The province marks out a new rural cluster's territory before establishing it. Many factors determine its extent. An account of the land’s fertility and other features is taken, including the provincial and regional parameters and the new cluster's impact on its neighbours. The cluster is expected to maintain this area until it reaches its full capacity. Then, they will remain constant near this size, taking inevitable reverses and declines due to crop failure and other difficulties into account. Disease, another calamity, and other unforeseen and uncontrollable events may force a cluster to relocate.

Along with the Province, the Ministries of Wellbeing, Cycles and Enumerators are informed of these developments. Planned changes include diminished births to deaths, scent separations to other clusters, or opening themselves to absorb or be absorbed into a neighbouring cluster. This would lead to an amalgamation and integration of both territories.

This has been unchanged since the Primary Epoch and is enclosed within the ‘Primary Epoch Square.’ It depicts four sets of hands protecting a jewel with an eye centre. This is meant to symbolize any item that has memory bestowing dignity on present-day action.

Creatures dwelling within the cluster compound as companions, servants, or specialized attendants have the same status as Healing Vats. While deemed cluster members, they do not participate to the same extent in cluster life. They are to be kept safe and secure and occasionally exchanged during Giftings and divided between groups during Scent Separations. Cousin Touched living within the cluster, or brought in as needed, allows for specific communication with these animals as required.

All plant life within a cluster territory naturally comes under the cluster’s possession. Those beings partaking of both plant and animal nature, particularly Bowvow Trees, are highly prized. As for wild animals, those deemed of particular value belong to the cluster if they nest within its land. They are trained and kept to serve the cluster’s needs where possible and desirable. Otherwise, depending on the creature's nature, the cluster’s behaviour towards them may range from leaving out appropriate food for them to disturbing them as little as possible. For example, Xumkuka poles are set up over the cluster compound in the hopes one or more will choose to settle on them. This rewards the cluster by sweeping the area clean of blood midges and other pests and serves as a cultural benefit. When a known annoyance or menace encroaches, such as a Karthala infestation, there are regulations on how to proceed. Violence is reserved for potentially edible creatures.

Other clusters may come to their assistance with dangerous or problematic animals as part of their reciprocity arrangements. Some wild flora require exceptional ingenuity to share territory. A prime example is Thethelem. These near-flat and transparent odour feeders constantly seek ways into cluster compounds to feed on their accumulated aromas. Stench Traps are placed around the compound, containing a small quantity of one of the most potent and unpleasant liquids known as ‘Yal’s Blood.’ Contained within the Tuntle Nut, they draw all Thethelem for extended periods. While living near a dead blood field is unpleasant, those clusters in proximity profit from producing and exporting these Stench Traps.

Of necessity, such relocations end before the first light. In such a rare instance where these strategies fail, the cluster defends their Mahakram Arbours by all means, including the regrettable destruction of the Gandahatapan. The only safe way to do this is to attack it by fire the night before their intended battle when their military whine usually warns of their impending offensive. There are very few recorded instances where this extreme measure was necessary.

The term ‘Elder First, younger last’ appears to date from the prehistoric Mound Worshipers witnessing what for them was the miraculous sight of the Ketukku’s elaborate measures to avoid conflict between colonies. As the saying goes, ‘Even Perfection may stumble,’ this is usually a flawless process between two or more Ketukku nations, on rare occasions, encountering difficulties. During these instances, the affected cluster or clusters may petition the Provincial Cycles Ministry and even the Submissively Venerating of their province for a large-scale relocation of the colonies to distant locations.

This rural Yeldic tradition dates back to the ‘Field Yelda’ clusters of 10,623 UKC on the Marachla Plain of Rho-Jashun when Koru Majastas Complete Lotmah VII noted this among many other collective cultural innovations. Even when temporarily relocated inside Ronthum 45 Living Mountain, they maintained the four gates in their clusters. These four gates open within large rural clusters’ walls at the cardinal points and are now given titles and specific duties. While some of this Field Yelda population remained on Rho-Jashun, most travelled to Upata-Shepsus in 48,558 UKC during their Ceremonial Walk to find the Danam Yeldic civilization. This is detailed in the third novel of this series, ‘Dalinantu Emergence.’ Within Upata-Shepsus and all Danam Provincial Centres across Statos-Vey, these traditions were extended to the arrangement of the Majastas Court, and cardinal alignment became an integral part of court observance. By, or above, one of the gates described below stands one of the twenty-one plaques awarded to the cluster each year from the annual census. These plaques signify the Cluster's Grade.

‘Blood Crop’ refers primarily to Salarish, Charsha and related cereals and the use of blood in various stages of their cultivation. These crops are staples throughout Anu. The elaborate culture surrounding their planting and harvesting dates back to pre-Tatchlan times. However, their present form came about during the later Unified periods of The Lesser Era of the Primary Epoch. According to their qualities, Salarish foods tend to be bland and Charsha spicier. There is a common saying: ‘Salarish mornings and Charsha evenings.‘

Two-Week Eight:


Title: “Kalom” – Hear


Symbol: Ear
 Day 127 to Day 144


Also known as the Two-Week of Perfection, it is the tradition to begin new ventures and conclude old ones during this period.

Two-Week Seventeen:


Title: “Zah” – Wisdom


Symbol: Books

Day 289 to Day 306


Fine Salarish are gathered into their Houses to dry. The traditional farming year ends with these events.

Two-Week Twenty-Four:


Title: “Drostol” – Lamp


Symbol: Ornate Lamp


Day 415 to Day 432

Also known as the Two-Week of ‘Triple Perfection.’ It has the same traditions as Two-Week Eight and Sixteen.

Two-Week Two:


Title: “Deel” – Trick


Symbol: Trickster in makeup


Day 19 to Day 36

Winter Six

Title: “Topy” – Needle


Symbol: Needle piercing cloth


Day 37 to Day 54

Winter Seven

Two-Week Four:


Title: “Ingeen” - Wheel


Symbol: Wheel


Day 55 to Day 72

This further refinement was introduced simultaneously as the Fecund Mahakram, specifically for protecting Grape Arbours. During harvest, generally between Winter Four and Five, there are many rapturous ceremonies, including gently ‘folding’ the Mahakram Nest edges to allow for a complete harvest.

Also known as the Stately Gelfion, these are the largest and most docile of farmed fish. It is not uncommon for elder fish to not only allow themselves to be stroked by Yelda but permit children to be placed on their backs and carried some distance through the waters. Their bodies are blue/green in colour with purple gills and red fins.

They live in schools of one to four hundred adult members. They inhabit large lakes with at least one canal or river attaching to a series of two or more additional bodies of water.

Unlike all other paramount members of this class, these tiny black water serpents were not perfected during the Primary Epoch. They are not classified as Recovered Ones. They remained raw until first discovered and modified by the Venerable Koru within Mount Chraxan, their first refuge after the Killing Swath. 

It was later discovered in deep pools of the other two Central Triumvirate mountains and elsewhere within the Mulungu Mountain chain. It is now thought their original habitat was sufficiently remote to the surface-dwelling Tolku of the Primary Epoch to have largely escaped notice.

Associated with comedy and fertility

The Raiden is also known for its comical appearance due to its startling eyes and elaborate iridescent red ‘headdress.’ This waving set of extravagant tubes is covered in millions of tiny feathers and scales in contrast to its near-uniform small green feathers on the rest of its round body. They are employed in a wide variety of displays, where, among other things, they can inflate and deflate one or all of their set. This is observed with great hilarity. These features and behaviours have led to many familiar absurd, satirical, and slapstick-related images in street theatre. The ‘Raiden Mask’ is a standard part of the comedic theatre. This tradition goes back to the Everlasting Ennui, where Raiden masks, costumes and behaviour emphasize farcical elements of two of the ten plays of the collection, the ‘Sime’ and ‘Laranal.’ Due to their changing sexes, they are associated with delight and fertility and are Kava-Kura icons during her festival. This emblem reflects this cultural overlay in as much as the amusing aspects of the creature are somewhat exaggerated, although this distortion has always been viewed as affectionate. While most of these images are light-hearted, a distinct version of them is given out as Bestowals during the annual Kava-Kura Festival on Elder Candle Day (99) in Month Six, known as Tret, linking this humble bird with the Tatchlan Face of Vital Delight.