On the Speaker for the Dead - Revision history

Twiggy at 13:07, 8 September 2025

2025-09-08T13:07:34Z

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	The majority of these conversations were spiritual and verbal interrogations of nearly fifty Free Folk residing within the territories of Highguard and Dawn. This was supplemented by correspondence, verbal and written, with Imperial citizens from these same territories, with a particular emphasis on collecting the assessment of priests who had directly interacted with the Free Folk. This was coupled with written material created by the Free Folk for circulation within the Empire.<sup>'''3'''</sup>		The majority of these conversations were spiritual and verbal interrogations of nearly fifty Free Folk residing within the territories of Highguard and Dawn. This was supplemented by correspondence, verbal and written, with Imperial citizens from these same territories, with a particular emphasis on collecting the assessment of priests who had directly interacted with the Free Folk. This was coupled with written material created by the Free Folk for circulation within the Empire.<sup>'''3'''</sup>

	Opportunities arose after the Autumn Equinox for representatives of the university to interrogate those ~~Asasvean~~ slaves freed during the raid on Chalonsio<sup>'''4'''</sup> as they were ferried, post-emancipation to the Sumaah Republic. Further testimony on the spiritual health of these people were provided by Sumaah priests of the Way through Imperial interlocutors. In these instances, it is notable that many of this population had no experience of the Way - a matter explored in the discussion of this report.		Opportunities arose after the Autumn Equinox for representatives of the university to interrogate those Asavean slaves freed during the raid on Chalonsio<sup>'''4'''</sup> as they were ferried, post-emancipation to the Sumaah Republic. Further testimony on the spiritual health of these people were provided by Sumaah priests of the Way through Imperial interlocutors. In these instances, it is notable that many of this population had no experience of the Way - a matter explored in the discussion of this report.

	Once collected, these materials were poured over for commonalities that define the Speaker’s life or lives. Attention will be paid to any unifying themes that typify deviations or inconsistencies in how the Speaker is experienced by those who know them.		Once collected, these materials were poured over for commonalities that define the Speaker’s life or lives. Attention will be paid to any unifying themes that typify deviations or inconsistencies in how the Speaker is experienced by those who know them.
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	The ultimate fate of the Speaker’s master and the god that the Speaker was sacrificed to is a final element in the tale - though is commonly relegated to a dramatic footnote in oral accounts. Where the Speaker and their sacrifice goes on to be remembered, those who conspired to end their life are forgotten - often this is implied to be wrought by the passage of time, but the majority assert that this was caused by, or the direct result of the Speaker and their death. Common embellishments involve names being lost to those who knew them and written accounts fading from the page.		The ultimate fate of the Speaker’s master and the god that the Speaker was sacrificed to is a final element in the tale - though is commonly relegated to a dramatic footnote in oral accounts. Where the Speaker and their sacrifice goes on to be remembered, those who conspired to end their life are forgotten - often this is implied to be wrought by the passage of time, but the majority assert that this was caused by, or the direct result of the Speaker and their death. Common embellishments involve names being lost to those who knew them and written accounts fading from the page.
	<box><small><sup>6</sup> Where a more specific location was given it tended to be subdivisions of Maraccossa of particular importance to the one recounting the tale.<br><sup>7</sup> The second most common region described as being the place of the Speaker’s origin was Nemoria. A small number suggested that perhaps the Speaker was a missionary from Highguard itself.<br><sup>8</sup> Discussion with experts on Asavean practice suggests that transplanting groups of slaves is a common occurrence when managing ‘unskilled’ labourers.<br><sup>9</sup> Later in the myths, even when gagged or (more rarely) their tongue is cut from them, their voice remains as clear and unerring as ever.<br><sup>10</sup> The annual ‘dismissal’ of slaves in certain Asavean satrapies has been corroborated with traders and the Winter ~~Solstace~~ has been described as significant by those familiar with the idolatrous practices of those islands.<br><sup>11</sup> The term ‘Pride’ is used in the story by-on-large by those who have been exposed to the Way. In other retellings themes that align with the Virtue are found: the slave’s unabashed embracing of their struggles, the inspiration of the Speaker and the sustaining of culture are all prominent.<br><sup>12</sup> This claim was made by roughly a dozen of the Free Folk - but was more prominent in Chalonsio-derived narratives.<br><sup>13</sup> This concept of ‘truth’ appears frequently in supplementary discussion with the Free Folk and plays a comparable role to the Freeborn emphasis on honesty, or our own Highborn concept of certainty.<br><sup>14</sup> Despite being common in rumour and popular stories, primary sources on the prevalence of human sacrifice by idolaters is rare. The value of such stories is of course self-evident.<br><sup>15</sup> It was found that retellings where the Speaker is ascribed powers beyond the average human that other supernatural elements were likely. Where the story is believed to be allegorical or to contain symbolic language, supernatural elements are less common. This pattern followed in narratives collected from beyond the Empire.</small></box>		<box><small><sup>6</sup> Where a more specific location was given it tended to be subdivisions of Maraccossa of particular importance to the one recounting the tale.<br><sup>7</sup> The second most common region described as being the place of the Speaker’s origin was Nemoria. A small number suggested that perhaps the Speaker was a missionary from Highguard itself.<br><sup>8</sup> Discussion with experts on Asavean practice suggests that transplanting groups of slaves is a common occurrence when managing ‘unskilled’ labourers.<br><sup>9</sup> Later in the myths, even when gagged or (more rarely) their tongue is cut from them, their voice remains as clear and unerring as ever.<br><sup>10</sup> The annual ‘dismissal’ of slaves in certain Asavean satrapies has been corroborated with traders and the Winter Solstice has been described as significant by those familiar with the idolatrous practices of those islands.<br><sup>11</sup> The term ‘Pride’ is used in the story by-on-large by those who have been exposed to the Way. In other retellings themes that align with the Virtue are found: the slave’s unabashed embracing of their struggles, the inspiration of the Speaker and the sustaining of culture are all prominent.<br><sup>12</sup> This claim was made by roughly a dozen of the Free Folk - but was more prominent in Chalonsio-derived narratives.<br><sup>13</sup> This concept of ‘truth’ appears frequently in supplementary discussion with the Free Folk and plays a comparable role to the Freeborn emphasis on honesty, or our own Highborn concept of certainty.<br><sup>14</sup> Despite being common in rumour and popular stories, primary sources on the prevalence of human sacrifice by idolaters is rare. The value of such stories is of course self-evident.<br><sup>15</sup> It was found that retellings where the Speaker is ascribed powers beyond the average human that other supernatural elements were likely. Where the story is believed to be allegorical or to contain symbolic language, supernatural elements are less common. This pattern followed in narratives collected from beyond the Empire.</small></box>

	===Beyond the Empire===		===Beyond the Empire===

Twiggy at 18:59, 30 July 2025

2025-07-30T18:59:17Z

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	A distinct theme in the retellings of ‘the Listening’ related to the witnessing of the past either in dreams subsequent to celebration, or - in the rarest cases - during the celebration itself. In none of the cases recorded did the interviewee claim themselves to have experienced such a vision - these were always retold events of an earlier generation. The truth of this vision is either assumed as a given or corroborated by some subsequent happening.		A distinct theme in the retellings of ‘the Listening’ related to the witnessing of the past either in dreams subsequent to celebration, or - in the rarest cases - during the celebration itself. In none of the cases recorded did the interviewee claim themselves to have experienced such a vision - these were always retold events of an earlier generation. The truth of this vision is either assumed as a given or corroborated by some subsequent happening.

	Some versions of the discovery of the Speaker leading their people in ‘The Listening’ were notable ~~for~~ for identifying the interloper as a manifestation of one of Asavea’s false gods who arrive in human form to tamper with the Speaker’s destiny out of some divine drama or as a twist of fate. This direct intervention by a ‘god’ occurred a dozen times, but very little of the ensuing tales shared much in common, with these outliers only reuniting with the majority narrative upon the death of the Speaker.		Some versions of the discovery of the Speaker leading their people in ‘The Listening’ were notable for identifying the interloper as a manifestation of one of Asavea’s false gods who arrive in human form to tamper with the Speaker’s destiny out of some divine drama or as a twist of fate. This direct intervention by a ‘god’ occurred a dozen times, but very little of the ensuing tales shared much in common, with these outliers only reuniting with the majority narrative upon the death of the Speaker.

	Where ‘gods’ are not evoked, many narratives describing the provocations that mundane interlopers are subjected to describe ‘phantasms’ that rush, unmourned from ‘beyond’<sup>'''18'''</sup> to seize or assail the listening slaver, more directly forcing them to face their wicked acts. It is notable that narratives where a relation of the Speaker’s owner is the interloper and comes to some lasting harm for their crimes is more prominent among the Chalonsio retellings. Echoing the injuries that shall eventually be inflicted on the Speaker, the uninvited guest to the Listening is often struck mute or rendered blind; as equally prominent are seemingly spiritual injuries - the victim being robbed of the memories of their loved ones, or driven from their comfortable life by a need for redemption.<sup>'''19'''</sup>		Where ‘gods’ are not evoked, many narratives describing the provocations that mundane interlopers are subjected to describe ‘phantasms’ that rush, unmourned from ‘beyond’<sup>'''18'''</sup> to seize or assail the listening slaver, more directly forcing them to face their wicked acts. It is notable that narratives where a relation of the Speaker’s owner is the interloper and comes to some lasting harm for their crimes is more prominent among the Chalonsio retellings. Echoing the injuries that shall eventually be inflicted on the Speaker, the uninvited guest to the Listening is often struck mute or rendered blind; as equally prominent are seemingly spiritual injuries - the victim being robbed of the memories of their loved ones, or driven from their comfortable life by a need for redemption.<sup>'''19'''</sup>

RichardRaynor: /* Within the Empire */ formatting

2023-05-12T19:40:29Z

Within the Empire: formatting

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	The ultimate fate of the Speaker’s master and the god that the Speaker was sacrificed to is a final element in the tale - though is commonly relegated to a dramatic footnote in oral accounts. Where the Speaker and their sacrifice goes on to be remembered, those who conspired to end their life are forgotten - often this is implied to be wrought by the passage of time, but the majority assert that this was caused by, or the direct result of the Speaker and their death. Common embellishments involve names being lost to those who knew them and written accounts fading from the page.		The ultimate fate of the Speaker’s master and the god that the Speaker was sacrificed to is a final element in the tale - though is commonly relegated to a dramatic footnote in oral accounts. Where the Speaker and their sacrifice goes on to be remembered, those who conspired to end their life are forgotten - often this is implied to be wrought by the passage of time, but the majority assert that this was caused by, or the direct result of the Speaker and their death. Common embellishments involve names being lost to those who knew them and written accounts fading from the page.
	<box><small><sup>6</sup> Where a more specific location was given it tended to be subdivisions of Maraccossa of particular importance to the one recounting the tale.<br><sup>7</sup> The second most common region described as being the place of the Speaker’s origin was Nemoria. A small number suggested that perhaps the Speaker was a missionary from Highguard itself.<br><sup>8</sup> Discussion with experts on Asavean practice suggests that transplanting groups of slaves is a common occurrence when managing ‘unskilled’ labourers.<br><sup>9</sup> Later in the myths, even when gagged or (more rarely) their tongue is cut from them, their voice remains as clear and unerring as ever.<br><sup>10</sup> The annual ‘dismissal’ of slaves in certain Asavean satrapies has been corroborated with traders and the Winter Solstace has been described as significant by those familiar with the idolatrous practices of those islands.<br><sup>11</sup> The term ‘Pride’ is used in the story by-on-large by those who have been exposed to the Way. In other retellings themes that align with the Virtue are found: the slave’s unabashed embracing of their struggles, the inspiration of the Speaker and the sustaining of culture are all prominent.<br><sup>12</sup> This claim was made by roughly a dozen of the Free Folk - but was more prominent in Chalonsio-derived narratives.<br><sup>13</sup> This concept of ‘truth’ appears frequently in supplementary discussion with the Free Folk and plays a comparable role to the Freeborn emphasis on honesty, or our own Highborn concept of certainty.<br><sup>14</sup> Despite being common in rumour and popular stories, primary sources on the prevalence of human sacrifice by idolaters is rare. The value of such stories is of course self-evident.<sup>15</sup> It was found that retellings where the Speaker is ascribed powers beyond the average human that other supernatural elements were likely. Where the story is believed to be allegorical or to contain symbolic language, supernatural elements are less common. This pattern followed in narratives collected from beyond the Empire.</small></box>		<box><small><sup>6</sup> Where a more specific location was given it tended to be subdivisions of Maraccossa of particular importance to the one recounting the tale.<br><sup>7</sup> The second most common region described as being the place of the Speaker’s origin was Nemoria. A small number suggested that perhaps the Speaker was a missionary from Highguard itself.<br><sup>8</sup> Discussion with experts on Asavean practice suggests that transplanting groups of slaves is a common occurrence when managing ‘unskilled’ labourers.<br><sup>9</sup> Later in the myths, even when gagged or (more rarely) their tongue is cut from them, their voice remains as clear and unerring as ever.<br><sup>10</sup> The annual ‘dismissal’ of slaves in certain Asavean satrapies has been corroborated with traders and the Winter Solstace has been described as significant by those familiar with the idolatrous practices of those islands.<br><sup>11</sup> The term ‘Pride’ is used in the story by-on-large by those who have been exposed to the Way. In other retellings themes that align with the Virtue are found: the slave’s unabashed embracing of their struggles, the inspiration of the Speaker and the sustaining of culture are all prominent.<br><sup>12</sup> This claim was made by roughly a dozen of the Free Folk - but was more prominent in Chalonsio-derived narratives.<br><sup>13</sup> This concept of ‘truth’ appears frequently in supplementary discussion with the Free Folk and plays a comparable role to the Freeborn emphasis on honesty, or our own Highborn concept of certainty.<br><sup>14</sup> Despite being common in rumour and popular stories, primary sources on the prevalence of human sacrifice by idolaters is rare. The value of such stories is of course self-evident.<br><sup>15</sup> It was found that retellings where the Speaker is ascribed powers beyond the average human that other supernatural elements were likely. Where the story is believed to be allegorical or to contain symbolic language, supernatural elements are less common. This pattern followed in narratives collected from beyond the Empire.</small></box>

	===Beyond the Empire===		===Beyond the Empire===
	Beyond the boundaries of the Empire a greater variety in retelling was encountered. Indeed, even the Speaker’s name changed noticeably with ultimate origins of the emancipated peoples interviewed - sometimes even within groups with a common home. Investigations that might have otherwise been vexatious due to Asavea’s variety of dialects and related tongues, was made easier by many of those interrogated being fluent in the form of Asavean spoken by the Free Folk.<sup>'''17'''</sup>		Beyond the boundaries of the Empire a greater variety in retelling was encountered. Indeed, even the Speaker’s name changed noticeably with ultimate origins of the emancipated peoples interviewed - sometimes even within groups with a common home. Investigations that might have otherwise been vexatious due to Asavea’s variety of dialects and related tongues, was made easier by many of those interrogated being fluent in the form of Asavean spoken by the Free Folk.<sup>'''17'''</sup>

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	(The following has been assembled from notes collected during the primary investigation of this report.)		(The following has been assembled from notes collected during the primary investigation of this report.)

	The ‘Free Folk’ are former slaves from the Asavean satrapy of Marracossa who, in ~~[DATE]~~, were emancipated in exchange for military service during the ill-fated rebellion of the territory. Evacuated on Imperial ships in 383YE, they arrived in the Empire and have since been abroad within its borders.		The ‘Free Folk’ are former slaves from the Asavean satrapy of Marracossa who, in 383YE, were emancipated in exchange for military service during the ill-fated rebellion of the territory. Evacuated on Imperial ships in 383YE, they arrived in the Empire and have since been abroad within its borders.

	There are between 200 to 300 Free Folk living between the length and breadth of the Empire according to a census<sup>'''21'''</sup> taken shortly after their arrival upon Imperial soil. The majority of their number, estimated at just shy of 100<sup>'''22'''</sup> are found in Caer Faucon, Astolat near the House of the Proffered Hand. Another notable population, estimated at 80<sup>'''23'''</sup> are located in Upwold. The rest are abroad, with letters and reportage mentioning small travelling groups as far as Skarsind<sup>'''24'''</sup> and Redoubt<sup>'''25'''</sup>.		There are between 200 to 300 Free Folk living between the length and breadth of the Empire according to a census<sup>'''21'''</sup> taken shortly after their arrival upon Imperial soil. The majority of their number, estimated at just shy of 100<sup>'''22'''</sup> are found in Caer Faucon, Astolat near the House of the Proffered Hand. Another notable population, estimated at 80<sup>'''23'''</sup> are located in Upwold. The rest are abroad, with letters and reportage mentioning small travelling groups as far as Skarsind<sup>'''24'''</sup> and Redoubt<sup>'''25'''</sup>.

Rafferty at 10:34, 5 May 2023

2023-05-05T10:34:26Z

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	[[Category:History]][[Category:Inspirations]]		[[Category:History]][[Category:Inspirations]]
	<div style="float:left; width: 300px; clear: right;">{{CaptionedImage\|file=Jared_Librarian.jpg\|caption=Jared of the Suns of Couros, the [[Lepidean Librarian]], was the former [[Claviger of the Basilica of Cora Holdfast]]. They commissioned research into the ''Speaker for the Dead'' during the Autumn Equinox 384YE.\|align=right\|width=300}}</div>		<div style="float:left; width: 300px; clear: right;">{{CaptionedImage\|file=Jared_Librarian.jpg\|caption=Jared of the Suns of Couros, the [[Lepidean Librarian]], was the former [[Claviger of the Basilica of Cora Holdfast]]. They commissioned research into the ''Speaker for the Dead'' during the Autumn Equinox 384YE.\|align=right\|width=300}}</div>
	==~~Introduction~~==		==Overview==
	During the Autumn Equinox 384YE, the [[Lepidean Librarian]] Jared of the Suns of Couros [[Lepidean_Librarian#Historical_Research\|directed]] the researchers at the [[Lepidean_Librarian#Lepidean_University\|University]] to gather information about the ''Speaker for the Dead''. They specifically wanted them to "''reach out and speak to the Free Folk about their inspirational figure of the Speaker for the Dead. Collect what stories and evidence you can find so the Synod can properly assess the virtue of this figure''."		During the Autumn Equinox 384YE, the [[Lepidean Librarian]] Jared of the Suns of Couros [[Lepidean_Librarian#Historical_Research\|directed]] the researchers at the [[Lepidean_Librarian#Lepidean_University\|University]] to gather information about the ''Speaker for the Dead''. They specifically wanted them to "''reach out and speak to the Free Folk about their inspirational figure of the Speaker for the Dead. Collect what stories and evidence you can find so the Synod can properly assess the virtue of this figure''."

Rafferty at 10:33, 5 May 2023

2023-05-05T10:33:54Z

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	The Speaker is one of four alleged historical figures that the so-called ''Free Folk'' (former [[Asavean Archipelago\|Asavean]] slaves who escaped to the Empire during the short-lived civil war) believe to be [[Paragons_and_exemplars\|paragons]]. These four paragons are fairly controversial, being grouped together by the Free Folk into a "divine family". While on the surface being enthusiastic students of [[the Way]], the Free Folk have some unfamiliar ideas about their paragons, and their ability to intervene in the mortal world. These documents are as much an examination of those beliefs as they are a collection of stories gathered from the Free Folk themselves.		The Speaker is one of four alleged historical figures that the so-called ''Free Folk'' (former [[Asavean Archipelago\|Asavean]] slaves who escaped to the Empire during the short-lived civil war) believe to be [[Paragons_and_exemplars\|paragons]]. These four paragons are fairly controversial, being grouped together by the Free Folk into a "divine family". While on the surface being enthusiastic students of [[the Way]], the Free Folk have some unfamiliar ideas about their paragons, and their ability to intervene in the mortal world. These documents are as much an examination of those beliefs as they are a collection of stories gathered from the Free Folk themselves.

	The document is quite thorough, and presented in a slightly archaic academic style with plenty of footnotes. It also includes two ''[[On_the_Speaker_for_the_Dead#Arguments\|arguments]]'' - one in favour of the Speaker as an inspiration, one opposed, using a debating style popular among some [[Highguard\|Highborn]] theologians.		The document was prepared by ''Amos of Final Vigilance'', is quite thorough, and is presented in a slightly archaic academic style with plenty of footnotes. It also includes two ''[[On_the_Speaker_for_the_Dead#Arguments\|arguments]]'' - one in favour of the Speaker as an inspiration, one opposed, using a debating style popular among some [[Highguard\|Highborn]] theologians.

	==Forward==		==Forward==

Rafferty: /* A - The Free Folk: */

2023-05-05T10:30:41Z

A - The Free Folk:

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	Most notable are beliefs regarding ‘The Divine Family’: a collection of figures who exist beyond the ‘Labyrinth of Return’ (cast here as a spiritual mirror of the world where the Virtuous are tested). These figures are both worshipped as individuals or amalgams of the Virtue that they represent and are believed to, at particular times of year or under certain circumstances, directly act in the affairs of believers - creating miracles. They are worshipped through tithing, prayer and ceremony.		Most notable are beliefs regarding ‘The Divine Family’: a collection of figures who exist beyond the ‘Labyrinth of Return’ (cast here as a spiritual mirror of the world where the Virtuous are tested). These figures are both worshipped as individuals or amalgams of the Virtue that they represent and are believed to, at particular times of year or under certain circumstances, directly act in the affairs of believers - creating miracles. They are worshipped through tithing, prayer and ceremony.
	<div style="float:right; width: 500px; clear: right;"><box><small><sup>21</sup> Records held in Free Landing, Madruga. <br>		<div style="float:right; width: 500px; clear: right;"><box><small><sup>21</sup> Records held in Free Landing, Madruga. <br><sup>22</sup> Records kept by the House of the Proffered Hand, Astolat.<br>
	<sup>22</sup> Records kept by the House of the Proffered Hand, Astolat.<br>		<sup>23</sup> Count held by Mark Feltdown of Ashbrook, Upwold.<br><sup>24</sup> Correspondence with Irontide Telnel, Gildenheim.<br><sup>25</sup> Correspondence with Jalnen Opalspire, Limus.</small></box></div>
	<sup>23</sup> Count held by Mark Feltdown of Ashbrook, Upwold.<br>
	<sup>24</sup> Correspondence with Irontide Telnel, Gildenheim.<br>
	<sup>25</sup> Correspondence with Jalnen Opalspire, Limus.</box></div>
	Within the Empire, the Free Folk have, as-yet, not undertaken the oath of citizenship, nor bound themselves to a nation by Egregore, despite living and participating in Imperial society for the last two years. During this time they have consistently and uniformly applied themselves to physical labour and unskilled trades in the pursuit of Prosperity.		Within the Empire, the Free Folk have, as-yet, not undertaken the oath of citizenship, nor bound themselves to a nation by Egregore, despite living and participating in Imperial society for the last two years. During this time they have consistently and uniformly applied themselves to physical labour and unskilled trades in the pursuit of Prosperity.

Rafferty: /* Beyond the Empire */

2023-05-05T10:29:54Z

Beyond the Empire

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	Where ‘gods’ are not evoked, many narratives describing the provocations that mundane interlopers are subjected to describe ‘phantasms’ that rush, unmourned from ‘beyond’<sup>'''18'''</sup> to seize or assail the listening slaver, more directly forcing them to face their wicked acts. It is notable that narratives where a relation of the Speaker’s owner is the interloper and comes to some lasting harm for their crimes is more prominent among the Chalonsio retellings. Echoing the injuries that shall eventually be inflicted on the Speaker, the uninvited guest to the Listening is often struck mute or rendered blind; as equally prominent are seemingly spiritual injuries - the victim being robbed of the memories of their loved ones, or driven from their comfortable life by a need for redemption.<sup>'''19'''</sup>		Where ‘gods’ are not evoked, many narratives describing the provocations that mundane interlopers are subjected to describe ‘phantasms’ that rush, unmourned from ‘beyond’<sup>'''18'''</sup> to seize or assail the listening slaver, more directly forcing them to face their wicked acts. It is notable that narratives where a relation of the Speaker’s owner is the interloper and comes to some lasting harm for their crimes is more prominent among the Chalonsio retellings. Echoing the injuries that shall eventually be inflicted on the Speaker, the uninvited guest to the Listening is often struck mute or rendered blind; as equally prominent are seemingly spiritual injuries - the victim being robbed of the memories of their loved ones, or driven from their comfortable life by a need for redemption.<sup>'''19'''</sup>
	<box><small><sup>17</sup> These instances were identified as outliers (lacking any overlap with other responses) or for their similarity to the Asavean ‘God of the Dead’ in description of ritual.<br~~></small>~~		<box><small><sup>17</sup> These instances were identified as outliers (lacking any overlap with other responses) or for their similarity to the Asavean ‘God of the Dead’ in description of ritual.<br><sup>18</sup> This ‘beyond’ covers what appear to be many beliefs about the fate of the human spirit found in the Asavean sphere. While none interviewed who had exposure to the Way described narratives involving spirits manifesting in revenge, it is notable that elsewhere the Labyrinth took the place of these ‘Beyonds’.<br><sup>19</sup> When described, ‘redemption’ mostly involves wandering as a pauper, emphasising the stark contrast to their former ‘noble’ lifestyle. Even when not explicitly stated, the interloper’s fate revolves around a spiritual absence. When questioned as to what this is, narrators stated a range of things from ‘pride’ and ‘humanity’ to ‘humility’ and ‘decency’.</small></box>
	~~<small~~><sup>18</sup> This ‘beyond’ covers what appear to be many beliefs about the fate of the human spirit found in the Asavean sphere. While none interviewed who had exposure to the Way described narratives involving spirits manifesting in revenge, it is notable that elsewhere the Labyrinth took the place of these ‘Beyonds’.<br>~~</small>~~
	<sup>19</sup> When described, ‘redemption’ mostly involves wandering as a pauper, emphasising the stark contrast to their former ‘noble’ lifestyle. Even when not explicitly stated, the interloper’s fate revolves around a spiritual absence. When questioned as to what this is, narrators stated a range of things from ‘pride’ and ‘humanity’ to ‘humility’ and ‘decency’.</small></box>

	==Discussion==		==Discussion==

Rafferty at 10:28, 5 May 2023

2023-05-05T10:28:56Z

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	The ultimate fate of the Speaker’s master and the god that the Speaker was sacrificed to is a final element in the tale - though is commonly relegated to a dramatic footnote in oral accounts. Where the Speaker and their sacrifice goes on to be remembered, those who conspired to end their life are forgotten - often this is implied to be wrought by the passage of time, but the majority assert that this was caused by, or the direct result of the Speaker and their death. Common embellishments involve names being lost to those who knew them and written accounts fading from the page.		The ultimate fate of the Speaker’s master and the god that the Speaker was sacrificed to is a final element in the tale - though is commonly relegated to a dramatic footnote in oral accounts. Where the Speaker and their sacrifice goes on to be remembered, those who conspired to end their life are forgotten - often this is implied to be wrought by the passage of time, but the majority assert that this was caused by, or the direct result of the Speaker and their death. Common embellishments involve names being lost to those who knew them and written accounts fading from the page.
	<box><small><sup>6</sup> Where a more specific location was given it tended to be subdivisions of Maraccossa of particular importance to the one recounting the tale.~~</small>~~<br>		<box><small><sup>6</sup> Where a more specific location was given it tended to be subdivisions of Maraccossa of particular importance to the one recounting the tale.<br><sup>7</sup> The second most common region described as being the place of the Speaker’s origin was Nemoria. A small number suggested that perhaps the Speaker was a missionary from Highguard itself.<br><sup>8</sup> Discussion with experts on Asavean practice suggests that transplanting groups of slaves is a common occurrence when managing ‘unskilled’ labourers.<br><sup>9</sup> Later in the myths, even when gagged or (more rarely) their tongue is cut from them, their voice remains as clear and unerring as ever.<br><sup>10</sup> The annual ‘dismissal’ of slaves in certain Asavean satrapies has been corroborated with traders and the Winter Solstace has been described as significant by those familiar with the idolatrous practices of those islands.<br><sup>11</sup> The term ‘Pride’ is used in the story by-on-large by those who have been exposed to the Way. In other retellings themes that align with the Virtue are found: the slave’s unabashed embracing of their struggles, the inspiration of the Speaker and the sustaining of culture are all prominent.<br><sup>12</sup> This claim was made by roughly a dozen of the Free Folk - but was more prominent in Chalonsio-derived narratives.<br><sup>13</sup> This concept of ‘truth’ appears frequently in supplementary discussion with the Free Folk and plays a comparable role to the Freeborn emphasis on honesty, or our own Highborn concept of certainty.<br><sup>14</sup> Despite being common in rumour and popular stories, primary sources on the prevalence of human sacrifice by idolaters is rare. The value of such stories is of course self-evident.<sup>15</sup> It was found that retellings where the Speaker is ascribed powers beyond the average human that other supernatural elements were likely. Where the story is believed to be allegorical or to contain symbolic language, supernatural elements are less common. This pattern followed in narratives collected from beyond the Empire.</small></box>
	~~<small~~><sup>7</sup> The second most common region described as being the place of the Speaker’s origin was Nemoria. A small number suggested that perhaps the Speaker was a missionary from Highguard itself.~~</small>~~<br>
	~~<small~~><sup>8</sup> Discussion with experts on Asavean practice suggests that transplanting groups of slaves is a common occurrence when managing ‘unskilled’ labourers.~~</small>~~<br>
	~~<small~~><sup>9</sup> Later in the myths, even when gagged or (more rarely) their tongue is cut from them, their voice remains as clear and unerring as ever.~~</small>~~<br>
	~~<small~~><sup>10</sup> The annual ‘dismissal’ of slaves in certain Asavean satrapies has been corroborated with traders and the Winter Solstace has been described as significant by those familiar with the idolatrous practices of those islands.~~</small>~~<br>
	~~<small~~><sup>11</sup> The term ‘Pride’ is used in the story by-on-large by those who have been exposed to the Way. In other retellings themes that align with the Virtue are found: the slave’s unabashed embracing of their struggles, the inspiration of the Speaker and the sustaining of culture are all prominent.~~</small>~~<br>
	~~<small~~><sup>12</sup> This claim was made by roughly a dozen of the Free Folk - but was more prominent in Chalonsio-derived narratives.~~</small>~~<br>
	~~<small~~><sup>13</sup> This concept of ‘truth’ appears frequently in supplementary discussion with the Free Folk and plays a comparable role to the Freeborn emphasis on honesty, or our own Highborn concept of certainty.~~</small>~~<br>
	~~<small~~><sup>14</sup> Despite being common in rumour and popular stories, primary sources on the prevalence of human sacrifice by idolaters is rare. The value of such stories is of course self-evident.~~</small>~~
	~~<small>~~<sup>15</sup> It was found that retellings where the Speaker is ascribed powers beyond the average human that other supernatural elements were likely. Where the story is believed to be allegorical or to contain symbolic language, supernatural elements are less common. This pattern followed in narratives collected from beyond the Empire.</small></box>

	===Beyond the Empire===		===Beyond the Empire===
	Beyond the boundaries of the Empire a greater variety in retelling was encountered. Indeed, even the Speaker’s name changed noticeably with ultimate origins of the emancipated peoples interviewed - sometimes even within groups with a common home. Investigations that might have otherwise been vexatious due to Asavea’s variety of dialects and related tongues, was made easier by many of those interrogated being fluent in the form of Asavean spoken by the Free Folk.<sup>'''17'''</sup>		Beyond the boundaries of the Empire a greater variety in retelling was encountered. Indeed, even the Speaker’s name changed noticeably with ultimate origins of the emancipated peoples interviewed - sometimes even within groups with a common home. Investigations that might have otherwise been vexatious due to Asavea’s variety of dialects and related tongues, was made easier by many of those interrogated being fluent in the form of Asavean spoken by the Free Folk.<sup>'''17'''</sup>

Rafferty: /* Beyond the Empire */

2023-05-05T10:27:04Z

Beyond the Empire

← Older revision		Revision as of 10:27, 5 May 2023
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	Where ‘gods’ are not evoked, many narratives describing the provocations that mundane interlopers are subjected to describe ‘phantasms’ that rush, unmourned from ‘beyond’<sup>'''18'''</sup> to seize or assail the listening slaver, more directly forcing them to face their wicked acts. It is notable that narratives where a relation of the Speaker’s owner is the interloper and comes to some lasting harm for their crimes is more prominent among the Chalonsio retellings. Echoing the injuries that shall eventually be inflicted on the Speaker, the uninvited guest to the Listening is often struck mute or rendered blind; as equally prominent are seemingly spiritual injuries - the victim being robbed of the memories of their loved ones, or driven from their comfortable life by a need for redemption.<sup>'''19'''</sup>		Where ‘gods’ are not evoked, many narratives describing the provocations that mundane interlopers are subjected to describe ‘phantasms’ that rush, unmourned from ‘beyond’<sup>'''18'''</sup> to seize or assail the listening slaver, more directly forcing them to face their wicked acts. It is notable that narratives where a relation of the Speaker’s owner is the interloper and comes to some lasting harm for their crimes is more prominent among the Chalonsio retellings. Echoing the injuries that shall eventually be inflicted on the Speaker, the uninvited guest to the Listening is often struck mute or rendered blind; as equally prominent are seemingly spiritual injuries - the victim being robbed of the memories of their loved ones, or driven from their comfortable life by a need for redemption.<sup>'''19'''</sup>
	<box><small><sup>17</sup> These instances were identified as outliers (lacking any overlap with other responses) or for their similarity to the Asavean ‘God of the Dead’ in description of ritual.</small>		<box><small><sup>17</sup> These instances were identified as outliers (lacking any overlap with other responses) or for their similarity to the Asavean ‘God of the Dead’ in description of ritual.<br></small>
	~~<br~~>
	<small><sup>18</sup> This ‘beyond’ covers what appear to be many beliefs about the fate of the human spirit found in the Asavean sphere. While none interviewed who had exposure to the Way described narratives involving spirits manifesting in revenge, it is notable that elsewhere the Labyrinth took the place of these ‘Beyonds’.<br></small>		<small><sup>18</sup> This ‘beyond’ covers what appear to be many beliefs about the fate of the human spirit found in the Asavean sphere. While none interviewed who had exposure to the Way described narratives involving spirits manifesting in revenge, it is notable that elsewhere the Labyrinth took the place of these ‘Beyonds’.<br></small>
	<sup>19</sup> When described, ‘redemption’ mostly involves wandering as a pauper, emphasising the stark contrast to their former ‘noble’ lifestyle. Even when not explicitly stated, the interloper’s fate revolves around a spiritual absence. When questioned as to what this is, narrators stated a range of things from ‘pride’ and ‘humanity’ to ‘humility’ and ‘decency’.</small></box>		<sup>19</sup> When described, ‘redemption’ mostly involves wandering as a pauper, emphasising the stark contrast to their former ‘noble’ lifestyle. Even when not explicitly stated, the interloper’s fate revolves around a spiritual absence. When questioned as to what this is, narrators stated a range of things from ‘pride’ and ‘humanity’ to ‘humility’ and ‘decency’.</small></box>