui,’ which satirized various religions, particularly the notion of an interminable and tedious afterlife. The profound irony has often been noted since this improbable survivor is the most well-known and beloved of all remaining fragments from this lost collection.

Mount Vilsanda

This is the highest peak in the Silvasora Mountain chain, the mid-range of mountains on Thermistal.

Mountain (Land) Steward Clusters

These clusters serve the Commandant and Preeminant Works Ministries in various projects to settle new or maintain existing territories. While some records exist from the Greater Era of the Primary Epoch, the protocols and implements associated with these modern entities were formalized during The Interim by the Central Triumvirate. The emergence of the precious Stone Assayer clusters necessitated their institution. By the Third Generation of Guardians, some distinguished themselves in a new craft of ‘Stone Harmonics.’ This profound Sensitivity was discovered by some possessing a keen ability to read Stone Signals warning of Suvuka activity. What came to be known as an Assayer used these Harmonics to determine the density and quality of stone before excavation for transport and settlement. These exceptional specialties were a sign of the Genius of the early Koru. These new entities necessitated forming another professional body, the Surveyors General, who conducted detailed assessments of existing and unique interiors for optimal gradation and many other factors to ensure the soundness and longevity of cavernous structures. At the outset of the Secondary Epoch, Koru Majastas Zudaz I repurposed these bodies to produce the Land Stewards. Following Her Enimik Round Walk and declaration of Rho-Jashun being free of Suvuka, these Land Steward Circles and the Surveyors General's fortified ranks thoroughly appraised the entire Marachla Plain. Such a considerable augmentation of Land Stewards and their Surveyors General were employed again during the unprecedented expansion of the Danam Yelda at the commencement of their Nantu Age, out of their new capital, Upata-Shepsus. When tunnelling through the Veredapandra Mountains, Koru Stone Assayers were again employed.

Moval (Yakku)

This term is of unknown origins. It came to be associated with the hereditary leadership class within the Yakku Regional Tree network as it coalesced within the Viracocha District of Western Thermistal. This was after successive waves of attacks by the Second Suvuka Onslaught were repulsed. The term appears in the earliest descriptions of the Koru documenting their discovery of the Yakku during ‘The Happy Century.' This commenced in the Year 178 of The Interim, within their descriptions of the Eight Levels of this arboreal society. Over time, additional appellations were attached to this term. ‘Foremost Moval’ is designated the head of each Regional Tree. ’Primary’ or ‘Prime,’ and ‘Secondary Movals’ administered the complex leadership structures within the populous Crown Rises. Some of these Regional Trees had six or more of these concentrated formations. The Foremost Moval had their seat in what could be termed the ‘capital’ of each of the twenty-three Regional Trees.

Mulungu Mountain Chain

Also called the Mulungus, this mountain chain runs down the eastern coast of Rho-Jashun from the far north on the Huallapandu Headlands (the ‘Crown’) to near the Angakut Channel in the south. At this point, it turns west and follows the channel. One thread veers south, forming the Pax Zenam Ridge's backbone, linking it to the subcontinent of Statos-Vey. Most of the rest continued west and would stand as the ‘Impenetrable Barrier Region,' keeping the Suvuka out during their First Onslaught. After The Killing Swath, the last of the Tolku took refuge within these mountain Sanctuaries during the Second Suvuka Onslaught. These mountains remained home to many Koru, even after raising their Living Mountains beside them.

Mundane Spoke (Tolku/Koru/Yelda)

These are Spokes of the Cluster Wheel displaying no notable sign of Tatchlan. One indicator of the general health of the Cluster-of-Clusters Nation is a range of between thirty and forty percent of the population being Mundanes in each decade census. Only during hardship and deprivation is an increase of Mundanes deemed desirable. During a catastrophic loss of a cluster’s Maja and other Sensitives, Mundane Mothers may be worked by the Cluster Elders to produce additional Sensitives and other Cluster Wheel Spokes. While the absence of Sensitive qualities defines Mundanes, the seeds of all the Spokes of the Cluster Wheel lie inside them. They are said to ‘form the backbone’ of the cluster and are often a stabilizing influence during times of challenge or change. Early in The Interim, the majority of Guardians were Mundane. Those Tolku surviving the Killing Swath and enduring the Second Suvuka Onslaught were still characterized as ‘Mundane Dominated’ (see immediately below). A new generation of Spokes of the Cluster Wheel was born to subsequent generations of these Mundanes, and they began to manifest The Change towards becoming Koru. It must also be noted that certain deep professions are known for a preponderance of Mundanes, including Acclaimed Professors, Esteemed Librarians, Venerable Scholars and Honoured Historians.

Mundane dominated

This refers to periods before and during the Primary and Secondary Epochs when the Tatchlan System was either absent or vital aspects were hampered or damaged. The most significant interval was during Pre-Tatchlan times. Perhaps the most dramatic instance was after The Killing Swath when most surviving Guardians were Mundane. Much of Yakku history during the early and middle ages of the Secondary Epoch may also be characterized this way. At such times, the proportions of Mundanes rose far out of proportion to other Spokes of the Cluster Wheel, leading to an imbalanced society. This has been rectified with the birth of new Maja and other Spokes of true clusters from Mundane Mothers. Later in the Secondary Epoch, these statistical anomalies occurred before and during the increasingly intense Burning Blossom Cycles.

Muraharoma Dynasty

This is the final pre-Tatchlan dynasty ruling over the Tolku of both Rho-Jashun and Statos-Vey during the Lesser Era of the Primary Epoch. Evidence shows they mounted a successful Unification War from Rho-Jashun, quelling the chaos surrounding the Yin-Vinulan Dynasty's demise on Statos-Vey. Due to the subsequent destruction of historical records, many questions still need to be answered about their beginnings and portions of their early reign. Muraharoma had Upata-Shepsus as their ‘First City’ and Thithanu as their ‘Second City.’ What is known is a split developed between them and the powerful Menem Priesthood, still dominating the ancient capital of Thithanu on Rho-Jashun. This translated into the development of two contrasting cultures on Rho-Jashun and Statos-Vey. This dynasty is best known for surviving the First Suvuka Onslaught catastrophe, which saw the devastation of Tolku Rho-Jashun. While the Muraharoma survived, they never recovered from this monumental calamity. While no Tatchlan Master ever ruled the dynasty, it became evident they filled government administration and many professions. The last thousand years of this dynasty is also known as the Duamang Age, which saw the defeat and banishment of the Suvuka.

Murmur of Life / wrapped in the Murmur of Life (Koru/Yelda)

A general term referring to the comfort found in the presence of many others. This phrase is associated with a cluster and large concentrations of Encirclements, such as within the Koru Living Mountains and the larger Yeldic cities.

Mushumafal Peninsula

This is the most prominent feature of the southern section of eastern Thermistal, connected to the rest of the continent by the Jabun Isthmus. Mushumafal is one of the few portions of Thermistal south of the equator. This large peninsula contains the Kukernef Desert and Jaladanu Mountains. In most ancient times, the southern part of this lovely land, the most similar to well-watered Statos-Vey on the continent, was the setting for much of Sinkin’s rite of passage run and his brief meeting with the Menem mystic Seti. All this is detailed in Hesha Vira’s Challenge. Much later, this same land saw the most horrific battles between the Yakku and Suvuka, leading to the destruction of the Suvuka nation and their eventual extinction.

Myka Nu

Third of Anu’s four moons. Known as the ‘Third Moon,’ ‘Larger Moon,’ and ‘Wounded Angry Moon.’ He has a dark red face full of scars. In most ancient times, the Chelyakan named him the second ‘hot moon,' and Menem's followers called him Tarunachit, ‘the Devastator.’ The formal depiction of this moon is a crown of bones, the icon of Tarunachit. This moon is connected with the fourth Danam Yeldic Cluster Virtue, Patience. Myka Nu is the third, full-faced moon in the Danam Yelda’s Equilibrium Icon. The Shanni of Thermistal called the first of the two Principal Ridatu ‘The Righteous Eye’ by this name. They said his night dwelling was this moon. Myka Nu appears on the eastern horizon when Lya Nu is just past her zenith.

NNN

Nallurakon

This was one of the earliest known anti-Tatchlan critics who lived in the latter ages of the Muraharoma Dynasty on Statos-Vey. As a herbalist, she had commenced a career with a relatively minor branch of the Tatchlan Masters programme until she discovered the Sheshenara Plan. She rebelled against this and mounted an unprecedented public campaign to draw attention to the Tatchlan Master’s designs. She gathered a following, and this group tried to disrupt their activities. She also began to compose a series of written works attacking their more ambitious plans. Unfortunately, no copies of these have survived down to the present. While drawing much attention, her hopes were dashed when the Masters readily engaged in a public debate and proved the many benefits of their work. She suffered a breakdown when some of her followers attacked some Masters, turning the public against her. This forced them to go into hiding within the Veredapandra Mountains. After her death, many of her faithful followers left Statos-Vey to travel far north of Rho-Jashun. Among their dependents was the Sawlu Clan of the Wazaratcha Archipelago.

Nantu Age

This is the first Danam Yeldic Age of the Secondary Epoch. It began in 48,719 UKC and continued for 225,431 years until 274,150 UKC. This period may also be divided into Aeons, from just before the Second Aeon to the Eleventh Aeon of the Secondary Epoch for a total of Nine Aeons. Then, unlike the Koru, the Danam Yeldic Mantle fails for fifty-eight years. At the same time, there was a notable drop in all Spokes of the Cluster Wheel's birth. The Variothya maintained the Cluster-of-Cluster Governance, earning them the title ‘Steadfast.’ After some twenty years, the Maja and all Spokes of the Cluster Wheel began to be born again. Finally, a new Majastas arose to found the Shamastrata Dynasty, leading to the commencement of the Second Yeldic Age, named the Emaxul Age. In later times, certain Danam Yeldic Honoured Historians suggested there was evidence of this interruption in the Danam Yeldic Majastas Mantle as a sign of an Epochal Generational Plan. What is certain is that after this interruption, the Koru withdrew from most active involvement in Danam Yeldic's affairs. The record shows them disturbed by these events, saying their “age has never ended,” and they could not advise the Danam Yelda on what they have no experience with. All dates in this first age are preceded with ‘N,’ i.e. “the Imperial Port City of Bhampay was re-founded in the year 49,815 UKC and N 96.”

Nara
This is a plant, and of particular interest is its fruit, which forms a vital component of Sheshenara. The fruit grows near the top on the ends of curved stems, creating a defining canopy of ripe fruit. Of itself, this fruit was known for having many beneficial and even medicinal qualities. When it was ingested and excreted by the Shesha, the resulting brew proved a foundational medicine known as Sheshenara Nectar. With the formal cultivation of this plant, this fruit formation at the top became known as ‘The Upper Canopy.’

Naswoll

This is a lizard that, with only a minor breeding program and no Tatchlan modification, is amenable to being trained to carry messages, packets, and, on occasion, small passengers. It is large enough for a small child to sit on its back before it races along level ground and begins to ‘skim’ close to the surface. Once airborne, it may maintain this remarkable posture for many andas as long as the way ahead is clear. In Pre-Tatchlan times, they were trained to skim over the extensive highways constructed by the Unification Dynasties. They continue their service to this day, and their solid and distinctive aromas are associated with surface roadway travel.

Natlay
This species of grass is primarily found growing around the edges of Hungry Rock ponds in a formation characterized as its ‘beard.’ Its distinctive red hue and uniform appearance serve as a warning to some creatures but may also be an enticement to others, mainly due to their tiny fragrant blossoms.

The Navel of Anu

This is another term for The Plateau inside the encompassing walls of the Primary Mountain Circle. Together, they are Upata-Shepsus, the capital of the Danam Yelda’s Cluster-of-Clusters Nation. Although The Plateau is over two thousand andas south of the equator, it is viewed as located at the midway point between south and north, hence its designation as the ‘Navel of Anu.’

Nebutan

This is the name of a much respected anti-Tatchlan critic living near the end of the Duamang Age on Statos-Vey. She had begun as a ‘Wandering Scholar,’ a traditional teacher travelling through Statos-Vey. She travelled to the capital, Upata-Shepsus, for recertification and discovered a Master Enclave there. She was shocked by what she found and began a quiet operation to gather more information, form a group of allies, and challenge the Master programme. She was discovered and fled to the far north, ending on Wazaratcha Island, where the Sawlu Clan, descendants of the followers of the now-forgotten Nallurakon, an earlier critic of Tatchlan, held sway. They welcomed her passion and brilliance and put their considerable resources into facilitating her with all she needed to produce a substantial series of eloquent critiques of each aspect of the Tatchlan Master plan. She died eleven years before the story of Hesha Vira’s Challenge begins.

Nether Network

One of the early challenges of the Uluvatu Masters was establishing firm contact with the vast interlacing mycelium mesh beneath the Skin of Anu. Often extending for tens, hundreds or more andas in all directions and often linked with neighbouring collective entities, this enormous living fungal network provided what was seen as a rudimentary intelligence linking the blind roots of flora and the immense diversity of fauna below the surface. As such, this mycelium was vital to the realization of Tatchlan. While well aware of its existence beneath the Skin of Anu, especially on well-watered Statos-Vey, the Masters found their subtle presence within The General Plain of the early Tatchlan System extremely elusive to locate and modify. Discipline and formidable patience eventually brought success in this foundational endeavour. All fungal manifestations seen on the Skin of Anu are emergent manifestations of the Nether Network. The two most well-known are the Opothum Mushroom, held affectionately as a Vision Window and the emblem for the Sweet Accord and the Kanart Mushroom. This second fungus exhibits the remarkable nature of the Nether Network. Given that the Kanart naturally grows on cavern ceilings, it demonstrates how the mycelium tendrils can infiltrate rock and travel far from the loam below to form a mesh over various surfaces.

Nethuns Religion

This most-ancient religion appears to have been centred in northern Rho-Jashun. This extinct tradition is best known for having rites and rituals centred around the Consumption Monoliths. Most of their surviving literature was in the form of litanies intended to be sung to them. No other Tolku culture developed around these Non-Living Entities. Over thirty thousand documented Monoliths exist across Rho-Jashun, most within the Mulungu Mountains. There is clear evidence of ritual activity and offerings at some seven thousand sites in the far north. These significant artifacts remained undisturbed for so many Aeons because no other community dared to approach them, even to gather these long-abandoned figurines and mysterious ritual objects. It has also been suggested these Monoliths themselves have protected them due to their noted ability to preserve items within a certain proximity of them. Surviving litanies speak of a god named Nethuns who was said to only reveal his divinity in the shining face of these Monoliths. While the followers of this tradition also venerated Hungry Rock, most of their devotions were to the Monoliths. These communities have held themselves apart from all others and tended to live in isolated groupings near one or more of these entities. This god also appears in the later Menem epic, the Tarunachit. He was an attendant to a Kovlah marshal serving their master Yeoyupan against the Menem Generals of the Air. Interestingly, his primary role was singing stirring battle hymns as the Kovlah contended with the Menem. Esteemed Librarians, Venerable Scholars, Honoured Historians, and Acclaimed Professors have long debated why the Menem needed to employ their exhaustive defamation campaign against this obscure religion. At the time of writing, characterizing another religion as being of the Kovlah was tantamount to calling them Suvuka. Given the Nethuns isolation and a general distaste by most for their traditions, the consensus is this was an unnecessary attack on a tradition posing no threat to the Menem Priesthood of Thithanu.

Nine Petals

This expression is a set of profound skills and cultivated refinements of sexual gratification within a Circle of Eight and between one or more different Circles of Eight, either inside a Cluster or between other clusters, usually during a Gifting. The Nine Petals involve cultivating varying depths of ecstasy, informed by sundry cluster aromas, unknown before establishing the Cluster-of-Cluster’s Nation during the Primary and Secondary Epochs. This is seen as a vital ongoing attainment to health and well-being, although most do not achieve the full Nine Petals until they have the honour of reaching the venerably aged's depth. Any disruption of ongoing descent down the Petals is taken seriously by the cluster’s Elders, who may deem it necessary to assist the affected circle by various means. It should be noted here that the intense release provided by Acoons, or by Living Instruments to their Invocates, is of a different quality, in no small measure, so as not to disturb the necessary occurrence of the Nine Petals in ongoing cluster life.

Ninusay Web

This long and powerful tubular creature habituates fresh and saltwater and is a distant relation to the Sivist. It was significantly modified within Tatchlan to serve as a living cable between ships and shore. They could also bind several ships together in rough seas and serve as towing ropes to pull one or more barges and other crafts through calm channels and canals. Along with their resilience and strength, these beings have far greater flexibility and endurance than any shipping rope. Ninusay Webs were a very early symbol of Tatchlan, and those outside of Statos-Vey involved in shipping tended to avoid them, given their association with the Masters.

Nu

Anu’s sun is called Nu, and the ancient epics describe Anu as Nu’s child. In prehistoric times among the Tolku, the letter ‘a’ being put in front of a name designated the creature or item as coming from the original – hence, language and myth teach Anu came from Nu. In addition to this name, there are derivations, such as the ‘Nu’s Eye’ and the Field Yelda’s ‘Nu Burst’ image. Descriptive phrases like the ‘Sweet Daymaker’ were also common during the Greater Era of the Primary Epoch. Later in the Greater Era and during the Secondary Epoch, these take on a more menacing tone, such as the ’Baleful Eye’ and ‘Fierce Daymaker.’ These appellations became common, even during the long ages between Burning Blossom Cycles.

Nu Darts (Koru, to a lesser extent Yelda)

This phrase is a more robust version of ‘White Knives’ rays of Nu. It is more associated with the early stages of the onset of a Burning Blossom.

Nu Head (Koru/Yakku/Yelda)

A phrase meant to describe someone who is rash and foolish as if Nu has cooked their heads. Surprisingly, this phrase is shared both within the Yakku and Koru communities. Some suggest it is a rare instance of a Tolku common phrase managing to survive the Swath and live on in both surviving branches.

Nuloy-Voyal

A most-ancient Tolku and later Koru collection of songs, poetry, drama and stories usually beginning with one epic tale, traditionally believed to be the oldest part of the collection, called the ‘Lokantare’s Passage.’ The subject of all this material is the planet Anu, its beginnings, formation and eventual end. This forms the first portion of the four ‘Classics.’ There are 26 books in the collection, comprising 15 collections of songs, eight books of poetry and drama, two books of stories and the great epic. This collection was closed in 57,686 UKC and N 8967 of the Nantu Age of the Yelda.

Nurturing Ceremony

A ceremony to comfort and heal a circle or single cluster member who has suffered a loss or trauma. Vendupash may be used during this ritual, either by one or more Leadership Rings of Cluster Elders or, on rare occasions, by Pleasure Monitors dispatched by the Wellbeing Ministry.

OOO

Operant

An Operant distinguishes themselves from Invocates by their ability to enter the Living System of Tatchlan without employing a Living Instrument. They possess a greater depth and can engage in more profound work than most Invocates. Throughout the Cluster-of-Clusters Nations of the Primary and Secondary Epochs, they have served in close association with the reigning Majastas. A general truism states that there is one Operant out of every one hundred Invocates. This percentage is not precise, and the range of Operants manifesting within the ranks of delving Invocates may vary widely. While fragmentary evidence exists for others before her, the famed Shuna-Shapta, dear companion of Thakadush-Satwa, the first Majastas in history, is the first confirmed and well-documented Operant known from the first decades of the Greater Era of the Primary Epoch. Due to her historic role, an Operant may occasionally be called ‘Shapta Master.’ Their story is found in the first novel of this series, Hesha Vira’s Challenge. While most of these Primary and Secondary Epochs’ Operants were prized as a rarity, and the Superior Operants, the fifth of the Eight Living Jewels, manifest as often as an Amarel Gem is found lying in the open, there have been instances where they swelled in numbers. The most notable example was during The Interim Period when the early Koru reanimated the Tatchlan System. Before their first Majastas, many gifted Koru Operants did much to awaken and solidify Tatchlan after the Rectification, also named the Ultimate Panacea.

Our grandmothers, mothers and ourselves/our grandmothers and their mothers

These are traditional ways of referring to successive generations, particularly among Masters, who were predominantly women.

Our noses/eyes/ears fill

This is a traditional set of phrases for encountering something new and overwhelming. Traditionally, the expression is used concerning something beneficial. It is one of the few found among Koru, Yelda and Yakku.

Our step in the march of ages/march of the Majastas Ages

This refers to a circle, cluster or generational contributions to Koru/Yeldic life.

Our Upper and Lower Canopy are extended (full, filled)

A common phrase of satisfaction, health and general well-being. It comes from the sight of the Nara Tree with its radial spread of fruit at the top (forming an upper canopy) and the Shesha creatures hanging down from the lower branches with their extended bowls at the bottom, forming the lower canopy. Together, these two creatures are responsible for the creation of Sheshenara.

Outer and Inner City (Tolku/Yelda)

This refers to cutting out significant passages beneath any surface Cluster-of-Clusters settlement, returning to the Foremost Ones during the Primary Epoch with their ‘World City’ of Thithanu. Despite almost no references in their literature, extensive tunnelling was also discovered under the ruins of both Bhampay and Upata-Shepsus prior to the Danam Yeldic resettlement of Statos-Vey during the Secondary Epoch. The first level contains the infrastructures necessary for the city above, and the deeper levels are set aside for Burning Blossom shelters, general storage, and ceremonial gatherings of many clusters. The Majastas also employ these when intensive Majastas Gatherings or Resonance Rituals with the society’s Maja are deemed necessary. Bhampay has eight levels, and Upata-Shepsus has up to sixteen levels of Inner City beneath the surface. Within this subterranean complex is the famed Anu Cluster Event Chamber. Up to half of Bhampay’s are restored originals from the Primary Epoch; many of the extensive tunnels and chambers of Upata-Shepsus are restored and fortified from the original Tolku works. Bhampay can have such deep networks despite being at the coast due to the subsurface strata being almost wholly composed of dense Azure Stone.

Overseers Hat

This is a ceremonial hat worn by the Vigilant Chief of Shez-Teval within the anti-Tatchlan Shanni state of northern Thermistal. It is tall and hollow. On the outside are a series of bright images of Shez-Teval’s design of the Burning Blossom. The Chiefs of the other Orders each had their hat with distinctive designs.

PPP

Panchala Sea

This is the ocean separating Thermistal (map) from Rho-Jashun (map) and Statos-Vey (map). It flows from the south and brings heated waters, significantly moderating the subcontinent’s climate. Western Thermistal’s extensive forests are watered by constant moisture. Eastern coastal mountains of Rho-Jashun dump more moisture into the ocean and prevailing winds from the West. Southern Statos-Vey is also powerfully affected by warm currents and prevailing Eastern winds sending warm, humid air over the land. It is milder than the same latitude in the North of Thermistal most of the year.

Pang Monument

This ‘Witness’ formation is over five hundred andas north of Upata-Shepsus and one hundred and fifty andas south of Lake Tagal in central Statos-Vey. Thirty-one monoliths are set very close, and several lean onto a tall natural outcropping. The top portions were roughly carved to form a continuous curved outline across the top of the grouping. From a distance, the collection appears as an immense Life Pillar. There is evidence that this was also a focal point for the Suvuka ceremony during their occupation of the subcontinent during The Interim.

Paradigm Pronouncement

This is a rare official declaration by a reigning Majastas on a legal matter. Usually, such decisions are made for a significant issue under consideration at one of the deeper adjudicator courts, such as the Adjudicator Urban, Cluster-of-Clusters Adjudicator, or Adjudicator Anu. These are made during the Fifth Day Phase of the Majastas Hours. They are delivered by an Operant designated as the Majastas Voice for the provincial centre where the proceedings occur. A Humility Petition is presented at a minimum of several two-weeks before the date of the Pronouncement. The Majastas determine this date. Along with reviewing the documentation, it is understood that the Majastas may travel within the Living System of Tatchlan to locate contributing factors not evident on the Skin of Anu, such subtle permutations in the Common Desire at a relevant juncture. This Pronouncement may be lengthy and is attended to by not only the court and those directly affected by the case but also by the Submissively Venerating and relevant staff. Full transcripts and additional documentation accompanying this Paradigm Pronouncement constitute a binding precedent. They may only be amended by a subsequent Paradigm Pronouncement providing compelling evidence of some profound change inside Tatchlan or on the Skin of Anu. It is to be noted that an extensive collection of such Pronouncements has survived from the Primary Epoch. While a few have been overturned, most have stood the test of ages and remain in force, ensuring one of the benefits of the Cluster-of-Clusters Nation - treasured continuity.

Paramount Contact

The Sumudin Yelda hold this title as liaisons and intermediaries between the Koru Cluster-of-Clusters Nation and other national representatives, such as the Danam Yelda and, to a lesser extent, the Yakku Collective. They also serve as agents representing the Koru with subgroups, such as the Field Yelda and Yakku Estates populating the Marachla Plain of Rho-Jashun. During the Emaxul Age and the rising phenomenon of ‘Pastoral Yelda’ in southern Rho-Jashun, they served as the Koru’s primary representatives with this novel form of Yelda. On rare occasions, they may be involved in dealings with their fellow Koru Yelda, the maritime Kudurapala.

Parayad Treasury

This was one of the thirty-two Treasuries found by the early Koru throughout the Mulungu range during The Interim. This was found in the Sanctuary mountain of Arnom within Kodrapum Grotto. While other notable texts came to light from this collection, Parayad is best known for containing the only copy of the famed Final Tolku Proclamation. By chance, this was uncovered early in the Secondary Epoch while Amarel Mountain was being excavated in the then-still-buried city of Bhampay. These two priceless finds helped to open many doors of understanding about the history and culture of the Tolku during the Primary Epoch. Many had already been forgotten since the Killing Swath.

Pastoral Yelda

These are a distinct branch of Yelda, first seen after the fall of the Nantu Age during the fifty-year absence of the Mantle before the emergence of the Second or Emaxul Age of the Danam Yelda. Honoured Historians now view this period as an intense manifestation of a ‘Moment of Disturbance.’ Lost to the centralizing Cluster-of-Clusters Nation, small numbers of Yelda left Statos-Vey during this period of uncertainty. For the next century, their descendants wandered in loosely organized clusters, mainly following the seasons along the southern coast of Rho-Jashun. They move with the migrations of several large herds and create distinctive forests following their trails due to their ongoing dropping of seeds along the path. The Koru were both shocked and fascinated by these Yelda. It was determined they were the product of a previously unheard of phenomenon, where without the presence of a Majastas, the Living System of Tatchlan enacted a ‘Spice Driver.’ This caused a portion of the general population to Scent Separate from their clusters without following the expected Scent Integration with other cluster fragments or established clusters. No record existed of such a bizarre occurrence taking place at any point during the Greater Era of the Primary Epoch. They ‘viewed time sideways’ and dwelled in what they called the ‘everywhen.’ They spoke in song, and their tread was light upon Anu. Their primary contact with the Koru or Danam Yeldic Cluster-of-Clusters Nations is the Sumudin Yelda in their diplomatic roles as ‘Paramount Contacts.’ This unprecedented development diminished with the arrival of the Emaxul Age, but the curiosity was intensively examined, and the implications were fiercely debated long after the Pastorals passed into history.

Pathuda
This is a well-disposed beast of burden and mount employed extensively throughout the Primary Epoch by the Tolku. Adult Koru and Yakku are both too large to ride them. They had other means to move goods and were, for different reasons, less inclined to employ them. It was left to the Yelda, similar in height and weight to the original Tolku, to bring them back to full service. With the emergence of the Danam Yelda, these beasts took on the symbolic significance of embodying the Cluster Virtue of Patience due to their bearing Elders forestalling death to reach the gates of Upata-Shepsus during their Ceremonial Walk. Another light-hearted cultural reference, referring to their prominent lower lip, speaks of someone ‘making a Pathuda face’ if they are pouting.

Patzku

This is the first of two members of the ‘Long-Tailed Troupe’ class of Cousins. Their pelts are shades of brown with slight white accents around their snouts. While they may venture into trees, their life is on the ground. These are far larger than the Tree Dwellers, although significantly shorter than the Tolku or later Yelda, and form sizeable and cohesive societies of between twenty and forty adult members. During the Duamang Age at the end of The Lesser Era of the Primary Epoch, these Cousins were augmented by the last generations of Masters before the arrival of the first Majastas. They became a beloved servant of rural communities and later to Rural Clusters. They can now be trained in various agricultural and pastoral tasks and pass these skills on to their young. The extent of their improvement within Tatchlan may be demonstrated by the fact many innovations in farming practice have originated with them. While a small population of Tree Dwellers may serve Rural Clusters, their Patzku population may exceed the Ripe Adult population.

Pax Zenam Ridge

This is the land bridge connecting Rho-Jashun to the subcontinent of Statos-Vey. Its central spine contains one of the two minor southern offshoots of the Mulungu Mountains, most of which proceed west across the southern extent of Rho-Jashun. This spine divides the ridge into northern and southern portions that are relatively level for clear passage.

Peace, Order and Good Governance

This is now considered the first mandate of all Variothya Ministries, dating back to the pre-Tatchlan Buyanupithar Dynasty and its famed Legal Code. Sadly, during The Lesser Era of the Primary Epoch, venomous ambition and vile greed sabotaged these stately goals. The first found expression in murderous machinations going so far as to threaten the imperial person and household. The second manifested as despicable corruption rotting the heart of the most palatial institutions. These two cancers always undermined these exemplary goals and actively thwarted all attempts to root them out, repeating the sad litany of Self-Absorption’s Four Generations. Sooner or later, the state degenerated into another manifestation of Raw Life. The historic cry of ‘Secure Us or Slay Us’ stems from this endless cycle of frustration and misery. History records the latter days of the once-grand World City of Thithanu came to ruin by all these malignancies even before the First Suvuka Onslaught pushed the entire city into the Uthumpon River. With the advent of the Tatchlan Cluster-of-Cluster’s Nation and the final breaking of the tyrannous wheel of the Four Generations, this most-ancient dictum was entirely and consistently realized. For the Greater Era of the Primary Epoch and the duration of the Secondary Epoch, the Majastas-reigning nation is presided over by not only genius and maturity, but honour and virtue.

Pelens
These are tiny beings with a seed head and long whip tails. They are planted under the skin of various groups travelling some distance and engaging in hazardous activities for one or more ministries. They are prized for unerringly returning to a designated location should their host suffer a fatal injury. During their passage, they accumulate signs the skilled eye can read about the origin of their journey. The Commandant Ministry has long used them. They are also employed by the Kudurapala of the Mahamdul Maritime Empire to alert them of any calamity at sea. The presence of Invocates travelling with these groups has somewhat diminished their use in modern times. Pelens are a member of the Recovered Ones of the ‘Innovated’ Rank. Pelens are a relation of what became another Living Instrument, the Ixim.

Pillars of Tatchlan

This is a more formal way of referring to the Spokes of the Cluster Wheel.

The Plateau

Within the monumental formation of the Primary Mountain Circle, there is another known for most recorded history simply as ‘The Plateau.’ While but a speck within the expanse now known as The Grand Interior, it is still massive and abrupt, composed of near pure Azure Stone. Its roots are linked to the encompassing walls beyond the site around it. This vast and colossal monolith towers over the undulating heartland of Upata-Shepsus. Its northeastern face looks towards The Gateway, a distance of three hundred and one andas. From prehistoric times, this awe-inspiring outcropping, over half as tall as the surrounding Mountain Circle, has been a focal point for assembly and leadership. As early as The Witnesses were raised, vast multitudes gathered and circumambulated around it. Like the encompassing walls, there is evidence that long ago, the rough top was flattened to create a broad raised surface for a hundred generations of structures. All this was before the Funomanru Dynasty’s Unification War, fashioning the first continental governance of Statos-Vey during the Lesser Era of the Primary Epoch. They established Upata-Shepsus, as it was already called, as their Imperial Capital and built their domes and towers of governance on The Plateau. They overlaid and broadened the ramp from the plain to the top on its northeastern flank, facing the distant Gateway. They also laid the foundations of the first Imperial Way from the ‘Foot’ of The Plateau to travel in a straight line 1,278 andas to the port terminus of their commercial centre, the already ancient city of Bhampay. They accelerated the program of levelling all the surrounding mountains into a continuous flat top and further flattening the top of The Plateau for an expansive imperial seat. Despite their ascendancy, the first Emperors ensued all artifacts recovered from The Plateau from earlier royalty were gathered and preserved with care. The Buyanupithar Dynasty continued this massive undertaking but reserved Upata-Shepsus as a ceremonial site and established Thithanu as their capital far north in central Rho-Jashun. The Yin-Vinulan Dynasty had its capital in the Funomanru’s economic hub, the port city of Bhampay. They ceased all mining activities while preserving the Primary Mountain Circle for ceremonial events. The Muraharoma Dynasty reoccupied Upata-Shepsus and established The Plateau as their primary dynastic throne. In an attempt to unify the two lands, Upata-Shepsus became their ‘First City’ and Thithanu their ‘Second City.’ The profound cultural divides and markedly different levels of population and prosperity meant these designations were strained at best, signalling Thithanu’s decline and the ascendancy of Upata-Shepsus. From this point forward, for the remainder of The Lesser Era and the entirety of The Greater Era of the Primary Epoch, The Plateau would be the core of the last pre-Tatchlan dynasties and all of the Tolku’s Cluster-of-Cluster’s National Majastas Dynasties. The Plateau's interior was subject to significant excavation for reserved chambers, passageways, and several lifts to provide vertical passage for goods and dignitaries to the top and back down to the underground transit. All of this ceased with The Killing Swath and then was mutilated and eradicated by the Second Suvuka Onslaught. During the Secondary Epoch, the Koru Majastas established the Statos-Vey Protectorate to begin the prodigious undertaking of domesticating the entire subcontinent after the ravages of the Suvuka during The Interim. This was in anticipation of the arrival of what would come to be known as the Danam Yelda. Their seat was the now scoured top of The Plateau, on which they erected a tent city. They raised no permanent structures on the venerable wind-swept expanse atop The Plateau, leaving that to what they deemed the true heirs of the Tolku, the Yelda. After their Ceremonial Walk, the early Danam Yelda established a Shrine in the heart of The Plateau to house the Preserved body of the last Majastas of Tich-Tushmul, Majastas Radashum-Nal. The first Majastas of the Danam Yelda renamed his Danam Cluster the Upata-Shepsus Majastas Cluster. This dynasty established The Plateau as the ‘Navel of Anu,’ the hub of the Capital Region. A vast city of Variothya Ministries now encircles it, and beyond them, an even greater multitude of Mantle Museums of the Danam Yeldic Majastas Dynasties. All those attending on official business or pilgrimage may view the Legacy by travelling the Circumambulatory Highway surrounding The Plateau, as was done in prehistoric times. This final state of affairs is in place by the fourth novel of this series and continues past the end of the eighth novel.

Pleasure unites. Pain separates

This is an early Tatchlan Master maxim, referring to the value of pleasure in presenting the wholeness and completeness of embodied beings. Pain was shown to create distortions of separation between parts and the whole. While this ancient phrase is found in many places, perhaps the most notable is in the ill-fated last Majastas of the island of Tich-Tushmul, Radashum-Nal’s ‘Rectification Document.’

Practicians
Early in the Lesser Era of the Primary Epoch, after the fall of the Funomanru Dynasty, Water Viewers and other mystics and aspirants began to coalesce into secret societies. With ancient laments of ‘Secure Us or Slay Us!’ ringing in their ears, they set about to remake Anu into a more fitting abode for the Tolku. They were devoted to ending the destructive cycle of what would later be known as the Four Generations of Self-Absorption. Through painful trial and error, they gained access to Indatubangus and began weaving The General Plain. In time, they noted how the infinitesimal portions of this mesh were organized into what would later be called the ‘Eight within Eight within Eight Living Conventions.’ By virtue of the formation of The Lustrum Mirror, the first true Tatchlan Masters would inherit these works, and the Uluvatu Masters would crown all with the true Living System of Tatchlan.

Praka River

This river feeds the Ring Lakes in the northwestern corner of the continent of Thermistal, where the leading Wajah dwells before emptying into the Tharapura Ocean.

Pramath Island

This is Anu’s most prominent island off the eastern coast of the Mushumafal Peninsula in southeastern Thermistal. This was a significant Suvuka ceremonial site before and after their defeat and sequestering behind the Vettencore Passage. This is the location of Sinkin and Setush’s final rites, as detailed in Hesha Vira’s Challenge. The final defeat of the Suvuka by the Yakku took place on this island.

pre-adult

Children are designated as pre-adults from birth until their Life Cake Ceremony. The roots of this designation go back to prehistoric times when infants and youth did not receive a name unless they survived childhood. Infant and youth mortality was dramatically reduced with the Unifying Dynasty of Funomanru and subsequent dynasties of the Lesser Era of the Primary Epoch. With the emergence of the Cluster-of-Clusters Nation, the most common threats to young life were better understood and addressed to the point where most were assured of surviving into treasured adulthood. It was well understood from early times that all children are born prematurely. This was due to the limitations of their mother’s pelvis tolerating their enlarged heads. The Tolku of the Primary Epoch and the Koru and Yelda of the Secondary Epoch appreciated that such junior members were still in formation. While their charming ignorance was always a source of delight and pain, no virtue was attached to naivety. Wisdom and ignorance cannot coexist, and the goal was to deepen understanding in an adult capacity. There is also the issue of their being incapable of perceiving Tatchlan. From the time of the Practicians, it was clear that pre-adults lacked the capacity to enter the Living System. For these and other reasons, until their brains were fully developed well into their second decade, they were not seen as ‘Ripe Adults.’ They were not included in the census and had little agency in their community. While Fermented Sap was available to them, all forms of Vision Windows are reserved for Fresh and Ripe Adults. The goal of growing them into treasured adults consumed their circle and the entire cluster, along with the surrounding Encirclement and beyond, bending to assist in the process. It was understood that they began to aspire to this clarity and functionality as they passed through their first decade. So begins their drive towards completing themselves as best they can. This chafing against childhood is met by a series of short rituals and ceremonies, part of the Conclusion and Commencement Rites, meant to increase their stature and give them new adult privileges. The Life Cake Ceremony is the crown of these, concluding with their being named ‘Fresh Adults.' This is a probationary period where the young cluster-mate now participates in most adult activities to push towards treasured Ripe Adulthood. Due to many factors, there is no set schedule for cluster acclamation of their achieving this goal. On average, Ripe Adults usually are acknowledged five to ten years after their Life Cake Ceremony.

Preceding our grandmothers and outliving our grandchildren

This phrase is traditionally associated with a Majastas living more than five hundred years. It is generally understood that by the first century, Majastas were possessed by The Throne. This integration deepens with subsequent centuries. One aspect of the adoration accorded to Majastas Multitudes is that with their span extending to over one thousand years, they are seen as embodiments of the Living System of Tatchlan. Such depth of precious Continuity provides a profound peace and security to the transitory and ephemeral passage of generations, particularly after an extended period of shorter-lived Majastas.

Preservation Cubes

This is the third great Koru innovation after the Yelda and Healing Vats during the Secondary Epoch. For security, much of their origins remain sequestered. What is known is that during the first Koru Majastas Dynasty, discoveries were made concerning the fearful Consumption Monoliths, leading to the formation of these cubes. It is believed that the ‘preserved’ items found close to these entities yielded a way to restore and preserve damaged items. Extreme caution is exercised in all aspects of the production of this substance. It may be in a cube shape or whatever other form is required without diminishing its ability to fuse with any surface, producing a profound restoration. Part of this effect is from this substance taking on the appearance of the material it is preserving. An example is a gash in stone that appears to be restored by more stone filling the gap. Used initially to repair structures and artwork fashioned of durable materials, it was perfected in time to conserve whatever was required, including fragile documents. This craft was perfected by the Venerable Koru in many ways, including the addition of fine sand and minerals to the mix. If desired, this recipe may lead to the treated subject taking on the appearance of being composed of sparkling glass. Due to the significant power of the process involved in their formulation, including restricted access to Consumption Monoliths and terrible risks of unsafe handling, only intensively-trained Cube Masters from the Enhancement Bureau of the Preeminent Works Ministry are licensed to work with Preservation Cubes. These Cube Masters have a particular facility to affix the Cube on a horizontal or vertical surface and direct its course in a desired direction or specific dispersal. They may ‘read’ how the curing process goes before declaring the work complete, allowing for physical examination of the results without harm. These Cube Masters may also choose to administer the substance in other forms. The most specialized is as a spray to preserve delicate items. One milestone in their training is to successfully spray a fragile blossom so that it cannot be distinguished from others still alive around it until touched. While there have been rare accidents, the most well-known aberration in Cube usage was directed by the final Tich-Tushmul Majastas, Radashum-Nal. He caused the treatment to be applied to himself while alive to preserve his entire body as a memorial to the island population and form part of the island’s patrimony contained within The Plateau of Upata-Shepsus. Cube Masters join the rare coterie of those specializing in non-living materials. Another example are the Spume Masters, who work with both raw and perfected versions of Phantasm Spume. They stand in service of the Doubles and Vats Bureau of the Wellbeing Ministry.

Pre-Tatchlan period

Prehistoric ages leading up to the Greater Era, defined by the global Cluster-of-Clusters Nation of the Primary Epoch. This is also called ‘The Lesser Era’ and is covered extensively HERE. This succession of ages informs the present of our first novel of this series, Hesha Vira’s Challenge.

Present to her/his nose

This means bringing something good to another’s attention.

Primary Epoch

The Primary Epoch is divided into two parts. The Lesser Era is also known as the pre-Tatchlan period. The Greater Era followed it and is characterized as the first Cluster-of-Clusters Nation of the Tolku. The Greater Era contained an estimated one hundred and twenty to one hundred and twenty-one Aeons, making it over three million years under a long succession of Majastas Dynasties presiding over an Anu-spanning Cluster-of-Clusters Nation. While the Treasuries provide some structure to this period, much remains unknown, including anything approaching an end date. Late in this vast set of ages, Tolku Honoured Historians were known to have formalized the Aeon system for the broadest overview - an Aeon being a period of 25,000 years. The most significant milestone was the full realization of the Blossom turning into the calamity of the Burning Blossom. This took place during Aeon Sixty. Until this point, the now shocking practice of opening the Tatchlan System to what had been known as the ‘Blossom Benisons’ had taken place. The closing of the Resplendent Work from further damage and the early initiation of what would eventually be known as ‘The Shift’ commenced. This is the rare instance where we have a precise date, 1,597,934 of the Tolku Cluster-of-Clusters Nation, ruled over by the Voltumnam Majastas Dynasty. This was the same dynasty responsible for creating the Anu  Cluster Event Chamber. This immense period of unmatched glory ended with the ‘Killing Swath’ and subsequent ‘Second Suvuka Onslaught.’ This was followed by the period known as The Interim, during which the Suvuka covered Anu.

Primary Epoch Attainments
This term applies to any item, living or otherwise, that the Guardians considered necessary to rebuilding the Cluster-of-Cluster’s Nation after the Killing Swath ended the Tolku of the Primary Epoch. The gathering of such items, often in considerable danger once the Second Suvuka Onslaught had commenced, fell to those first three Generations arriving at the Sanctuaries and the heroic Fourth Generation who risked their lives to obtain what was left prior to the Suvuka sweeping all away. It is to be noted that Living Instruments always took priority over non-living Primary Epoch Attainments. The collection of these ‘Troves’ continued well into the Secondary Epoch, although most were discovered within the Living System of Tatchlan. A prime example of such a living trove was the series of Breathing Seals Conglomerations, which revealed vital information about the causes of the Ultimate Panacea, better known as The Killing Swath.

Primary Masters

Referring to the first generations of Masters (inheriting and surpassing the previous generations of  Practicians), said to have organized after the fall of the Funomanru dynasty on Rho-Jashun. Due to later dissension and persecution, many migrated south to Statos-Vey and the Veradapandra Mountains. There, they found a spring welling up from the floor of a cave deep inside a mountain named Uluvatu. They laid the foundations of Tatchlan within this mountain. These are seen as the first of the Primary Masters and are also called Uluvatu Masters. At first a secret society, they extended their reach beyond the mountains and drew on elites in the Buyanupithar, Midin, and Yin-Vinulan dynasties. Their staunchest critics were the followers of the Menem religion, who at times sought to destroy them.

Progress

Whenever the Majastas tours a region within the Cluster-of-Clusters Nation or, on rare occasions, outside of it, they are said to be making a ‘Majastas Progress.’ These tend to be more frequent earlier in the Mantle of a particular Majastas, with the aim of visiting every provincial centre throughout Statos-Vey and southern Rho-Jashun at least once within the first century of their Mantle. Of necessity, this Progress includes a portion of the Majastas Cluster, the Majastas Court, and senior members of all Ministries. In each location where the Progress pauses, the Majastas Hours are observed, while Invocates and Operants continue their governance service within Tatchlan. This Progress often includes regular features in each population centre, such as making Paradigm Pronouncements within the province’s Paramount Magistracy, enriching Living Instruments within various Enclaves and conducting one or more Majastas Gatherings. There are many reasons why a Majastas may enact a Progress later in their Reign when The Throne possesses them, but the historic trend is for the incidence of these extended tours to diminish, often becoming confined to ongoing movement between the Sister Cities of Upata-Shepsus, the capital of the Reign, and Bhampay, the commercial hub.

Pulling the Scent out

A phrase meant someone able to read more from body aromas than most. Often, this is associated with the Aroma Touched.

QQQ

Quantha Age

This is the third age of the Danam Yelda after the Nantu and Emaxul. An extended period of one hundred and thirty-one years separated the last Majastas of the Emaxul Age and the first of the Quantha, Uzanamar I, in the year 736,773 UKC. This is the final Danam Yeldic age treated within the novel series.

Queldeday
This curious creature lives long, spending more than half of its life beneath the waves near a coastline. They go through several cycles, in part indicated by their changing diet. When underwater, they appear to exist on infinitesimals and the mineral content of rocks. After roughly a decade beneath the waves, they move to the shore, positioning themselves on rocks exposed at low tide and submerged at high tide. They may need to be relocated if they attach themselves to wharf pilings. What makes them of interest is they now begin to change themselves and their diet by glowing at night. This bright light attracts Blood Midges and other insects, consumed if they fly too close. After a time, they move entirely out of the water and become nighttime insectivores. Throughout the Primary and Secondary Epochs, these creatures have been gently collected and used to reduce pests and light walkways at night. They may also be coaxed onto sticks or other tools to become mobile light sources, although this is less common and may prove problematic as the creature is disturbed by the constant movement.

Questing Nose

To possess a questing nose means someone is passionately inquisitive about a specific thing or, even more admirable, life in general.

Quickening

This refers to the wakening of the entire Resplendent Work. Initially, the generations of Tolku Masters foresaw this as a gradual process leading to the accumulation of Maja and other Spokes of the Cluster Wheel, forming a mass out of which the first Majastas would manifest—instead, with the birth and near-immediate assumption of authority by Thakadush-Satwa, the first Majastas, the entire Living System blossomed in profusion. The Quickening of Tatchlan after The Killing Swath and The Interim more resembled the original Master’s vision, with all Spokes and a considerable number of Operants preceding the Mantle enveloping the feet of the first Koru Majastas Zudaz-Vozev.

RRR

Raw Life

This term predates the written word and refers to what came to be seen as the vile nature of life’s survival plan. Among many grim observations made by the earliest Water Viewers, it was clear that most young born never live to reproduce. Those not destroyed in their first year of life by privation or disease were avidly consumed by all able to reach them. Life was an endless series of open mouths consuming each other and being consumed. This is why Hesha Vira, the Face of Raw Life, has eight weeping infant faces on one cheek and seven tiny skulls on the other. Among the early religions, the wise ones cast their deities as heartless dispensers of equal portions of sorrow and joy. From the earliest times, some refused to accept such pathetic servitude. They determined they would remake Anu into a world worthy of such beings as themselves. The first to find a pathway into the workings of life itself was named the Practicians. Through long, patient, disciplined and selfless labour, they grew their first Tatchlan Masters and all subsequent history.

Raw Mountain life

This is a Koru term from later in the Secondary Epoch to distinguish those living within the original Mulungu Mountains from those dwelling in the newer Living Mountains. Over time, most Koru filled the Living Mountains, with only a tiny percentage continuing to live in the original caves of The Interim, including the Sanctuaries. One of their primary uses is to maintain these historic sites and to guide those visiting them. The Chandara Grotto of Mount Rongu was chief among these sites, where the first Healing Vat was fashioned. Despite having the term ‘raw’ in it, this term was not intended to be a disparagement.

Recovered Ones

Also referred to as ‘Koru Living Instruments,’ these creatures, initially modified by the Tolku during the Primary Epoch, were recovered by the Koru early in the Secondary Epoch. There were entire classes of these beings who tragically went extinct. Those surviving had to be altered from their original function after the Killing Swath and Suvuka Onslaught. These survivors needed to be reworked within Tatchlan to regain their perfection. Given the Koru’s underground existence, they were also made to dwell naturally below with them. The Koru classified these as ‘Converted,’ ‘Modified,’ and ‘Innovated.’ The Danam Yelda rightly regard these living masterpieces as a testament to the genius of the Koru, who tend only to claim true innovation of living forms with their creation of Healing Vats and the Yelda themselves.

Red Ring Wall

This is the most outstanding engineering achievement of the lauded Yin-Vinulan Dynasty in their capital, Bhampay. This circular wall encompassed the port city. While much may be said about the land portion of this monument, the true wonder of the Red Ring was the sections extending out to encircle Bhampay’s sheltered Inner Harbour. These ancient crafters excelled by making this massive structure rest on an elaborate bearings system, allowing large sections to rock back and forth with the Panchala Sea’s surf. During storms, this function permitted the Red Ring to endure when many other structures gave way. Such was the excellence of their work that for the rest of the Primary Epoch, there were only a few occasions when major repairs were necessary. They continued to maintain themselves throughout The Interim when none attended to them. Another reason for the name is the surf's distinctive sound against these seawall-shifting sections. It has been suggested the Red Ring also served an additional function of concentrating the city’s population in such a way as to maximize cluster aromas, leading to many enriching Improvements.

Refinement Emporium

This specialized market is primarily found attached to Ablution Academies in rural settings. This Mantle Establishment aims to bring in a wide variety of improving products from urban centres to alleviate pastoral life challenges, ensuring the treasures of refinement are well distributed in the hinterland. These Establishments are strongly supported by the Granaries and Customs Houses Bureau of the Cycles Ministry, so the benefits of civilization are well distributed beyond the confines of the original urban context generating them.

Reke (Koru)

This term means a ‘stretched sign.’ Used within the Koru transit system known as their ‘Continental Lines,’ these symbols were etched on the walls in a series meant to show the present location and distance to and from locations. They are stretched to varying lengths to be read at specific speeds the transports travel. The bottom of the row could be read at the slowest speed and the top at the highest.

Repast of Remembrance

This most-ancient tradition involves the ritual consumption of a smaller or more significant portion of a recently deceased by cluster-mates and guests as part of their observance of mourning rites. This appeared to have been practiced widely in prehistoric times. The belief was that the community thus integrated a portion of the dead into themselves. While most early religions incorporated this practice into their rites, one dissenting tradition stood out. The ancient religion of Sime is primarily remembered because it was the first to enact prohibitions against this practice as ‘unclean.’ Later, the Menem Religion, despite persecuting those following the God Sime, retained and strengthened these prohibitions as part of their campaign to disassociate themselves from what they saw as the ‘skin sacks’ of bodies. The Repast was renewed during the Greater Era of the Primary Epoch, particularly concerning the rites surrounding the death of Doubles. Given the enriched nature of Double’s bodies, the Repast took on its complete form, with their entire bodies being consumed by their cluster. The result was a notable improvement in the health and vitality of that generation. This tradition continued for the entirety of The Primary Epoch. After the Killing Swath and during The Interim, the emergent Koru made a breakthrough manifestation of Tatchlan by creating the Healing Vat. These Living Instruments became intimately associated with Doubles, and a new tradition began of feeding the dead Double to her Healing Vat during her ‘Conclusive Offering’ to fully ‘Ripen’ it. During the Secondary Epoch, little or no portion of the Double’s body is consumed during the Repast in honour of her life. While the practice remains, it is now reserved for those attaining a measure of distinction within the cluster. On rare occasions, a Repast is held for those few achieving the level of one of the Eight Living Jewels. At these times, only a small portion is used for the Repast.

Resonance Dome

The Resonance Dome is a jewel in the prodigious set of accomplishments of the Upata-Shepsus Dynasty, the first Majastas Dynasty of the Danam Yelda’s Cluster-of-Clusters Nation. It is situated in the Sister City of Bhampay, during its re-establishment as a Danam Yeldic commercial hub built on the most-ancient Tolku city. The Resonance Dome is the single-largest Danam Yeldic surface domed structure, enclosing an interior nearly rivalling the first series of Koru Living Mountains, the Kupat Series. It is known that Rock Craft and other Masters of the Venerable Koru were involved in this enormous project. Construction began in the year 52,194 UKC Two-Week Eleven, Majastas Mountain Day 188, also the year 3475 of the Nantu Age. Majastas Multitude Upata-Shepsus VI lifted many handfuls of soil and placed a cornerstone. As the name suggests, this structure has hosted innumerable Resonance Rituals and many Majastas Gatherings throughout the Secondary Epoch. Bhampay’s Resonance Dome has also hosted a wide variety of other mass ceremonies and gatherings and has some connection to nearly all notable events in the vibrant and complex history of the city. The Majastas, as Patron of all Maja, direct their Chancellery and Ceremonies Ministries toward the hundreds of clusters surrounding the dome. Their primary Use is the constant maintenance and improvement of this venerable edifice. Subsequently, history has seen many provincial centres producing their own Resonance Domes, consistently named after their province or some notable local cluster or historical event. None of these approach the daunting dimensions of the original, which, when referred to about these later domes, is called the ‘Primary Resonance Dome’ of Bhampay.

Resplendent Hands

There are times when either the fleeting current generation or, more often, Honoured Historians see clear evidence of Tatchlan ‘reaching through’ the Skin of Anu to impact events directly. At such times, they refer to the presence of the ‘Resplendent Hands.’ On occasion, this has been depicted as the Face of Alatanda, the Bridge and Hub for all Twelve Principal Faces, having two hands emerging from either side of his Face. Diverse events are seen as having this same source, ranging from the Mantle embracing the feet of the next Majastas to The Throne, infilling the current Majastas over time to imbue them with the whole legacy of The Living System. Other manifestations appear to influence the entire population. The best known is The Collective Pull, which may be tracked over time to display new cultural trends of succeeding generations. Certain powerful Operants, particularly those designated as Superior Operants, may also observe the Resplendent Hands incrementally influencing certain vain and capricious rivulets of the Common Desire within Tatchlan. While the Resplendent Hands are always in service of the current Majastas, it is clear they pre-exist them and will continue after them.

Rho-Jashun (maps)

This is the second-largest continent on Anu after Thermistal. Connected via the Pax Zenam Ridge, it forms a continuous landmass with the southern subcontinent of Statos-Vey. Near all of this continent is above the equator. The most extensive of Anu's mountain ranges, the Mulungus, form a dense range along its eastern and southern coast. Much of the central and south interior is dominated by the Marachla Plain, the broadest open landscape on Anu. The Tolku arose on Statos-Vey from among the Cousins, and only small numbers began to migrate across this enormous continent during prehistoric times. It is now thought this migration into very different environments fully demonstrated their superior ability to adapt and invent extraordinary tools to thrive in various conditions, meaning they possessed the Collective Crown in full. Early history saw increasing habitation and a proliferation of kingdoms built one atop the other. After the First Unification War, the Funomanru Dynasty laid down the first highways and founded several cities and ports. The first period of large-scale population density began when two ruling houses, the Buyanu and Pithar, joined in waging the Second Unification War and uniting all Tolku from their new capital, Thithanu, in northern Rho-Jashun. Thus began the Buyanupithar Dynasty, which initiated extensive cultivation of Salarish fields across the Marachla Plain, and a legal code and calendar are still in use throughout the Primary and Secondary Epochs. The Menem Religion arose to prominence during the later ages of this dynasty. The First Suvuka Onslaught obliterated this civilization, and the Suvuka occupied all of Rho-Jashun until Master Duamang’s weapon dislodged them. After a period of disillusion and chaos, the Tolku’s Cluster-of-Clusters Nation's unfolding saw a prosperous population return and remain throughout the Primary Epoch. Following The Killing Swath, three prominent members of the central Mulungu Mountain chain, Mount Chraxan, Mount Arnom and Mount Rongu, known as the ‘Central Triumvirate,’ served as Sanctuaries for the Second Suvuka Onslaught survivors. Out of this population grew the Koru, who chose to occupy the mountains and raise new wonders known as ‘Living Mountains’ along its inner eastern and southern range. After the Suvuka’s extinction, the Marachla Plain became an agricultural hub, with the Field Yelda tending Salarish and other crops. Yakku also settled in forested Estates across this vast open country. The Koru made a monumental decision after the Third Cycle of the Second Burning Blossom of the Secondary Epoch. They quit the Mulungus and even their magnificent Living Mountain series and excavated a massive series of interconnected chambers tens of andas beneath the surface and extending for hundreds of andas in all directions beneath the Marachla Plain. These became known as their Deep Domains. The Koru dwelt until all joined them in the Tertiary Epoch—this tale of Anu and Tatchlan is beyond the scope of this novel series. The remaining Yakku and Yeldic populations, eventually including portions of the Danam Yelda, were allowed access to a portion of the Living Mountains during Burning Blossom Cycles until they could no longer protect them.

The Rift

This term (see also the ‘Yeldic Debate’) is reserved for the incremental souring of relations between the Yakku of Thermistal and the Koru of Rho-Jashun during The Interim and well into the Secondary Epoch. Given the initial cordial ties between these two descendants of the Tolku, culminating in the birth of a new entity on Anu, the Yelda, Honoured Historians have laboured long to explain this complete dissolution. While outside their exquisite specialty, the first generations of Koru Jemnum Apprehenders turned their fierce gaze to the extensive documentation covering this period. They discerned the persistence of several Concept Filaments running through most Yakku sources. Their core thesis was that the Yakku became afraid of the Koru. The passion for discovering each other initially masked this fear. Over time, a profound disquiet was revealed as the tide of joy receded. First, the Yakku’s turning away from the legacy of Tatchlan. Most Venerable Scholars now agree that this was based on a Moment of Disturbance experienced immediately after The Killing Swath among specific key surviving members of the Viracocha District Flora Ministry in Western Thermistal. When meeting the Koru of Rho-Jashun, they were confronted by near relations who embraced the Living System and appeared to thrive. A multitude of issues arose for the Yakku around this fundamental difference, leading to increasing dialogue turning into debates and, finally, arguments. This unease turned to shock when the Koru grew their first Majastas, Zudaz I. By this time; there were increasing divides among different classes within the Yakku Collective. Some embraced the existence of the Koru, leading thousands to migrate to the Marachla Plain of Rho-Jashun to settle. An equal number of Koru moved across the Panchala Sea to colonize the interiors of the previously uninhabited Viracocha Mountains. Extensive trade and cultural exchanges produced an elite comfortable in both worlds. Outside of their Crown Rises, the majority remained uneasy. This was enflamed by the appearance of the Siv-Sa triplets, who brought religious fervour to this growing antipathy to all aspects of Koru influence within the Yakku Collective. It was believed their untimely death coincided with the arrival of Majastas Zudaz I. Even when She later released the modified Brangnam Plague to sterilize the remaining Suvuka on Thermistal, wild stories circulated in the ‘backforest’ about the Koru threat. If there is one moment when ‘The Rift’ erupted across Rho-Jashun, it was with the news of a second Majastas on Rho-Jashun. This led to a revolution that overthrew the old consensus within the Yakku Collective and removed much of the elite structure. While many of these elites successfully eluded capture and became refugees on Rho-Jashun, all formal ties were severed, and the Koru population of the Viracocha Mountains was forced to adapt to a surrounding hostile population. While far more could be said, this series of events formed what is now termed The Rift.

Ring Lakes

This is the site of what must have been one of the most devastating impacts of an Eye of Nu in northwestern Thermistal. A great deal likely changed on Anu when it hit. Over subsequent history, this original impact crater had partially filled in with waters from several rivers, shifting the actual impact refuse to form a series of curved lakes. It was extensively surveyed during the time of the Tolku’s Viracocha Flora Ministry during the Primary Epoch. During the Secondary Epoch, the Yakku came to view this strange formation, shared by the Watejas and Medebe Regional Trees, as having ceremonial significance. With the growth of the venerated Wajah, many were settled within this region, leading to it becoming a pilgrimage site.

Ripe Adult
The honourable appellation of ‘Ripe Adult’ is usually given five to ten years after a Fresh Adult’s Life Cake Ceremony, making them in their mid to late twenties. Traditions vary regarding the time between these two, how they are marked and whether Fresh Adults commence their lives in new Circles of Eight or remain with their birth circle. There is no stigma attached to Fresh Adults continuing into their later twenties as some struggle with distinct complexities and may bring greater depths when they attain Ripe Adulthood. This is often the case with the Touched Spoke of the Cluster Wheel. From this point forward, anniversaries and milestones within the Conclusion and Commencement Rites grow increasingly complex. A defining feature of a Ripe Adult is they now have the potential to enter Tatchlan. While some Spokes have direct access, most cannot do more than visit the Living System by Dream Guides or later with the Danam Yelda Spinning Wheel Dances. Those born manifesting one or more of the Spokes of the Cluster Wheel often achieve Ripe Adulthood at a younger age due to the intensity and gravity of their biological calling. Perhaps the most abrupt transition occurs among those who manifest as Doubles. By their unique nature, Doubles show no sign of their Spoke before their first pregnancy. Once their Leadership Ring recognizes the scent wash, they are immediately given the more profound status of Ripe Adulthood, regardless of age.

Ripe Adult Cohort

This refers to a generation of young adults reaching Ripe Adult status together. Large groups simultaneously coming of age are generally planned for a Gifting with another cluster needing an infusion of new cluster mates. Often, such planned cohorts have or are entirely composed of Gem siblings. Larger Ripe Adult Cohorts from several clusters may also be planned by the Ratio Bureau of the Wellbeing Ministry to address a regional calamity.

Rogue Mantle

This is an exceedingly rare and always tragic instance of a malignant and abhorrent distortion of Tatchlan. Most recorded cases involve a second Mantle arising within the range of an existing one. However, a handful of instances are recorded where a succeeding Majastas assumed the Mantle only to go mad (see Tich-Tushmul). Near all such occurrences were blots on the otherwise glittering landscape of the Primary Epoch. This aberration was clearly distinguished from the Mantle settling on several existing or new Majastas Cluster members. The Rogue most often occurred during an existing Mantle and was usually quite distant from any members of the Majastas Cluster. This Rogue was always malicious and, in other ways, the opposite of the Majastas. Disease outbreaks and other calamities often accompany them, including some terrible afflictions unique to the Rogue. One infamous sign of these times is the ‘reversing of bodies,’ when all functions are forced to begin and end opposite to the norm. This condition is mercifully short and always ends in death. Such abominations were also a source of profound disquiet to Venerable Scholars and others, including reigning Majastas. Honoured Historians and Esteemed Librarians have proposed various theories, many suggesting such Rogues are a chaotic manifestation of a serious issue within the Resplendent Work, occasionally linked to other notable signs of malfunction. Despite the passage of Aeons, these infrequent horrors remain little understood and, therefore, near impossible to predict. During the Secondary Epoch, the Venerable Koru has never been visited by such misery. There has only been one instance of such a Rogue Mantle among the Danam Yelda, Ishvah of Venda-Vesta Province, in the year 117,199 of the Nantu Age. While the killing of such a rogue has often been carried out within Tatchlan, there are two recorded instances where, of necessity it took place on the Skin of Anu. At such sad times, the true Majastas could only do it with an unseemly ceremony. It involves wrapping the Rogue in a red cloth and striking them on the head.

Mount Rongu

This is one of the three sheltering peaks within the Mulungu Mountains of Rho-Jashun, known as the ‘Central Triumvirate,’ prepared as Sanctuaries by the final Tolku to shield The Killing Swath survivors. Mount Rongu, along with Mount Arnom and Chraxan, had secure enclosures and preserved stores to comfort and fortify these refugees ahead of their long recovery of Tatchlan. As crucial as this role was, Mount Rongu is lauded as the site of several notable cultural and historic achievements. One is the famed ‘Munthukh Ocean Chamber’ seen as one of the greatest manifestations of the Lithic Arts. It is even more celebrated by all for its Chandara Grotto and its famed Pomona Cluster, where the first Healing Vats were formulated. What would come to be known as the Pomona Nexus would enact a series of celebratory ceremonies and events honouring this monumental achievement at this mountain throughout subsequent history.

Royran Valley

This became the century-long staging area for the first viable Field Yelda Clusters prior to their dispersal across the Marachla Plain in the year Two Hundred of the Secondary Epoch. It is roughly oval, running six hundred and seventy-seven andas west to east at its widest extent, and is surrounded by a dense wall of Mulungu Mountains. Mounts Phorie and Mengung are tall mountains known as the ‘Pillars of Royran,’  guarding the single four-anda gap in this ring to the southwest, leading out onto the Marachla Plain. The valley’s most notable neighbour is the grand Mount Arnom, three hundred and twenty-seven andas to the north and west. At the time of the Field Yelda’s nativity, the remnants of the once-dominant Suvuka hordes had retreated north after Majastas Zudaz I had released a new version of the Brangnam Plague thirty-six years before. Two years before their first entry into the valley, their Majastas had made her historic walk within Enimik Round, signifying the termination of the Suvuka dominion on Rho-Jashun. Out of an abundance of caution, a garrison was stationed within the gap between Mounts Mengung and Phorie to ensure no Suvuka entered the valley. None did. This valley took on a dynamic new life over six thousand years after the Field Yelda left. Ronthum 27 Living Mountain was dedicated by Majastas Between Lotmah II in the Year 7010 UKC, in the three hundred and eleventh year of herhis reign, in the western end of the expansive valley. The establishment of this Living Mountain commenced the Fourth Interlaced Dependency District’s most intensive set of what shall come to be called the Royran Living Mountain Cluster formation in what would become District Five, the Ronxad Interlaced Dependency.

Rule of Accordant Tones

Early in the Greater Era of the Primary Epoch, the Tolku perceived a range of ‘Cluster Tones,’ composed of the distinct ‘harmonic humming’ and ‘Scent Wall,’ experienced by each cluster concerning others. The resulting thirty-two characteristic Tones were grouped into rankings based on their accord with those near and far from them. The first generalized formulation was known to all: the ‘Companionable,’ the ‘Complimentary,’ and the ‘Incompatible.’ These classifications were specific to each cluster, meaning adjacent clusters could have very different determinations from their neighbours. These categories, and all the subcategories within each, came to be formalized into the ‘Rule of Accordant Tones.’ These conventions determined the most efficient arrangement of clusters for large public ceremonies and works. While neighbouring Tones were seen as efficacious in many settings, more distant Tones were deliberately grouped for particularly demanding public works. Notwithstanding many cumulative refinements throughout the rest of the Greater Era, the Cluster-of-Clusters Nation of the Tolku remained at thirty-two Accordant Tones. After the Killing Swath and The Interim came the Secondary Epoch and the Koru Cluster-of-Clusters Nation. Among many innovations brought about by ‘The Change,’ one was doubling the number of Accordant Tones to sixty-four. The branches of Koru Yelda, the Sumudin and Kudurapala, also attained this depth while the Field Yelda remained at thirty-two Tones. Eventually, the Danam Yelda of Statos-Vey, with their own Majastas and Cluster-of-Clusters Nation, would also secure this richness for themselves. This increase is often called the ‘folding’ of the Accordant Tones to an increased depth, subtlety, and richness. During the Emaxul Age of the Danam Yelda, the profound culmination of numerous Epochal Generational Plans, primarily by the ‘Rota of Upata Majastas Mothers,’ gave birth to the Upata Bulbs as living cluster compounds. Koru Majastas Jumhothna DLIII, the only Koru member of the ‘Rota of Upata Majastas Mothers,’ scooped out the necessary living pathways, allowing for the sixty-four breeds of Bulbs to house each Cluster Tone Accord. An unforeseen result was the colouration of these bulbs, reflecting the enclosed Tone, produced either a pleasing harmony or a wondrous variance within their Encirclement.

Ruler’s Will

Someone possessing the ability to lead.

SSS

Salarish

During the Funomanru Unification Dynasty of the Lesser Era of the Primary Epoch, work began on the Salarish grain, intending to make it another foundational cereal crop to match their success with Charsha. While Charsha laid the foundation of the first empire, its growing range was limited to the tropics of Statos-Vey and the south coast of Rho-Jashun. In its raw state, Salarish grew wild on the Marachla Plain of Rho-Jashun, and it initially appeared to be a simple matter to fortify and augment it into a more abundant and regular crop. Many challenges conspired to thwart this ambition, leaving it to the second Unification Dynasty, the Buyanupithar, to complete the task. Some attempts were made to shorten the wild version’s long stocks, but this proved difficult, so instead, they made their stems thicker to support far larger kernels. The tall undulating fields of Salarish came to be seen as a symbol of the new age of the Buyanupithar Dynasty. This hardy crop could grow in various climates and quickly supplanted Charsha in many regions, although in truth, it joined the elder crop as a staple in most portions of Rho-Jashun and Statos-Vey. Salarish was further improved into two varieties, Black (course) and Red (fine). Black Salarish is planted in the autumn, and Red Salarish is produced in the spring. During The Interim, despite growing in ordered rows, it appears the Suvuka did not discern the hand of the Tolku in the tall grasses, leaving many stands unmolested. As with Charsha, Salarish has continued to feed each generation through the Secondary Epoch, as seen by the many deep traditions ingrained in its production in Rural Clusters. Interestingly, the Buyanupithar Dynasty and later Tatchlan Majastas deliberately retained the prehistoric Baby Mother rites associated with the early gathering of these tall grasses.

Salarish House

This term refers to storing and drying Salarish in tiny, ornately decorated houses raised off the ground. These can take the form of structures on raised pillars or being set on top of walls or other structures. One of the earliest chores assigned to rural cluster children was to go around with sticks and strike the sides of these houses to help the grain settle.

Salarish mornings and Charsha evenings

A common saying referring to the comparative blandness of Salarish to Charsha. Traditional cooking in central Statos-Vey uses plain Saladish in the morning and spicier Charsha in the evenings. The phrase picks up this culinary tradition and applies it to morning and evening activities within the cluster.

Sanctuaries
This term refers to the enclosed refuges, clearly set aside near the close of the Greater Era of the Primary Epoch by the last generations of the Tolku Cluster-of-Clusters Nation. They are referred to directly within the Final Tolku Proclamation as the destination of the Guardians, those surviving The Killing Swath. The Sanctuaries existed in three mountains of the Mulungu chain on Rho-Jashun, Mount Chraxan, Rongu and Arnom. Outfitted with a measure of stores and provisions, these facilities were sufficient to house the first Three Generations of Guardians arriving at their gates. By this time, the now established population expanded their internal nation and constructed other havens as the Second Suvuka Onslaught arrived on Rho-Jashun. Were it not for these Sanctuaries, the last Tolku would have likely perished, and the Koru would never have been born.

Saransut and Suryashar Bays

These are two large bays on the southern coast of the Mushumafal Peninsula of eastern Thermistal. Saransut is broad and open, with easy access to and from the Panchala Sea. It has extended shallows from the beach, offering bountiful fishery and other food harvests. Suryashar comprises convoluted towering bluffs facing only a brief sea shelf before falling into the deep ocean.

Scent Anchor

Also known as the Maja Aroma, this is an attribute of each Maja within their Circle of Eight. The Maja secures and roots the other members of the circle and moderates and emphasizes scent cues.

Scent Wall

This describes the combined scents of the entire cluster laid on the foundation of that cluster’s Maja Aroma. This forms a significant aspect of their ‘Cluster Signature.’ This redolence may be ‘read’ or ‘sampled’ by visitors, particularly powerful Sensitives, and returning cluster mates to determine the current state of the cluster. The other indicator of the Cluster Signature involves what is known as the ‘Cluster Tone,’ meaning the harmonic ‘humming’ unique to each cluster. Visiting Sensitives may be able to read more than most from these measures. While a Skin Touched may feel much in the vibrations of the Tone, certain Aroma Touched may discern broad trends and delicate variations by ‘reading’ this aromatic Wall. While there are as many variations in this Wall as there are clusters, over time, a ‘Rule of Accordant Tones’ determined general categories of ‘Companionable,’ ‘Complimentary,’ and ‘Incompatible’ concerning their neighbours to harmonize events involving numerous clusters. The Census Bureau of the Enumerator Ministry closely follows these distinctions. This enveloping suite of aromas forms a profound bond between all circles within the cluster and creates a seamless bubble for those dwelling within it.

Seats of Collective Districts

This is an honorific attached to an urban Encirclement by the Regions Bureau of the Grandee Secretariat Ministry that has distinguished itself in many ways. Along with maintaining a vibrant harmony within its collection of clusters, these Encirclements may also shelter an Enclave or other community treasure, such as an Artisan Borough or Fertility Sanctuary.

Secondary Epoch

The Interim came after the Primary Epoch, which the Killing Swath destroyed. During this chaotic period, the scattered Tolku gathered within the Sanctuaries and were transformed into the Koru. During this same period on Thermistal, the broken remnants of the Tolku developed into the Yakku. Eventually, they rediscover each other and produce distinctive offspring called the Yelda. The Secondary Epoch begins in the year seven hundred and forty-one of The Interim, with the Mantle enveloping the feet of the first Koru Majastas Zudaz I. With the Koru growing their first true Majastas, the crown was set on the new Cluster-of-Clusters Nation, and actual history could commence again with these three derivations on the original Tolku. All but the first novel of this series takes place in this Secondary Epoch.

Secure Us or Slay Us!

This is a prehistoric plea for a way out of the endless cycle of ‘Self-Absorption’s Four Generations’ and its attending plagues of ‘Vile Greed and Venomous Ambition.’ Initially, it was hoped the Funomanru Dynasty, bringing security and order through its Unification War, would finally answer this call. With its downfall by the same hateful forms of internal corruption and violence, it was clear another way had to be found. The first Practicians arose from Water Viewers and other most-ancient traditions looking for a new way to end the Self-Absorption tyranny of Anu. They also sought a way to move beyond the extremes necessary for survival within the realm of Raw Life to something more supportive of the deeper qualities gained through their possession of what would later be known as the ‘Collective Crown.’

Selimutush

A cluster famed for producing a long line of Senu in the Nantu Age, including the first able to recite the Nuloy-Voyal completely, her name was Selimutush-Tanvali. This occurred during the closing of both the Nuloy-Voyal and the Tolam-Rho-Therm in 57,686 UKC and 8,967 of the Nantu Age. After this, the cluster becomes attached to the Variothya for this trait. A series of awards for Senu's outstanding accomplishments are eventually named after this cluster (see immediately below).

Selimutush Distinction

This is an award given for extraordinary achievement by a Senu who can ‘Consume and Recite’ an unusual amount of material. The recipient undergoes special tests to see if they can sing entirely material out of sequence and make co-relations between disparate texts within the work. In the year 318,790 UKC and the year 44,640 of the Emaxul Age, the Three Hundredth Thousandth Selimutush Distinction is given to a Senu of the Shamsamu Cluster of Venda-Vesta for her ability to ‘Consume and Recite’ the Yeldic Portion of the Valheed-Alvaza. As a result, she was given the additional title of ‘Living Library.’ This becomes the most profound mark of any Senu in history.

SENSITIVE

This is the foundation of all Spokes of the Cluster Wheel, in as much as all Spokes are refined and specialized versions of Sensitive. Before the advent of Tatchlan, the general population could be roughly divided between one Sensitive to every nine Mundanes. These distinct figures inspired much art and literature, along with numerous religious and mystical tales and speculative texts. Venerable Scholars and Honoured Historians use the position of Sensitives within early societies as one indicator of the relative health of that nation. What would later be characterized as the ‘Third Generation’ of Self-Absorption often featured the persecution of Sensitives. The Uluvatu Masters's work with Sensitives formed the foundation for all Spokes. During the Greater Era of the Primary Epoch, those not improved were called ‘Raw Sensitives.’

Senu

Those possessing the rare ability to memorize vast amounts of information and then sing it back in rigorous perfection are known as Senu. A majority of those practicing this rare craft are Savant Touched. There are records of Senu offering melodious recitations at public events during the Greater Era of the Primary Epoch. The Koru cultivated this ability early in their Cluster-of-Clusters Nation, and the Danam Yelda continued this tradition. Senu are used extensively at all official levels on Statos-Vey. One indicator of the size of a document is how many Senu it takes to memorize and successfully recite it thoroughly. It is generally agreed that three adult Senu are needed to perform a complete intonation and successfully correlate their parcel of the Nuloy-Voyal, the first and smallest of The Classics. Each would also be expected to be able to sing the accompanying commentaries for their section as required. A few historical cases note a single Senu being able to ‘Consume and Recite’ the entire Nuloy-Voyal alone (See Selimutush Distinction). Senu are also called upon to make correlations between widely diverse sections of their store of knowledge. At the same time, they are often sequestered during an intensive discussion. This is to avoid fatigue and any possibility of their abilities being diminished by many Senu performing their store of knowledge together. In gatherings where many Senu are required, they usually sit in separate rooms to be called as needed and then retire until called again. They are also vital at many general public and cultural functions. Groups of Senu, each with a perfect memory of an entire portion of the Classics, usually attend all dramatic performances. A lone Senu or half or full circles often accompany themselves on the Haklu, a simple stringed instrument. As with most Savants, these Senu are as lacking in ordinary powers as they exceed in unusual ones. Savant Senu tends to be unable to understand or engage in simple conversation. Those able to do so only respond to any enquiry with a quotation.

Service supersedes self

This is a most-ancient maxim of the early Tolku Practicians that remained at the core of Tatchlan Masters and eventually the succession of all Majastas of the Primary and Secondary Epoch. These three words motivate all their actions and form the foundation of all Cluster-of-Clusters Nations. The entire population could only embrace and live these treasured words by virtue of the Living System of Tatchlan, with its attendant breathing structures, such as the Lustrum Mirror and the Circle-of-Eight within Clusters regimen.

Shaka Bishamon

This is another living innovation serving the Danam Yelda's Preeminent Works Ministry’s Edifice Bureau in its mission to enliven the interiors of non-living public structures after the emergence of Upata Bulbs as the primary sheltering structure for clusters. The growing aversion to occupying the interiors of what then was seen as ‘dead’ structures necessitated these creatures being employed to present the face of life inside extensive public facilities. The Bishamon hangs from the ceiling as they feed on the occupying throng’s airborne juices. While most are of modest size and activity, the Shaka Bishamon is exceptional, truly bringing the interior to life. It hangs down in the centre of a rectangular structure and sways majestically. A basket is often placed below the mouth. This may, on special occasions, contain Vision Windows or other medicines to enrich a particular event. They also include tiny Living Instruments nesting within this ‘swaying cradle’ and sing songs by the Shaka Bishamon’s swaying. See also Inari.

Shared Father

This is a traditional phrase to describe the six males or Completes in any circle of eight. All have enriched their circle, and all lay their loving hands on the resulting pre-adults generated within their circle. A multitude of cluster traditions, along with Elder and Maja's direction, ensures the primary bond is to the birth mother or First Ama. Second Ama has a similar status to all cluster offspring's Shared Fathers.

Shash (Tolku/Koru/Yelda)

An ancient exclamation of health and happiness (see also Majastas Be).

Shashelvan

This is the precious gift of one of the most revered Danam Yeldic Majastas Multitude, ‘Beloved Jewel of the Age’ Sheshisana X. She was already the ‘Mother of all Acoons’ for three centuries of Her gloriously extended reign when She held the rudimentary Upata Buds in Her Sweet Hands, allowing rich potions from within Her to transform them into augmented beings. While She finalized what many others had laboured on before passing the Acoon forward, She added her brilliance to what would take many other Majastas Geniuses in the future to finish. Hers was the second profound step in the Long History of Upata Development. The ultimate goal was Upata Bulbs, which included Her in the ‘Rota of Upata Majastas Mothers.’

She has no more eggs

This is a traditional saying to describe an unusually long-lived Double, often one attaining the distinction of being named an ‘Elder of Many Conceptions.’ While the phrase suggests she has no more eggs to conceive with, this is not an actual condition of ancient Doubles. It is a term of her cluster's love and their deep regard for her long service.

Sheret

A shield composed of many thousands of sheret shells bound together. This shield is the best defence against showers of salt mud, lighting and falling Eyes of Nu, often associated with Burning Blossom events. The shells are both solid and elastic. Initially, they were primarily used to shield various public venues of value, such as Eight Ministry Campuses and Mantle Establishments. With the advent of the Upata Bulb, their use was exponentially expanded to shelter all or most of them throughout each provincial centre.

Shesha

This small jungle predator hangs from the underside of branches in the tropical canopy. Its dark brown and green colouring, resembling tree bark, makes it often missed by the casual observer. The creature is upside down with a grasping foot holding onto the branch and its head and mouth at the bottom. It has four tiny arms to keep a thin flesh layer, collecting a sweet aromatic juice. It has four eyes, two on either side, trained on the below trap. Hovering insects may sip the mixture with impunity. It is thought the Shesha tolerates them as they, in turn, lure more substantial creatures in after them. Once an appropriate visitor arrives, deadly hairs rise in the bowl to sting and paralyze their prey. The Shesha then swiftly drew up its meal and compressed the flesh into a ball, covering its mouth while feeding. When done, it would generate a new pool containing something of its former meal. If this reservoir is disturbed, the creature can refill it three times before closing itself until the next day. Prehistoric Tolku observed Cousins devising ingenious ways to steal some of this juice and do the same. As with other such delicacies, they gradually learned this liquid also had additional benefits. They also learned to feed the Shesha ahead of time with particular foods to receive what, in time, became a sophisticated collection of medicines. They found the Shesha to be quite content to eat plant matter and fruit and thus were introduced to the Nara. The combination of Shesha and Nara eventually led to the foundational Sheshenara Nectar.

Sheshenara Nectar

Also called Sheshenara, this is a foundational substance for general health and has many uses in the Tatchlan Service. It is formed by the Nara Fruit being ingested by the Shesha to produce potent medicine for girls and young women. An early application involved this nectar being rendered into a form of paste used by the Tatchlan Cube Masters.

‘Sheshenara’s Sisters’

Ironically, a most-ancient critic of Tatchlan (Seti) would coin what would become the common term for a generation of hybrid creatures, including all branches of Living Instruments. These were creatures found to be amenable to modifications through Sheshenara.

The Shift

The term ‘Shift’ has always been associated with one of the most feared events in Anu’s history, the Burning Blossom. Midway through the Greater Era of the Primary Epoch, the Tolku Cluster-of-Clusters Nation came to a sad realization. What had been a welcome boon, the ‘Blossom,’ when Nu waxed magnificent, and his Emanations brought health and joy to the Skin of Anu and even ‘Benisons’ to the Living System of Tatchlan, was over. The Blossom Cycles grew too strong and began to burn the fields they once enriched. The Foremost Ones uncovered a profound truth: if they ‘shifted’ a portion of any living entity underground, they could safeguard their essence within Tatchlan, even though some or most weathered the now Burning Blossom Cycles. This trend proceeded in only one direction. More significant percentages of living beings were increasingly sequestered within constructed shelters or below ground, becoming the ‘navel’ of each form of life during these volatile periods. There is some evidence the famed ‘Anu Cluster Event Chamber’ served this function at various points during the Primary Epoch. The process continued in the Secondary Epoch, with the Third Cycle of the Second Burning Blossom demonstrating that all surface defences were insufficient to protect the Koru. Their magnificent patrimony of the Living Mountains was closed, and most of the population ‘Shifted’ themselves into a series of monumental chambers connected to innumerable tunnels and transit lines to many others spreading beneath much of the Marachla Plain known as the ‘Deep Domains.’ Given their temperament and history, the Koru avidly embraced their new subterranean existence. For them, The Shift became permanent. The Koru Cluster-of-Clusters Nation never returned to their Living Mountains on the Skin of Anu in significant numbers. During all subsequent Burning Blossom Emanation events, the Koru safeguarded as many forms of life as possible, leading to an emptying of the surface during these ever more extreme events, long after the conclusion of this novel series, during what comes to the known as the Tertiary Epoch, the Danam Yelda and the Yakku also undergoes The Shift.

Siana River

Also named ‘encompassing Siana,’ this large river has spread into extensive canals throughout Bhampay. One branch flowed into the Inner Harbour on the city's western edge. Most of the river proceeded around the southern and eastern edge of the port, forming a fresh-water harbour on the east edge of the Inner Harbour.

Siliam

These tiny creatures were of little account among the Tolku during the Primary Epoch. They always lived in the dark interiors of mountains and underground, lighting their way with a natural phosphorescence. This deepened them in the eyes of the emergent Koru of The Interim. Living within the Sanctuaries and undergoing The Change, they can illuminate large areas beyond their small, thin, and near-translucent five-pointed bodies. This distinguished them for special attention by Koru Operants within Tatchlan and a gentle cultivation and augmentation programme on the Skin of Anu. The result is a more substantial creature, amenable to patient guidance in attending to movement within the eventually vast network of tunnels and chambers of the Koru. They continued to find wide application within the later Living Mountains of the Koru and the even later Deep Domains. The Siliam are of the ‘Modified’ Rank of the Recovered Ones.

Silvasora Mountains

These are the central of three great mountain chains of the continent of Thermistal. They form the boundary between the Lake Teval basin's rich farmland to the east and the vast Viracocha Mountains and their vast forests to the west. Several underground transit tunnels, portions of the Koru's Continental Lines, moved through this range early in the Secondary Epoch, connecting it to their Cluster-of-Cluster’s Nation on Rho-Jashun. This range would later become the boundary between the Yakku and later Yeldic portions of Thermistal. Midway through the Secondary Epoch, these mountains would form the borders of three Yeldic states on Thermistal: Thaltana, Pelchan and Lewetar.

Sime Religion

The sky God Sime was later known as the ‘Impatient God’ for what appeared to be a short temper and rash actions during the Lesser Era of the Primary Epoch. There is strong evidence that many doctrines originally part of the earlier Laranal Religion, including worshipping the sky and seeing the ground as filthy, found a new home among the followers of Sime. This was an authoritarian religion with many prohibitions and punishments based on unchanging absolutes set within a strict duality. All things were of Sime or Charu, the source of all evil. This is an apparent reference to the earlier religion of Laranal. Here, Charu can never be defeated, and Sime, a god of war, perpetually battles her. Sime sought to purify his devout through conflicts with those falling short of his dictates. Nu was called ‘Sime’s Furnace.' He was said to scoop gouts of fire out of Nu to fashion first Anu and then all forms living on it. He claimed all comes from fire and must return to it as the purest of elements. He made no distinction between his actions, and his fickle nature rained down sorrow and joy. Traditions began by offering the dead to Hungry Rock or a Bowvow Tree curled in balls. This was intended to signify the individual submitting themselves to Sime. Despite what appears to be a forbidding set of doctrines, Sime was well patronized in central and northern Rho-Jashun from the early to the middle period of the Lesser Era. They are also famous for entering into a league with the priesthood of the Achalam Religion to combat shared adversaries, particularly the Alpanum’s Goddess in the south and on Statos-Vey. There is evidence these combined forces played a part in the demise of several concentrations of this religion, having condemned it as corrupt and vile. Sime is also known for disliking many traditional practices around death, particularly the Repast of Remembrance. Sime earns a place of honour in the early literature of the Menem. In the Tarunachit, he stands beside the marshal General of the Air in his battles with the Kovlah. Notwithstanding this early alliance, the later Menem Priesthood of Thithanu would hunt down the Sime as the rest of their rival religions. This tradition is also known for gaining prominence during specific periods before shrinking to a small minority and then swelling in numbers again. These periods, in part, allowed Honoured Historians to map what became known as the Four Generations of Self Absorption, with Sime becoming dominant during the Fourth Generation. The Everlasting Ennui play of the same name is the longest. It is thought to be the best of the collection for the brutally satyrical dismemberment of this religion. At its culmination, the ‘Impatient God’ is faced with a mutinous army that drank his Dead Blood Lake, supposedly their eternal abode, and confronted him. Horrified, he babbles as the comical Raiden. While he flaps and hoots, he is chased about the stage by the cast before being dismembered and consumed. It is customary for great gobs of what turns out to be confectionary to be thrown into the audience.

Singing Bowls

This tradition extends back to most-ancient times when bowls of various materials of specific sizes, thicknesses and shapes were filled to differing capacities with Sheshenara Nectar. This is residual set aside for the purpose. The thick nature of the liquid allows for a sound none others can match. These prepared bowls are rubbed, sounded and struck in various ways to produce unique and compelling music with a powerful resonance. The Tolku had groups performing on these instruments throughout their urban areas as a form of general cultural elegance to everyday activity. The Koru re-instituted the most ancient Singing Bowl Guild to oversee all aspects of creating the necessary tools and maintaining standards in their production and performance. They perfected their characteristic echo quality to the bowls due to their sounding deep within their mountains and Living Mountains. This tradition was carried forward by the Danam Yelda, who, during their Emaxul Age, their Edifice Bureau of the Preeminent Works Ministry, came to reproduce the Koru echo within non-living public structures after the advent of Upata Bulb living cluster shelters.

Sister Cities

This title was applied to the twin capitals of the Funomanru and later Unification Dynasties of the Lesser Era of the Primary Epoch on the subcontinent of Statos-Vey. They are the political capital of Upata-Shepsus and the commercial seaport and cultural capital of Bhampay. These ‘Sisters’ are still connected by the first ‘Imperial Way.’ While Upata-Shepsus ceased being the capital for periods, Bhampay retained its central hub status. Through most of the Greater Era of the Primary Epoch sheltered within the Tolku Majastas Hand, these sites retained their Funomanru designations within that Cluster-of-Clusters Nation. With the arrival of the Danam Yelda to Upata-Shepsus early in the Secondary Epoch at the close of their Ceremonial Walk, these two cities were again restored to their now ‘eternal’ status.

Skayo

This is a close relative to the Thethelem, but it derives most of its sustenance from water moisture. This creature was modified within the Living System by the Tolku during the Primary Epoch to remove excess humidity within interior spaces. It is one of the few Tatchlan animals never to stop being employed after the Killing Swath. The surviving Tolku carried these creatures into their initial refuges within the Mulungu Mountains on Rho-Jashun. Over time, they further modified them to bond with the Koru, living within their mountain grottos and underground. Like the wild Thethelem, they are minimal and near flat. They are so similar that it has been speculated they were originally a branch of Thethelem, making them a very early form of Living Instrument. These creatures are of the ‘Modified’ Rank among the Recovered Ones.

Skin of Anu

While the origins of this term are unknown, it has always had the same meaning. Ancient songs and ceremonies evoke Anu as being alive and that all creatures tread upon Her Skin. Thus, the Skin of Anu commonly refers to the land and, on occasion, the planet's waters. The exact meaning applies to similar terms, such as ‘Anu’s Face’ and the ‘Flesh of Anu.’

Skin Shedding
This is the byproduct of pre-adult and Fresh Adult growth, where the outer layer of skin is shed in short, dramatic episodes, accompanied by what is known as an ‘Aroma Bloom.’ As the intervals between ‘sheds’ grow with approaching Ripe Adulthood, the skin moves from relatively useless tiny ‘baby flakes’ to prized long and curling ‘adult tendrils.’ The ‘underskin’ is translucent for a short period, revealing the world of their inner bodies. From prehistoric times, certain adult sheddings were highly sought after for food garnishes. Specific Spokes of the Cluster Wheel, particularly Maja and Doubles, have what may be termed efficacious and ‘Intoxicating Sheds.’

Spice Driver

A Majastas may, on rare occasions, enact what is known as a ‘Spice Driver.' Within this usage, ‘Spice’ indicates the most intensive manifestation of ‘Scent.’ This Majastas Working causes large populations to undergo an intensive Scent Separation followed by a new Scent Integration. The purpose of such dramatic events is to provide dynamism to upcoming generational action. One example occurred shortly before 200 UKC in the Royran Valley when Koru Majastas Zudaz I applied a Spice Driver to the sheltering Field Yelda. This caused most of the existing clusters to have up to one-third of their number split away, forming numerous separate fragments. This led to the formation of many new small clusters while most remaining clusters, now also reduced in size, received a minimum of two or more new Circles of Eight. This filled the valley with euphoria and exhilaration as they marched onto the Marachla Plain to their new homes. In this series' second novel, Amarel Mountain, we meet Sama Cluster some eighty years later. We meet another product of this rigorous Scent event, the Danam Cluster, in the third novel of this series, Dalinantu Emergence. Their dramatic advent, in 48,558 UKC, represented one of the most potent manifestations of a Spice Driver and was conducted by Koru Majastas Mustamu II. Thirty-two Yeldic clusters, averaging three hundred members each, were sufficiently fortified by this process to complete their Ceremonial Walk, covering 9,529 andas between Dalinantu and Upata-Shepsus, in under one year. There is only one instance in the Secondary Epoch of an aberration of this Spice Driver. It took place during the extended Moment of Disturbance after the end of the Nantu Age and before the beginning of the Emaxul Age. The resulting population became known as the ‘Pastoral Yelda’ and is profiled in the fifth novel of this series.

Splendid Yeldic Body

This is a traditional term used primarily by the Venerable Koru to refer to the presence of the Danam Yelda within the Living System of Tatchlan. Koru Operants and their Majastas can distinguish the shifting portion of the Living Orb possessed by the collective intelligence of the Koru’s most notable creation. Yeldic Invocates and Operants primarily work within this portion of Tatchlan and may be forgiven for seldom seeing this distinction. Those rare Operants and the Danam Yeldic Majastas are among the few Yelda who discern its outlines and appreciate the subtle differences between Yeldic Tatchlan and the collective presence of the elder Koru and Yakku within the Resplendent Work.

Spoke Cohort

This refers to the population of Spokes of the Cluster Wheel and may be applied to the Cohort found within a given cluster or to this population spread across an Encirclement, an entire province, or beyond. Not to be confused with the Ripe Adult Cohort.

Spoke Compilation

This is a rare combination of two Spokes of the Cluster Wheel in one body. It happens on average once or twice in the generation, usually within a Grade Four or higher cluster. The most common form this takes is an Ochre Between, known for being a solid manifestation of the Between and possessing the abilities of a Cousin Touched. While rare in the general population, Spoke Compilations are ubiquitous within the Majastas Cluster, where all cluster-mates are born Maja. While most of those embraced by the Mantle to become the next Majastas are Maja, those who are Compilations take their additional powers into their reign, becoming Majastas Spokes.

Statos-Vey (maps)

This subcontinent is attached to the southern portion of the far larger continent of Rho-Jashun by the Pax Zenam Ridge. Most of Statos-Vey is south of the equator and comprises three elongated arms thrust into the Wakanda Ocean to the southwest and southeast. They are the Lat-Lacaz, the Shosho-Shretep, and the Intefalak. The smaller Luduva Arm issues out of the eastern coast. It has one modest mountain range, the Veradapandra, which is deemed far older than those found on the other landmasses yet contains abundant rare elements (see Azure). This warm and well-watered land is the cradle of the Tolku. Millions of years before recorded history, they manifested among the Cousins before distinguishing themselves as possessing the ‘Collective Crown’ to creatively meet change, disseminate innovation and archive knowledge during their long infancy. This resulted in a wide array of hunter/gatherer, pastoral, pre-agricultural and agricultural cultures flourishing and perishing before a long parade of kingdoms succeeded them for their day. Finally, the first Unification War led to the establishment of the Funomanru Dynasty, with its capital within Upata-Shepsus in central States-Vey. The population boomed under this unifying hand's peace and prosperity, and Charsha cultivation filled the interior. The earliest Practicians commenced their work after this dynasty’s fall. After a brief time of unity under the Midin Dynasty, the subcontinent saw a glorious new unified age with their native Yin-Vinulan Dynasty, based in the now ancient Funomanru port city of Bhampay. The Tatchlan Masters rose to prominence in this city, spreading their influence through the subcontinent. Their generational labours eventually led to the Quickening and the founding of the Tolku's Cluster-of-Clusters Nation, lasting over two million years. The Killing Swath saw the last Tolku sacrificing themselves to renew Tatchlan. Their successors took refuge in the Sanctuaries while the savages of the Second Onslaught overran the elegant subcontinent. After the Suvuka extinction, Statos-Vey was prepared for the eventual return of what would come to be known as the Danam Yelda. Their brilliant Cluster-of-Clusters Nation would fill this subcontinent for the rest of the  Secondary Epoch.

Statos-Vey Protectorate

The Koru Majastas Zudaz II initiated this provisional arm of the Dallamaplan of Rho-Jashun in 551 UKC of the Secondary Epoch. A succession of clusters, titled ‘Stewards’ were entrusted with commencing and maintaining a long-planned portion of the Majastas Epochal Generational Plan to seed the Yelda on the subcontinent of Statos-Vey. Their part was to comb through what had long been a fallow wilderness during The Interim and early years of the Secondary Epoch and cultivate a garden. The Danam Yelda would finally grow their Majastas and Cluster-of-Clusters Nation there. They would occupy the Eight Day Phases, complimenting the Koru’s Eight Night Phases. Together, they would encompass Anu under ‘Two Majastas Hands.’ Preparations for this outcome included a complete survey of the subcontinent and an inventory of notable features. Only one of many examples was the number and locations of permanent hazards, such as the subcontinent’s Consumption Monolith population. Flora and fauna populations were fully mapped, and issues such as the gradual conditioning of native Danta herds to modify their migrations on and off the subcontinent were undertaken. The monumental duration of their tenure matched the immensity of these tasks. For fifty millennia, through eight Koru Majastas Dynasties, they took the ruin of what had been the heart of the Tolku Cluster-of-Clusters Nation and restored and enriched all aspects of this already lovely land. Even after the Danam Yelda’s Ceremonial Walk was complete, the Protectorate continued serving them until their first Majastas manifested.

Steward Houses

This term was bestowed on the succession of clusters overseeing the work of the Statos-Vey Protectorate (see above), from which the Submissively Venerating was selected. From the Protectorate’s establishment by Koru Majastas Zudaz II in 551 UKC of the Secondary Epoch, there were forty-four Steward Houses and one thousand, seven hundred and seventy-eight Submissively Veneratings overseeing the readying of Statos-Vey for the Danam Yelda. The last Steward House was Jumon Cluster. Submissively Venerating Jumon-Pulmol and Jumon Balam were the first and second members of the Jumon Cluster, the forty-fourth Steward House, and the 1,774 and 1,775 Submissively Veneratings of the Statos-Vey Protectorate (their actions are detailed in the third novel of this series, Dalinantu Emergence). Three more would come after them, Submissively Venerating Jumon-Metus, Jumon-Cath and Jumon-Metua. Submissively Jumon-Metua was eighty-five years of age, having held her position for twenty years, when the first Majastas of the Danam Yelda, Upata-Shepsus the First, manifested on The Plateau. She relinquished her role and presented the Statos-Vey Protectorate to the new Majastas.

Stone Assayer

A Koru Master, or a circle or cluster of Koru Masters, may employ Stone Harmonics. They use this to determine the state and quality of stone subject to an excavation proposal. Their skill evolved during The Interim within the Mulungu Mountains and throughout the early Secondary Epoch with the expansion of the Continental Lines. Far later, their craft was revived and expanded with the necessity of undertaking the largest-ever set of excavations in Koru Cluster-of-Clusters History, the establishment of the Deep Domains.

Stone Grades

Azure (blue) first grade

Magna (green) second grade

Fanal (green) third grade

Umber (brown) fourth grade

Stone Harmonics

This highly specialized technique uses deep harmonics to determine the quality and depth of stone. It can also test for structural integrity and even perceive various veins of minerals and gems buried deep within. This craft also allowed to determine ideal conditions for Rock Crafting and detect water flows through porous rock. Masters of this craft are known as Stone Assayers. These techniques grew from the original Stone Signals used during the Second Suvuka Onslaught on Rho-Jashun (see immediately below).

Stone Signal (Koru)

This phrase refers to the procedure of sending vibrations through Koru mountain communities. This developed into a specialized skill considering the different compositions and densities of stone the signal was sent through. This practice was developed during The Interim as a warning and communication language within the Mulungu Mountain Sanctuaries against the Suvuka. It continued to be extensively employed up to the first Koru Majastas. With the growth of the Living Mountains, use diminished. Later, the phrase ‘using stone signals’ and other variations became a polite term for less sophisticated populations dwelling outside the Living Mountains. This is unfortunate as the practice developed into the later science of ‘Stone Harmonics’ (see above).

Strong within every nose

A phrase meaning something is self-evident to everyone.

Suvuka

This was a separate species arising independently on the continent of Thermistal. They were large and vigorous predators that established a tribal society holding complete dominance over all forms of life within their reach. While quadrupeds, they developed significant dexterity in manipulating smaller objects, shaping and modifying items for tools and changing the landscape. Their bodies were covered in a heavy insulating pelt, and their primary sense was eyesight. They also possessed long and broad ears and thus a keen sense of hearing beyond the Tolku. Early observations made it clear these were self-aware beings. They maintained a developed social organization and complex language and thus were said to possess their own version of the Collective Crown. Due to physical limitations and other factors, their crown had no true jewels of Genius. They were immediately and implacably hostile to the Tolku when they finally encountered them. Knowing the Tolku’s existence in an unknown land to the south, the Suvuka became determined to destroy them. The Suvuka eventually found a way across the northern Panchala Sea and launched what would become known as the First Suvuka Onslaught. Master Duamang finally defeated them by causing the population to become barren. They were driven east across Thermistal and sequestered behind the Vettencore Passage. A program then began to domesticate them. This resulted in five hundred varieties of smaller and tiny versions fulfilling various uses and pleasant diversions for the Tolku of the Primary Epoch. With the Killing Swath, all this ended, and the domesticated Suvuka perished with most of their Tolku masters. The feral Suvuka still behind the Vettencore Passage launched The Second Suvuka Onslaught, eventually possessing all Anu for over seven hundred years in the period known as The Interim. During this period, it gradually became apparent that the Primary Epoch Majastas cultivated a link between the Suvuka and the Face of Raw Life, Hesha Vira. This allowed Hesha Vira to remain awake between the Primary and Secondary Epoch and allowed for a swift recovery of Tatchlan. The first Koru Majastas determined the Suvuka must end and unleashed Master Duamang’s weapon again, causing all Suvuka on Anu to lose the ability to bear young. This brought about their eventual extinction.

Suvuka and Hesha Vira

Evidence shows that the Face of Raw Life knew of the Suvuka before her Tatchlan Masters. The Suvuka were eventually located in a lesser-examined portion of Indatubangus by the early Masters but a generation before their first Onslaught on Rho-Jashun. By then, a link had formed between Hesha Vira and these creatures. In the first novel of this series, Hesha Vira’s Challenge, we see how the Suvuka incorporated her into their beliefs. Simultaneously, a confused and disoriented Hesha Vira turns to them when she was shocked at realizing her place within the Tatchlan System. With her full compliance with the Line of Faces, she continued to link with the Suvuka. After The Killing Swath, this link assisted in the Living System remaining active with the Tolku Cluster-of-Cluster’s Nation's fall due to the feral Suvuka’s continued devotions of Hesha Vira. This would prove a vital aid in the rest of the Tatchlan Faces reviving when called by the first Koru Operatives of The Interim Period.

Suvuka Domestication Ministry

This became an established governance department with several subsidiary bureaus charged by the first Thakadush Majastas Dynasty with the task of undertaking a breeding program to domesticate the Suvuka. This occurred at the commencement of the Greater Era of the Primary Epoch. Just before the formation of this ministry it is alluded to at the end of the first novel of this series, ‘Hesha Vira's Challenge’ (see Shuna-Vurupta). At that time, the beginnings of a large organization with significant research and resources were forming on the southern coast of Thermistal on the western banks of the Vettencore Passage at the ‘Duamang Museum of Suvuka Studies.’ Simultaneously, specialist Invocates, and later a burgeoning population of new powerful Operants, took hold of the Suvuka within Tatchlan and began to separate docile strains from the original feral stock, complementing the ongoing breeding programs on the Skin of Anu. Those working within the Living System were also instructed to enhance the creature’s identification with and adoration of Hesha Vira, the Face of Raw Life, further. Many centuries lay between this formation period and the first tangible steps in the program. When deemed ready, the first crops of smaller and more serviceable versions of Suvuka were disbursed across the Panchala Sea. After numerous trial periods and additional modifications, they became widely available across Anu within the well-established Tolku Cluster-of-Clusters Nation. Eventually, five hundred distinct breeds would be produced, serving various functions from lap and sleeve pets to sturdy service animals working alongside Tamku and Toboku. There is no conclusive documentation surviving the calamitous end of the Primary Epoch to fully detail the reasons for allowing a feral population to remain on the eastern side of the Vettencore Passage. Honoured Historians and Esteemed Librarians have found several oblique references suggesting they had a role to play in an Epochal Generational Plan. Some Operants and Secondary Epoch Majastas have also found evidence of this within Tatchlan. Most regretfully now agree that the Rectification was foreseen. When it became inevitable, it required a terrible scouring of the Face of Anu, and these unrefined beasts were designated as their unwitting agents. Given the extinction of all domestic breeds with the initial Killing Swath and the eventual demise of the last raw Suvuka by the first Koru Majastas, this ministry is now moribund.

Suvuka Onslaughts

The First Onslaught preceded the Duamang Age in the Pre-Tatchlan or ‘Lesser Era’ period. It saw the Suvuka hordes destroy the Tolku civilization on Rho-Jashun. They were only thwarted from ruining Statos-Vey and bringing about the destruction of all Tolku by what came to be known as the ‘Impenetrable Barrier Region’ along the southern spur of the Mulungu Mountain Chain. The Second Onslaught occurred following The Killing Swath when most of the Tolku and their domesticated Suvuka had perished and continued through The Interim. Unlike the first invasion, the Suvuka breached the barriers in the Mulungu Mountains and possessed all of Statos-Vey. The savages were finally broken with the rise of the first Koru Majastas, Zudaz I and the dawn of The Secondary Epoch. She brought about the Suvuka’s eventual extinction on all Anu with the words,
“Our history dictates we must expunge Anu of our former companion, ally and nemesis.”

Suvula Rounds

The creatures created these sites for a set of ceremonies involving large herds running for long periods around a central set of raised monuments. These were usually found objects of stone with a general shape of cones and pillars, along with a few outer orbs. It is presumed these were fertility emblems. There is evidence of their attempting to rub or scratch some of them to better accord with these symbolic representations. The ‘round’ was a broad circular path around this configuration that could accommodate one hundred or more. Witnesses reported they would gather for some time outside the area before commencing what was later termed the ‘Mesmerizing Run.’ This was due to numerous accounts of how the run would progress. It would begin with gentle lopes and periodic yelps that would develop into full roaring gallops with the apparent aim of entering a trance. Some also reported hearing them all breathing rhythmically in great bursts at the start of their run. Their powerful paws pounded the ground with such force as to disturb flora some distance away. It was common to see all birds in the area take flight when they began their ritual. The participants would appear to enter a controlled frenzy, yet seldom, if ever, did this focused hysteria lead to injury. A crescendo would be reached, and the group would slow down until halting. They would pant for some time before moving out of the round to gather in small knots before dispersing.

Swath Changes

This is a general term for the gradual transformation of the surviving Tolku into Koru and Yakku after the Killing Swath. This term is also interchangeable with another, Swath Damage, referring to notable degradation among Recovered Ones after The Killing Swath. In some cases, these were terminal, but in many, the Venerable Koru salvaged them. A noteworthy example would be the first Koru Majastas, Zudaz I, and Her work on recovering and significantly improving the Mecalan within the Living System.

TTT

Take refuge in the depths (Koru)

This saying may be taken literally or as a general expression concerning finding solace in comfortable or safe surroundings.

Takshakutan
This is a creature that, in its raw state, swims inside the watery enclosure of the Taya vine flower in a symbiotic relationship. This vine is ubiquitous throughout the tropics. What drew the ancients’ gaze to this tiny being was its profound powers to transmute toxins produced by the vine’s predators into beneficial agents. Within Tatchlan, this creature was located and perfected to extend its transmuting abilities to many other maladies determined by the early Uluvatu Masters. Most prominent among these were the host of venereal diseases into what would eventually become known as ‘Voluptuous’ or ‘Lascivious Gains,’ meaning they converted the original agents of agony into bringers of new health and vitality. In the Secondary Epoch, the Koru employed them in their first masterpiece, the Healing Vat.

Taldonow

This large island chain off the south and east tip of Statos-Vey is subject to extreme conditions much of the year. During the Primary and Secondary Epochs, numerous attempts have been made to establish fishing and trading communities there. This volatile region's particular currents and weather patterns, brought about by the profound depths of the Wakanda Ocean off its southern coast, thwarted all permanent settlement. Notwithstanding hardy communities weathering life on the Wazaratcha Archipelago north of Rho-Jashun, no similar colonies could endure on the principal island of this benighted chain. Despite this island being at the same latitude and twelve thousand andas east of the southern tip of Statos-Vey, the conditions on the two landmasses could not be more different. The name ‘Taldonow’ came to be associated with failure and disaster in literature and theatre. Despite these associations, it is now understood these islands, all linked beneath the surface, provide a vital service to the fortunate climate of Statos-Vey. This is due to observations that antarctic currents travelling north are diverted eastward by this island chain. While this contributes to the constant weather extremes at the surface, it also prevents these chill waters from diluting the heated equatorial waters from the Wakanda Ocean and preventing them from travelling between Thermistal and Statos-Vey.

Tamaroth Forests (Yakku)

This is an example of Yakku genius building on the deep knowledge of the distinctive flora of the Viracocha Floral Ministry’s work in Western Thermistal during the Primary Epoch. This most-ancient Tolku ministry had already begun formulating a naturally occurring species and modifying it to produce the effect of wildly patterned tree trunks disorienting any approaching them. This existing body of knowledge and skill proved vital in the last generations of Tolku in defending themselves from the savage Suvuka’s riotous assaults during the early years of their Second Onslaught after the Killing Swath. After the Suvuka became extinct, the Yakku Collective continued through most of the Secondary Epoch to use great stands of Tamaroth to mystify anyone attempting to access their eastern borders by the Silvasora Mountains without permission.

Tamku

This is the second member of the ‘Massive Land Walker’ class of Cousins. Even more so than the Toboku, these are giants. At the same time, they are third in intelligence behind the Patzku and Varku. They possess powerful eyesight beyond all other Cousins, the original Tolku or modern Koru, Yakku or Yelda. As with their fellow Land Walkers, the Toboku they are employed in work requiring great strength and skill in urban and rural settings. Much ancient folklore celebrates these ‘kind colossi,’ including what are now seen as fabulous tales of Primary Epoch Majastas inducing additional growth to produce immense beings twice or more the size of an average Tamku adult. Few Honoured Historians credit these tales with any veracity.

Tapu

This is one of the smallest members of the flying serpent family. An adult rarely exceeds an arm’s length. Their chief claim to fame as a night feeder is their incredible brightness, equivalent to four or more Queldeday. Their brightness attracts food and others who feed on the tiny beings of the air. They tend to move in herds of fifty to one hundred or more. They are capable of great bursts of speed for short periods when startled. Their ability to rapidly move in many directions while remaining in formation is greatly admired.

Tarops
This unfortunate condition begins as a fever and may end with varying skin disfiguration. This may persist despite numerous subsequent skin sheddings. During the Primary Epoch, this was usually the extent of the condition. The Secondary Epoch saw a range of additional symptoms. The Koru were rarely affected beyond a mild fever; the Yelda resembled the Tolku’s signs, whereas the Yakku may suffer more profound internal manifestations, sometimes leading to intense suffering and even death. This condition has an unsavoury association with unsanitary conditions. During much of the Primary Epoch, it was common to informally call it ‘Port Sickness’ due to its high incidence among sailors.

TATCHLAN
This term is of remote antiquity and may be translated as ‘Life Face’ or ‘Open Eyes.’ It is the living work of thousands of generations seeking to free all from what came to be known as the ‘Four Generations of Self-Absorption.’ They cleansed themselves with the Lustrum Mirror and learned how to ‘descend the depths,’ as later generations of Invocates would, and view all aspects of life on Anu at an elemental level. Initially through extreme austerities and later by cumulative knowledge and growing proficiency, these early Practicians, after the first generations of true Tatchlan Masters, overlaid raw life with what became known as the General Plain, composed of multiple layers of fine mesh forming an exquisitely interlaced fabric of perfected life inspired in part by Nether Networks. This calming new skin, spreading out in an undulating dermis containing deep folds, comprises innumerable ‘Tentacles, Tendrils and Tails,’ providing all life with new ‘Eyes’ to see itself entirely and forge a new existence beyond blind survival. Out of this General Plain grew a profusion of diverse elements necessary to service today's enriched and enlivened Cluster-of-Clusters Nations. From most-ancient times, the immense and intricate product of a million Geniuses known as Tatchlan was also commonly referred to as the ‘Living System’ and the ‘Resplendent Work.’

TATCHLAN FACES

The Primary and Uluvatu Masters determined that Faces, resembling Masks, would best serve as living links for Invocates, Operants, and eventually the Majastas entering the Tatchlan Fabric. Twelve Principal Faces and an indeterminate number of Secondary Faces serve each, along with additional Secondary Faces representing more than one Principal Face. Invocates can evoke these Secondary Faces through rituals called ‘Living Instruments.’ These Secondary Faces are conduits to the Living System and tools to modify specific sections of Tatchlan. The Majastas don one or more of the Twelve Principal Faces as Masks to see the entire landscape of Tatchlan through their particular set of perceptions. The Twelve Faces in order are:

Alatanda: the Bridge and Gateway

Skarashing: Discerner of Polarities

Naprahath: Restorer of Balance and Maintainer of Harmony

Humma: Face of Recollection

Hesha Vira: Face of Raw Life

Neferdush: Face of Perception

Muramal: Conducts to Trouble

Gavaduru: Protection, Dignity and Honour

Kava-Kura: Vital Delight

Vashivonos: Face of Grim Necessity

Sukakap: Unflinching Face of Truth

Hashahanu: Face of Contemplation

Tatchlan Skin Patterning

This is a unique signature of complete construction or significant improvement within Tatchlan. It commonly takes the form of an overlay of orderly white dots or tiny open circles covering the skin. Close examination reveals a profound sign of Tatchlan in the ‘Eight within Eight within Eight Living Conventions.’ To varying degrees, this is present in all Living Instruments and refined beings. While it may be seen within the Resplendent Work, it is occasionally quite visible on the Skin of Anu. One example is the second member of the Tree-Dweller Class of Cousins, the Mayku. They display this characteristic circle patterning on their dark blue pelts. Another example illustrates that these patterns may have a raised quality. Among the Koru, who are near-while in skin colour, certain Sensitives may be able to feel these patterns on their skin. This may also be detected on the skin of their attending Koru Yelda, known as the Sumudin. The Koru Yelda, known as the Kudurapala, often deep bronze due to their prolonged exposure at sea, may display these patterns in lighter versions of patterning covering their tanned bodies.

Tatchlan Voice

This phrase refers to the experience of Invocates and Operants within the Living System when speaking to each other. If they know each other on Anu, they hear a richer, deeper tone within Tatchlan. The speech also has a musical quality that is impossible to replicate outside the Resplendent Work. Expressions used to describe the qualities of this voice include ‘saturated,’ ‘abundant,’ and ‘bell tone.’ Invocates occasionally find a Double, usually well endowed beyond most others, able to match this quality outside the Inner Realm. For this, among other reasons, Invocates have a special affection for Doubles. Another variation occurs depending on where the Invocate is. The initial entry below them and their Living Instrument changes the tone of their voice while ‘Descending the Depths.’ If they are on the rock, or deep loam, or in a boat over the water, there are subtle differences that the perceptive may note and read.

Teer Beetle
A friend to all Charsha farmers, this beetle can clear the watery fields of all pests in tropical regions. They employ various strategies, including elaborate co-ordinated actions, to catch varied prey. The ancients admired this, speaking to what must have been an extended lifespan on Anu to develop their collective hunting wisdom.

Tecku

This is the third of the three members of Cousin's first branch, known as the ‘Tree Dwellers.’ They are much larger than their companion, Asaku and Mayku, more closely resembling a Tolku or Yeldic young child's dimensions. Their pelts are dark green with dark accents on their faces and rumps. These Cousins are more robust than the other two Tree Dwellers and are often selected to deliver large packets and other items over long distances within cities, sometimes being outfitted with special harnesses. They serve similar delivery functions within the Yakku Collective on Thermistal. The Venerable Koru also honoured them with a unique series of improvements to work within their Living Mountains. Their elongated arms make for much kindly humour as they lift them over their heads when running on the ground. They also have a peculiar tuft of stiff hair on top of their heads, which has also been the subject of good-humoured characterization in popular culture.

The Telling

It is a traditional form of recitation, often aimed at pre-adults but generally enjoyed by all ages. This has spontaneously come into being among the Field Yelda in their first generations dwelling on the Marachla Plain early in the Secondary Epoch. Many engaging traditions exist around this event, including songs, costumes, elaborate props, musical accompaniment and rote responses from some or all of the audience. These turn ‘The Telling’ into a communal event for the entire cluster. The subjects of these Tellings may focus on ‘Circle Spirals’ within the cluster. Artifacts may be displayed by the cluster ‘Keepers’ during the event. They may also encompass larger cluster or even cluster-of-clusters tales. Some recorded Tellings focus on the Field Yelda’s friendship with the Sumudin Yelda, who represent their Mother Koru and Majastas in the distant Mulungu Mountains or the Yakku in their neighbouring Estates on the plain. Despite its simple formula, Tellings do not shy away from cluster tragedy. Some even deal with epochal catastrophes like the two Suvuka Onslaughts and the Killing Swath. One leading such event may come from any portion of the cluster, including Spokes of the Cluster Wheel possessing the necessary facility.

Lake Teval (map)

This is the name of the largest freshwater lake on Anu in central Thermistal. The basin around this lake, bounded by the Silvasora Mountains to the west and the Mandeca Mountains to the east, is exceptionally fertile. Its waters are fresh and near ice cold, fed by innumerable underwater springs and numerous rivers flowing in and out. The lake is also among the deepest, particularly in its southern extent. Throughout prehistory, this lake and the large island of Lewetar in the northern portion were the site of ceremonial gatherings for the Suvuka dominating the continent of Thermistal. During the Greater Era of the Primary Epoch, the Tolku settled the area, and Salarish was grown throughout ‘The Grand Lake's’ basin. After The Killing Swath, the lake and surrounding basin were emptied as the surviving Tolku retreated west of the Silvasora Mountains before the Suvuka’s Second Onslaught. After the Suvuka extinction and several unsuccessful attempts by the Yakku to expand their specialized forests across the basin, a new branch of the Yelda was settled around the lake as part of a Generational Plan to enact a profound Correction in the late Emaxul Age. Among many notable features, the lake is famed for being the home to a unique species of frog that is a cooking delicacy.

Thalana Religion

This is considered one of the earliest religions, and for most of its history, it was primarily found on Statos-Vey. However, it initially emerged on the Marachla Plain of central Rho-Jashun. Thalana was the ‘Womb of Anu,' giving birth to each creature. She had ten consorts who lived in a cavern until summoned to fulfill their duties. Each consort’s seed led to a different class of beings being born. Due to this myth, the Thalana religion organized all life forms to belong to one of ten classes. The Goddess was said to wrap herself around Anu, her body becoming the living layer over dead rock. Her skin became the loam; her hair became the trees and grasses; her bones pushed up the mountains. Serpents were a primary link between Thaltana beneath the Skin of Anu and those living on the surface. Like others worshipping a goddess, this religion appears to have focused on agriculture and herd cultivation. Sacrifices, rare in other traditions, were numerous within this culture’s rites. Thalana was said to have offered her body to nourish life on Anu, and it was only fitting that she, in turn, be fed back with improved versions of her body cultivated by rural arts. As with the later Goddess Alpanum, Thalana is among the few divinities known to laugh. She was said to ‘laugh from every opening’ and was not above playing tricks on her creation. It was common during the commemoration of unfortunate events for attendees to ‘laugh with the Goddess’ over their lives' absurd and tenuous nature. Embodying what would now be termed ‘Raw Life,’ while Thalana could be generous and loving, she was capricious and cruel. The ‘Wise Spider’ glyph, clearly intended to symbolize weakness overcoming brute strength through wisdom and skill, originated in this tradition. It appears the Menem Priesthood of Thithanu nursed a profound hatred towards this religion and did everything they could to erase all traces of it from Anu. For being a joking Goddess, the waxing and waning of the Thalana religion were linked to the First Generation of Self Absorption. While in no way resembling the Cathalu Religion, Thalana also shares the distinction of receiving only a gentle rebuke from the play of the same name within the canon of the Everlasting Ennui.

Thanners
These colourful insects go through an elaborate life cycle, much underground. There, they have been found to aerate the loam significantly and are loved by rural populations. Their real fame comes when they emerge for extended mating cycles involving long flights and extended calls. Their call has impacted the temperate zones they primarily inhabit to the extent that rituals and music have been based on them. Simply put, one group will emit three powerful rattling sounds from high in a tree, followed by a pause. They are answered with the same call back from a neighbouring tree, giving the impression of an echo. These become amplified by others following the same pattern, leading to an orchestra of sound filling the evening air. Thanners can carry out these strenuous duties at the end of their lives in various settings throughout their range.

Tharapura Ocean

This ocean flows along the Northern Coast of Thermistal. Known and feared as the most deadly of Anu’s waters, it is frigid and wild. All who sail it name this ocean ‘The Black Maiden.’ Because of its dark history, more poems and epics mention this ocean than any other body of water. Evidence in the distant past shows that much of this terrible water was locked within ranges of immense ice fields. The near extinction of these mountains of ice has been linked to the historic rising of ocean levels, contributing to the development of several hypotheses, including the Migration Theory.

There is no greater joy than to labour on what you did not begin, and others shall continue

Of unknown origin, this declaration extols the happiness found in extensive work accomplished free of Self-Absorption and self-obsession.

Thermistal (maps)

This is the northern continent of Anu, possessing several prominent features. It has three mountain ranges: the Viracocha in the west, the Silvasora in the centre and the Mandeca in the east. All are oriented roughly north to south and divide the continent into vast western forests, central plains and eastern deserts. These two deserts, the Kyu and Kukernef, are the mightiest on Anu and contain many hidden dangers. However, portions of the territory further east, beyond Vettencore Passage, and south of the Kukernef, resemble central Thermistal. This central plain contains the largest freshwater lake on Anu, Lake Teval. The basin around it would be the most productive farmland on the continent. Ancient lore, including the ‘Lokantare’s Passage’ in the Nuloy-Voyal, speaks of the continents coming together after a long separation. There is some evidence this epic fancy was based on fact as it appears the Panchala Sea narrows over millennia, bringing the northern and southern continents closer together. This separation may have aided the early Tolku’s ignorance of the Suvuka on what they called the ‘dark continent,’ where this separate self-aware nation emerged. While possessing their own version of the ‘Collective Crown,’ it was secondary to their bodily adaptations in granting them supremacy of their lands. While ranging across Thermistal, it now appears they were less at home in the western forests surrounding the Viracocha Mountain range. Their central gathering point was the Lake Teval Basin and the Island of Lewetar within it. After the Suvuka's First Onslaught was defeated and they were isolated behind the Vettencore Passage, the Tolku gradually possessed the rest of the continent during the Greater Era of the Primary Epoch. The most significant institution established was the Viracocha Flora Ministry in the West. Following The Killing Swath, this ministry's surviving fragments were instrumental in repulsing the Second Suvuka Onslaught and laying the foundations for the Yakku Collective Nation.

Thethelem
These small, near-invisible, and weightless creatures feed on all aromas regardless of their source. They persist in most climates and, despite having no thickness, are nearly indestructible. They gather in large numbers wherever odours are strong, be it a luxuriant field of flowers or a foul eruption of Black Yal. For this reason, they have been viewed with a mixture of attitudes throughout history. Within Cluster-of-Clusters Nations, they are seen as pests concerning their potential to remove all aromas from cluster interiors. The Koru and Danam Yelda improved various barriers formulated by the most-ancient Tolku inside and out of Tatchlan. This has led to relatively simple low obstacles that may keep them out while being a small matter to step over. Rural Clusters also use ‘Stench Traps’ to keep them away from their entranceways, which of necessity are heavily used during certain seasons. These creatures have been found to have a common ancestor with the Sirintya and Skayo.

Thithanu, the World City

The name of this most-ancient metropolis was formed by combining the two words, ‘Thith’ for city and ‘Anu’ for world. It was founded by the Second Unifying Dynasty of the Lesser Era of the Primary Epoch, the Buyanupithar, far to the north of the Funomanru capital of Upata-Shepsus. The city had a dramatic prospect, with the mighty Mount Thuma and its one lesser mountain companion, Mount Barom, rising together on that portion of the open northern Marachla Plain to the north and the equally mighty Uthumpon River flowing in an enormous curve to the south. While many kingdoms had been founded before on Rho-Jashun, following the Second Unification War, the two original dynasties, the Buyanu and Pithar, merged to form one mighty house for all Tolku on Anu. With the establishment of what became a prosperous and long-lived dynasty, Genius and wealth poured into the new capital along many new highways radiating out. As the city spread across its open expanse between the mountain and the river, a canal network and an ‘Inner City’ beneath were built, and many artful traditions were established. Over the seven hundred years of its life, this city saw all the fruits of civilization and was ennobled by many wonders. One of the more famous was The One Hundred Towers, set at the north end of the city before the majestic southern flanks of Mount Baron. Each tower was meant to simulate the One Hundred Gates leading back to Ranvartawan. Due to the tragic destruction of the Mount Midin Amassment during The Interim, Venerable Scholars and Esteemed Librarians mourn the significant gaps in the historical record of this city. More is known about its sad decline before the First Suvuka Onslaught than its earlier glory. The later capital of the Yin-Vinulan Dynasty of Bhampay could have fit four times into the circumference of The World City, and this dynasty learned much from the successes and failures of the metropolis’s infrastructure. Thithanu is featured prominently in thousands of dramas and epics from this and later ages. The Tolku Cluster-of-Clusters Nation of the Greater Era chose not to rebuild this monumental site, although it was thoroughly explored. Koru Majastas Zudaz I of the emergent Koru Cluster-of-Clusters Nation declared at the commencement of the Secondary Epoch:

“As the babe leaves the cot, so shall the Koru move beyond the sheltering confines of the Central Triumvirate. We shall begin to repossess the Thithanu Capital Region.”

Much later in Koru history, two Living Mountain chains would have their first manifestation on portions of this most-ancient capital region. Xaduth One, of the third series of Living Mountains, rose near the southern slope of Mount Thuma in 9,387 UKC and was dedicated by Majastas Lotmah VI. Thamand One Living Mountain, of the fourth series, joined her near the south in 20,532 UKC, which was dedicated by Majastas Proponum V. Both are now situated in District One of the Kupataron Interlaced Dependency.

Thonglan

This is a highly unusual substance formed out of the dried and hardened brain of a dead Toohund. Under certain conditions, after death, the brain becomes separated from the rest of the hardening mass of the body. It forms what can be polished into a surprisingly beautiful green gem. Due to most dead Toohunds not producing this item and the terrible risks incurred in collecting them, they are exceedingly rare.

Three Gates

The Silvasora Mountains present a formidable barricade for those wishing to proceed east into the lush forests and jungles of the Viracocha District of Western Thermistal. Most select one of the ‘Three Gates,’ named after three river systems, the Walrathay, Zakalon and Tonilda, that issue east out of the central portion of this otherwise impenetrable mountain wall on their journey towards the Grand Lake Teval. With the exception of these Gates, the Silvasoras travel in unbroken formation from the southern to the northern coast of the continent. The deep channels of these three rivers’ infancy provide twisting gaps between the Silvasora’s towering peaks. Walrathay Gate is the southernmost and the most arduous of the three. Zakalon Gate is more level but has extreme turns back and forth, extending travel time. Tonilda Gate is the historic choice due to its relatively benign prospect and, as the northern Gate, the shortest trip to ‘The Grand Lake’ to the east. Over millennia of use, it has been levelled and widened to become the official highway between Lake Teval Yelda and the Hooklu and Chimatal Regional Trees of the Yakku Collective. Shortly after the end of The Killing Swath and during The Interim, this also became the primary way the Suvuka attempted to enter Viracocha and continue their Second Onslaught. By happenstance, it was also the best Gate to steer the unwitting Suvuka into the trap of the Paramount Barrier. The only two alternatives to these Gates were fording Merchelan Bay far to the south or the frigid route through the Cuyang Pass on the northern coast.

Thumondu Broken Wall Monument

The name ‘Thumondu’ evokes pride and sorrow as it withstood the First Suvuka Onslaught and fell to the Second. There were three massive works of the Impenetrable Barrier Region in the southern range of the Mulungu Mountains. They were hastily raised and fortified near the end of the Lesser Era of the Primary Epoch with the sudden news of the Suvuka invasion in the north. The first was the Xaduron Wall at the ‘Nabunal Bend,’ where the Mulungus turned in their eastern coastal march to travel in close formation westward across southern Rho-Jashun. The second was the Bulbogal Trench, which opened a yawning trap for the marauding hoards. The third, and by far the most extensive, was the Thumondu Wall. It spanned the final and most vulnerable western portion of the southern Mulungu Mountain range. It was located just north of Lake Thumondu, the largest lake on Anu at that elevation. Tradition has it that the only reason the expansive Thumondu was completed so quickly was that the Suvuka delayed their murderous southern march to utterly demolish the World City of Thithanu far to the north. Thumondu Wall was the most attacked and defended portion of the Barrier when Suvuka finally arrived. During the Second Suvuka Onslaught after the Killing Swath, terminating the over two-million-year reign of the Primary Epoch, the wall was ancient, in poor repair, and unguarded. The Suvuka successfully breached and pulled down the central portion of this wall. They stormed across, and their numbers were so great and the progress so heedless most ploughed through Lake Thumondu instead of circumventing it, forever changing its northern and southern coastline. During the Secondary Epoch, this region is part of the Koru’s Cluster-of-Clusters Nation known as the Thumondu Interlaced Dependency (District Nine). This region contains this monument, along with the Bulbogal Trench. Three thousand, two hundred and twenty-six, andas west of this monument is the site of the most-ancient city of Turace.

Thyma
These are deadly pack hunters living across various landscapes and climates. While the aerial Kumastam was named ‘death from above,’ Thyma was initially called ‘death from both sides,’ referring to their co-ordinated attacks from several angles. They may be commonly found shadowing large herd groupings, ever watchful for the young, the aged and the ailing. They are queens of the Skin of Anu predators, yet their chief rival, the Kumastam above, competes with them for the same prey. Both steal from the other and, on occasion, drive off, injure and kill the other. While having mixed success in modifying other predators, the early Masters were able to domesticate the Thyma from within Tatchlan to a significant degree. This led to their use throughout the Primary Epoch for various guardian roles. The Danam Yelda reignited this passion in them during the Secondary Epoch. One manifestation of this successful early continuing was that wild Thyma was sufficiently improved to be moved by the Thyma Rhyme (see immediately below).

Thyma Rhyme

This refers to a large body of simple rhymes found to keep Danta, Thyma and other larger beasts from entering settlements. Everyone chanted these rhymes aloud, accompanied by clapping and other rhythmic noisemaking. There is some evidence this had some impact on the ancient Suvuka as well. Example: ‘You go back to your place! We shall stay at our place!’ There is evidence within Tatchlan that this odd response results from very early work by the most-ancient Practicians.

Tich-Tushmul

This is the second-largest populated island in the southern hemisphere of Anu, after Pramath Island off the southeastern coast of Thermistal. Tich-Tushmul is located off the southwestern coast of Rho-Jashun. While they are on opposite sides of the continental landmasses of Anu, they share the same latitude south of the equator. While the primary island of the Taldonow Island Chain is far more extensive than both, it is located in the forbidding Antarctic region of the Wakanda Ocean and has never supported a settled population. During the Lesser Era of the Primary Epoch, Tich-Tushmul thrived, partaking in lively trade with Rho-Jashun and Statos-Vey. Being south of the portion of Rho-Jashun protected by the Impenetrable Barrier Region, it was spared the ravages of the First Suvuka Onslaught. Unlike the remainder of the continent, its population was inclined towards and influenced by Statos-Vey and the south. Its port capital, Hushukrath, was visited by Seti and Dine in the first novel of this series, ‘Hesha Vira's Challenge,’ where they witnessed a modified theatrical performance of the ‘Epic of Ranvartawan.’ For the duration of the Greater Era of the Primary Epoch, it may be presumed that the island’s fate was much like the rest of Anu, predominantly prosperous and settled. The Killing Swath, followed by the Second Suvuka Onslaught, wiped away the work of many hundreds of generations. Whatever fame or infamy the island enjoyed during the Primary Epoch was lost in those twin calamities with no surviving record. The Secondary Epoch opened with the island abandoned. The jungles reclaimed it, and impudent creepers and roots finished the disassembly the Suvuka began. Then, the Eyes of succeeding Koru Majastas Dynasties settled on this small southwestern corner of Rho-Jashun, and it became the stage for one of the dramas of the age. The Epochal Generational Plan to perfect the Yelda into a Majastas-producing nation had been used for what was now a remote location. The entire tale is told in the third novel of this series.

Toboku

This is one of two members of the third class of Cousins known as ‘Massive Land Walkers.’ Their deep red fur provides sufficient insulation to allow them a wide range across Anu. It has been noted they, like the Suvuka, may change the colour of their coat to suit conditions. In the case of the Toboku, their fur grows thick and dark in cold and thin and light in heat. As their title suggests, these creatures are far more robust than an adult Koru. While this physical strength naturally disposes them to serve in construction and other heavy craft, they are also distinguished as guardians for supervising Koru, Yelda and Varku. While a more common site in urban settings, they also perform vital service in public works throughout the Cluster-of-Clusters Nation, such as aiding the Irrigation Bureau of the Preeminent Works Ministry in large-scale work.

Tolam-Rho-Therm

The Tolam-Rho-Therm is a venerable Koru collection of songs, poetry, drama, epics and stories primarily about the continents of Rho-Jashun, Thermistal, their physical features, flora, and fauna. There are also two songs on the Koru discovery of the forbidding Taldonow chain of islands, an extensive collection on the Mulungu Mountains and the Great Lake Teval, and many islands' stories. This is the second venerable anthology of The Classics. There are 43 books in this collection, including 12 books of songs, 18 books of poetry, four books of tales and nine epics. This collection was closed in the same year as the Nuloy-Voyal.

Tolku

Also named ‘The Foremost Ones,’ this most-ancient branch of Cousin distinguished themselves in the distant past by cultivating the ‘Collective Crown’ of adaptive, communicating and recollecting intelligence to become the dominant being on the subcontinent of Statos-Vey in prehistoric times. With their migrations across Rho-Jashun into very different climates and landscapes, their ability to adapt manifested in endless ingenuity and Genius. While initially a modest population, small troupes eventually ceased their circuitous wanderings and settled in rural communities. These, in turn, matured into more extensive and specialized urban landscapes. While these brought many benefits, they also highlighted a perennial issue. Each generation came to lament the growing litany of violence and loss due to what would much later be called the ‘Four Generations of Self Absorption.’ The fundamental achievement of the Tolku was the patient cultivation of The Tatchlan System, the Cluster-of-Clusters Nation, overseen by successive dynasties of Majastas. This Legacy survived The Killing Swath and filled the Secondary Epoch of the Koru, Yakku and Yelda.

Toohund
Known as the Royalty of the Desert, this fearsome predator hides its large adult body in the sands while spreading thin nets spiked with white hairs across broad areas. These hairs contain one of the most deadly poisons on Anu. Despite their tiny size, they are sharp enough to pierce the toughest hide coming to step on it. They were known to subdue adult Suvuka instantly and have been studiously avoided by the much smaller Tolku of the Primary Epoch and their progeny of the Secondary Epoch. Another feature of their nets is that they are of sufficient volume to lift the entire creature off the ground and carry it to a new location. These nightmares are only found in the great deserts of Thermistal and, to a lesser extent, Statos-Vey.

The Tooth

At the heart of Bhampay’s ‘Blue City,’ the immense quarter housing a significant portion of the city’s Cluster-of-Clusters National Ministries, stands a massive rock outcropping of pure Azure stone. While far smaller than The Plateau of Upata-Shepsus, it was also a place of gathering and consolidation from prehistoric times. As with its elder southern brother, this monument was flattened on top to serve as a ritual site and palatial residence in antiquity. When the Yin-Vinulan Dynasty made Bhampay their capital, they finished a grand causeway up to the top facing the Funomanru Dynasty’s already ancient Imperial Way on its last leg from the foot of The Plateau to the port terminus. They had constructed what was believed to be among the most beautiful of palace complexes at the top. During this time, work on the monument's sides unintentionally produced a profile resembling a giant tooth. From that point forward, this name was used with affection by Bhampaians. Before The Killing Swath, the final Tolku Majastas Dynasty enacted an astonishing work to bury much of the city and disguise its outlines with what appears to be the clear expectation of the eventuality of the Second Suvuka Onslaught during what would come to be known as The Interim. The Tooth played a role in remaining exposed with all its richness intact. When they arrived, the unthinking Suvuka were fooled by the hilly landscape and devastated the ancient monuments atop what appeared only a slight rise above a treed landscape by the sea. In so doing, they never understood an entire city lay far below their paws, including Amarel Mountain near the coast. The monument and surrounding complex were rediscovered during the first Koru Majastas Zudaz I reign. Throughout the following eight Majastas Dynasties, the city was wholly uncovered as part of an Epochal Generational Plan overseen by the Statos-Vey Protectorate. By the time of the Ceremonial Walk of the Danam Yelda from Dalinantu to Upata-Shepsus, the foundations for a Danam Yeldic version of this Sister City were laid. The first Danam Yeldic Majastas Dynasty, also named Upata-Shepsus, refurbished the ramp to The Tooth and made it the primary audience stage for those conducting formal business with senior representatives of the Variothya Blue City around its base.

Touched

Touched are also known as the ‘Silent’ or ‘Bridge.’ They cannot speak but are robust, empathic readers of emotion. They have a specialized communication method using striking sticks and hand and face gestures. The development of special training allows them to function and be understood within and without their cluster. They can ‘read’ others in many ways, including scent, body heat, eyes, breathing, and tone. The Touched are regarded as a pure form of Tolku and their successors because they are most attuned to them by simple scent, touch and observation. As with all Spokes of the Cluster Wheel, these are refined versions of Sensitives.

Tozen Tax

This is a general term for any overt Danam Yeldic  Majastas action meant to correct a manifest dysfunction within the Cluster-of-Clusters Nation, dating back to N 19,423 when Shamsemer III levies a special tax against Vaucalo Island for their part in a cluster disturbance in the province of Tozen.

Treasuries

These were mystifying discoveries made by the First Generation of Guardians shortly after entering the Sanctuaries following The Killing Swath. In all three mountains comprising what would later be called the Central Triumvirate during The Interim, Mount Arnom, Chraxan and Rongu, a door was sealed by an unusual mechanism requiring some craft and skill to open. Once done, they found a winding passageway cut into the rock. Mount Arnom’s was of considerable length, while most of the rest were of a comparatively shorter distance. They all led to an interior domed chamber with an unknown title or name carved on their walls. Each chamber had its name, unlike any other. Mount Arnom’s chamber was named ‘Parayad.’ The only other feature that filled many of these chambers was twin staircases of precisely sixty-four steps, also carved out of living rock, spiralling up as swirling pyramids towards the dome’s ceiling. They ended in a small platform just below a circular portal in the roof. This was not as challenging to open as the original entrance and led to the strangest feature. Once through this portal, visitors found themselves in a baffling enclosure. Further investigation revealed the bizarre truth; this cavity was meticulously carved in the shape of the most-ancient icon of a Venerable Insect Society. Most of these took the form of one of the eight members of a Ketukku colony. In the case of the Parayad, it was in the form of a Mahakram or ‘Wise Spider Glyph.’ The work even reproduced aspects of their carapaces carved into the walls as if giant insects were set into and removed from a mould. The absolute amazement was these chambers were filled with cavities containing crates. The crates were sealed and appeared coated in a thick resin. It was determined each was tightly packed with books and papers, surrounded by insulation layers. Eventually, thirty-two Treasuries were opened throughout the central Mulungu Range. For many reasons, significant delays kept any of the crates being opened, and when they were, investigators and scholars were stymied by their contents. While most could be read, few could make sense of much of these enclosed materials. This led to considerable frustration and disappointment. Only with the passage of time and other information coming to light was it revealed they contained profound wisdom and worthy insights the original Guardians were unequipped to appreciate.

Treasury Standard

This refers to an ordering of the planting of crates within the Mulungu Mountain Treasuries. There was no indication within these sites as to the sequential arrangement of their collections. Long before the first crate was opened, an extended examination period took place to determine their progression. What was always clear was that all the Treasuries were oriented north. Those conforming to this Treasury Standard were found to have had their contents placed in the following way, southwest to northeast, followed by the centre. Crates would be placed first at the end of the lower west tunnel (leg) of the formation, and once that leg was filled, they would have gone to the end of the next leg up on the western side. Once the western legs were completed, they went to the southernmost leg of the eastern side and repeated the process until those legs were filled. Once finished, they would fill the central cavity. Variations to this pattern still maintained the Standard. For instance, in those Treasuries shaped like the Ketukku Builder, the large mandible tunnels issuing out of each side of the northern cavity were counted as one of the western and eastern legs. Where the central cavity had multiple parts, they were ordered from southern to northernmost segments. Given the insect model chosen for the particular Treasury, this could mean the bulk of the collection was in the ‘legs’ or one or more segments of the ‘body.’ Determining this process was seen as vital to ensure those studying the contents of these crates could be confident as to the chronology of the collection. At the beginning of the second novel of this series, Amarel Mountain, it was thought that only half of the thirty-two known Treasures followed this Standard. The others were referred to as ‘chaotic’ in as much as it became clear the Standard was not followed, and it proved exceedingly difficult to determine the ordering of the crates. At each Treasury site, a ‘Standards Advisory’ council was established. This often long predated any crate openings to attempt to ascertain the organization of the Treasury. Once this was provisionally determined, work began, but the council continued to monitor their endeavours. This was due to several instances where earlier generations of the council’s findings were later proven wrong, and a reassessment proved necessary.

Trial of Retreat

Also called the Trial of Separation, this is a days-long ceremony performed by a new Double. During this time, her egg hatches and takes on her adult form in a secluded location outside her cluster. One or more Elder Doubles attend and guide her through this process, which is a mystery to most other Spokes of the Cluster Wheel. Sheshenara and other potent ingredients go into her making, the most potent being her mother Double’s blood. These titles originated with the Koru, who saw this portion of their emergent Healing Vat culture, separated from their cluster, as the most challenging. This ritual is described in the second novel of this series, Amarel Mountain.

Truth Taking

This refers to the long-standing practice of greeting each other by rapidly sniffing either cheek, usually four, eight or twelve times, depending on their relationship. It is often done for one in trouble, a cluster, or a circle mate. Generally, it is said someone ‘takes the truth’ of another or several ‘exchanged truths with each other.’ Such actions immediately precede formal greetings such as “Your portion of Anu fares well?” (see Greeting).

Tuchulacha Religion

This Goddess presided over an enigmatic community in central Statos-Vey early in the Lesser Era of the Primary Epoch. There are strong indicators that her cult inspired the raising of ‘The Witnesses’ due to extensive iconography associated with Tuchulacha found on several of these monuments. This is one of many instances where Honoured Historians despair at the near-total lack of surviving documentation surrounding a culture bequeathing such an enormous legacy they cannot interpret. It has been suggested this tradition was a direct outgrowth of the earlier Thalana Religion.

Tuchus Vine

This is a naturally occurring phosphorescent vine found in various climates. Still, the most common version was imported to Statos-Vey from the Viracocha Mountain Forests of Western Thermistal. The Tolku of the Primary Epoch used them in specific interiors for special ceremonies. Their use increased significantly, with the Guardians finding them already growing in a portion of their Sanctuaries after The Killing Swath. These last Tolku became the Koru of the Secondary Epoch, who treasured the gentle illumination of this and other bioluminescent beings, such as Queldeday, in their otherwise dark caverns and other interiors. As with all life they cherished, they could augment various aspects to be trained with ease and increase and warm their lights. During the Happy Century of the Koru and Yakku finding each other, the Koru made this improved vine a gift to the Yakku. They now use it, and others like it extensively within their canopy for gentle night illumination.

Tumatch
These are immense and gentle beasts of the waters. They are air breathers and may dwell in large bodies or deep rivers of fresh water and the open ocean. They have substantial front flippers that powerfully propel them and may stay at the surface for extended periods. Due to their mild temperament, they were easily domesticated. Records dating back to the first unifying dynasty, the Funomanru, record their extensive use on large waterways. They found new employment in patrolling the Vettencore Passage after the Suvuka had been sequestered on Eastern Thermistal. Early in the Cluster-of-Clusters Nation of the Tolku, their use was greatly expanded, as in this way, the dictum ‘Life Must Live with Life’ was achieved. They filled the Panchala Sea with their crossings carrying passengers and freight. After the Killing Swath, they withdrew, no longer hearing their master’s call. Neither the Koru nor the Yakku took up their use, and it was left to the Danam Yelda after their possession of Statos-Vey to call them back to full service.

Turace

In surveying a section of the Mulungu Continental Line in 289 UKC, the Circulation Bureau of the Koru Majastas Preeminent Ministry made a shocking discovery. Only three years after the revelations of the existence of Amarel  Mountain at the most-ancient port city of Bhampay on Statos-Vey (detailed in the second novel of this series, Amarel Mountain), an intact set of ruins of an undisturbed Tolku city, also dating back to the Primary Epoch, were uncovered on the west coast of Rho-Jashun. They are found three thousand, two hundred and twenty-six andas west of the Thumondu Broken Wall Monument Terminal. The location was difficult to reach and was enveloped in ancient jungle along the southeastern coast of Lake Sawahan, where the waters of the Sogang River paused before emptying into Armacho Bay. The lake shoreline had receded twenty andas from its most-ancient extent, leaving the ruins inland surrounded by lush vegetation. Notwithstanding the relentless hunting down of all traces of Tolku by the Suvuka, it appears they somehow wholly missed this city. Initial excavations readily reveal its name to be Turace. In the distant future, an entire region, known as District Ten, the ‘Turace Interlaced Dependency,’ containing twenty-eight Living Mountains of the Thamand Series, would honour this Cluster-of-Clusters Treasury Site within its territory. Later, the Turace Living Mountain Cluster, formed by the close collection of Thamand 92 to Thamand 102 Living Mountains, would gather around this monument. Due to its proximity, Thamand Living Mountain 102 became the official guardian of the Treasury relic, predating it by over twenty-one thousand years. A full-scale reproduction of the core of this most-ancient city was created in the central plaza of Thamand Three Living Mountain. While there are many notable features to this Cluster-of-Clusters Treasury Site, one piece of artwork on one wall of an otherwise unremarkable structure maintains a generational fascination. This unique mural, now one of the most reproduced pieces from the Primary Epoch within this deliberately sealed chamber, is known as ‘The Turace Royals.’ Analysis of this work compelled the conclusion this is, in fact, a portrait of two Majastas, not only existing at the same time but in intimate relations with each other. This artwork and the seemingly casual reference to plural Majastas in the Sixth Stanza of what is known as the Final Tolku Proclamation (also found in the same generation) have caused considerable academic debate.

Two Majastas Hands

With the reign of the first Koru Majastas, Zudaz I (1 to 286 UKC), Koru’s most ambitious Epochal Generational Plan began. Long before the Mantle embraced Her feet, the Central Triumvirate knew the Yelda, the products of enthusiastic couplings between the Koru and Yakku upon their discovery of each other during ‘The  Happy Century,’ represented a key to the future of Tatchlan on Anu. Upon the firm determination of their possession of the Collective Crown, the Triumvirate instituted the Yeldic Colloquium to study their potential in depth. Further distinguishing threads already present, they commenced the breeding program leading to the two branches of Koru Yelda, the Sumudin and the Kudurapala. These would be permanently attached to the Koru Cluster-of-Clusters Nation. Majastas Zudaz I continued to perfect the Koru Yelda while commencing the most ambitious portion of a far larger enterprise. This would lead to a distinctive branch, known simply as the ‘Field Yelda,’ to move out and occupy the Marachla Plain in the first Rural Clusters of the Secondary Epoch. Demarcated populations were also sent to Tich-Tushmul, the largest island off the southwestern coast of Rho-Jashun. Immensely long cultivation by eight successive Koru Majastas Dynasties, punctuated by both survival of the Six Cycles of the first Burning Blossom series and catastrophic corrections on the island of Tich-Tushmul, led to the final manifestation of ‘Two Majastas Hands.’ These were a fortified version of the Yelda with clear indications within Tatchlan of being able to grow their own Majastas. Majastas Mustamu II sequestered all Invocates for the final work within the Living System to ready these Yelda for their complete transformation. Thirty-two clusters, initially renamed ‘State Yelda,’ were finally dispatched on a year-long ‘Ceremonial Walk’ from southeaster Rho-Jashun to occupy Statos-Vey, as detailed in the third novel of this series, ‘Dalinantu Emergence.’ This long-abandoned subcontinent had been extensively prepared by the ‘Statos-Vey Protectorate’ throughout these eight dynasties to be a fitting home for them. There, they would commence their sumptuous progress as a new Cluster-of-Clusters Nation through whatever remained of the Secondary Epoch. The diurnal Danam Yelda would occupy the Eight Day Phases, while the nocturnal Koru would continue through the Eight Night Phases. Thus, the ‘Two Majastas Hands’ would secure all Anu. This term is not to be confused with another, that of being ‘sheltered within the Majastas Hand.’

Two-week

“Nu taught them their year was 486 days long. They divided these into 27 Two-Weeks, each composed of 18 days. The first and second weeks are nine days/nights long.” – Valheed-Alvaza. This arrangement increased until the Funomanru Dynasty of the Lesser Era of the Primary Epoch formalized it. In time, it was included within their Funomanru Legal Code. By this time, each two-week had a traditional name, i.e. the first two-week of the year was names Atra, meaning ‘The Flame.’ The second two-week were named Deel or ‘Trick.’ These titles had sufficient antiquity that by the time the Funomanru formalized this calendar, the significance of these titles was largely forgotten. This conceptual structure survived the fall of the Funomanru and the successive ‘Four Generations’ periods of chaos to be maintained through the subsequent Buyanupithar, Yin-Vinulan and Muraharoma Dynasties. The first Majastas of the Tolku, Majastas Thakadush-Satwa, at the dawn of the Greater Era, formally adopted the two-week structure into Her emerging Cluster-of-Clusters Nation, adding the Face Days to the calendar and ensuring its perpetuity to the present. It may be noted that each day of each two-week period was also assigned a title, although these essentially changed during the Greater Era of the Primary Epoch.

UUU

Uh! (Yakku)

This is an exclamation of satisfaction common to both the Yakku of Thermistal and Rho-Jashun.

UKC

This stands for the ‘Unbroken Koru Calendar.’ It started with the rise of the first Koru Majastas, Zudaz-Vozev, within the Mulungu Mountains. It signified the end of The Interim, the beginning of the Secondary Epoch, and the second age of Cluster-of-Cluster Nations. Early in this calendar, the Koru’s great work on the Yelda commenced, and the Danam Yelda continued to use it in all legal documentation, dedications, declarations and correspondence. The Danam Yelda endured fleeting interruptions in their succession of Majastas, leading to the Nantu, Emaxul and Quantha Ages within the timeframe of this novel series. Due to these intervals, these Yeldic Age calendars are employed for short-term events and the UKC for the majestic proceedings unfolding in the more extended context of the entire Secondary Epoch. It may be noted here that the term ‘Unbroken Koru Calendar’ has an added significance to the Koru after the first interruption in the Danam Yelda’s Mantle. This led to the Nantu Age's closing and the Emaxul Age's commencement. There was a measure of disturbance among the Koru at these interruptions and satisfaction with their own ‘unbroken’ succession of the Majastas dynasties.

Uluvatu Masters

This term refers both to the generations of Masters living on Statos-Vey within Mount Uluvatu and the surrounding Western Veredapandra range and the superlative series of Geniuses who finalized a multitude of features of the Tatchlan System during this time. First, there were Practicians, and then the first Masters, primarily found in Rho-Jashun. Primary Masters had become established, but with the rise of the Menem Priesthood based in the World City of Thithanu, their fortunes changed. After the Menem converted the young Emperor Vegalajar IV, a program of persecutions began, leading to an exodus of Tatchlan Masters from Rho-Jashun. Within the confines of their new convocation within a much friendlier state, their focus intensified, and their progress accelerated. From the foundation of the already established ‘Eight within Eight within Eight Living Conventions’ within The General Plain, these generations of Geniuses successfully readied the Resplendent Work to grow towards the ‘Quickening’ and the realization of the dedication of all previous assemblies of Masters. The mainspring for much examined throughout these appendices was laid by these successive waves of Venerable Uluvatu Masters.

Underskin

This is the translucent new skin immediately after the old skin is shed.

Unification War

This notion of one royal house subdued all others in what came to be called one, or more likely a long series of, Unification Wars. These events occurred in The Lesser Era of the Primary Epoch of the Tolku. While there were other early and later claimants, Honoured Historians now deem the Funomanru and the Buyanupithar as having declared and concluded what history would see as classic templates of ‘Unification Wars.’ The succeeding Midin Dynasty followed this pattern; due to their short reign and the subsequent erasure of most of their legacy, they are not classified as a true Unifying Dynasty. The Yin-Vinulan Dynasty is judged to have formed a truly unified, continental state, but not by a Unification War. The final pre-Tatchlan dynasty, the Muraharoma, did mount a classic Unification War to end the chaos following the collapse of the Yin-Vinulan Dynasty. All these dynasties have the universality and stability of the states founded after that in common. After this time, the term took on more of a symbolic form. The Yin-Vinulan Dynasty was seen to have concluded a successful Unification War, although their path to supremacy is shrouded in mystery. The Muraharoma’s consolidation also leaves many questions unanswered. Some branches of the Tatchlan Masters would use the term later in the Duamang Age to suggest they were engaged in the final Unification War over Self-Absorption. They would further say that all previous Unification Wars failed to achieve this goal.

Untouched/Unstained by Nu (Koru)

A designation among the Koru means they show little or no effect of Nu. These Koru live exclusively within the Living Mountains or underground during the day and are only out at night.

Upata Bulb

This large and vital living being forms a spacious, temperate interior cavity meant to house entire clusters. They are ideally suited to enclosing and preserving the ‘Cluster Tone’ and ‘Scent Wall’ of their occupants. They were also designed to serve as ‘The Living Shelter’ against Burning Blossom Cycles. As with other profound Generational Plans, this extended over multiple Majastas dynasties. While innumerable thousands of Operants and Invocates played their part, four Danam Yeldic Majastas, including two Majastas Multitudes and one Koru Majastas, form what is now celebrated as the ‘Rota of Upata Majastas Mothers.’ Each of them fashioned fundamental elements to create this new living being. Beyond their invaluable service as Shelters, these bulbs transformed cluster life, completely changing the urban and rural landscape during the Danam-Yelda’s Emaxul Age. While their Bulb rises above the enclosed cluster’s heads, it is rooted beneath their feet. It can keep them in place and gradually migrate to new locations at the cluster’s urging. These same roots also embrace neighbouring bulb roots to form their network. This subterranean web manifests on the Skin of Anu as an Encirclement of Upata Bulbs. Its walls are pliable to expand, change shape, and merge with neighbouring bulbs. Thanks to the only Koru Majastas member of the ‘Rota of Upata Majastas Mothers,’ Koru Majastas Jumhothna DLIII, it has gills above that can filter the air coming in and minimize loss of the ‘Scent Wall’ going out. Sixty-four breeds of Upata Bulb were grown by the ancient ‘Rule of Accordant Tones’ to house each variation of Cluster Tone found in the Danam Yeldic Cluster-of-Clusters Nation. Each Bulb Tone was further distinguished by a beautiful colour and set of patterns on its outer skin. This has led to cluster communities taking on the appearance of a radiant mushroom garden. A further innovation involves these Bulbs merging with other Bulbs at their occupying cluster’s urging. The resulting configurations are classified as ‘Duets, Trios, Quartets, Quintets, Sextets, Septets, and Octets.’ This premier Living Instrument of the Yelda was viewed with amazement by the Venerable Koru. It has become fundamental to Danam Yeldic cluster life and the glory of their second or Emaxul Age. Thanks to Koru Majastas Jumhothna DLIII, the Upata Bulb finds its way into the Koru Cluster-of-Clusters Nation, where it grows first within some of their late Living Mountains and then proliferates within their Deep Domains. They are seen as a triumph in realizing the most-ancient dictum: ‘Life Must Live With Life.’ With their final establishment and in accordance with differing environments, a standard Upata Bulb may have an expected lifespan of two to four centuries.

Upata-Shepsus (maps)

This is an immense set of modifications to a colossal natural formation, possibly once the most prominent mountain on Anu. Millions of years saw its sides give way through erosion and a yawning loam-filled inner cavity. In prehistoric times, the Tolku turned this singular configuration, called the ‘Primary Mountain Circle,’ into their first place of assembly, where their small tribes would gather for huge ceremonies. They did so through a gap in the northeastern portion of the monument, known as the Gateway. Three hundred and one andas in from this Gateway was the northwestern face of a single monumental formation, known throughout history as The Plateau (also known as The Navel of Anu), arising out of the flat land within the enclosure, later known as ‘The Grand Interior.’ Over one thousand andas separate the inner northern and southern walls and over five hundred its eastern and western extent. This became the focus of many primordial events. Before any written record, extensive work commenced to excavate the top crags of the still immense outer walls at the Gateway. The aim appears to have been to cut them down to form a continuous flat top as if the entire mountain was fashioned. After the first Unification War, the Funomanru Dynasty made Upata-Shepsus their capital and, among many other initiatives, continued pairing down the encircling mountain to create one colossal curved plateau. They also began converting the inner wall into a prodigious artwork with monumental carvings. The Plateau became the seat of their Royal House, and their faithful administration filled the land around it. A broad stairway was built up the northwestern side of The Plateau, and magnificent flagstones paved the Circumambulatory Highway encompassing its base. The Imperial Way issued from this Circumambulatory Highway to travel in an unwavering course to the port terminus of Bhampay nine hundred and seventy-seven andas north and west of the capital. The second Unifying Dynasty of Buyanupithar chose to establish a new capital on Rho-Jashun, Thithanu, which would come to be known as the ‘World City.’ They made the Primary Mountain Circle into a ceremonial gathering place again and continued carving down the peaks to form the plateau around the interior. They also began the tradition of raising commemorative monuments and building museums and other treasuries to house glories of the past within what was now a venerated enclosure. The Yin-Vinulan Dynasty retained this function, making their capital in the imperial port city of Bhampay at the other end of The Imperial Way. They also flattened the peaks and excavated to the ground smaller mountains to the southeast to allow the Primary Mountain Circle to stand alone in the landscape. They also began excavating a wide bowl around the entire site. The fourth Unification Dynasty of Muraharoma made Upata-Shepsus their ‘First City’ and Thithanu their ‘Second City.’ This reflected many complexities in the burgeoning population, including religious and other divisions between the two lands. With the First Suvuka Onslaught, leading to the destruction of Thithanu and the devastation of all Rho-Jashun, by necessity, Upata-Shepsus became the sole capital of the Tolku. As with the Funomanru, the Muraharoma deemed it necessary to establish a commercial hub separate from the Royal Seat and made Bhampay their ‘Sister City’ to Upata-Shepsus. This status remained throughout the well-managed ages of the Tolku’s Cluster-of-Clusters Nation during the Greater Era. Historic references say the site was filled with innumerable wonders, including hundreds of Majastas Mantle Museums, which all were destroyed during the Second Suvuka Onslaught. In the Secondary Epoch, the ‘Sister City’ and the Primary Mountain Circle are again filled with Mantle Museums of the Danam Yelda Majastas Dynasties.

Upata-Shepsus Dynasty

The Danam Cluster directed the thirty-two ‘State Yelda’ clusters, making the Ceremonial Walk from Dalinantu to Statos-Vey in 48,558 UKC of the Secondary Epoch. They grew the first Danam Yeldic Majastas one hundred and sixty-one years later on The Plateau of Upata-Shepsus (above). For these reasons, all dwelling under this Mantle were named ‘Danam Yelda.’ The year 48,719 UKC also became the Year One for the Danam Yelda and eventually for what would become known as the Nantu Age. The Majastas Cluster was renamed Upata-Shepsus to link the new Mantle with the Foremost Ones of the Primary Epoch. Eight Majastas in this founding Upata-Shepsus Dynasty reigned from 48,719 to 54,796 UKC, occupying the first 6,077 years of the Nantu Age. Their numbers included one Majastas Giant, two Majastas Complete and one rare Majastas Multitude. Their lifespans, ranging from mid-six hundreds to seven hundreds, immediately exceeded, on average, a century, that of their Koru Majastas counterparts at the commencement of their Mantle with the Zudaz Dynasty at the start of the Secondary Epoch. As the founding dynasty for a new age, their reign was characterized by breathtaking dynamism; with the assistance of the final generations of the Statos-Vey Protectorate, the entire Variothya Ministries system was set in place. An extraordinary infrastructure program began with laying nine new Imperial Ways radiating out in all directions from Upata-Shepsus. Each Imperial Way was of the same dimensions and composed of the same rich materials as the now most-ancient Funomanru Imperial Way connecting Upata-Shepsus to its ‘Sister City’ of Bhampay. Twenty new provinces were constituted, with their provincial centres forming beads on a thread along these Imperial Ways. Far more will be said about this dynasty elsewhere. The Kitheshal Dynasty followed the Danam Yelda's Upata-Shepsus Dynasty.

Upper Abyss (Koru)

This term is associated with the Fourth Generation of Guardians undergoing The Change from Tolku into Koru. Born within the Sanctuaries, many risked their lives to rescue the remaining Living and other Tatchlan Instruments along with Primary Epoch Attainments from the wilderness. This was immediately before and after the Second Suvuka Onslaught filled the Marachla Plain early in The Interim. ‘Upper Abyss’ refers to the open sky, particularly during the day, when blinding Nu shone down. This was the primary time for Suvuka activity. Beyond this danger, a clear sense of nausea is associated with space going up to a dead vacuum over their heads. The effect was much reduced during what the Koru came to call the ‘Velvet Night,’ which coincided with diminished Suvuka movements. The invention of this term is one of many clear signs of The Change, where the emerging Koru sink deeper into the mountains, preferring close corridors glittering enclosed chambers filled with Rock Craft and bioluminescent creatures to bare and empty open ones. This term has never been found in surviving Primary Epoch documentation and is associated with this Fourth Generation, as the term ‘Killing Swath’ is related to the First Generation.

Uses

The activities of each Circle and Cluster, along with groupings of clusters, are based on uses. This term is meant to encompass the entire range of productive activity dedicated to bringing well-being to the cluster, their Encirclement, and the Cluster-of-Clusters Nation. Most clusters have a wide variety of uses carried out by their members. These can occur within the cluster or outside by circles of eight or portions travelling to perform their use. The idea is for these uses to complement each other, particularly within each circle. This often takes the form of a physical or other work passing through different circles in sequence, each bringing varied skills to completion. This has been termed the ‘Dynamic Harmony of Uses’ and the ’Promenade of Uses.’ The most widespread example of this is the work of Rural Clusters on the variety of tasks associated with agriculture and animal rearing. Even here, many specialized uses are necessary for the healthy functioning of the cluster. Occasionally, a single use may dominate most or all the circles, leading to their new designation as having a ‘Primary Use.’ Encirclements often form ‘Use Networks’ where activities of various clusters are coordinated. Another manifestation reveals a rare degree of specialization known as ‘Defining Uses,’ when exceptional specialization may manifest within a cluster or even a circle. In such instances, these divergent Uses are ranked into Primary, Secondary and Tertiary Uses by the appropriate Governance Ministry. On a larger scale, entire clusters and even Encirclements may be sufficiently refined to have a Defining Use, usually under the direction of a Governance Ministry. The Supervisorate Bureau of the Chancellery Ministry is empowered to, on occasion, enact the ‘Circulation of Uses’ protocols to rotate two or more clusters from one speciality to another. This may also be enacted by the Submissively Venerating of a province.

VVV

Valheed-Alvaza

Known as the ‘Oceans of Tales,’ this expansive assembly of Koru and Yeldic collections of songs, poetry, drama, epics, and stories is primarily about the awakened beings of Anu. Each collection is organized under the headings Koru, Yakku, Suvuka and Yelda. This is the third compendium of works in The Classics. There are 458 books in the anthology, comprised of 61 books of songs, 71 books of poetry and drama, 162 books of stories, and 164 epics of various sizes. This collection was closed in 307,061 UKC and E 27,578 of the Emaxul Age Calendar of the Danam Yelda. Because of its size and complexity, no other volume has so many companion guides written about it.

Varku

In some ways, this second member of the ‘Long-Tailed Troupe’ class of Cousins resembles their fellow Patzku, but in truth, the Varku are in a class all their own, bearing the title ‘First  Among Cousins.’ Their pelts are several shades of orange and red. Other notable features are their long blue and green snouts and elongated heads. These are the most intelligent of all Cousins and are thus the most valued. Before the Patzku began to be enhanced, many generations of Masters toiled on profoundly remaking the Varku. With profound enrichment and deepening by several Majastas, leading to changes in their bodies and how they are born, these First Among Cousins may now summon all other classes of Cousin, large and small, with notable high-pitched calls. They can communicate and direct all the others for unified action, be it routine co-ordination of the ‘Tree Dwelling’ class in delivering messages or marshalling all Cousins during an emergency. They also connect to another perfected being of a very different sort, the Krall. These ‘Eye Windows’ reveal much to them in times of need. The Varku serve many skilled functions primarily in urban environments, mainly taking instruction from cluster Elders. They have intense and detailed communications with the highly-refined Spoke of the Cluster Wheel, the Cousin Touched. The Honoured Varku have played critical roles at many historic moments in the Primary Epoch, The Interim, and the Secondary Epoch.

Varox
This is an utterly beautiful water bird habituating brooks, rivers and estuaries. It has a call matching its loveliness and the charming feature of carrying chicks on its back. The Tolku of the Primary Epoch saw them as a symbol of elegance and went so far as to cast two monumental statues to stand on either side of the Imperial Way on The Capital Region entrance to Upata-Shepsus. The vile Suvuka tore them down, but the Koru of the Statos-Vey Protectorate raised faithful copies at the exact location as a give to the Danam Yelda before their arrival on Statos-Vey. Rural clusters engaged in Fishery Craft cultivate these creatures due to their propensity to call out distinctively when anything unusual happens in the water.

Vatj

A hot, spicy drink.

Vaucalo Island

This island is located in the northern portion of Lake Yandu on Statos-Vey. It is the famed birthplace of Master Tanas during the final decades of the Duamang Age and the Lesser Era of the Primary Epoch. The island and its surrounding lake served as a focal point of the marauding Suvuka during their Second Onslaught. It is now part of Tanas Province, named in honour of its most-ancient historical figure associated with the Majastas Regent Shuna-Shapta and the first Majastas in history, Thakadush-Satwa. During the Secondary Epoch, it also became the centre of the Kitheshal School early in the Danam Yeldic March of Majastas Dynasties.

Vaudlan and Vildy

These are two of the largest islands in the Panchala Sea, north and west of Bhampay, the Sister City of Upata-Shepsus on Statos-Vey. While these two long islands, linked as a single mass under the sea, are near equidistant between Statos-Vey and Thermistal, they have always been the possession of the port city of Bhampay. Their central position in this premier of all waterways makes these bodies a clearinghouse for trade throughout Anu. It is a curious fact that popular maps have consistently shown these two islands as closer to Statos-Vey, and innumerable cultural references, including theatre, literature and song, suggest their being just beyond the Red Ring Wall. The only larger island in the Panchala Sea is far to the east and south on the coast with Thermistal, Pramath Island.

Velvet Night

The Koru have an aversion to the open sky, captured in the early Interim term ‘Upper Abyss.’ This is acute during the reign of the terrible Daymaker Nu but is considerably diminished at night. While knowing the canopy of ‘fixed and roving’ stars only gives them the illusion of a ceiling above them, this is sufficient to dispel the qualms associated with sensing a vacuum over their heads. Beneath the stars, or preferably light cloud cover, they may find delight in visits out onto open land. There, they appreciate the flora and fauna of the night and delight in the subtle colour palate of the landscape with its fragrant breezes. Such sojourns lose their savour if maintained for too long. This term did not exist during the Primary Epoch and reflects the impact of The Change among those sheltered in the Sanctuaries.

Vendupash

This is the name of both a sexually ecstatic ceremony and the paste used to produce it. The paste is an immensely complex set of interlocking infinitesimals to be mixed for enhancing and inhibiting fertility. As a powerful aphrodisiac, it is a regular feature of the cluster’s diet and is the foundation of all Dances of Fertility. While complimenting the administering of Sheshenara Nectar and Cohort Jelly to women and Completes, care is taken to keep these three sweet tools of Tatchlan separate. In a different mixture, Vendupash Paste is also known as the ‘Sweet Healer.’ It is employed in times of need, such as during Nurturing Ceremonies, after Scent Separations and other events meant to bring solace to those mourning or suffering pain or loss. It is also used during Giftings and other festive events. During cluster-wide and multi-cluster events, it is mixed with Vision Windows to ensure ‘Each Belongs to All’ Bonding and Elder planned cross-fertilizing between circles and clusters.

Venerable Scholar

Venerable Scholars are among the four most revered academic professions, along with Acclaimed Professors, Esteemed Librarians, and Honoured Historians. This respected and impressive assembly is primarily composed of Mundanes. There are many occasions throughout the history of the Primary and Secondary Epochs when Venerable Scholars, often with one or more of the other revered academic professions, have played pivotal roles in informing and determining present governance and other action based on deep historical patterns invisible to the current fleeting generation.

Veradapandra Mountains

This mountain range runs along the southern and eastern coast of central Statos-Vey. The chain is near the same size as the Silvasora and Mandeca Mountain ranges of Thermistal, but very few Veradapandra peaks rise high. The range is far older than any other march of mountains on Anu. None of its peaks are ever snow-capped, and all are covered in lush greenery. The only part of the range that reaches the density and height of others is in the extreme east end of the chain on the Luduva Peninsula, where it effectively cuts off the Panchala Sea’s moderating influence, leading to Statos-Vey’s only desert, the Luntung. Since the Primary Epoch, the Veradapandras have distinguished themselves as unique for their high Azure Stone concentration, along with Azure and its attendant gemstones, small amounts of yellow and orange gems, including Cerium and Chamotte, red jewels such as Cinnabar and Vermillion. This abundance of desirable goods ensured this smallest of the three continents has always enjoyed many trades and other benefits with the rest of Anu. During the Secondary Epoch under the Danam Yelda, the range was divided into three regions: the Eastern, Central, and Western Veradapandra Ranges. This range has hosted several historic events during the Primary and Secondary Epochs. The most notable figures associated with the Veradapandra were the Uluvatu Masters, who perfected the foundations of Tatchlan in the southern portion of the Western Range. Later, the renegade anti-Tatchlan Critic Nallurakon spent her final years hiding here. Seven Imperial Ways and Ten Provinces would be established within these mountains during the Nantu Age of the Danam Yelda. Numerous sites of interest are tied to specific periods in the Primary and Secondary Epoch, one example being the discovery of a prehistoric creature known as the ‘Faval’ in 140,356 UKC and N 91,637 in a deep cavern within the Central Range. Majastas Hertamasa III had a group moved to an enclosure in Bhampay. Not until the Venerable Koru began excavating their Deep Domains were more discovered, along with an entire population of subterranean creatures. As had happened many times before, these discoveries ennobled a previously discounted set of volumes in the Treasuries, revealing that Tolku had long studied these denizens of the depths. This diverse collection of blind beings was called ‘Jesplace,’ a class imperfectly perceived within Tatchlan. In time, Koru Majastas and Operants excelled in their location and gentle modification within the Living System.

Vermillion Tongue (Yelda and some Yakku)

This expression refers to the Koru tendency to mix literary quotations into general speech. While often given to academics and scholars, Senu is generally not given this title, as theirs is a far more powerful accomplishment.

Vettencore Passage

The Vettencore Passage is the most extensive and ancient construction of the Tolku seen to this day. The Foremost Ones excavated this massive channel, which connects the Tharapura Ocean in the north to the Panchala Sea in the south, separating the eastern third of Thermistal from the rest of the continent. In part extending a natural formation, it remains the single most significant physical mark upon Anu, running over five thousand andas long and near an anda wide from ocean to ocean. While also serving as a shipping route, the primary purpose was to create a boundary to keep the Suvuka captive on the eastern end of Thermistal. After the Suvuka were removed from Rho-Jashun following the collapse of their first Onslaught, they were driven across Thermistal. They were kept at bay for centuries while the passage was completed. A high embankment was created on both sides of the route, with only intermittent access through the western side. The inner walls of the passage were nearly sheer. Two characters in the first novel of this series, Hesha Vira’s Challenge, were directly involved in this massive project. Dine, Captain Emedin’s First Officer, answered the call to work on the final stages of construction as a youth. Shuna-Vurupta would later become a member of the first generation to work on the Suvuka’s eventual domestication in facilities located within the ‘Duamang Museum of Suvuka Studies’ on the southwestern coastal entrance to the passage. Until The Killing Swath, the Suvuka were contained behind the Vettencore Passage. They were able to cross it after the plague and began their Second Onslaught, leading to the early chaos of The Interim. 

Vikavan

While a colony of true insects, they are only nominally members of the ‘Venerable Insect Societies.’ If the Ketukku occupy the depths, the Vikavan are at the surface of this category. This is because they lack the genius to form complex societies. While they operate more superficially, they possess one crucial similarity: the ‘many bodies and one mind’ perfection. They are distinguished above all other insects for their ability to transmute the sap of the many trees they harmlessly feed on in large groupings into various valuable medicines that would otherwise not exist. The best-known application is creating certain fermented drinks for Elders to increase stamina and reduce pain. For this, they are known as the ‘Elder’s Aid.’

Vilates

This tiny worm would come to save early agriculture at the outset of the Lesser Era of the Primary Epoch. During the Funomanru and later Buyanupithar Dynasties, it was found that between one and two millennia of cultivation inevitably saw an increase in the saline content of the land, reducing productivity. Crop rotations had a diminishing effect, and  Tatchlan provided the ultimate solution. These creatures are naturally habituated to brackish water found in river deltas and marshes and ingest a high amount of salt in their diet. They excrete these as crystals at the surface. They also gradually push excess salt and their dead, saturated by it, up to the surface, where they dry into characteristic piles. Early Tatchlan Invocates and Operants could modify this simple creature within the Living System to be disposed to be planted in inland settings and carry out their good offices on increasingly mineral-rich loam. New customs grew around their use, including rural communities harvesting these salt piles before any rains could disburse them. They were further refined for different locations. See Dry Vilates and Wet Vilates.

Vima

This service and companion animal were familiar sights among the Tolku of the Primary Epoch. While varying from the size of a small Cousin to an adult Pathuda, all had six limbs, with each pair ending in a different appendage. The middle two were rough ‘hands’ with six digits. This and other features marked them as having been lovingly cultivated within Tatchlan. They joined the domesticated Suvuka in both recreation and work. After The Killing Swath, the refined Suvuka population died out. Small herds of Vima were recovered by the First and subsequent Generations of Guardians entering the Sanctuaries. These ‘Recovered Ones’ underwent their version of The Change and bonded with the emergent Koru. Two former features developed to fortify their new underground existence. Their eyes grew far larger, their small trunks grew longer, and their nostrils extended. They now perform most of their former functions, ranging from small pets to large load-bearing beasts. They tolerate the Sumudin but otherwise shy away from any other descendent of the Tolku. They are said to have ‘noses devoted to the Koru.’ These creatures are classified as a ‘Modified’ rank of the Recovered Ones.

Vinda Guardians

Members of the Drafting and Seals Bureau of the Danam Yeldic Grandee Secretariat Ministry are known by this title. Vinda is short for Vindaviran, the first of the Four Grand Menem of ancient mythology. He was ‘The Teacher’ who is said to have instructed the Tolku in the first universal language. Their use of his icon is due to these bureaus' work to maintain intense standards in language usage in all official documentation, leading to retaining a rich discourse throughout the Cluster-of-Clusters Nation.

Viracocha Authority

This is an outgrowth of the original Tolku Viracocha Flora Ministry. It was established after the forceable confinement of the Suvuka in eastern Thermistal behind the Vettencore Passage. During the Greater Era of the Primary Epoch, this Ministry conducted extensive research. It improved the vast patrimony of the forests and jungles surrounding the Viracocha Mountains, occupying the western third of the continent. After The Killing Swath, unlike all other Tolku ministries on Anu, an adequate number of knowledgeable members of this Ministry survived and were able to regroup and organize. Remnants of other Tolku communities embarked south to the Sanctuaries, but most of this group chose to remain for little-understood reasons. Having access to extensive resources and expertise, they prepared and defended themselves against the Second Suvuka Onslaught. The last generations of Tolku underwent The Change to become Yakku, and the Viracocha Authority, organized into twenty-three ‘Regional Trees,’ became a distinctive Yakku institution founded on the enormous legacy of the former Tolku ministry.

Viracocha Flora Ministry

The victorious Muraharoma Dynasty established this after defeating the Suvuka’s First Onslaught and their sequestering behind the Vettencore Passage on Thermistal. Once the priority of securing the Vettencore was complete, extensive work was begun on what was deemed of most interest on what had previously been known as the ‘dark continent.’ It appeared even the Suvuka were little acquainted with the extraordinary profusion of abundant and unique life in the vast tracts of forest and jungle east of the Silvasora Mountains that surrounded the westernmost Viracocha Mountain range. This ministry was established to commence the ambitious plan of cataloguing all life forms and determining the uses of each aspect of this immense prize. Many vital elements were located within Tatchlan, and Invocates and Operants began a long process of gentle modification and augmentation of exquisite beings unknown in the south. Unlike all other ministries, a sufficient number survived The Killing Swath. It adequately retained its specialized intelligence to assist Tolku refugees in escaping the Second Suvuka Onslaught. Ensuring much of the Genius of the previous epoch of this region was bequeathed to the succeeding Yakku Collective.

Viracocha Mountains

This is the westernmost mountain range on Thermistal and is shrouded on all sides in the region's vast forests. They are the eldest and shortest of Thermistal’s three mountain ranges and the only ones with small pockets of Azure Stone, making it the only notable source of this desirable element outside Statos-Vey’s Veradapandra Mountains. Early in the Secondary Epoch, the Zudaz Dynasty of Koru Majastas oversaw Continental Lines going under the Panchala Sea and throughout this range of mountains. Initially, the Koru presence within the Viracochas was welcomed by the Yakku leadership and facilitated many exchanges. Still, when the relationship between the Yakku and Koru soured, it became a source of contention. For much of the Secondary Epoch, there was a far smaller Koru presence within the range than was intended, although their Eye Stations remained active.

Vision Window

This term applies to various natural and improved substances from varied living and non-living sources. Their specific qualities are used in numerous cluster rites and ceremonies to enhance the experience and vitalize performance. They are used within individual circles to magnify joy, including augmenting an aspect of The Nine Petals of Pleasure. They also enhance feeling during the Mask Work, providing comfort and healing for those lamenting or stricken with adversity. Historically, the early Practicians also employed them to access the earliest manifestations of The General Plain. Examples of well-known Vision Windows currently used range from Nimindal, a plant giving off joyful aromas outside Mantle Establishments, to the refined powers of Phantasm Spume, famous for leading to the development of Healing Vats. Other examples include the Stekachey Nut, used in the Life Cake Ceremony, the Opothum Mushroom, the Sweet Accord symbol, and the processed venom of the Futsum Serpent. This last example shows how Vision Windows may also cross into medicinal applications, particularly with Soothers' work. Perhaps the most unlikely source used to this day is Dream Moss, which originated among the wild Suvuka of Thermistal. The mildest version of this family of medicines is a set of beverages known as Dion and Earna, which Fresh Adults may imbibe. This term is not to be confused with ‘Eye Window.’

Voluptuous Gains

Also known as ‘Lascivious Gains,’ these are formerly venereal diseases whose altered beings are a fundamental aspect of maturation. They assist in setting up handles throughout the body for parts of the Resplendent Work to latch onto and grow. This process was partly achieved by increasing vast collections of the original colonies and introducing Takshakutan into their midst to transmute them whole. Additional work was done to ensure they would transmute any of their former kind into their likeness when they were introduced into a body. At the beginning of the Primary Epoch, the perfection of this process was seen as an essential step towards the wakening of the Tatchlan System. The Nine Petals of Pleasure would not have been possible without turning this terrible barrier into a wide entrance to a fuller life.

WWW

Wajah

Of the few Tatchlan innovations originating on the continent of Thermistal during the Secondary Epoch, none surpass the extraordinary nature of the Wajah. This hybrid comprises at least one living walking entity, usually a Yakku or, on rare occasions, a Yakku Yelda and an Elder Bowvow Tree. The origins of this astonishing melding are buried deep in the backforests of the Viracocha District of Western Thermistal. For many generations, the Yakku regarded this as one of their highest and most profound mysteries. Even during the so-called ‘Happy Century’ after the initial meeting with the Koru of Rho-Jashun during The Interim, they chose not to reveal this wonder. Given the profound nature of the action, the process continued to be shrouded in ambiguity. Custom demanded elaborate preparations of the Bowvow and an examination and selection of the candidate for absorption. Along with intensive interviews and other assessments, this included several ‘encasing’ rituals. In the instance of an existing Wajah with at least one bonded body, they were said to play their role in the selection. The Yakku or Yakku Yelda were submerged, with only their faces remaining at the surface. Over time, these appear to take on the bark of the rest of the trunk. In this new position, the former Yakku or Yakku Yelda may live a greatly extended life as their personality appears to merge with their host. This awe-inspiring offering aimed for the Bowvow to possess a voice to speak to the community. Traditionally, it was believed the ancient Bowvow possessed the cumulative wisdom of all the creatures she had absorbed throughout a long life, including all the dead offered through previous generations. The challenge of this practice was shortly after bonding, the individual would undergo personality changes, and their communications would become increasingly cryptic and ambiguous. This led devout attendees to employ ‘specialists’ and later priests to interpret their words. Over time, even their speech altered into something more resembling a low rumbling. While their words could still be heard, their strange voices and even stranger messages proved challenging. Those Wajah containing four or more offerings always spoke as a chorus. This increased their collective audibility but not the clarity of their reverberating mumblings. Late in The Interim, a group of ancient Bowvow had several bodies planted in them in northwest Thermistal, known as the ‘Ring Lakes.’ These were seen swaying in unison and reciting unknown verses and songs. Extraordinary sagas were composed in their shadow as mystical movements began to gather to attend to their every garbled utterance. Various appellations were given to these hybrid entities, including the ‘Swaying Wajah,’ ‘Those Who Sway With all Eleven Winds,’ and ‘The Swaying Ones surrounding the Ring Lakes.’ Over time, these more elaborate terms were used to address these beings as they became increasingly associated with various religions, particularly the Djingal Votary. As the rest of the Yakku Collective became more diverse and urbanized, this increasingly strange culture became the subject of contention and ridicule. The Koru and Danam Yelda of the south perceived their presence within Tatchlan and wondered at their ambiguous power and mystery. The Wajah themselves appeared to fear the Majastas of the south, perceiving them as ‘beneath their roots’ and fuelled the anti-Tatchlan movements of Thermistal. Koru and Danam Yeldic Venerable Scholars eventually discovered the term ‘Wajah’ existed during The Lesser Era of The Primary Epoch as a traditional orison within several religions. It was ultimately confirmed this obscure fact was known to the Yakku, and the choice to renew this antique term’s use was intentional.

Wakanda Channel

This channel is a small branch of the vast Wakanda Ocean (see immediately below). The southern coast of Rho-Jashun borders it to the north, the Pax-Zenam Ridge to the east, and the Lat-Lacaz Peninsula of Statos-Vey to the south. While not of the modest depth of most of the far warmer Panchala Sea snaking between the two primary landmasses, small craft may find anchor farther out from shore than is possible for most of the Angakut Channel, whose far more powerful tidal surges are legendary. Angakut is on the other side of the Pax-Zenam Ridge. During the Primary and Secondary Epochs, this relatively mild waterway was filled with fishing and other sea traffic. However, it is subject to more sudden storms than the more sheltered Jawalam Bay off the southern coast of the Lat-Lacaz Peninsula. Every swell from the mighty Wakanda Ocean to the west eventually finds its way into this relatively humble channel. Due to its modest depth, storms lead to sizeable waves frequently travelling through the channel to crash into the western cliffs of Pax-Zenam Ridge. Bizarre artifacts from the ‘saline desert’ depths are occasionally pushed to these same cliffs. It is speculated that the channel is given the same name as its parent ocean for these and other obscure reasons.

Wakanda Ocean

This vast body of water humbles the most stalwart sailor, filling the emptiness between the eastern coasts of Thermistal and southern Statos-Vey and the northern, western and southern coasts of Rho-Jashun and Statos-Vey. It is said to cover half of Anu’s Face. While the Tharapura Ocean is feared for her frigid storms, Wakanda terrifies with her immense ‘swallowing’ silence. While the three major continents crowd with their attendant island chains on one side of Anu, these tremendous stretches of uninterrupted sea cover the other. This near-complete absence of islands has led to this ocean's title as the ‘saline desert.’ While entire worlds of flora and fauna inhabit the undersea shelves extending out from the continents, once these drop off to unplumbed depths, there begins the realm of monsters. Apart from fantastic sea tales and the occasional shocking carcass mountains washing ashore, little was known about these monumental denizens before powerful Operants discerned their outlines within Tatchlan during the Greater Era of the Primary Epoch. Beyond rare instances of expeditions in search of exotic cargo, most shipping remains on one side of Anu and avoids the other, the Wakanda side. On the far side of Anu, Wakanda forms gyrating channels of mighty currents north and south of the equator. These push increasingly warm and fertile waters westward until they give birth to the Panchala Sea, travelling between Thermistal to the north and Statos-Vey and Rho-Jashun to the south and west. Aided by the Taldonow islands thwarting arctic currents diluting their Nu-drenched waters, this combination of factors is now understood to be instrumental to the benign climactic conditions found through most of Statos-Vey and along other coasts of the Panchala Sea.

Wall Keeper (Koru)

The phrase means a librarian or others who maintain the Reading Chambers inside the Koru’s Living Mountains. Their libraries are arranged on large receding walls with specially bred and trained Tecku attending.

Warm cold understanding / cold understanding shall be warmed

This signifies learning new things.

Waving Arms (Yakku)

This is perhaps one of the strangest alterations of an existing creature on Anu. For a society claiming to have left the Tatchlan System behind, it is also clearly one of the most imaginative and convoluted creations of Primary Epoch Masters. For millennia, the Tolku’s Viracocha Flora Ministry worked on the native creature called the Sivist. Within Tatchlan, they profoundly modified it to serve a similar function to the Mecalan insect colonies in the southern colonies for high-speed transit over open land and later underground. In western Thermistal, some talented Operants successfully fashioned a surprising alternative for travelling through deep forests and jungles. The Sivist now contently raise themselves and stand in rows stretching many andas. Sleds are placed on their upward-facing mouths, and they propel them forward successively in waves at exceptional speed over extended distances. The Yakku of the Secondary Epoch inherited this marvel and made it their own while maintaining they trained them without aid from Tatchlan. They also instilled a profound inhibition against revealing this to the Koru, despite the evidence that the Koru were well acquainted with this use of the Sivist early in The Interim.

Wazaratcha Archipelago

This is a group of over one thousand islands off the northern coast of Rho-Jashun. Historically, the five largest islands, Kana-Moptu, Tithammaro, Wazaratcha, Narmboromose and Hora-Sarota-Sewa, have also been the most powerful of the chain. Traditions held that those few Tolku unwilling to live like the rest went to these islands. At the time of our first novel, Hesha Vira’s Challenge, the central island of Wazaratcha dominated the archipelago. It commanded a considerable mercantile fleet of trading vessels plying the seas around Rho-Jashun and Statos-Vey.

Where on Anu do you tenderly embrace your Living Instruments?

This is the traditional opening enquiry between Invocate Circles meeting within the Living System. Within Tatchlan, Invocates may communicate directly with those on the other side of Anu, leading to the need to know where they are presently located.

White Knives (Koru, to a lesser extent Yelda)

This is primarily a Koru description, dating back to early in The Interim during The Change, of Nu’s rays during the Secondary Epoch, particularly piercing horizontal beams in the morning and evening. Later, referring to these as Nu Darts became more common.

Wise Spider Glyph

What is now known as the Wise Spider Glyph is steeped in profound antiquity. This symbol was already well established before the first Practicians and even the early manifestations of the Thalana and Chelyakan religions. Two famed Witness Monuments, built by followers of the mysterious Tuchulacha belief system, the Lomand Wing Formation and the Pang Monument, display faint traces of carvings bearing this image. Each later historical faith incorporating it into its iconography changed its meaning slightly, but it has come down to the present unchanged. The spider is seen as a relatively weak and slow member of the insect kingdom. Yet, it can overcome prey far more substantial than itself. It employs its internal juices to craft elegant traps of genius. The Mahakram colonies are the supreme manifestation of this power of patience and cunning, overcoming brute strength's blind, blundering and thoughtless impetuosity. These qualities earned the otherwise humble spider great respect and admiration. Their presence was welcomed in every dwelling, and they were relocated with great care when necessary. The Uluvatu Masters employed this primordial image in many ways. Let three examples among many illustrate their survival to the present. One is the last of the Twelve Principal Faces of the Tatchlan System, Hashahanu, the ‘Face of Contemplation.’ This venerable icon is, in part, directly modelled on the Wise Spider Glyph. Another example is the most-ancient Icon of the Touched, which displays the Wise Spider beneath the Principal Face of Gavaduru’s ‘hands within eyes’ formation and the Spice Accord. Another example is the Glyph’s presence in the Student, Novice and Initiate Badges of those Descending the Depths to become Invocates. The Jemnum Apprehenders refer to the Wise Spider Glyph as an exceptional example of a resilient Concept Filament.

Witness Mound

While any worked or rough configuration of stone may memorialize a cluster or community event within an Urban Encirclement or rural setting, this term is primarily used for more significant milestones. Statos-Vey’s monumental prehistoric wonders, including the Pang Monument, Mabulan Procession and Lomand Formation, were mysteriously known as ‘The Witnesses.’ This led to historic commemorative monuments also being given this name. During the Secondary Epoch, this term is primarily associated with the thirty-two original clusters of those who would become Danam Yelda setting up twenty such mounds during their Ceremonial Walk between Dalinantu and Upata-Shepsus. Select and usually youthful circles reenact this Ceremonial Walk each year and make the pilgrimage to these Witness Mounds. Following the original company, the Venerable Koru ensured each site was treated with Preservation Cubes to ensure their continuance in subsequent marches of the ages.

The Witnesses

These are the collective names of the most unusual and ancient cultural artifacts surviving to the present day on Anu. They predate all recorded history. The earliest written records from the Funomanru Dynasty (the earliest dynasty with reliable surviving documentation) already described them as products of a forgotten, pre-literate Tolku civilization. There is evidence that the followers of the Goddess Tuchulacha played a vital role in their formation. Sadly, their towering presence is equalled by the near nonexistence of inscriptions or other historical references to the originating culture or idea system. Funomanru encyclopedists confirm this title was attributed to them all but could not ascertain its meaning. They are only found in nine locations in Central Statos-Vey and are divided into two types. Five of the nine sites are titled ‘Processions.' They are composed of towering figures carved out of single rock pillars, usually the hardest Azure Stone from Upata-Shepsus that appear to follow each other, sometimes for hundreds of andas. These were once carved to resemble standing figures, but time and weather have worn most of their features away. A few are of an ambiguous design and are the subject of much speculation. Three other formations are termed ‘Nu Wings.’ These are usually of shorter stone and are laid out to depict a bird or winged insect’s rough silhouette with the head facing east towards the rise of Nu. One grouping, known as the Pang Monument, has as many monumental stones as the Mabulan Procession, crowded in dense rings to form a colossal Life Pillar. Unlike later constructions, these were untouched by the Second Suvuka Onslaught. In one case, a Nu Wing site, known as the Lomand Formation (eighty andas north of Lake Yandu), became the centre of the most massive Suvuka Round ever found on Anu. This incorporation and otherwise benign indifference has led to much conjecture and theory.

Wum
These sea creatures are best known for their hard, round shells bobbing in the waves near shorelines, particularly in the warm and shallow Panchala Sea. Their bodies only start at this surface shell, with most trailing in a long ‘fan’ out and down from the surface. This fan emits its bright lights to lure prey into its stinging nettles. Through the core travels a series of thick tendrils that reach down to the sea floor and propel the creature forward. The animals form ten or more close pods and travel together along established routes. Ancients can grow immense, and their large shells are called ‘floating islands.’ A curious relationship exists between Wum and the Suvuka. There is clear evidence that the larger-shelled Wum unwittingly provided passage for Suvuka to navigate between the northern Panchala Sea islands to cross from Thermistal to Rho-Jashun.

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Xica Nu

First of Anu’s four moons. Known as the ‘Initial Moon,’ ‘Nearer Moon,’ and ‘Koru Moon.’ He has a smooth, pale blue face. In most-ancient times, he was named one of the two ‘cool moons’ by the Chelyakan faith, and during the Tolku religion of Menem, this moon was also called Vindaviran, ‘The Teacher.’ This moon is associated with the first of the Four Cluster Virtues, Kindness. The Danam Yelda used his closing crescent face, or last quarter, as the first in the formation, symbolizing the last of the four Danam Yeldic Virtues, the Virtue of Equilibrium. After 137,107 UKC, they called him ‘The Messenger’ because his face turned red the night before the first Burning Blossom Cycle began the following day. The Shanni of Thermistal designated the Ridatu inhabiting this moon as the servant of the first of the Principle Ridatu, Myka Nu. Xica Nu rises as Bekma Nu approaches his zenith.

Xumkuka
This is an extravagant being of the air. It appears as an impossibly thin, long serpent swimming in a long series of tight curves through the sky. At dawn and dusk, strong lights glow on both sides of their bodies, attracting aerial prey into thousands of tiny mouths. A faint bell-like rustle may be heard on still air as portions of its ribbon body slightly brush against each other. Prehistoric Tolku noted how Varku and Patzku always paused to gaze up at them. This creature enraptured artists and mystics throughout the Primary and Secondary Epochs, leading to their inclusion in the iconography, artwork, song and poetry of various religions, particularly the Chelyaka, Sime and Menem. Three of the four Grand Menem had these creatures as their mounts. Only fearsome Tarunachit chose the terrible Kumastam as his own. The Yakku and Danam Yelda, particularly Rural Clusters, have extensive traditions and various creations devoted to them. This is mainly due to their efficient sweeps of all blood midges in the area.

YYY

Yakku

After the Killing Swath, the Tolku of Thermistal suffered the same catastrophic losses as their relations across the Panchala Sea on Rho-Jashun and Statos-Vey. While those Tolku surviving on these southern lands appeared to focus on reaching the Sanctuaries in central Rho-Jashun to begin the process of rebuilding Tatchlan (see Tolku Proclamation), for a variety of reasons, few from Thermistal made the crossing. Instead, they fled west toward the vast forests of western Thermistal. They found a surviving remnant of what had been known as the Viracocha District Flora Ministry of the Primary Epoch. These few trained the rest in taking the unprecedented step of climbing up the trees and forming an arboreal society. Initially, this was a defence against the marauding Suvuka, now beginning their Second Onslaught by stampeding west across Thermistal to eventually cross over to the southern lands. They successfully repulsed repeated attacks from the Suvuka through various ingenious technologies and expertise. They tricked thousands into blindly running off a cliff into an immense ravine called the Paramount Barrier. As with the emerging Koru in the south, the descendants of these new populations also went through their version of ‘The Change,’ leading to enlarging in size and elongating features to be more adapted to living permanently in the trees. At the same time, a culture developed that, unlike the faithful Tolku, rejected the legacy of the Tolku and Tatchlan. This caused much conflict within their new society, as shown in Amarel Mountain, the second novel of this series.

Yakku Collective

This is a general term for the entire Regional Tree Network within the Viracocha Region, based on the most-ancient Viracocha Flora Ministries’ division of this immense territory into twenty-three Estates. The name has no official standing but is universal in common usage. While in no way partaking of the Koru and Danam Yelda’s Cluster-of-Clusters Nations, the interdependent nature of the internal structure of each Regional Tree, the relations between them, along with a strong sense of Yakku solidarity, lends itself to the use of the term ‘Collective.’

Yakku Estates

These are large tracts of forested lands set aside early in the Secondary Epoch by the Koru Majastas on the Marachla Plain in central Rho-Jashun for those Yakku choosing to settle there. Most of this immigration occurred during the ‘Happy Century’ of The Interim when the Koru and Yakku discovered each other. There were significant exchanges of both populations and goods between Rho-Jashun and Thermistal. Later, when Yakku culture turned against the Koru, these Estates became refugees for those leaving the Yakku Collective. These Estates also served to form links with the new manifestation of Intelligent life on Anu, the Field Yelda, who settled in their Rural Clusters around these Estates and established amicable symbiotic relations. This term is not to be confused with the Koru and Danam Yeldic use of the word ‘Estate,’ nor the Tolku’s division of the Viracocha Forests into twenty-three ‘estates’ that would in the Secondary Epoch become the Yakku’s twenty-three Regional Trees.

Yakku Hand Emblem

This symbol and its multitude of derivatives, as all Yakku medallions and badges depicted in these appendices, were not fashioned by the Yakku but by the Koru. As such, they follow many Tolku and Koru conventions for heraldic devices. None of them are true Icons, but they affirmed Emblems initially approved by the Yakku in Thermistal or Rho-Jashun. They were often taken on and used as their own through all their succeeding generations within their Collective of Regional Trees. During the Siv-Sa and later periods, the Koru origins of many established crests and insignia were unknown by the commons.

Yakku Regional Trees

There are twenty-three of these regions within the Yakku Collective of Western Thermistal. They are entirely based on the Primary Epoch’s Viracocha Flora Ministry’s original division of the vast forests surrounding the Viracocha Mountains into twenty-three estates.

Yakku Yelda

These populations began as all other Yelda during the ‘Happy Century.’ This was when Koru and Yakku discovered each other’s existence during The Interim. The result was the emergence of a new hybrid population named the Yelda. On Thermistal, these Yelda were integrated into Yakku arboreal society. Eventually, they came to display their agility and many of their parent Yakku’s physical traits, such as elongated toes. For most of subsequent history, these Yelda enjoyed equal status with the Yakku. The Yakku officially decried the Koru’s moulding of their Yelda into several branches, aiming to produce what would later be known as the Danam Yelda, who could grow their own Majastas. Yet, there is evidence of selective breeding among the Yakku Yelda to fortify them for life in the trees. It was clear there were marked changes in Yakku Yelda’s body stature and proportions in later ages.

Yal’s Blood

This is also called ‘Dead Blood’ and ‘Anu Pus,’ among other names. These are all phrases of disgust. They are most commonly heard among the Yelda of Thermistal concerning a thick black sap issuing on rare occasions from the depths of Anu, known as the ‘Blood of Anu.’ Most extant locations of these vile fountains are on the Marachla Plain, where they are sequestered behind walls to protect surrounding clusters. Among other hazards, this evil-smelling substance will burn if ignited. Despite all this, applications have been found to benefit specific groups, particularly Rural Clusters. Local clusters learned to harvest small quantities to export to the rural clusters of the southern jungles of Statos-Vey. They are encased inside the Tuntle Nut, known for its density, to form ‘Stench Traps’ to keep Thethelem from diluting the cluster compound’s Aromas. Yal’s Blood is classified as an Anu Bane.

Lake Yandu

While this is one of several freshwater lakes in Central Statos-Vey, it looms large in the history and art of the subcontinent. Situated over nine hundred and fifty andas north and west of the outer walls of the Primary Mountain Circle of Upata-Shepsus, it is a miniature version of Lake Teval on Thermistal, serving as a confluence of waterways in the region. As the most significant freshwater lake on Statos-Vey, Lake Yandu also features the sizeable Vaucalo Island within its confines. There is evidence it was well-settled in prehistoric times. The famed Lomand Nu Wing Formation, one of a group of monumental rock formations known as ‘The Witnesses,’ lies some seventy andas to the south. During the Greater Era of the Primary Epoch, it became celebrated as the island birthplace of the ancient Master Tanas, elder teacher and guide of the Majastas Regent Shuna-Shapta of Bhampay. Fragmentary references make clear this region saw many notable events during the Greater Era. Still, most records of this extended period were lost during the Second Suvuka Onslaught when the savages polluted this sweet subcontinent. It appears the beasts appreciated the resemblance of this lake and island to their primary ceremonial site on Thermistal, and there is evidence of significant Suvuka activity on the shores of the lake and Vaucalo Island. After establishing the Statos-Vey Protectorate, the Koru turned this lovely region into a garden ahead of the arrival of the Danam Yelda on their Ceremonial Walk to Statos-Vey. They travelled far to the south for this passage but would welcome the ancient prospect in later times. Early in the first dynasty of the Danam Yelda’s Cluster-of-Clusters Nation, the Upata-Shepsus Dynasty, the fourth Regional and Transit Line was issued out of the Primary Mountain Circle. Named the Upata-Glen Line, it would leave the Capital Region, travel under the lake and find its terminus in the new provincial centre of Glen-Din on the southern shores of the Angakut Channel in the Sarm Region. In 51,097 UKC and 2,378 of the Nantu Age, a provincial centre was established on the island's southern shore, named after the most-ancient Tatchlan Master, Tanas, by Majastas Upata-Shepsus IV. During the second Danam Yelda’s Majastas Dynasty, the Kitheshal, Vaucalo Island, was given specialized training of key Maja in the Kitheshal Traditions. In later ages, when this movement diminished, the island continued to be a place of interest due to the Kitheshal style of stonework best preserved on the island.

Yelda

This would eventually be seen as a new version of Tolku, of nearly identical dimensions and bearing, emerging from unions between the far larger Yakku and Koru after the close of the Primary Epoch and the Killing Swath, during The Interim, mainly in ‘The Happy Century.’ The Yelda would come to have various sayings along the lines of ‘The Yakku are our Fathers and the Koru our Mothers.’ One of the sources of later contention between the Yakku and Koru was their disparate visions for this new hybrid being, known as ‘The Yeldic Debate.’ The Yakku integrated the Yelda into their arboreal collective, miniature versions of the Yakku in nearly every way. In contrast, the Koru saw the Yelda as a new version of the Tolku, capable of eventually growing their Majastas and Cluster-of-Clusters Nation. To this end, a succession of the first eight Majastas Dynasties of the Koru enacted one of only a handful of audacious Generational Plans known to history, known as Epochal Plans. The initial result was three classes of Yelda. Two were affixed permanently to the Koru Cluster-of-Cluster nation, the Sumudin and the Kudurapala. While the early Yakku would vehemently disagree, these two breeds of Yelda most resemble their own in being integrated into their parent society. The third class was a step toward their final goal. They were named ‘Field Yelda' and mainly occupied the broad Marachla Plain of Rho-Jashun as agriculturalists and pastoralists. They are also strongly linked with the Yakku Estates dotted across this vast open territory. Out of these was cultivated the crown of all, who would come to be known as the Danam Yelda. In them, the Koru saw an equal partner in forming the ‘Two Majastas Hands’ by growing their own Majastas and Cluster-of-Clusters Nation. In so doing, they would manage the Skin of Anu during the day while the Koru continued to dwell within the ‘velvet darkness’ of night. Far less well known was another Koru aspiration for the Yelda, that they would eventually assist in ‘healing the breach’ between the Koru and the Yakku.

Yeldic Colloquium

In the year one hundred and seventy-eight of The Interim, the Koru and Yakku met on the southern coast of Thermistal. This would usher in what would later be looked back on as ‘The Happy Century,’ where an exchange of resources and ideas was linked to the birth of a hybrid being subsequently named the Yelda. In the second century of The Interim, Koru Operants successfully found this new being within Tatchlan and could distinguish between Koru Yelda and Yakku Yelda. Within the Koru’s Central Triumvirate, it was determined that something remarkable was taking place. Clearly, they possessed a unique version of the Collective Crown, and that greatness slept within them. The Triumvirate established the Yeldic Colloquium in the heart of Mount Chraxan. This body was composed of a wide selection of geniuses in many fields who gathered to examine what the Operants had found within these Yelda. Their work would eventually establish the two classes of Koru Yelda, the Sumudin and Kudurapala (this radical initiative contributed to the growing estrangement between Koru and Yakku known as The Rift). This endeavour continued throughout the remainder of The Interim. In time, they produced regular reports that came to be known as the ‘Yeldic Bulletins.’ Portions of these were of inspired literary merit and eventually came to be included in the Yiz-Vayaj. This noblest of organizations, becoming one of the most durable of all Interim institutions, was taken over by the first Koru Majastas, Zudaz I, at the onset of the Secondary Epoch. The Sumudin were well established, and the Kudurapala were newly settled in their uses. Both were wholly integrated into the Koru’s Cluster-of-Cluster’s Nation. Majastas Zudaz I initiated the first of what would become a succession of Epochal Generational Plans to deepen the work of the Colloquium’s mission by focusing on the final class, at the outset termed the ‘Field Yelda.’ As articulated by the founders of the ancient Yeldic Colloquium, the ultimate goal was nothing less than producing another Majastas-growing Cluster-of-Clusters Nation to achieve the vision known as the ‘Two Majastas Hands.’ It may be said that the Yeldic Colloquium’s original vision was eventually realized in the formation of the Danam Yelda during their Ceremonial Walk to Upata-Shepsus, as detailed in the third novel of this series, Dalinantu Emergence. Long before this, in the year 10,623 UKC, the most famous line in the Bulletins was penned, “While once we could only call them awakened, we now may call them Alive and Engaged.” This was the year the Majastas-growing potential was confirmed among the Yelda. It took the unwavering commitment and unceasing dedication of seven more Majastas Dynasties to fulfill this promise. The Danam Yelda would later employ the term ‘Alive and Engaged’ from this ancient Bulletin throughout their Cluster-of-Clusters Nation in honour of the original Colloquium and subsequent Koru Dynasties for bringing them to their final fullness.

Yeldic Newborns League

In the year 301 of The Interim, the Foremost Moval of Minosuk Regional Tree (fifteen hundred andas east and south of Bithen, within the encircling Viracocha Mountains) of western Thermistal instituted a new association. It was dedicated to supporting and celebrating Yakku, having relations with Koru, and producing Yeldic children. This step was taken as a regretful acknowledgement that ‘The Happy Century,’ which commenced some one hundred and twenty years earlier, appeared to be ending. Furtive whispers filled portions of the Yakku Collective concerning many challenging aspects of the Koru. Honoured Historians and Venerable Scholars now point to these events as indicators of the first small cracks in what would eventually become the regional, generational and class schism within the Yakku Collective. Minosuk was one of several Regional Trees, including Hooklu, Tanabat, Bithen and Chimatal, with close ties to the Koru of the mountains due to their proximity and conviction. Minosuk and Bithen Regional Trees established their position with the proliferation of these Yeldic Newborn Leagues and many other academic and cultural efforts to counter the growing chorus of contention with the Koru in the far north and west of the Viracocha Collective. All this took place some four hundred years before the birth of the Siv-Sa triplets and over five hundred years before the founding of the Djingal Votary. Within ten years, thirteen Regional Trees, ringing the south, east and west of the Viracocha Mountains, had followed suit and established their own chapters of the League. In the year 322 of The Interim, Chimatal to the east and Shinda, Wakahik, Libint and Izanaki to the west dissolved their chapters of the League. They became part of eleven of the Yakku Collective’s twenty-three Regional Trees to stop migrations from their regions to Rho-Jashun. There had been a small but steady flow of Yakku to the southern continent to join their Yeldic progeny living there. This left eight regional trees, Bithen, Tanabat, Jinilitha, Minosuk, Serpine, Jutchno, Leyaku and Hooklu, retaining this institution and ensuring strong ties between them. For the remaining four hundred and nineteen years of The Interim, this cultural divide between the south and north of the collective continued with varying degrees of intensity. Within the southern regional trees, these Leagues became established institutions and were celebrated in literature and song. Among many cultural innovations, these Leagues instituted the ‘Agility Trials,' a standard affirmation and celebration of Yeldic youth, proving their fitness to participate fully within the Yakku Collective. When the Mantle manifested itself in the first Majastas of the Secondary Epoch, Majastas Zudaz I, this League was initially fortified and ultimately doomed. While the Yelda were found throughout the collective, the Leagues had never moved north. Now, some began to experience wavering support, if not open criticism. The League symbolized the Koru’s presence inside the Yakku Collective. As the Secondary Epoch progressed, membership in these institutions declined dramatically as more and more families were discouraged, if not stigmatized, from attending. Some venerable associations, filling ancient Mernet trees for centuries, shut down. Others closed before being reopened as the culture continued to deal with seismic divisions between contending idea systems. Finally, a catastrophic tragedy in Gye Sonin, the capital of Bithen Regional Tree, in the year 276 UKC, ended all Leagues. Four hundred and forty-five adults and children perished in a fire deliberately set by a lunatic who fed her delusions with those of the Siv-Sa triplets. The subsequent investigation concluded that the Djingal Votary had no direct involvement, but none had the heart to continue this institution, which had lasted over seven hundred years. While all these divisions would be healed in the distant future, the League was never re-established out of respect for the victims and survivors.

Yin-Vinulan Dynasty

Honoured Historians consider this the true Third Unifying Dynasty of the Tolku during the Lesser Era of the Primary Epoch. The previous Midin Dynasty is now thought to have been too chaotic and short-lived to qualify for the title. This dynasty had its capital at the commercial hub of the Funomanru Dynasty of most-ancient times, the port city of Bhampay on Statos-Vey. Unlike the earlier Funomanru, Buyanupithar and Midin Dynasties, they achieved treasured unity by means other than a Unification War. How they accomplished this triumph remains something of a mystery. What is clear is the Tatchlan Masters are now visible and influential in public life. At the same time, the Empresses and Emperors were very hostile to the Menem Religion of Rho-Jashun. While the Funomanru laid the foundations of The Imperial Way, connecting this port to The Plateau within Upata-Shepsus, the Yin-Vinulan designed and built the Red Ring Wall surrounding it. A long list of accomplishments celebrated throughout Statos-Vey is attributed to this dynasty. Many of the most outstanding artworks and masterpieces of all kinds were engendered under their hand. The Yin-Vinulan Encyclopedia was celebrated throughout the Primary Epoch and was one of the most significant Mount Midin Tragedy casualties during The Interim. Such was the regard for this period that when the Tolku prepared for the coming Killing Swath, they buried much of the city, ensuring many of its most precious treasures would survive into the Secondary Epoch.

Yiz-Vayaj

This collection of songs, poetry, drama, epics, and stories is primarily about the Yelda. It forms the final anthology of the Four Classics of Cluster-of-Clusters Life. These are divided into two parts. The first part can be divided into thirds. The Venerable Koru wrote the first third, which contained seven books of songs, ten of poetry and drama, and 17 stories and epics about Yeldic origins and early life. Prominent in this material are some beautiful and vibrant passages from the ‘Topyasuras’ or ‘Yeldic Bulletins’ sent throughout the Koru Cluster-of-Clusters Nation about the ongoing development of the Yelda. It states that the actual birth year of the Yelda as a potentially Majastas-producing nation was 10,623 UKC. The darkest book is titled ‘Poison Blossom.' It refers to the Mantle first occurring on the emerging populations on the island of Tich-Tushmul, their history until their first end in the second arrival, history culminating with their terrible termination with their final death Majastas Radashum-Nal in 48,558 UKC. This is the same year as the Danam Yelda’s Ceremonial Walk from Dalinantu to Upata-Shepsus. The Danam Yelda is still writing the second part of the Yiz-Vayaj of Statos-Vey.

You above and we below (Koru)

A Koru expression meant to signal kinship between Koru and Yelda and between Koru and Yakku.

You came to my mountain, now I come to yours (Koru)

An expression usually used to signify the return of a favour.

Your servants dwell at a distance (or dwell in the undergrowth)

This is the formal way of speaking to someone of superior depth to indicate the speakers live outside an urban centre.

Your servants but cut the grass

This is a way of formally addressing someone of superior depth as the grass grows on the very surface of Anu’s Skin.

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