A Collection of Writings On SIlk and Lotus (1.4)
A Collection of Writings On SIlk and Lotus (1.4)
A Collection of Writings On SIlk and Lotus (1.4)
A Collection of
Writings On
Silks and
Lotuses
The following is a series of translated writings and songs from the
lands of Gubat Banwa, many of them written upon palm leaf
manuscripts, others written on copperplate and ivory seals. Most of
these have been passed down to us in song and gossip.
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On The Shape of the Betel Nut
World 4 Ceremony 33
Martial Arts 5 On Gender and Sexuality
35
On the Topic of Rulership
5 Life In Settlements 37
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On The Shape of the World
Written by Sahajaya Ngarok, the Fortress Shattering
Makinaadmanon. There has been a violence within the echoes
and songs of the learned and the fools, upon the proper shape
of Gubat Banwa. Many have said that since there are countless
gods and demons that the world is not shaped at all, but the
spiritual truth of formless reality–Ang Tanan Nga Kawala (The All
That Is Nothing)--which is that ultimate reality that exists beyond
us and before us and even before the great Sky and Sea,
obviously goes against that. How can we, as finite creatures, little
eels upon the river of existence, know that the world is not
shaped? If the ultimate is formless then we must be formed, for
we are not ultimate.
Therefore the two most popular views upon which the world is
shaped are as follows: Hulma Niyog (Coconut Shaped) or Hulma
Baino (Lotus Shaped). The more common knowledge spread
across the Sword Isles is that the world is shaped like a coconut,
the Hulma Niyog. This view originated within the isles itself, and
only makes sense: there are the realm of the mortals, upon
which we live, in the middle of the coconut, the realm of the
gods on the upper half, and then the realm of the underdwellers
in the lower half, all of it encased within a coconut-shaped
cosmos. This world thus floats upon the Sea of Wine.
The other popular view has been introduced from the far
southeastern missionaries and monks: that the world is shaped
like a Lotus, and it is balanced upon the tip of the trident of
Rayasaiwa, the central Guardian God. The trident is known as
Kadaut Rishud. Others say that the Sea of Wine is the infinite
vastness that is Rayasaiwa (thus the Sea of Wine is also known as
Rayavritur, which means “Presence of Rayasaiwa”) and there are
a potentially infinite number of Lotuses (each one being a
smaller reality) which float upon Rayavritur, each one balanced
upon the infinite Kadaut Rishud. The sky is the lotus bud’s ceiling,
the farthest reaches of the World Jaws (upon which the
Continents are affixed) turn into the petals of the lotus, and the
depths of the world eventually ends in a giant pillar that is the
Kadaut Rishud.
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and experience and storytelling, and perhaps we can ask the
ancestors about the truth of the matter. Perhaps it is both, or
perhaps it is neither? Whatever it may be, it is the shape.
Martial Arts
The primary way of fighting in every culture is expressed as an
art. These are martial arts. As with any art, there are many
different schools and branches of this art, and that is doubly true
for Gubat Banwa, where Martial Arts are the primary art.
Settlements might have special personal Martial Arts only taught
to the royalty of their village, while others might have traveling
martial sages or blacksmiths that actively spread their martial
art. Others might have started Communities of Learning deep
into the mountains, inspired by foreign monasteries.
“For many datu in the isles, some sort of divinity is a useful claim to
royalty. This is because a ruler’s powerbase, a king’s powerbase, in
the isles depends on how much virtue or merit the commonfolk see
that you have. If they realize that another, different warrior-brave or
king has a more powerful claim to royalty, whether it be divine
heritage, bloodline, or superior ultraviolence, then they will switch
allegiance on a dime, following the more powerful one. Why would
you follow a non-virtuous person? If you follow a virtuous leader,
then you will cultivate virtue yourself.
“Let me tell you, song within song, a story I have learned from my
teacher, a peerless spearwoman, named Tagos, which means pierce
through.
‘To expound: all kings must express great merit, one that speaks
good of their actions on the earth. This merit shall fill them, proper
fealty and obeisance to the superstitions of the world. Those of
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Gatusan like to call it ‘Gahum’, power, but in fact it is more than just.
It is more than just power. It is respect, charisma, force of
personality, and virtue.’
‘Proper action. The king reflects upon his disciples, his followers, you
see. If the king acts correctly, then his followers shall follow correctly.
He shall avenge his ancestors that have been wronged, execute
justice, cultivate compassion and harmony with nature, and a
propensity for peace, and silent stoic virtue that cuts through
falsities, smoke, and bamboo to arrive at the proper conclusions to
better support his disciples.’
A pale young girl, with hair the color of yellowed flowers, said: ‘You
speak of the king with his disciples—‘
The boy lifted a thoughtful eyebrow. ‘But that is not how it seems,
great Makinaadmanon, in the Sword Isles. The Sultana claims
heritage to the Moon, the Pinakalakan is chosen by God, the Hari has
the blood of tiger-gods…’
There are many terms that deal with the complex topic of
rulership in the Isles. In general, “Kings” in the Sword Isles do not
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consolidate their power by collecting land, but rather, by
collecting people, as the manual labor lets them take advantage
of the abundant natural resources.
Peasant - The next lowest. They are indebted to their Chief, and
are considered as owned by their Chief, in the same sense that a
serf would be owned by a Lord. These are aliping namamahay in
both Ba-e and Virbanwa, oripun tuhay in Gatusan,
kiapangdilihan in Akai, and nugkat in Apumbukid.
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Apu-apu.
Aristocrat - The nobles, very often they are related in some way
to the Chief, whether it be through blood (even second nephews
become Aristocrats), marriage, or by the Chief absolving them of
all Debt and making someone their vassal. Aristocrats enjoy the
most freedom in society, second only to the Royalty and the
Chief themselves, and very often delve into trades and
professions that they can afford, such as boatwrightship, singing,
mourning, weaving, blacksmithing, merchantry, and far-
continent trading. A chief’s concubines are considered
Aristocrats. They are known as tumao in Gatusan, mafengal in
Apumbukid, tuwan in Akai, maginoo/binibini in Ba-e, and don/
donya in Virbanwa.
Royalty - The greatest of the nobles, these are first of kin blood-
related to the Chief, or those that the Chief married. This
includes the Chief’s parents, brothers, children, and
grandchildren. Only the Chief’s main wife is considered royalty.
Royalty have access to the wealth of the settlement, and enjoy
the servitude of those that also serve the Chief. They are known
as kadatuan in most communities, and datu in Akai.
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many treasures, which they must showcase and flaunt to
impress upon their Following the strength of their power.
Both Kings and Great Kings when they reach this position take
on a different title, something impressive, something foreign, to
consolidate their power.
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that their very bodies are considered treasures, said to shine
with a sungleam aura, and their eyes burn with a different flame
than mortals. This is not poetry: the God-Kings are said to have
been blessed by the Ancestors so much that they are very close
to being the most powerful of mortals, and if any of them played
their cards right, they could begin a Conquest that could span
the entirety of Gubat Banwa.
The Scourge
First, realize this: the warring realms contend and play with fire.
They must be in accordance with Hiyang, that is, supernal
harmony with nature and the world, which in itself is holy and
divine, for it is where all things come forth. In Gubat Banwa,
“sacred nature” is tautology: nature is already inherently sacred,
by dint of what it is.
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usually with balyan, but this can also be done naturally, by going
through proper rites and speaking with the offended spirit/s.
However, places of Di-Hiyang are very often marred forever by
some unnatural infliction and desecration. This is called The
Scourge.
Diwa
Diwa is the natural flow of everything, of nature. It is the spirit of
all things. When one says “Diwa of Justice”, then it means “The
Essence of Justice” or “Spiritual Essence of Justice”. As the essence
of all things it bolsters people. Diwa that is harnessed and used
by warriors and martial artists is known as Gahum, sometimes
Puhon, accessed through mystical-martial forms, practices, hand
mudras, and sorcerous incantations known as mentala. Ancient
items that have been passed down in generations have been
imbued with Gahum, and thus is bolstered with overflowering
Diwa. Items with overflowing Diwa become Treasures.
The state of Hiyang can only be achieved if one’s own body and
soul are harmonious with the everpresent diwa.
Hiyang
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Hiyang is an adjective. When something is “hiyang”, it is attuned
to the natural flow of Kalibutan. Someone who is attuned with
Hiyang is known as Naghiyang, and they are moving in the same
flow as Hiyang. This philosophy of animistic harmony is known
as Hiyangism.
Concordance
Concordance is the state of pure bliss and a final harmonious
embrace of the Trichiliocosm. By embracing the truth of Ang
Hiyang, that we are all ourselves but also all part of this world, in
the same way that each leaf is its own leaf but is still part of a
tree and is considered a tree as a whole, so is God. We are all
individual parts of supreme reality but we all are, when one
zooms out. Concordance is the ultimate embrace: when one
becomes Ang Hiyang itself, or Essence itself, you disappear and
become unseeable by Dihiyang beings, transcendent animism.
Kalibutan
A term that means the world, or everything around you. It comes
from libut, which means “to go around”. It is the cycle of nature,
reality, and souls. It is a local term for the Trichiliocosm, because
what is the cycle of violence but everything around you? This is
the term used to describe the cyclical reality that all souls live in.
Enlightenment is very often not separation from the kalibutan
but rather, transcendental harmony with it, true liberation,
allowing your Soul to operate unchained by it as you are it. This
is a state known as Glory.
Godhood
There are two paths to Godhood in Gubat Banwa: Death By
Violence or Concordance.
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To begin, we must first define a God in Gubat Banwa. Gods in
Gubat Banwa are divine manifestations of the flow of the
universe of nature. Very often they arise from the world itself:
thus there is a God of Death, or a God of Swords. There are a
Trillion Trillion Gods across the Billion Billion Universes. There are
two kinds of Gods: those Primordial that are Gods without
having been once mortal, and those that were once mortal and
ascended to Godhood. Many Little Gods—that is, Gods of little
things, of cotton, of butterflies, of chrysanthemum petals, of
small streams—can either be primordial or ancestral.
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On Hiyang
1 - One day, walking upon a river of water lilies, Malaun the Oldest
God asked Baginda Sumongsuklay, Despot of the Moon: “Demons
are notorious liars. Do you not think this?”
2 - “I am inclined to think this, for I have slain demons and they have
decided to live instead.”
“Then what are mortals to you, then, Moon Goddess? They look at
the truth of the world square in the eye but choose to misunderstand
it.”
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they misinterpret. The greatest of their sages write upon palm-leaf
treatises on Oneness and Harmony and Completion and loss of self.
That is a misinterpretation.”
“What is the truth of nature, then? Why must one be in harmony with
nature?”
When the Skysea became the Sky and Sea was the First Division.
It was already that, of course. The Sky and Sea became Skysea as
well, it also became First Unity. Thus the first Division and the
First Unity are constantly, consistently, parallel and endlessly
simultaneous. The Himayanon has been illuminated to this and
thus he almost achieved the ultimate division.
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All things are cause-effect. Thus all things are the causes of each
other’s effects, and vice versa.
Folk are not separate from nature, they are nature. The greatest
mistake of elder-thought is their belief that they are different or
higher than others. This is the sin of Anthropocentrism. Nothing
can be further from the truth; you must return to us.
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Himayanon
Meaning Glorious - a syncretization of the Annuvaran buddha.
While Annuvaran preaches absence of self and liberation from
the phenomenal world (the term known as Annuvar), the Flower
Philosophy teaches that Blossoming is like a transcendent
joining. Your soul (kalag, or atma) is removed from kalibutan and
becomes one with it, and thsu you achieve liberation from the
Wheel. It is the realization that the Self and the All are one and
the same. The Self is not part of the All, and the All is not
composed of the Self. It is simply one thing, a transcendent
supreme nature of no dichotomy. Himaya means glorious
rapture or bliss.
Himayanon are not gods. They are past godhood, for even gods
are subject to the illusion of phenomenal reality (or dichotomous
reality). Very often gods achieve Himayanon, however.
Himayadiwa
Syncretized from Annuvaran bodhisattva. One who possesses
perfect wisdom and has Glory (Himaya) Essence (Diwa).
Someone so close to the state of Namulakhood but has chosen
to forestall Blossoming to spread teachings and help others
achieve Himayahood. Himayadiwa are greater than gods as well,
for they are effectively liberated from kalibutan.
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The Flowing Flower River
The Flowing Flower River, spoken in a sermon by Dalugdog
Himayanon, the Thundering Awakened, condenses to a single
thought: give unto those around you, and those around you
shall give unto you. This is visualized by a flowing flower-river:
when you are in the river you think you are just a flower upon
the river, but the river is actually connected to the sea, and the
sea actually becomes the clouds, and the clouds eventually
becomes the rain, and the rain is the reason why there is a river
in the first place. At what point is there separation?
1. Know your place. Help those around you, and those around
you will help you in turn.
2. Live with the Community. The Community must live with you.
Help the Community, which might include things that might hurt
the Community.
3. Respect the Ancestors. They are the rain that created the river
that you are, but do not honor them if they have been
detrimental to the Community, and therefore, to Nature.
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Death and the Afterworld
All Folk that die in battle ascend into the heaven of their choice
or faith upon a rainbow. Their blood creates the colors that
streak across the sky.
Otherwise, all those that die go into the process of being picked
up by the many psychopomps that permeate the cosmos. They
are brought to the proper judgment as dictated by what faith
holds their soul in thrall. In The Sword Isles, this is most often
Sulad, where they will be judged accordingly to what items they
were buried in. These afterworlds are several different reality
realms that are interconnected and turn in kalibutan.
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However, if they profess their faith to Baginda Sumongsuklay,
they get to be brought by Iraon-Daron to the tallest mountain on
the moon, where the Holy Moon City of Baginda Sumongsuklay
lies. There they rest and train until they are called into the final
reckoning, the Ultimate War. Those of Akai get to have their
souls kept in great holy jars guarded by six-winged Garuda in the
Moon. The moon lies in the fifth heaven. Those that die in holy
striving, usually in combat in the name of the Moon, get to live as
sentient souls beside Baginda Sumongsuklay in her Lunar
Palace.
Those that were not given the chance to heaven either suffer in
Impyerno, or toil forevermore in Sulad, doing what they already
did in life: trading, farming, working, raiding, and feasting. This is
a very benign end, and even in the afterlife they might be able to
die. If they do, they reincarnate into the mortal world once again,
although with a smaller soul this time. Having a smaller soul is
not detrimental. However, once the soul is as small as a rice
grain and can fit into the many thousand miniature caskets—
usually after nine lives—they are thoroughly buried into Si
Ginarugan’s garden, never to incarnate again.
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ON ESSENCES
There are various competing traditions in the Sword Isles that
speak of the cosmic elements that make up the physical reality of
the Trichiliocosm. However, there is a single conception that is
currently, as of Addawa Year 1001, the majority among most
thinkers, sages, and priests of the Sword Isles: one that adopts
concepts from Ashinin tradition that is then inherently mixed
with common local conceptions. This has been turned into the
Walodiwa, which means Eight Souls or Essences, and is more
commonly associated with the latter, and so we used it to mean
Eight Essences.
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to say: all things are interconnected. All of the world can be given
a particular Essence that is the most integral part of their
physical reality. A Sword is made of metal, as Electricity is made
of Lightning. The Sun and Stars are made of Light as the
shadows and the night is made of Dark.
From the Dark arose Water, and from the Light descended Air
(and with it, the Sky). They saw each other and hated each other,
and they warred, and the bodies became the Earth, and from
Earth sprang life. Air and Water gathered together and created
the monsoons, from which was born Lightning. Lightning ignited
the first Fire, and the first Fires burned so hot that from them
arose illustrious Metal. This is the cycle of generation.
The Eight Essences are thus, and all are spokes upon the Wheel
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which break you:
0 Water is all of the waters: from fresh water to salt water. To
the rain and the precipitation, all the way to the frozen form
of it. Associated with calmness, mystery, and stillness.
0 Earth is the brother to water, the strength of fortitude. It is all
of the stones, the mountains, the trees and the grass and the
flowers. Associated with protection, nourishing, and
connection.
0 Air is every howling wind, every roaring cloud, every lazy mist,
every foreboding fog, every blast of music. Associated with
joyfulness, freedom, and grace.
0 Lightning is the streak of burning plasma, electricity running
through steel, the leaping of shocks in between lovers.
Associated with explosiveness, attractiveness, and energy.
0 Fire is all flame upon the earth: the heat of the stove, the fires
of destruction, the aftermath of lightning. Associated with
passion, emotion, and conquest.
0 Metal is every mineral, from silver to gold to brass to bronze
to steel. Within it, merit and spirituality are caught and
trapped and protected, thus why it is illuminated by light.
Associated with creation, ambition, and ritual.
0 Light is the sun, moon, the stars, the planets, the haloes of
light, the spirits and the gods. Associated with spirituality,
faith, and life. Merit and righteousness blossom from Light,
but too much of it bleaches and sears away Glory and
Liberation. Remember that Nirvana is an extinguishing.
0 Dark is the shadow, the gloom, the shade, the silence, the
soft and tender warning of Nirvana and Liberation, the
demons and antigods. Associated with silence, emptiness,
and annihilation. The Dark, in many aspects, is more
important than the Light, as it is the first Not-Nothing
essence, and it shall be the last.
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The Five Holy Beasts
There are 5 animals in the Sword Isles that are almost always
considered Holy, or at least Sacred. One must know that the
attitude to things holy and sacred in the Sword Isles tend to be
one with fear and reverence, awe and monumental respect.
The Crocodile is one of the most well respected beasts: they are
very often considered to be avatars of the ancestors themselves,
and are treated like Grandfathers—that is, with utmost care and
respect. They are the great masters of both sea and land,
protectors of the places where water and earth meet.
The Eagle is the lord of the skies, the opposite of the serpent.
They split the sky with their wings, and very often can kill whole
mortals if they so wish and if they grew large enough, and they
very often do, in the deep forests. Their talons can be worn as
anting-anting to sharpen one’s own senses, and their feathers
and blood are used by witches to create potions of temporary
flight. In ancient tales prominent eagle figures are Rajah Lawin,
who fought Rajah Manuk and won, as well as Hari Manaul, God-
King of the Winds, who facilitated the creation of land by tricking
the Gods of the Sea and Sky.
The Water Buffalo is the lord of the plains. In Virbanwa, they are
considered the lords of farmlands and tenacity, as they are used
for plows. The Water Buffalo represents determination and
steadfastness, and most importantly, the conviction of warriors.
Water buffalo horn and hide is used to create armors and
shields.
The Dog is the lord of hunting and forests. They are cooperation,
familial nature, and faithfulness incarnate. They represent honest
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work, and discipline needed for those in need. Dogs are very
often guardian beasts for mountain settlements and inland
settlements. The fabled Witch Dogs live in the deep forest: they
are nature guardian spirits in their own right, and harming them
is said to place a curse upon you.
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In the Lunar Faith (especially those Lunar Faith practitioners
still living in Ananara), the Dog is sometimes replaced with
the Tiger. Harimau in the Akayu tongue, the tiger is a burning
symbol of ferocity, strength, power, and regality. There are only
a few tigers in the Sword Isles, and most of them are found only
in the Blade Island of Khadnala: the Khadnalan Tiger is the same
tiger as the Sonyoh Tiger, which prowl the deep forests and
create temples with the bones of its prey. Tiger fangs and claws
are very often heirlooms, which boast great spiritual power and
often have magical effects. The tiger’s majesty is alluded to
among the Northeastern Akai settlements, closer to the Shield
Isle of Sonyoh: they only ever talk about tigers in euphemisms,
such as deep forest dog or striped bear. Legendary Sonyoh and
Old Tundun demigod Si Gantar (full name: Si Gantar Pembunuh
Harimau Rajarajaputih, which means Si Gantar, the Tiger Slayer
of White Kings) was said to have slain Pale King Iacomus Broc
while leading his warriors upon a flaming orange tiger, and so
has the tiger become a symbol of freedom and rebellion.
On Names
What is in a name? Let the Makinaadmanon speak: the name is
the approximation of lightning. Do you know that what we name
lightning is a fulmination at both end and beginning? Lightning
leaves its origin and meets its destination immediately. We name
and wax poetic about a moment without dichotomy, the truth of
this world, for [now/later] or [beginning/ending] is a
misconception made by mortals that die.
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more, because what are names but approximations of us?
[This is ours, and ours only. Ours: that is to say, the world’s,
nature’s, yours, and mine, but not theirs.]
Witness two women: one named Bulan, for she was born during
the full moon, and the other Siga, for she was born the day after
a burning of villages.
These names do not define them, of course, but they define their
names. Bulan is a noble, rich and powerful, bathed in copper like
the moon itself. Siga, on the other hand, is infantry, a warrior-
slave, to her. Like the flame that she is, she climbs up the ranks,
builds her own honor, until she is finally become a warrior, of the
warrior class, and appointed as personal guard to Bulan.
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to increase the power of her father ruler.
“Let us defy our fates,” whispered Bulan, her voice small, her
voice not her, but Siga’s, for the first time.
“Then you must become the darkness that wraps about me,”
Bulan said, pushing a lock of hair behind Siga’s ear. “Because the
darkness that wraps about the moon is perpetual, and
eventually, subsumes it.”
“Name me, and so shall I name you,” Siga whispered, her flames
dying out into embers, into darkness, as she was told.
For at endings the darkness always devours the moon, and that
is their destiny now.
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Language In The Sword Isles
The locals have their own language, and each polity has their
own languages. Gatusanun is closest to Sinugbuanon. Ba-enun
and Virbanweño is closest to Tagalog. Akainun is closest to
Tausug. Apumbukidnun is closest also to Sinugbuanon, but also
Maranao. They are mutually unintelligible, though Gatusanun,
Ba-enun, and Akainun can communicate passingly through brute
forcing similar sounding terms.
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-mo showcases ownership of the second person. “Sundangmo”
means “Your sword.”
-ko shows that you owe that word. “Sundangko” means “My
Sword”.
31
Translating Kusanagi-no-Tsurugi (Grass Cutter Sword) to Trade
Mataram would then be “Sundangsin-Ganut” (Sword of Grass-
Clearing). This can be rendered either as Sundangsinganut or
Sundangsin Ganut and they mean the same. Ame-no-
Murakumo-no-Tsurugi (Heavenly Sword of Gathering Clouds)
would be written as “Sundanglangitnonsin Nangtigomng
Panganod” which translates closest to (Heavenly Sword of
Gathering Clouds).
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Betel Nut
Betel Nut (bonga/bunga, nganga), the fruit of the areca palm, is
an integral part of socializing in the Sword Isles. In a simple way
of understanding it, think of it as like the various tea ceremonies
one would find in East Asia. Betel nut chewing is accompanied
with its own ceremonies, given to visitors like an owner would
offer tea. Betel nut itself has a mild narcotic effect, similarly to
how tea might calm the nerves, or how alcohol might relax. Thus
it is integral to conversation. Not only that, but betel nut chewing
stains teeth red, making one “not an animal”, as only animals
have white teeth.
Youths chewing for the first time usually suffer giddiness like
drinking alcohol. Young noble ladies have their first betel nut
chew as a kind of puberty rite or ceremony.
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On Gender and Sexuality
While Classical Philippines isn’t as progressive as us these days
when it comes to sexuality, they still had some interesting takes
on it. At this point, you might have well known that most
Philippine languages don’t have gendered pronouns, and if we
did, they only came when the Spanish came.
They were treated like women and could even marry men. They
were supposed to wear women’s clothing and perform women’s
tasks.
While this is not exactly the most progressive idea now, we can
glean a bit from that, and we can apply a more progressive idea
into our Fantasy twist on Classical Southeast Asia.
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performs the tasks of a man such as raiding, warring, and
carpentry, would still be treated as a woman. However, if they
chose to wear men’s clothes and preferred to be seen as a man,
then they would be treated as such.
In this manner, we can stay kind of true to what our research has
shown us: that pre-Western genders were much more malleable
than post-colonial ones. Despite this being much more in the
space of speculation, it is one based on researched and informed
speculation. Due to some Katalonan men still probably being
treated like men despite performing the tasks of a “woman”, we
can only assume that the same is true for the other islands and
cultures.
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Life In Settlements
I have been using settlements to refer to the towns, villages,
neighborhoods, and cities of The Sword Isles. This is because
they are called a variety of things in The Sword Isles: in the
Rajahnate it is usually termed haop, (following) and already
stated, but in the Lakanate it is bayan.
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This does not make their teeth white, however: white is for the
foreigners, who are like animals. Only animals have white teeth.
The tawo of The Sword Isles pride themselves on stained teeth,
reddened or blackened, and sometimes completely pitch or
crimson. Some tawo even file their teeth to points.
Jewelry
Jewelry is an important part of The Sword Isles culture: even
debtors would have bangles or anklets of gold. Some jewelry
would have carnelian adornments, or pearl, or sometimes even
diamonds and rubies. The most important jewelry is of course
the gold accessories, which range from diadems to bangles to
waist cords to sashes made of pure gold to rings to arm bands
to thigh bands to belts to anklets to ear ornaments to ear
piercings and even to golden pegs upon the teeth.
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Tattooing
Tattoos are called batuk or patik, and mostly only some
settlements in the Rajahnate and the Confederation used them.
Professional tattoo artists are called Mambabatuk and those
tattooed are called binatakan. The first tattoo is usually given as
a coming of age deal, with a person’s first conquest in war or
love: either by killing another or by having sex. Tattoos are then
only given to those that continue to conquer, each new tattoo a
burning marking of his valor. They are given piecemeal, but each
one would eventually connect with other tattoos to create an
intricate painting with the body as a canvas. The most valiant of
them, which constituted a sort of warrior elite, will have tattoos
up to the eyelids, giving them a demonic look and no doubt
affect their enemies psychologically.
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Millet is also of great importance, and in some islands is the
main crop, with rice not being grown at all.
In addition to root crops and rice and millet, bananas and sago
(a kind of starchy palm flour) were also planted in swiddens.
Woodworking
Carpenters cut their own timber. They had lore for when to cut:
different species are felled during the different turns of the
moon, some are more solid on the eastern side, and “male” trees
are always stronger than the “females” of a species. Trees are
felled with ax and bolo, split down the middle with edges, and
then each half is adzed into a single plank, squared with the
same tool. All carpentry and house construction are done with
skillful joinery without saws or nails. This has lead to beautiful
geometrical pegs and shapes made to fit entire boats and
houses, usually only held together by the ingenuity of the joinery
design or by thick abaca rope.
Plates, bowls, spoons, and ladles, urns called bohon, coffins, and
chests of all sizes are hewn from single blocks of wood, and
often decorated with fine carvings. Rough leaves of the hagopit
tree or biri palm are used as sandpaper, and ray fish tails or
dahonan hides are used to smooth even the hardest of woods.
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Smithing
Smithing is a very valued skill, and one that even datu practice
due to its prestige. Being a smith, which is called a panday, does
not only mean you can create weapons and armor. Smiths can
craft all sorts of things, from gold (Panday-sa-bulawan) to iron
(Panday-sa-puthaw).
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Additional tools used by the smith are the abluwang (drill), barit
(a rough piece of iron for whetting tools or striking with flint for
fire), binkong (curved adze), bisong (knife for preparing betel
nut), dallag (straight adze), garol (spurs for fighting cocks), kalob
(spoon bit), sabit (billhook), salat (sickle), sipol (paring knife), tigib
(chisel), tirlos (lancet for bleeding), ulok (dentist’s awl).
Goldworking
Most The Sword Isles settlements and polities almost always
have gold upon almost every person. Most gold was mined by
placer mining: gold panning in streams or riverbeds. These
placers are called dulangan, dulang being the wooden pan used.
Pamiling, sifting, was the activity.
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Weaving
Weavers were usually those considered women. It is usually
done through the use of backstrap looms. The warp threads
were not placed in a permanent framework but rather, in one
continuous loop around a loom bar held in the weaver’s lap by a
strap behind her back, and another one suspended from a
house beam or tree branch.
Cotton and abaca are both exports here. Baik Hu called Ba-e
abaca yu-da, or jute, in the thirteenth century. Wives of
householding oripun are required to spin cotton, supplied to
them by their masters. Paid workers are employed as domestic
weavers.
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Pottery
A potter’s craft is known as dihoon. They do not employ the
potter’s wheel but rather, the paddle-and-anvil technique.
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Each of them pertained to the particular blossoming of trees:
Katlawaan is when the lawaan trees blossomed, for example.
This would also signal planting season. Most planting seasons in
the island are during the season of Katlawaan, while those on
the northern and southern extremities begin in Kattaloto and
Katkisiw, respectively. At the final season, the harvesting
season—the end of Katparasan for most islands, end of Katkisw
for the northern islands, and the end of Katlawaan for southern
islands—they end a harvesting year, and move into the next
year. The first season is then used as a resting period.
Between the Habagat and Amihan winds, there are two other
winds that blow: Kanay the South Chill Wind, and Iphag the
Northern Wind after that. The Iphag Wind is known to have been
the wind coming from caverns deep in the earth, seemingly from
the World Below, bringing with it haunting wailing gales and
warm winds.
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Sailing
Water is the lifeblood of The Sword Isles. From the rivers that
wind up to the upland societies, and down to the seas that
spread its arms in both a beautiful and terrifying embrace. When
in The Sword Isles, look for no roads or trade paths: it is the
water that provides movement. This is why there is no need for
wheeled carriages during this time: the ships that shipbuilders
create are more than capable of bringing anything they wish to
any part of the island, from coconuts to elephants.
Sailors in the islands of The Sword Isles are almost never out of
sight from land, and thus they rely on landmarks and piloting
instead of celestial observations. The waters between islands are
a means to connect, and not separate, the differing polities and
societies of The Sword Isles.
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A few examples of boats...
Karakoa. Similar to the Biray, but larger and can carry up to forty
warriors on each side. It had large outriggers whereupon rowers
would sit upon. Its prow was decorated and intricately painted,
and would have tall staffs of brilliant plumage (sombol on the
prow, tongol on the stern). Lantaka, swivel guns, were commonly
placed on its sides to attack. It also had an elevated fighting deck
amidship.
Galyon. Stolen design from the Pale Kings. Slow but can carry
lots of cargo. Reminiscent of Spanish galleons.
Food
Most food is made in iron stoves and pots, wherein they boil
chicken, fish, octopus, squid, pig, deer meat, goat meat, and
more foodstuffs that could be eaten. Fishermen and Hunters
bring back their catch with them at the end of the day, and
freshly caught catch is almost always cooked and eaten
immediately.
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Hunting
Hunters use hunting dogs to hunt down wild boar and deer, and
chase them into balatik traps: bamboo balistas that could skewer
entire human bodies. Using these strategies they capture large
games easily. Fishermen use traps at the mouths of rivers, as
well as cast wide nets while out in the sea to catch fish and other
game. For fish in streams, they would harpoon it, and for larger
fish such as whale sharks, they would hunt it down and bleed it
out with serrated harpoons.
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Astraiman - Worships the Bleeding God, who gaves His Son to
die for our Sins. Brought to the Isles by Issohappa.
Ashinin - Based off the Ashinin word, which means “One Million
Million”, which comes from the Indr Subcontinent. Believes that
there are a thousand thousand gods and that the true reality is
the All Pervading Soul, known as the Atman.
Agma Damlag is very much syncretized with anitu. Jinn and other
gods live alongside Baginda as ancestor spirits but are strictly
not worshipped. Sword Isle Bulanan have removed all traces of
dragon and hornbill art from their archietcture.
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50
The Addawa
Calendar
The Addawa Calendar is so named after Raja Diraja Addawa
Sagwan, the warrior-sage that traveled to the region in the
Subcontinent known as INDR and traded not just items but also The Celestials
ideologies and religions. From there, he managed to gain a few
Ashinin Jyotisha, particularly nuns named Sage Hiran and Sage There are 9 Celestials,
Chali, who worked as Starseers for Varsha. The Raja arrived in gods that live in the
Ba-e and they began reckoning the stars, and created a Calendar night sky. Celestial is
that takes inspiration from Malirawat concepts, but situates time just a term we use:
squarely in the Sword Isles. the syncretized term
is graha, which once
When the Raja Diraja traded across the Sword Isles, he started meant demon.
spreading the Addawa Calendar. Before long, within the larger Therefore the planets
metropoles and port towns (where reckoning of time not just for are Sidereal Demons
themselves but also for foreign merchants was important), they that cause eclipses
adopted the Addawa Calendar. Though the time intuition that and eat the stars.
most Folk in the Sword Isles have is more than enough when
having to reckon time for themselves. The 9 Celestials are
Surya the Sun,
The Addawa Calendar still depends on the Moon and the Stars Chandra the Moon,
for its readings, and i sued in tandem with local timekeeping Budha (Mercury),
practices. Addawa timekeeping devices are circular pies cut into Sukra (Venus),
twelve. Those that learn to be calendarists are known as Jyotisha, Mangala (Mars),
Astronomers or Starseers. Wrespati (Jupiter),
Sani (Saturn), Rahu
The years of the Addawa Calendar begin exactly 1001 years ago, (North Moon Node)
different from how other empires reckon it. It begins 1001 years and Ketu (South Moon
ago because that was when Ba-e was said to be first Node).
consolidated under a single ruler. The other polities go with it
because when a calendar begins means nothing to them. Time
wheels infinitely behind and before them.
Even with the Addawa Calendar, local time keeping practices are
still used more and intuitively.
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Wasara (Days of the Week) 3. Jyeshta, the Third Moon, corresponds to
There are seven days in an Addawa week, May-June. To Gatusanon, Jyeshta is
known as Wasara. The wasara relate aligned with Daganenan Bulan, when
perfectly to the seven days of the week we they pile up wood in the field.
would have. 4. Ashada, the Fourth moon, corresponds
0 Rawiwara, related to the Sun, is the to June-July. To Gatusanon, Ashada is
first day of the week. Sunday. aligned with Elkilin, when farmers burn
0 Somawara, related to the Moon. the field.
Second day of the week. Monday. 5. Shraawana, The Fifth Moon,
0 Mangalawara, related to the god corresponds to July-August. To
Mangala, the God of Mars. Third day of Gatusanon, this aligns with Inabuyan, the
the week. Tuesday. time where the fair winds were brought
0 Budhawara, related to the God of the about by the change of the monsoon.
Silver Celestial Budha (Mercury). Fourth Sailing is easier during this time.
day of the week. Wednesday. 6. Bhadra, The Sixth Moon, corresponds to
0 Wrespatiwara, related to the Giant August-September. To Gatusanon, this
Celestial Wrespati (Jupiter). Fifth day of aligns with Kaway, when they weed the
the week. Thursday. fields.
0 Sukrawara, related to the Beautiful 7. Ashwina, The Seventh Moon,
Celestial Sukra (Venus). Sixth day of the corresponds to September-October. To
week. Friday. Gatusanon, this aligns with Irarapun,
0 Saniwara, related to the Celestial of when they harvest the rice.
Endings Sani (Saturn). Seventh day of 8. Kartika, The Eighth Moon, corresponds
the week. Saturday. to October-November. To Gatusanon,
this aligns with Manululsul, when they
Moons finish harvesting the rice. After this, the
There are twelve Addawa months, each Gatusanon no longer keep track of the
with thirty days, known as Moons. Other moons.
cultures in the Sword Isles have differing 9. Margarsira, The Ninth Moon,
months: in Pannai, for example, they only corresponds to November-December.
have 8 Moons, and the rest is not counted 10. Pausha, the Tenth Moon, corresponds to
because they do not need it to reckon their December-January. From Pausha to
next farming time. Palguna, this is commonly known as the
1. Chaitra, the first Moon, corresponds to Cold Period, and Amihan is strongest.
March-April. The stars known as the Little 11. Magha, The Eleventh Moon, corresponds
Goats appear. Gatusanon know this to January-February.
corresponds to Ulalen. Seeds are 12. Palguna, the Twelvth Moon,
prepared. corresponds to February-March, and is
2. Waisakha, the Second Moon, the coldest part of the entire year.
corresponds to April-May. To Gatusanon,
Waisakha is aligned with Dagankahuy,
and they clear off trees to prepare for
planting.
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