treesandwords

[treesandwords]

Hello everyone! This is the next entry in a "guide" I'm creating here on my blog for one of the cities in my WIP, Labisa. To see chapter one click here.

Here are some other posts that you may want to check out : Intro, Language, Phrases, Food Pt1, Food Pt2, Maps, Magic, Status Symbols, Labisa Tour, MC intro.

This is a long one folks so I'm splitting it into two parts.

Btw the pottery images here come from the app Pottery 2.

Chapter 2: The Markets and the Humbalibal Festival Part 1

At the end of the olive harvest when the city of Labisa holds its annual Humbalibal Festival in honor of the city's patron goddess, the place to be is not in the grand halls and inumeral rooms of the palace, but rather in the twisting maze of streets, market stalls, beer halls, street performers that the people of Labisa call, Enun Tu-Shet Tabun, The 26 Streets.

While the palace complex serves as the political, military, and manufacturing core of Labisa and the lands it governs, if you want to learn about the people and culture it is essential to visit the markets. Visiting during the Humbalibal Festival provides the added benefit of getting to meet an learn more about the thousands of foreign visitors who pour into the city for the celebration, providing a glimpse into the hundreds of cultures that make up the Green Sea and beyond.

In this guide, we’ll walk you through one day in the 26 Streets during the height of the Humbalibal Festival using a hypothetical scenario to introduce you to the sounds, sights, and oddities of Kishetal's largest city.

Continues Below!

Part 1: Entering Labisa

If you are not a Kishite from another city-state or a Makurian, chances are you arrived in Labisa via boat, landing at the bustling docks, the largest and most prosperous freshwater port in the Green Sea. Around you, people carry a variety of goods, from grain and livestock to copper ingots, jewelry, weaponry, and even exotic beasts like tigers and ostriches. 

You spy a cage with a rarakalu (yap dog), a strange magical creature more closely related to hyenas than actual canines. These creatures are able to perfectly imitate human speech, quite eerily, in their native arboreal habitat where they swing with prehensile tails. But this one has been captured and is now being used for entertainment. You feel a twinge of pity for the creature as it belts out an Ikopeshi sailing song at the behest of its purple-haired master, but before you can think more about the topic, you are beckoned towards the city by the man who brought you here. After all, you paid good money to see this festival. 

You are far from the only person entering the city. During the days before the festival, hundreds of people are guided through the Serpent Gates, so called because of the two massive stone-horned serpents that stand guard on either side of the grand cedar doors. Before you even enter the city you catch a glimpse of three great hills. The largest is the palatial hill, atop which stands the palace of Labisa, a city unto itself. The second is the Temple Hill, topped by the sprawling Temple of Humbalibal, the largest temple dedicated to a Kishite deity in the entirety of the Green Sea. Even from here you can smell the burning of sacred herbs and meats, and see the column of smoke rising from the great stone altar.

The last and smallest hill is not a hill at all, but a manmade structure, the Tomb of Tamel. This gargantuan structure is the resting place of the city's founder, the demigod Tamel. The trees growing on the tomb are fig, date, and pear. Visitors to Labisa often pay to purchase these fruits from the priests. It is believed that using one of the fruits from Tamel’s tomb for a sacrifice or offering will serve to better win the favor of the gods.

There will be time to gawk at the Tomb later, your guide reminds you. He insists on pushing you past the Grand Square where the Tomb resides. You catch glimpses of dancers dressed in animal furs or else draped in copper bells, men banging on drums, and strange forest folk with horns and tusks. The delicious smells of dough and tiny fish frying in freshly pressed olive oil waft from the little huts and stands that have been propped up in the square to feed eager visitors. These pleasant smells mix with the less pleasant aromas of the city.

You're hurried forward down the main street, past priests and priestesses and prostitutes calling down at you from the windows of brothels. A chariot rumbles past you, its owner dressed in his bronze armor, polished for the festival.

Your guide brings you to a beer hall, the place where you will be staying. As the name suggests, the primary function of a beer hall is to serve beer. Throughout Kishetal, beer has traditionally been brewed and sold by women. Labisa alone has 19 beer halls, all but one of which, including this one, are run by women. These halls typically serve five varieties of beer (see below) and may also serve some food, though not always. This particular beer hall is owned by a woman by the name of Huma who has agreed to board and feed you for the next couple of nights, for a small fee of course. Your guide has already taken care of this.

Aruhakishar/Akishar: (Aruha- Dry, Kisharu- Beer) Unadulterated, typically plain beer, this sort of beer is the basis for the other varieties. These vary from brewer to brewer and can differ greatly in terms of strength, flavor, color, etc. This tends to be the cheapest option. Ishkishar: (Isha- Sour/Bitter Kisharu- Beer) Aruhakishar typically with the addition of various herbs, nuts, and even minerals. This beer is typically seen as invigorating, good for lifting the energy and strengthening the resolve against wicked spirits. Few people drink this casually. Wakishar: (Wawa- Sweet, Kisharu- Beer) Similar to the above but rather than the addition of herbs to promote bitter and sour flavors, this variety of beer is typically sweetened with the addition of various sweeteners, most often date syrups, honey, and fruits like fig. These tend to be the most well-liked variety of beer and fall in the middle when it comes to price. Olikishar/Olkishar: (Oli- Blood/Red, Kisharu- Beer) This variety of beer is similar to Wakishar but is flavored specifically with the addition of red fruit, like pomegranate, cherry, and various mountainous berry, giving it that crimson appearance. Some beer halls may add other additives to increase this sanguine appearance. Depending on the quality, this may be the most expensive variety of beer sold at a hall. Ihikishar/ Ihiki: (Ihi- Giggle (haha), Kisharu-Beer) This particular variety of beer is not sold in all halls and tends to be the most expensive, and is viewed among the common folk as more of a treat. This beer can be any of the above with addition of the treated oil of the magical Kasikur plant, also known as jit(from a Forestfolk word). Drinking jit mixed with wine may cause various effects, most commonly a slight high, similar to cannabis. However the use of jit is highly regulated as its magical effects, when consumed in sufficient amounts can have dangerous and bizarre effects.

It's already quite late and you have a busy day tomorrow. Before bed, Huma gives you a bowl of what seems to be a mixture of leftover Akishar and Wakishar, producing a mildly sweet if somewhat dull drinking experience. For food, you are given a large piece of barley bread, some olives, a hunk of unsalted goat's cheese which may be slightly past its prime, and some chakun from the butcher next door. Chakun is typically made from pig or lamb skin, fried in its own fat and then seasoned with salt and herbs. This is somewhat comparable to "cracklins" or chicharrons. Labisian cuisine in general holds an appreciation for crispy or crunchy textures that is relatively unique among Kishite city-states.

After eating you are brought to the underground cellar, the ground little more than dirt and reeds, where the large pots holding beer and grain are kept. You are not the only guest staying there. There are two Korithians, a Baalic man, and a Makurian. You mostly keep to yourselves as you settle onto the piles of reed and old cloth which Huma has provided for you beds. The Makurian introduces himself as Jerat, and explains that he comes the Tijik Tribe who inhabit the lands east of the Red Cedar Mountains. You both speak the Labisian dialect of Kishite as this is the most commonly taught dialect outside of Kishetal, alongside the Chibalic dialect. Jerat informs you that he was in the city for the previous festival when the current king, Akard, dethroned and killed his uncle Hutbari. He is happy to report that since Akard has become the king the city seems to be much cleaner and he wonders what the new king's conquests around Lake Shebali will mean for the festival. After a bit more pleasant conversation, you dim the olive oil lamps and go to sleep.

IMPORTANT: When talking to Makurians, it is best not to call them Makurians. Makur (Or Makia in Korithian) is the term used by Kishites and Shabalans to designate the lands east of Kishetal and north of Baban, Jezaan, and Ukkaria. In truth "Makur" accounts for a gigantic swath of land and is home to hundreds of different groups and cultures, each unique in their own right. Bonus Fact: Makur derives from the Shabalic word for east, maku.

Part 2: Starting Your Day

You are roused by the sound of singing outside in the streets. The first of many processions making its way from Temple Hill to the base of the Great Tomb. The last and grandest procession will come from the Palace and will be led by the King and his closest lords. You and your sleeping companions stumble out of the cellar to see what the fuss is all about.

This particular procession comes from the temple of Kimaba, goddess of the oven and of bread. As the small collection of priestesses and priests march down the road, they pour barley grains on the ground in supplication to the ground, unintentionally feeding the rather fat flock of birds which circles behind them. They sing ancient stories, in this instance the tale of the demigod Lat and his lover, Uridush. They carried aloft a statue of the goddess, the four-armed figure draped in the pelts of the temple guard dogs, collected upon each dog's passing and hung around the statue to fend off mischievous spirits. A few people rush forward to pluck hairs from the pelts as it is believed that adding these to grain will help to preserve them. In order to preserve these revered artifacts, one particularly sour-faced priestess wacks at anyone that comes close with a large cedar rod. A group of boys dare one another to get as close to the rod as possible, all fun and games, until one boy finds himself not quite fast enough and is left sniffling and enduring the teasing of his peers while rubbing the welt forming on his back.

Bonus Fact: Throughout Kishite History there have been several demigods or spiritbloods. The most famous of these was Tamel. Other famous demigods include the hunter Lat, the boar-headed demigod Hu(u)m, and the pirate Kilala. Still living figures like Mikrab the Mad and The War Queen Batricca often feature in songs and tall-tales.

As the procession passes on you duck back into the beer hall for a morning meal. You are not the only one, festival goers and locals alike are seated on the various benches and chairs. You are given the breakfast of choice, "gokigu", a mixture of stewed and mashed barley, old beer, and a thick variety of yogurt called ishjir. For the price of cleaning some bowls, Huma also adds a drizzle of honey and a sprinkling of black pepper to your bowl.

You ask some of the locals seated nearby where you should go first and they suggest you visit the Hall of Gods via the Dyer and Fishermonger's Streets. With a plan in place you leave the beer hall and start your day.

Part 3: The 26 Streets and the Hall of Gods

Though the market district is called "The 26 Streets", this is a bit of a misnomer. Many of these so-called "streets" actually fall on different sections of the Road of Tamel, which leads from the Tomb of Tamel to the Palatial Hill, with parts of the market then branching off from the main road to places like the Temple Hill. While to the untrained eye, the lay out of the markets may seem uneven and chaotic, in truth they are highly regulated by the palace, with each kind of business/trade limited to its own district. This serves not only to make issues of taxation easier, but in theory serves as a sort of consumer protection. By putting all of the options for a certain trade in close proximity, it allows potential customers to look around and make their own judgements before buying.

Palatial officials regularly inspect the districts in order to insure that no one is trying to sell outside of their approved district and to collect fees and taxes relating to breeches in law or conduct. One of these officials are properly referred to as an Uhwaku but you are more likely to hear store owners and locals refer to them as Tidiku or simply Tidi which means "Rat man" or "Rat", as they "steal" your grain.

The "streets" are as follows:

The Potter's Street

The Perfumer's Street

The Weaver's Street

The Butcher's Street

The Slaver's Street,

The Bronzesmith's Street

The Coppersmith’s Street

The Carver's Street

the Brewer's Street

The Vintner's Street

The Jeweller's Street

The Plantbrew's Street

The Scribe's Street

the Ropemaker's Street

The Tanner's Street

The Spicer's Street

The Painter's Street

The Dyer's Street

The Stonemason's Street

The Fishmonger's Street

The Carpenter's Street

The Basketweaver’s Street

The Papermaker's Street

The Musicians’ Street

The Farmer’s Street

The Candlemaker’s Street.

CAUTION: Before starting your adventure make sure that you have strong bottomed footwear. Though much has been improved in terms of sanitation since the reign of the previous king, particularly with the cavernous underground waste tunnels being properly tended, the streets are still far from clean. Broken pottery, animal feces, and other refuse are common on the streets and the last thing you need on your big trip is a cut or worse an infection.

The Butcher's Street

Your beer hall falls on the boundary between the Butcher's Street and the Farmer's Street. As the name suggests the Butcher's Street is where the majority of the city's meat is processed though it is also where products made from bone or horn can be purchased. The Farmer's Street is where produce as well as game from outside of the city is sold, it is the largest of the markets but it also one of the least well-suited for visitors such as yourself, as the traders there have little time to entertain your prodding and questioning. Luckily for you, the path to Hall of Gods takes you through the Butcher's Street.

Its still relatively earlier, which means the stalls are still well stocked. Goat, horned-rabbits, pork, mutton, and waterfowl are hung proudly for passers by to inspect and haggle for. Children paid in sausages and scraps swat away at the insistent flies with paddles made from reeds and horse hair. You won't find any chickens here as they have yet to be introduced in great quantity to this part of the world. Cattle is also another rarity, such creatures being far too valuable for consumption for any but the most elite.

You stop to inspect one stall one the owner sees you and approaches with a spoon which he claims is carved from a ram's horn. The carvings etched into the blood are quite well-done if not somewhat basic. Aside from metals, horn is perhaps the most revered material for spoons in Kishite society and owning a well-made horn spoon is a sign of status, particularly one from a well-grown ram or bull rather than a horned rabbit. Perhaps it could even be worth the exorbitant price he's asking (two silver coins). But are you confident in your ability to identify what is actually horn and if so, to haggle the price down?

Mini Lesson #1: Haggling and Money

Coins are still a new innovation in Kishetal, only being adopted a few decades before your visit. Much of the city still uses barter, though unless you have some grain or other valuables hidden up your sleeve, coins are probably your best course. While there are specific Labisian coins, any coin or even an equivalent amount of the raw metal will work for trade.

Haggling is a regular part of life in the markets and most shop-owners expect it. This can come as somewhat of a shock for people from places like Baalkes and Koritha where the prices are typically final. However, before you start randomly throwing out prices, you should know that haggling has a highly structured form that should be followed if you wish to reach a reasonable price.

1) The seller will offer an initial price, usually around twice to four times as much as they actually expect to receive. Do you like this spoon? Its horn, well-made. I will give it(this) to you in exchange for two sy(i)sbakip. Dagakila itdili fada? Jir ga, dasamigutas. Tukiwad dab fada lutuki se sisbakun. 2) You must thank them for their offer and inspect the offered item. Even if you have already looked at the item before being given the price, you should do so again. A thirty second inspection should be sufficient before offering your first counter offer. Thank you, can I see it? Oldab, hiwa ikab ekkiwaz irab? 3) After you inspect the item give a counter price, go low, perhaps about half of what you actually intend to pay. Do not go too low or you risk insulting the other person. Remember that this should be the lowest offer you give. Offer an explanation why the initial price is too much. What about (instead) three zubakips? I am a foreigner (m/f) and I do not have much (I have not much). Ekdowa kala ba zubakun? Wa zuluku/zuluma al nadana kudiwa.

After this, the exchange can be less regimented as you can go back and forth on the price. Be aware though that some sellers can be quite stubborn and some haggling matches can last hours. If you decide that trade is not worth it, bow your head and apologize and be on your way.

Mini Lesson #2: Thunderstep

With your spoon (or not) secured, it's time to continue on your way. You pass by more stalls and shops, a few owners try to lure you in with the promise of cheap or other high-quality products, waving about sausages and roasts. You manage to resist the temptation and continue onward. The street expands into a small plaza. Statues and styles surround you, including a new one which depicts the victory of the new king over the city of Naloch and its allies. The carving of King Akard, dressed in royal regalia with the Ram-horned goddess at his side, stands above you, carved in sandstone. 

 Four streets branch off from this plaza, including the one you just came from. The ever-growing smell of fish indicates that the path forward is to the west.  Before you can get there, however, you find your path blocked by a large swell of people. You strain to see what they are looking at when you hear (and feel) something strange. You look up to search for clouds but find nothing but the blue sky stretching endlessly. Then you hear it again, a rolling boom that you can feel vibrate through your entire body. It comes again and again, each boom coming in ever rapid succession. It is only then that you realize that what you are listening to is music. You push forward from the crowd to the front. There you find a large platform, its exact construction is a mystery to you. But you have little time to ponder on the platform before you finally find the source of the music. Two Kishite women, bare save for the green paint adorning their arms, chest, and belly as well as the thin ribbons of red fabric tied to their wrists and ankles, are leaping and spinning around one another. They look at the crowd with exaggerated facial expressions, grimacing, grinning, and rolling their eyes. Each time one of their feet hits the platform it produces one of those loud booms. A third woman seated on the edge of the platform plucks at a lyre-like instrument and sings a song about the Hoopoe King.

You have stumbled upon a Thunderstep/Stormstep performance. The style of theater combines dance with music and song to tell a simple narrative. The dances are performed on specially made hollow wooden platforms, producing loud thundering sounds, thus giving the style of theater its name. Thunderstep originates from the pre-Kishite inhabitants of the peninsula, specifically the Karaki people who once inhabited the region where the Kishite city of Seha sits now. Thunderstep has historically been dominated by women, and more often, women are in romantic relationships as this is believed to improve their performances. Thunderstep has been banned off and on throughout Labisa's history, most recently by the previous King Hutbari. Luckily for you, King Akard legalized such performances yet again.

As the performance finishes, people place bronze coins, fruits, and other trinkets and small objects on the stage. You are free to do so yourself.

NOTE: Place your offering on the stage; do not throw it. Throwing it may cause another boom and is viewed as disruptive. Do not try to get the performer's attention as this will almost certainly earn you some annoyed glances from other members of the audience.

The Fishmonger's Street

As you approach the Fishmonger's street, the smell of fish and rot intensifies, there is perhaps a reason why you see fewer foreigners there. As you near the first shop you are waved down by an older woman seated before a large bronze inlaid chest. She holds out her hand expectantly and demands a single bronze coin.

One bronze. Ku Zubakip.

As you try to ponder what exactly she wants, another person slips around you and places a coin in her hand. She nods and hands the man a small clay vial, no larger than your thumb. The man pours the contents in his hand and then smears it over his mustache before walking into the fishmarket.

The woman turns back to you, raising her hand once again. After a moment of hesitation you hand her a bronze and she places a vial in your hand.

You do as the man before you did, though a bit more conservatively, and apply some of the contents to your upper lip. The effect is eye-wateringly intense. Its a perfume, highly potent. Rosemary and pine resin dominate. The purpose becomes immediately clear as the intensity of the perfume means you can no longer smell the fish, or much of anything.

Continuing into the market, you find locals buying fish caught in Lake Shebali; small minnows, trout, carp, eels, and more. Someone has caught a massive sturgeon and is now auctioning it off bit by bit to a jostling group of customers. At another stand, people crowd around to gawk at a rare import from the west: oysters and scallops. Some bid, not for the meat, which is far too expensive and will almost certainly end up at the table of nobles, but rather for the shells.

In between the shops and stands selling fish are homes. Outside some of these, the owners sit with small portable clay ovens and grills, offering to cook up the purchases of passing shoppers. However, you are still full from your breakfast and decide to move on. The sellers here are somewhat less aggressive than those on the Butcher's Street. Soon enough, you come to the base of a small hill, far smaller than those previously mentioned. At the top of the hill is what you initially mistake for a temple, its walls carved and painted with grand murals of conquests in foreign lands. You have found the Hall of Gods.

The Hall of Gods

You enter the hall and find yourself surrounded on all sides by statues of deities, their styles varying wildly. Some are simple, little more than columns with faces carved into their curved surfaces, others are animalistic, others are quite abstract. There is no rhyme or reason in their ordering. There is only one thing that all of these strange statues have in common: none of them are Kishite.

This is not a temple, it is a trophy room. The deities which surround you are captives, taken from their native lands during the wars and conquests of Labisian kings, starting with Tamel. Fifty-seven statues and idols can be found in total. Ikopeshi, Apunian, Makurian, Korithian, Baalkic, and more are all represented. Perhaps you spot a deity from your own homeland.

Workers on ladders work to fix cracks and apply fresh paint to the strange faces. As you contemplate one of the statues, you feel a hand on your shoulder and turn to find yourself face to face with a Labisian guard. You are steered out of the hall and initially assume that you must have done something wrong, but it is then that you see the procession of priests approaching the Hall. You have done nothing wrong, you were merely in the way. This particular procession, banging at bronze bells and wailing, belongs to the temple of the war god Orikki. The head of their orders holds up a dragon bone spear, as old as the city itself. Two men lead jackals with leather leashes. Gripped in their other hands are gold-sheathed knives. As they enter the hall, the doors are shut behind them. Unfortunately (or perhaps not so unfortunately) you, as a foreigner, are not permitted to see the rituals they are about to perform.

The Lower City

With exploring more of the hall out of the question, you decide to follow the road to the part of the market that seems busiest, though you have little interest in cutting back through the Fishmonger's Street. You soon enter the Lower City, so called because of its elevation in comparison to the Palatial and Temple Hills, not its location on the map. The Lower City is made up of many small, cramped hovels of mudbrick and straw, interconnected through various doors and halls to form a sort of hive. There is no such thing as a private home in the Lower City. A man could walk from one end of the district to the other without ever stepping onto the street. Peasants lie on their roofs, chatting, trading, and playing games of dice. Unlike the rest of the city, many here are practically nude, dressed in little save for a loincloth (besawi), some wear even less than this. Nudity is far less of a taboo in Kishetal compared to many other regions.

There are far fewer travelers here than in any other part of the city you have been to thus far, for it is where the city's poorest live. There are no statues, only a stele or two, the beer halls are puny, and there are no shops. Yet as you walk you find people smiling at you and waving. A few old men try to beckon you over for beer and dice. Though far from perfect, the lives of the least fortunate have improved tremendously since the assassination of the old king. Of course, this does not stop the children on the street from calling themselves Narul or Princess Ninma as they go about their games.

You almost don't want to leave as you hear the bustle and noise of the markets up ahead.

The Weaver's, Perfumer's, and Potter's Districts

The transition from the Lower City to Weaver Street is jarring. These three streets are some of the largest and the most visited of the 26 streets. Visitors rush to gawk at and purchase bits and pieces of Lebanese clothing or textiles. Garments of imported Mu silk, Apunian linen, and Kishite wool of every color are waved by enthusiastic shop owners and hawkers seated in front of the flat-topped brick and wood buildings that function as stores, workshops, and homes. Unlike the plain mudbrick homes of the Lower City, the shops here are colorfully painted with whites, blues, reds, and greens, in the hopes that their bright tones will draw in curious patrons. The pungent smell of dye lay over the district like a blanket and the squeals and clicks of the looms and wheels fought to be heard over the many chattering voices. Unless you plan on buying something and are prepared to haggle its best that you do not look at any of the wares for too long, lest you attract the attention of an overly zealous seller.

Through the dye and the ever-present stench of the city, something more appealing catches your attention. The smell of frying dough. One of the shops selling wool tunics (sakalu) is also selling fried dough stuffed with sheep's cheese (Hasolikip). The shop, it seems, is run by a mother and daughter, both dressed in rust-colored fur coats and tunics, despite the heat. The daughter tends to the cloaks while the mother tends to the bubbling pan of sheep's fat. Your stomach growls, and you approach the woman to order a treat, but she simply points to her daughter. The daughter informs you that the pastries are free, so long as you buy a tunic. Her accent is odd, as are her proportions, her arms are longer than they should be and her shoulders broader. What you assumed was a coat was not a coat at all, but rather a thick layer of fur growing across most of her body, save her face and hands. These two are Hillfolk. More specifically, they are Uteshites who have come from their home in the hills to sell their wares for the festival.

Fun Fact: The Hillfolk are fur-covered beings often naturally capable of very minor magic (true magic, not sagecraft, a competent human sage is typically capable of far greater magical feats, though with the drawback of physiological and psychological wear and tear). They are one of the Awakened Races alongside humans and giants.  They are genetically and phenotypically most similar to the now extinct Stonefolk, and this can be seen in their typically short and broad physique. They are differentiated by their covering of fur, which can vary in color and texture in a similar nature to human head hair, and by their sixth digit found on each hand. It is not unusual for Hillfolk living in human settlements to shave their bodies in an attempt to fit in. Across Hillfolk cultures, a love of perfume and of combs is almost universal. The largest Hillfolk culture inhabiting the land now called Kishetal, are the Uteshites.

After considerable haggling and indecision, you finally agree to buy a tunic, white with green trim, and quickly also get a pastry. The pastry is split open and stuffed with a mixture of cheese, honey, and pistachio. The Labisian love of fried foods may not be particularly healthy, but it is delicious. You quickly finish your snack, your new tunic draped over your shoulder, and continue onward.

As you pass into the Perfumer's district, the smell of dye is quickly overwhelmed by a headache-inducing mélange of fragrances. Jugs and bottles of dozens of sizes, from the size of a child’s palm to the height of a grown man, line the street. Images have been painted on their surface to advertise their contents. Perfume is of immense importance throughout the lands of the Green Sea, but especially in Kishetal. No person leaves their home without first scenting themselves; slaves are typically the only exception. Indeed, among some peoples, like the Makurians and the Korithians, the Kishite people were thought of as feminine for their love of perfume, adornment, and their extravagant bathing practices. Even the presence of public toilets was at times considered to be unduly opulent.

Any combination of the scents listed below (and more) can be found. Certain shops may even allow you to combine perfumes to create your own bespoke scent. Each shop marks the jars and bottles containing their product with their own personal stamp, pressed into the clay while it was still soft. Just cataloging these stamps would take hours to complete.

Common Scents/Ingredients in Kishite Perfume: Rose Haasir (Fireflower) Peach Blossom Apple Blossom Thyme Rosemary Jasmine Cedar Myrrh Pine Lavender Fennel Lotus Dill Iris Pomegranate Cinnamon Cardamom Corriander Saffron Beeswax Clove Musk

Above: An example of a Kishite Stamp used to signify the origin of goods like perfume.

Well you could spend hours looking and sniffing the vast array of perfumes, you find your head is beginning to hurt. Perhaps its best to get away from all of these potent smells for now.

To finish this first part of the guide, we'll quickly introduce you to some of the sorts of pottery you might find in the Potter's Street.

You quickly move onwards towards the Potter's Street. Soon enough, the smell of rose and cinnamon declines, replaced by the earthy scent of clay and the sharp tang of kiln smoke. Potters line the streets, hawking their wares, hands stained with the rich red brown of freshly fired earth and glaze. From tiny, ornate perfume bottles to massive pithoi, many of which you recognize from the previous district. Some of the pots, jugs, and jars are adorned with intricate designs, some depicting scenes of daily life, others abstract patterns that seem to dance around the curves of the vessels, still others are unglazed, fiery orange or ashy gray.

Many of the ceramics being sold here were originally created for other purposes. Korithian and Apunian wine amphora, once used to ship expensive wines across the Green Sea, are now empty. A keen eye might recognize a royal pithoi, likely thrown away by the Palace, the crack in its side hastily patched by the merchant that found it. The merchant approaches you eagerly but you aren't in a position to be carrying around much of any sort of pottery, much less an entire pithoi (this one being larger than you). You politely decline and go on inspecting the wares of the various shops.

Each region produces their own distinct shapes and decorative traditions. Below are some examples: A Labisian Oil Jug

An Apunian Wine Amphora

A Korithian Water Jug

An Ukarrian Beer Mixing Bowl

A Burric (Eastern Kishite) Perfume Bottle

If you've read this far, thank you! Stay posted for Part 2, coming soon! (I am also going to try to post some story relevant content soon rather than just worldbuilding)

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@drchenquill, @marlowethelibrarian, @phoenixradiant, @pluttskutt, @3-2-whump

@dyrewrites, @unrepentantcheeseaddict, @roach-pizza, @rivenantiqnerd, @pluppsauthor

@flaneurarbiter, @dezerex, @axl-ul, @surroundedbypearls

@treesandwords, @the-golden-comet

[treesandwords]

Idea for a Generic Medieval Fantasy Setting: The characters refer to their nameday as an apparent stand-in for birthdays, celebrating it annually according to their respective preferences and perhaps family customs, as one does. People talk about things that happened before someone's time as having gone down "before you were named", someone grievously insults an opponent on the battlefield by going "your mother should never have named you." So with the way naming is always talked about, as a reader you start to somewhat assume from context clues that these people have some sort of a taboo about the word "birth" or something, and naming is used as some sort of an euphenism to avoid naming the process in which people come into the world.

Then somewhere halfway through the story it turns out that in this setting, people aren't named immediately after being born. This is a semi-realistic-gritty fantasy setting, after all. Due to the somewhat high infant mortality, to at least somewhat soften the blow of potentially losing a child, babies just aren't named before the parents are pretty confident that the kid is going to survive. The naming ceremony is where a baby is officially aknowledged as an entire individual, a member of the family and a legally existing person, instead of just a gurgling extension of the mother who may or may not disappear from this world. And that timespan between birth and being named is - depending on the situation and the family - somewhere between 1-4 years.

And suddenly the whole bunch of annoyingly-too-mature teenagers and other weird remarks about age start making sense in hindsight. The heroine protagonist who celebrated her 16th nameday at the start of the story is actually 19 years old. The wild difference in maturity between two characters who were both named the same year wasn't just a difference in backgrounds, The Rich Idiot isn't just rosy-cheeked and naive due to being sheltered growing up, but actually literally years younger than a peasant "of the same age". A character who's sickly and was frequently remarked to look much older than their years hasn't just been harrowed by their illness, but was not named before the age of seven because their parents didn't think they'd survive.

[treesandwords]

Having myths and lore-within-lore in your worldbuilding

I mentioned this elsewhere but having lore within your lore that the narrative never reveals whether or not it’s true is some delicious worldbuilding that I live for.

It’s the opposite of “characters in a fantasy setting are inexplicably extremely knowledgeable about politics and history that does not concern them to inform the clueless protagonist”.

As with fairytales and myths in real life, having myths within your world, and which groups believe in them, can say a lot about their perspective on their world and how they see themselves in relation to others, the gods, the earth, etc.

Even better is when there’s multiple refuted versions of the same myth and which characters believe which version also speaks to their personality, and anything they probably would never admit about themselves otherwise.

You can reveal which myths are true, but I think it’s more fun to leave it unknown and let both the characters and the audience speculate.

Example:

I write about fantasy vampires, and my deuteragonist tells the protagonist ~allegedly~ where they came from. In my universe, vampires have a signature scent, as unique as their voice, and it’s always from the land. Soil, petrichor, flowers, wheat, cut grass, herbs, spices, nectars, fruits, etc.

Why? Nobody knows but…

“Allegedly, the first vampire was a person wrongfully murdered for the death of their child. Brought back by their grief to seek justice on the true killer. So we are all reborn from the earth and the flowers that were buried with them.” … “Other versions say it’s the child who came back to guide their anguished parent and others say it was the secret killer cursed by the gods to live forever with their guilt, and the shroud of all their unmarked graves.”

Which is the real reason? Idk. It doesn’t matter. Which version is believed by my characters—and which versions were propagated by those who hate vampires—speaks volumes.

Are vampires ruthless serial killers compelled to kill every chance they get, or are they just people, trapped by immortality while all they’ve ever known and cared about inevitably ages and dies around them?

[treesandwords]

Common Greetings in the Kishite Language: Important Phrases for Travel

It's been awhile since I did a worldbuilding post (Hopefully there won't be too many typos in this one.)

This is entirely unprompted but this is mostly just an excuse for me to share some of the conlang stuff I've been working on

I copied a list of important phrases for travelling in Greece but of course instead of translating them into Greek I have translated them into the Language of Kishetal, Kishite. For those of you who may be unfamiliar to my WIP, is the primary setting of the first book. Kishite is a loose cultural region on the eastern edge of the Green Sea. For more info about the Kishite Language click here.

See Below: A Cultural Map of Kishetal, and the Kishite Syllabary

Note that these only account for mainland dialects of Kishite. Colonies and settlements in places like Makora are considerably different.

Hello (Formal): Dasuda (DAH soo DAH)

Hello (Informal): Dusa (DOO sah)

Hi/Hey (Very Informal): Du (DOO)

Dasuda should be used when talking to those of a higher societal rank than yourself, elders, and for groups of people. Dasuda and by extension the other two words, Dusa and Du, come from a shortening of the phrase, Irun dasu uk da(a)b (EE roon DAH soo ook dahb), which literally means "Good things for you" which is itself a shortened version of Gipikoni janu ch(i)un irun dasu uk da(ab) (Gee pee KOH nee JAH noo choon EE roon DAH soo ook dahb)meaning "May the gods send good things for you." Well these two longer greetings are largely unnecessary, using them can be seen as a sign of respect.

Nice to meet you/Good to meet you: Ga dasu kugiwaz da(a)b (GAH DAH soo KOO gee wahz dahb)/ Gadaka (informal) (Gah DAH kah)

Literally "(It) Is good meeting you" Use this phrase when meeting someone for the first time. If meeting multiple people instead say Ga dasu kugiwaz da(a)bun. In more informal situations you may be fine to simple say Dakuda (DAH koo dah. If you’re about to take off at the end of an interaction, say "Ga(a)s dasu kugiwaz da(a)b" means “(It) Was good meeting you."

How are you?: Mowa Da La?

When addressing two or more people, use the plural and say "Mowa d(a)un lan(a)as" (MOH-wah doon lah-nahs). You can also ask the much more informal "Moda" or "D(a)la/D'la" which translates to something like "Sup"

I'm well/healthy/good/happy: Wa Dasi/Daja/Dasu/Bira

Any of these are appropriate responses. You can also add, "Ash", to the end of any of these (AHsh) for “very." For example very good would be Dasu ash. Other possible responses include:

Ill/Bad : Nadu/Kosu So/so: Dakudaku Okay: Nidasu

And you? = Da?/ Al Da?

Goodbye: Datara (DAH-tah-rah)

Bye: Du (DOO) (Same as Hi)

From Dasu Taraliwash which means "Good leaving/embarking" Another common farewell for non-coastal areas is "Wi Ri al janu Ch(i)un itpali" (Wee Ree AL jah-noo CHOOn eet-pah-lee) this translates to "Be alongside the sun and the gods" when in coastal regions or speaking with a sailor replace Ch(i)un with Jabisa (Sea).

Good morning: Darire/ Dari

Shortened from Dasu Riture (DAH-soo Ree-too-reh) (Good morning). Use this as a standard greeting up until around noon.

Good afternoon/Evening: Dayulumu/Dayu (DAH-yoo-loo-moo) (DAH-yoo)

Shortened from Dasu Yulumu (DAH-soo yoo-loo-moo)(Good Late Day)This greeting is said around late afternoon, dusk, and into the evening. This the greeting used anytime between Noon and bedtime.

Goodnight: Dadura(a)t/Dada (DAH-doo-raht)/(DAH-dah)

Shortened from Dasu Dura(a)t (DAH-soo doo-raht)( Good Darkness) Say this when bidding someone saying farewell in the evening, typically when preparing for sleep.

Thank you: Olda(a)b (Ohl-dahb)

From the verb "Oldi-" meaning To Thank and "Da(a)b" meaning You. To say "Thanks very much," just add "Dana" (Dah-nah).

Please: Pakida (pah-kee-dah)

It's polite to say Pakida (pah-kee-dah) after asking for something. It can also be used to mean "I beg your pardon?" or "Huh?" when you want someone to repeat what they said. When talking to a person of higher status add the honorific before, for example "Nin(i)jali pakida..." (Princess please...")

You're Welcome: Na (nah)

There is no specific word for thank you, rather to acknowledge gratitude you simply respond with the word for no, "Na". The higher the position/status of the person who has thanked you, the more times you should repeat Na. When thanking a king you should say "Na" no less than seven times. It is important to watch your tone when using this. It is typical to accompany "Na" with a bow or inclining of the head, while not maintaining eye contact .

My name is ...: (En) Kubit ikir wani ... (koo-beet ee-keer wah-nee)

Literally "(The) Name of mine is..." alternatively use "Ik egirwa..." (eek eh-geer-wah) (I acknowledge...)

What is your name?: Dowa wani (en) kubit da(i)r? (DOH-wah wah-nee koo-beet dahr)) /Dowa wani da(i)r/ Dowa da egirla?

Literally "what is the name of yours?" or " What do you acknowledge?"

How do I say?: Mowa akkuwa? (Moh-wah ahk-oowah)

Say this when you want to know the Kishite word for something.

Yes: Duda (Doo-DAH)

For non-verbal ways of communicating yes either incline the head forward well retaining eye-contact (not a bow or a nod) or touch the nose with either index finger. Clicking one's tongue can also be used to say yes, typically when purchasing something, though this is very informal and not appropriate when talking to someone of higher or even equal status.

No: Na (Nah)

For a non verbal form, tilt the head to the side, the more extreme the tilt the more emphatic the no. Touching the ear to the shoulder shows extreme displeasure or disinterest. Additionally a sharp hiss between the teeth can also be used as an informal way of showing disinterest.

Excuse me/sorry: Akdi (Ahk-dee)

Say this to get a person's attention, ask to pass by, or apologize if you've bumped into someone or otherwise inconvenienced them.

Oops: Wu! (Woo)

Typically used playfully, the sort of thing you say after you make a silly and non-harmful mistake, like dropping something or tripping. Use in cases where no apology is needed.

Ouch: Atta! (Aht-tah)

How much? (Purchasing): Dowa enrila lutuki irab?/Dowa lutuki irab/ Dowa lutuki (Doh-wah enree-lah loo-too-ki ee-rahb)(Doh-wah loo-too-kee ee-rahb)(Doh-wah loo-too-kee)

Literally "What do you want in exchange for this?" or you can simply say "Dowa lutuki?" and point to what you want. You do not necessarily need to include "enrila" which means "you want" as this is typically implied.

I don't understand: Na ludakiwa  (Nah Loo-dah-kii-wah)

Alternatively a palm placed flat over the left ear is a non-vocal indication that either you don't understand or you can't hear.

Help!: Pasisi! (Pah-see-see). 

Cheers! : Daliwi! (Dah-lee-wee)

From "Dasu Oliwi" meaning "Good Blood" or "Health".

First longish post I've made in a bit! Hope y'all enjoy it. If there are other phrases or words that you would like the translation for, let me know! If y'all notice any mistakes or typos in this, send me a message so I can fix them! Same goes for if you have questions! I'm also just stealing the taglist from the last linguistics post I made, hope y'all don't mind.

@illarian-rambling, @mk-writes-stuff, @kaylinalexanderbooks, @willtheweaver, @patternwelded-quill

@elsie-writes, @elizaellwrites, @the-ellia-west, @the-octic-scribe, @the-golden-comet

@finickyfelix, @theprissythumbelina, @autism-purgatory, @diabolical-blue , @tildeathiwillwrite

@katenewmanwrites, @leahnardo-da-veggie, @paeliae-occasionally, @melpomene-grey

@drchenquill, @marlowethelibrarian, , @phoenixradiant, @pluttskutt

@dyrewrites, @unrepentantcheeseaddict, @roach-pizza, @rivenantiqnerd, @pluppsauthor

@flaneurarbiter, @dezerex, @axl-ul, @surroundedbypearls

@treesandwords, @the-golden-comet

[treesandwords]

Jamos is a horrible dad but honestly in the funniest fucking ways. No it's not weird that my grandkids sleep in the room my sister died in. I didn't do it on purpose I just literally could not fathom an understandable reason why that would be bad. It's just a ghost grow up. Of course we never talk about your dead brother, why would we?? Yes I'm sending you to be married to our enemies fully knowing they might decide to hold you prisoner or kill you, it's for politics it makes sense I promise. No you can't "escort your wife and children to safety during wartime"???? I will disinherit you. Why are you all so upset.

[treesandwords]

reblog with a spoiler for your wip with zero context. no context allowed.

[treesandwords]

The Six Divine Trees

Facts about the divine trees that the fair fae refer to as mother-trees: Alder, Willow, Ash, Aspen, Birch and Oak -the first of their kind

the six trees are deities and keeper of the world’s balance, after they made the earth the three goddesses planted the trees to stabilize it, each goddess planted two trees

since the goddesses took a part of themselves (and with it of their godliness and magic) to turn it into the seeds of the trees, the trees are considered deities, one could even say they’re the children of the goddesses

they were also the world’s very first trees (and the first inhabitants of the world in general)

each tree has the power of one of the six elements of life

the trees are a form of deity called elementary gods (also called prime elementals)

they are very much physical trees that have their place in the fae realm and they have a soul, a heart and even “blood”

while heart and “blood” are a part of the physical tree itself, its soul exists on a different level of existence

the trees’ souls are called tree spirits and they “live” in the dream realm, but are connected to their tree on various levels

the tree isn’t the body of the spirit, nor does the spirit really live in the tree, the tree is their spirit’s counterpart in the physical world, the anchor that connects them with the world they keep watch over

tree and spirit are woven together. The spirit can act through/influence the tree, which allows a sort of communication with the spirit through it (if the spirit is willing to that is) and the spirit feels what the tree feels

this also means that if the tree falls sick/gets harmed or injured or even dies, its spirit will die with it, the other way around if something happens to the spirit or it fades/dies the tree will die with them as well

they keep each other alive, you could say

the tree spirit technically can be replaced if something happens to the old spirit, but only a member of the royal family that originated from the specific tree can be the replacement, because the tree’s blood runs through their veins, which makes them compatible

[treesandwords]

Nerolie: Hey did you know I was kind of in a brief lesbian situationship with your sister also I'd love it if we made out. like right now.

Jerod, having just experienced the most traumatic thing in his life to date like an hour ago: why are you telling me this

[treesandwords]

Your original WIP is getting an adaptation! Spin this wheel to find out what it is!

Feel free to ramble about your results in the tags!

[treesandwords]

Tell us about one of them!

[treesandwords]

Been thinking about what some of my OCs (within the Dalion family as well as without) would be listening to in the modern day has been fun, so I'll share it here why not

Jerod: modern indie/folk; Lord Huron, Gregory Alan Isakov, Noah Kahan adjacent stuff; also older folk music (Bob Dylan, Simon & Garfunkel etc.)

Laedir: probably mostly classical

Bronwyn: definitely vibes to Florence & the Machine and Hozier. Arcade Fire, Last Dinner Party, possibly Stevie Nicks. Gotta be some black metal in there somewhere too.

Nurei: Swiftie. Also would like Sabrina Carpenter, Adele, Olivia Rodrigo. Would definitely be a musical theatre girly, and probably also into 50s/60s blues and pop

Gevin: I feel like he'd be into metal but he'd be picky about it. Probably also listens to stuff from around the world, I want to say he'd like...idk how to categorize it but intense non-English metal? Like The Hu, Heilung, etc.

Esme: She's a Billie Eilish/Chappel Roan fan for sure. Lorde. Phoebe Bridgers. Definitely had a mid-2000s emo phase.

Quinnton: primarily classic rock and oldies (Stones & Doors moreso than Beatles). Also vibes hard with movie soundtracks.

Cassian: I feel like he'd be into modern hip hop/rap/r&b for the most part. Would not want to admit that he also listens to musical theatre soundtracks but he very much does.

Ciaran: Honestly the hardest to define. I think he and Jerod's tastes would overlap a lot, but he'd be into the more obscure artists. Probably listens to like, primarily traditional folk songs and sea shanties and stuff

Taglist: @writingmoth @on-noon @faithfire-writes

[treesandwords]

Ghhhhhh I want my weird huge family of OCs to just have a normal existence in the modern world with mental health professionals why did I force the pseudo-feudal nobility life upon them

[treesandwords]

New years writing resolutions!

Get this edit finished up with FINALLY

Find some beta readers

Make more art of my ocs/world

Post on here at least weekly, I have neglected this blog and my mutuals on it for too long

That's it for this year, just a few goals this time.

[treesandwords]

Last Line Tag

Thank you very much for the tag @winterandwords! Sorry that it has taken me so long to respond to it!

One by one, cooks and slaves poured into the hall with the first course: sloshing bowls of warmed beer, steaming as each copper vessel was placed at the center of its respective table. Alongside the bowls came curving straws of gold, meant to strain out the chaff and debris from the frothing brew, one for each person at the tables, so that, as ceremony dictated, they could drink as one. To Akard it appeared that the round bowl and the spindly straws were like some sort of massive beetle, flipped on its back. The thought made him grimace.

Tagging @paeliae-occasionally, @mk-writes-stuff, @illarian-rambling, @diabolical-blue, and @roach-pizza

[treesandwords]

One thing I've realized about Jamos that is super important to his character is how much of a hypocrite he really is.

His whole ~thing~ is wanting to retain what little remains of the Dviric Empire in the face of other newer powers. Which makes some sense - he's seen firsthand the decline of the old ways of living and the downfall of his own family's power, and sees it as his duty to bring it back. But his concept of what the old empire was actually like is quite skewed.

This comes out especially in his concept of gender roles. The Dviric Empire actually was pretty flexible surrounding gender and sexual identity; yet Jamos isn't. His ideas around those things are way more in line with the more rigid values of the Gamilar culture that conquered the Dviric and has been in a slow yet steady rise to power over the past few centuries. But he clings to it, because it's what benefits him. His vision of the empire he longs to bring back isn't accurate - it's all based around elements of that system that would benefit him specifically, even if they aren't true Dviric traditions. His facade is that he cares about his family's history and culture and mourns the loss of it, and while that pain is genuine, his true goal is more about using that pain in others to help build a pyramid that he is on top of.

[treesandwords]

Happy WBW! What are some common status symbols used by the rich and powerful? Are there certain things only nobles are allowed to wear?

Hello and thank you! I apologize that its taken me so long to get back to this question! Life has been a bit hectic with work and the holidays, but since I'm sick at the moment, that means I can finally finish this post! I can almost guarantee that there will be typos, please don't judge me too harshly.

Status and its Symbols in the City of Labisa

This is a "quick" introduction to the rich and powerful of the Kishite city of Labisa and the ways in which these elite distinguish themselves from the lower tiers of Kishite society.

The Labisian Hierarchy and the Elites of Labisa

Above is a diagram of the (simplified) Labisian hierarchy. Most Kishite Hierarchies are relatively similar though the Spearmaster is unique to Labisa.

For the purposes of this post we will consider the "elite" to constitute the Top 6 layers of the pyramid (see below).

Tier One

1 The Monarch

The Monarch (both kings and queens may and have reigned over Labisa) is the ultimate source of authority in Labisa and sits at the top of the hierarchy. All of Labisa's monarchs are descended, however distantly, to the city's founder, Tamel. Upon claiming the throne, a monarch must give evidence of their descent from Tamel, including usurpers. The monarch functions as the commander-in-chief of the Labisian Army, the Supreme judge of the Labisian judicial system, head of and organizer of the court/palatial officials, leader of diplomatic affairs, and typically (though not always) the honorary head of the temple of Humbalibal. Unlike places like Apuna, the Labisian monarch is not believed to be divine in nature (the Apunian Fapacha is believed to become a divine judge upon death), though the role is believed to be divinely ordained. This difference means that while usurpation or assassination in the case of an Apunian ruler is all but unheard of, it is quite common in Labisa and other Kishite cities. A Kishite ruler must appease and keep order lest they be toppled, their defeat being credited to the loss of divine favor.

Tier 2

2 The Heir Apparent

Technically, Labisa does not follow the practice of primogeniture, that is to say that the heir apparent is not necessarily the oldest of the monarchs' children (or if they have no children, their brothers, sisters, nieces/nephews, etc.) Rather, a king may choose any of their children who are of age to be their successor. The heir apparent must be in the direct bloodline of either the current monarch or of the previous monarch.

 Most heirs are the eldest child of the monarch. While there is no law dictating as such, tradition has driven this practice. In the rare cases where a younger sibling objects to this arrangement, such matters are typically resolved via a duel.

 The duties of the heir apparent are similar to those of the monarch, though typically in a secondary position.

Tier 3

3 Vassal Monarchs

Vassal Monarchs are the rulers of the cities (and their hinterlands) who act as vassals or clients to the Labisan throne, which typically themselves have their own hierarchies. Historically, there have been times when cities like Bur and Shipra have been independent of Labisa, and these two cities in particular are still counted among the "Great" Kishite cities. Vassal cities are different from those governed by rural nobles of the Labisan court (typically appointed by the Monarch of Labisa.) 

While included in the Labisan hierarchy, Vassal monarchs typically have their own courts, which in turn have their own noble lineages, separate from those of Labisa. In theory, the Labor Monarch has no say in the makeup or appointment of Vassal courts. In official communications, rulers of Vassal cities address each other as "Brother" regardless of the actual gender of the ruler being addressed, and are expected to address the monarch of Labisa as "Great Brother." Vassal Monarchs are tasked with controlling and governing their own cities and their hinterlands, while also insuring that taxes and materials are presented to Labisa. Additionally, Vassal Monarchs are expected to participate in rituals and festivals in order to renew the bond between them and the ruler of Labisa.

NOTE: The rulers of minor villages and pastoralist/forestfolk groups, such as the Uteshites, are not included among this category.

As of the reign of King Hutbari, the vassal cities and monarchs of Labisa in order of power and size are as follows: 1. The Great Eastern City of Bur, Ruled by King Barunaki 2. The Great Foggy City of Shipra, Ruled by Queen Atbira 3. The City of Bilubala, Ruled by King Kubir 4. The City of Hubala, Ruled by King Balek 5. The City of Dugura, Ruled by Queen Hiruha

The territory controlled by Labisa during the reign of Hutbari is shown below in yellow.

4 Temple Heads Of the many temples and shrines which can be found in the Temple district of Labisa and other parts of the city, only 19 deities are officially acknowledged and honored by the monarch, these being from among the 21 deities of the Kishite pantheon (there are shrines to various spirits and some foreign gods, though these and their leaders do not receive the same level of privilege within the hierarchy. Nahopaha and Jalbab have no temples, despite being members of the Kishite Pantheon.) The 19 Temple Heads/Head Priests/Priestesses are each representative of a different cult, and in turn with the adoration of one of the 19 enshrined deities. These heads are tasked with the organization and upkeep of the temples associated with each cult and with the performance and oversight of related rituals and festivals. The largest temple is dedicated to the city's patron deity, Humbalibal. Though the Royal Cult (the Cult of Humbalibal) only consists of one temple, the Grand Temple is far, far larger than any other temple in the city. Temple Heads are appointed by the monarch and are chosen from the priesthood of each temple. The Cults of Labisa, their corresponding deities and the number of associated temples (shrines are not included), in order of their size and influence are as follows:

NOTE: In this instance, the term cult is not used in the negative sense in which it is often employed today.  Rather, it is a neutral term referring to a particular set of religious practices and worshipers in dedication to a particular god or at a particular place. Unlike with most modern pantheons, the deities themselves are rarely prayed to, rather prayer is typically directed at particular spirits meant to act as intercessors between the mortal and that particular deity. In addition, worshipers may approach worship or dedication in a more philosophical way, using the deity and their perspective domains and traits as a source of inspiration and guidance.

1. The Royal Cult, The Goddess Humbalibal. 1 Temple 2. The Cult of the Sun, The God Re. 12 Temples 3. The Cult of the Harvest, The God Girmaha. 11 Temples. 4. The Cult of Divine Wealth, The God Ikeshpaha. 10 Temples. 5. The Cult of the Weeping Clouds, The Goddess Olhasuma. 9 Temples. 6. The Cult of the Divine Forge, The God Hasunku. 4 Temples. 7. The Cult of the Storm, The God Kotomah. 3 Temples. 8. The Cult of the Orchard, The Goddess Uniki. 3 Temples. 9. The Cult of the Divine Wind, The Goddess Shebalibal. 2 Temples. 10. The Cult of the Hearth, The Goddess Kimaba. 2 Temples 11. The Cult of Divine Fertility, The Goddess Shibachi. 2 Temples. 12. The Cult of the Eagle, The Goddess Shashuma. 1 Temple. 13. The Cult of Golden Waters, The God Fepaha. 1 Temple. 14. The Cult of the White Crown, The Goddess Silima. 1 Temple. 15. The Cult of the Cedar, The Goddess Kremchi. 1 Temple. 16. The Cult of the Crashing Sea, The God Jalichibiku. 1 Temple. 17. The Cult of Weeping Bronze, The God Orikki. 1 Temple. 18. The Cult of the Dreaming Virgin, The Goddess Sonma. 1 Temple. 19. The Cult of Beasts, The God Unlakachi. 1 Temple.

Tier 4

5 The Royal Family The Royal Family constitutes the spouses and children of the monarch, as well as others within the direct royal bloodline (this may vary from monarch to monarch). Outside marital expectations, the royal family have few actual obligations besides taking part in ceremonial and ritual events like festivals and sacrifices. As with all others groups listed before this one, all members of the Royal Family are expected to attain some level of literacy, regardless of gender.

6 The Court of Chieftains The Court of Chieftains consists of 9 high-ranking nobles who, either through inheritance or appointment, are each responsible for a certain aspect of Palatial life as well as the city as a whole. Most members of the Court are related, at least distantly, to the Royal Family. It is not unheard of for members of the council to be siblings or cousins of the monarch. While the Chieftains do still answer to the monarch, they are also capable of acting independently and have the authority to carry out their duties without the express permission of the monarch and act as both the bureaucratic core of the city and as the primary check against the overextension of the king's power. The 9 members of the Court wield tremendous power and, on more than one occasion, courts have been manipulated in order to topple or usurp a currently reigning monarch. Aside from their individual duties, the court acts as the judicial arm of the Labisan system, with the monarch as their head. Though theoretically no chieftain should be held in higher esteem or power than any other, in practice this is rarely actually the case. Each chieftain is given command of their own small personal guard, usually no more than 30 men. The Court is as Follows:

1. The Chief of the Stables: Charged with the care and upkeep of all things relating to horses and chariots, as well as matters of taxation taken from shepherds, cowherds, and swineherds.

2. The Chief of the Wine Stewards: Charged with the care of and acquisition of wine for the palace as well as governance over the vineyards and plantations located outside the city. The Chief of the Wine Stewards has traditionally also been charged with the care of the Palatial Olive Grove and the production and storage of oil.

3. The Chief of Coins: Charged with production of coins and royal accounts, as well as the any matters involving the mining of precious metals. This individual is often closely tied with the monarchs of Shipra and Dugura as it is here that the largest silver mines are located.

4. The Chief of Roads: Charged with matters relating to the upkeep of roads, bridges, and ports both in the city proper and beyond. The Chief of Roads is additionally tasked with the upkeep sanitation in the city and with seeing that the sewage system is in working order.

5. The Chief of Scribes: Charged with caring for and expanding the archives of the palace. The Chief of Scribes is also responsible for training and placing scribes. The Chief Scribe is also charged with the training of diplomats. The Chief of Scribes also approves all noble seals.

6. The Chief of the Guard: Charged with matters involving the production of arms, upkeep of the city guard and army, and, when necessary, conscription and drafting. The Chief of the Guard works closely with both the monarch and the Spearmaster. In some instances, the Chief of the Guard may also act as the Spearmaster.

7. The Chief of Weavers: Charged with overseeing the production and trade of textiles in the palatial complex and the acquisition of materials for that purpose. The Chief of Weavers is also often charged with diplomatic issues involving non-literate groups, such as certain Makurian and Forestfolk tribes.

8. The Chief of Grain: Charged with transportation, storage, and upkeep of grain into the city from the hinterland and its later distribution. The Chief of Grain is additionally charged with overseeing all matters of taxation not overseen by the other chiefs. The Chief of Grain is also charged with both the acquisition of slaves and matters involving debt/debt slavery.

9. The Chief of Beer Makers: Similar to the Chief of the Wine Stewards. The Chief of the Beer Makers works with the Chief of Grain to produce and store the beer consumed by occupants and guests of the palatial structure. The Chief of the Beer Makers is additionally charged with the acquisition of foodstuffs and with matters of feasts and banquets.

7 The Spearmaster The Spearmaster is the chief bodyguard of the monarch as well as the head of the king's personal army/guard and the monarch's champion in duels and other similar circumstances. The Spearmaster is considered to be the greatest warrior in the city and has traditionally been chosen from among the nobility of the city via an exhaustive tournament of duels and battles. The role of Spearmaster is arguably the most prestigious title in the kingdom besides that of the monarch themselves. The Spearmaster has chambers directly next to those of the monarch and the royal family and is allowed to sit with the monarch at festivals and feasts. It has long been tradition that in the event that a monarch dies in battle or of assassination, that the Spearmaster should join their master in death, with their bones sometimes even being buried in the same tomb. Every 10 years of the Spearmaster's service are marked by a set of challenges by hopeful new contenders to see if they are able to retain their title. Despite the name, a Spearmaster can wield other weapons such as swords or axes. The Spearmaster is the first position in the hierarchy which does not necessarily need to be literate.

Tier 5

8 High Nobles

The High Nobles are those families, clans, and lines which are able to link their ancestry either to Tamel and thus the Royal line or else to one of the 14 Lords that accompanied Tamel upon his initial arrival in Kishetal after fleeing from Shabala. A family can only be declared as "High Nobility" by the appointment of the monarch after proving some connection to the aforementioned groups. This is often done for Lower Noble families as a sort of reward. As of the time of King Hutbari, there were 29 Labisan families/clans which have been appointed as High Nobility. High nobles/families can be demoted to lower nobility or can have their nobility stripped entirely. High nobles often hold great generational wealth and land, or else hold claim to their own quarters within a palatial complex. High nobles make up the majority of commanders, tax officials, diplomats, and other governmental functions outside the ones which appear earlier in the hierarchy. The members of the Court of Chiefs are typically pulled from this group. 9 Priests/Priestesses/Noble Sages

Members of the priesthood are typically sourced from the lower nobility, with ascension to the providing increased political and at times financial influence. With only a few rare exceptions, commoners are not able to become priests. Commoners can work in temples in other positions, however. The actual influence of different members of the priesthood of each temple will vary based on their position within that temple and on the cult which they join. Prospective priests are chosen by the Temple Head of that particular order, often after heavy petitioning and bribes from both the applicant and the applicant's family. The ability to read is a prerequisite of being welcomed into a temple, the ability to write is not necessary. Priests have many duties both in and outside the temple, from assisting with rituals and festivals, to matters of purification and even, on occasion, medical work. Many of these individuals receive some training in the ways of plantbrewery (the creation of medicines and potions). In addition, temples and those running them have traditionally been tasked with matters involving the dead, including the care of, and internment of the deceased. Some of these individuals may take up arms to act as protectors of their temples or may even take part in military campaigns on behalf of their temple. Noble Sages are those sages who are both born into noble families and who show abilities surpassing those of normal sages. Seers are always included in this group. Noble Sages in many instances take up residence in temples, joining the priesthood. Sages may take up any role in a temple, except for the Temple Head. While both groups are allowed to retain their noble names after entering the temple, they are required to renounce ties to their noble families, though in practice they do not always do so.

Tier 6

10 Lower Nobility

These are all noble individuals and families that do not meet the qualifications of the aforementioned high Nobles. As of the reign of Hutbari, there are 63 families which bear the distinction of being part of the lower nobility. Lower Noble families are typically either offshoots of high nobility or descended from commoners who were given noble titles by a monarch. Lower nobility make up the majority of the city guard, titled officers of the army, charioteers, ekikuns (cavalry), village leaders, and other lower positions within the military and the bureaucratic structure of Labisa. Most of the individuals working in the palatial complex that are not High Nobles or slaves belong to the Lower Noble group. Lower nobles are not necessarily richer than many commoners, nor do they necessarily own land or livestock. Many of the Lower Nobility are at least partially illiterate. In order to prove their noble status, most lower nobles carry seals with them.

11 Sages/Palatial Scribes

All sages that do not fall into the aforementioned Noble class fall into this category. In practice, the actual status and influence of a sage is dependent on their skill and power. The status of sages and their place in the hierarchy has fluctuated throughout Labisa's history and at times sages have been placed at a similar level to artisans and merchants. Sages are not permitted to have noble names or noble seals. Palatial scribes are those specifically trained and appointed by the Chief of Scribes to work within a palatial structure. Palatial scribes typically live in the palace itself or else close to it. Palatial scribes are almost always sourced from the common folk or from non-palatial scribes. It is rare, though not unheard of for nobility to take up the role of a scribe, as this has traditionally been seen as a reduction in status. Scribes are typically exempt from taxation and from conscription into the army or guard.

With that "quick" overview of who the elite of Labisa are we can now move on to some symbols of these elites

Noble Exclusive

These first few items on the list are explicitly permitted only for the elites of Labisa.

Noble Names

The most obvious signifier of elite status is a noble name. Only those born into nobility or royalty, or else heightened to it explicitly by the monarch, are permitted to use a noble name. There are 31 noble names. The majority of names have both a feminine and masculine equivalent. In the instances where one rises to the ranks of nobility, they must choose or have a name from this list given to them. Conversely, they may lose the name and replace it with another, often a slightly different version. E.g. Zatar (noble) = Zatur(peasant). Some peasants purposely choose "near" noble names for their children. Most names originate from ancient figures, typically the family heads who followed the founder of Labisa, Tamel. The meaning of most of these names stem from a dialect of Shabalic now almost entirely forgotten, and thus the actual meaning of each name is of little importance. Certain names are more common or traditional within different families. Included below are the masculine and feminine equivalents of the 31 names and some examples of "near" noble variations.

M: Hut(a)bari F: Hut(a)bara (Peasant Hubaru, Hubara)

M: Unma F: Nin(a)ma (Peasant: Un(a)mek, Nunima)

M: Zata(a)r ( Peasant: Zatu(u)r)

M: Kotu(u)s F: Kota (Peasant: Kod(o)os, Kata)

M: Akar(a)d F: Akad(a)a (Peasant: Karadu, Karada)

M: Kuru(u)sh F: Kuruma (Peasant: Karu(u)sh, Kurudi)

M: Asher F: Asherta (Peasant: Asher, Aserta)

M: Barunaki M: Baruna (Peasant: Burunaku, Buru(u)n, Buruna)

M: Adakur (Peasant: Adakar)

M: Hiru F: Hiruha (Peasant Shiru, Shiruha)

M: Ladaru F: Ladara

M: Mushadi F: Mushadira

M: Atab F: Atbira (Peasant: Akab, Bira)

M: Adikur F: Adikka ( Peasant: Wa(a)dikir, Wadika)

M: Tizanu(u)sh F: Tizanuma (Peasant: Dizana(a)sh, Dizanuma)

M: Ku(u)bir F: Kubira ( Peasant: Ka(a)dir, Kadira)

M: Enakamer F: Enkama (Peasant: Enkam(i)ish, Enkima)

M: Nas(i)ib F: Nasiba ( Peasant: Na(a)sh, Nashiba)

M: Ham(a)an F: Hamana ( Peasant: Han(a)an, Habana)

M: Ta(a)mel F: Ta(a)melha ( When talking about Ta(a)mel the founder, typically referred to as Ja(a)lT(a)amel or Great Tamel) ( Peasant: Da(a)mul, Da(a)melha)

M: Semaki F: Sema (Peasant: Si(i)m, Suma)

M: Gelabi F: Gelaba ( Peasant: Galari, Garabi) 

M: Mosiru F: Mosira (Peasant: Misiru, Misira)

M: Faru(u)t F: Farutima

M: Keri(i)m F: Kerima

M: Ba(a)lek F: Balekira

M: Fi(i)fnu F: Fifina

M: Nabiru F: Nabira

M: Bazu(u)s F: Baza

M: Uridush F: Uriduma

M: Zeni(i)t F: Zenita (Zeniit is feminine and masculine in Shabalic)

Noble/Royal Seals

Noble and Royal Seals are used both as a way to prove one's heritage and as a signature. Noble Seals may either be passed down from parent to child or may be created with the permission and approval of the palace (the Chief of Scribes). Each noble family, as well as many individuals, have unique stamps and symbols. Commoners can have seals. However, these are typically far more simple and will not include any mention of title or family name, as these are not typically afforded to commoners. The punishment for stealing or making a forgery of a noble seal is often death.

Headdresses

Elaborate headdresses are a symbol of status and wealth. The most extravagant of these belongs to the monarch and to the Temple Heads. These headdresses are typically made from a variety of materials including bone, horn, wood, silk, gold, silver, bronze, and leather. Many are studded with precious gems. The most impressive of these may be over a foot tall and weigh as much as 15lbs. It is considered bad etiquette to wear a headdress which could be considered more extravagant than that of your host. For this reason, only the monarch is permitted to wear a headdress while in the Palace Throne Room. A variation of these headdresses are crowns or circlets, which aim for intricacy and material worth rather than sheer magnitude. Circlets are often favored by younger nobility. Those below the rank of nobility and particularly slaves, are not permitted to wear headdresses taller than approximately 3 inches. Slaves are not permitted to cover their heads at all.

Below: The Headdress of the Temple Head of Humbalibal

Swords

Swords are the weapons of the elite. This elevated status for the sword comes down to several factors. First there is the matter of materials; swords require far more skill and metal to produce than, for example, a spear or an ax, making the well crafted sword far outside the budget of the average commoner. Secondly, there is the matter of training. Just learning how to properly wield a sword is a pursuit that requires extensive effort and time, time which cannot be afforded by the average potter or farmer. In this respect, the art of the sword in Kishite culture is similar to literacy.

In addition to the limits of affordability and time, commoners are restricted from owning swords by law. Unlike a spear or ax or hammer, a sword is not used for other activities like hunting or domestic activities; a sword is designed specifically for use in battle or in duels. Labisan commoners are not permitted to own swords as they are not permitted to partake in duels and typically only partake in battle upon being levied. Nobles, on the other hand, are not only expected to partake in battle, but may also regularly partake in dueling, as this is a common facet of elite culture. A lesser noble is the lowest group within the hierarchy which is permitted to openly wear a sword during their day-to-day activities and many do. While not specifically outlawed for use by peasants, bronze armor and decorated shields are similarly financially out of the reach of most ordinary folk.

Below: 3 varieties of sword commonly used by the elite of Labisa.

Crested Helmets

Helmets have long been used in Labisan culture as a way to denote military rank. Having a metal helmet in general is relatively rare for those below the class of people which make up the permanent standing guard/army of Labisa. Helmets become both more well-made and more intricately made as one travels further up the pyramid. The cheapest helmets, those most available to the average commoner, are typically little more than bronze cones. It is not unusual for these helmets to be used as vessels for beer, wine, or water when not in use as protective gear. Slightly more expensive helmets, those used by wealthier or more permanent members of the guard/military, typically include cheek and neck guards and might have some decorative elements. Lesser nobles are permitted to wear helmets crested with feathers, with colors varying based on things like their status, military rank, and family. Beyond the lesser nobility, helmets used by the High Nobles can include horsehair and decorations made from bone or teeth. Proper horsehair crests and horns are limited to the top 4 tiers of the hierarchy.

Below: Helmets of increasing complexity/status from left to right

Chariots

The title of charioteer/chariot driver or Se(e)kiku (Literally 2 horseman) is reserved for the nobility, with the Lesser Nobility being the lowest group able to hold the title. The charioteer is responsible for transporting and guarding their passenger, typically a lord or even royalty in battle. Chariots are seldom used for non-militaristic purposes. For a charioteer to allow their charge to die is a crime often punished with banishment, dismemberment, and sometimes even death. The Charioteer is, as a rule, always considered the superior of the ekiku or horseman. Charioteers are responsible for funding both their own chariots and their horses, and charioteers typically come from wealthier noble families. Strict rules are enforced on charioteers concerning the dimensions of the chariot, the horses used, and even the kind of wood used in the construction of the chariot. The wealth necessary to pitch a chariot, the skill used to drive it, and the proximity to whatever lord that chariot is carrying, all contribute to the prestige of the title.

Lions

Though rarer than they once were, lions can still be found in the hills and valleys of Eastern Kishetal. The Kishite Lion is on average, shorter in stature but more broadly built than their Pyrite cousins. The Kishite lion is famed for its dark and almost black mane. The hunting of lions is a privilege given only to those of High Noble status and above. Lion hunts have traditionally been a favorite pass time of Labisan monarchs. As only the upper tiers of the Labisan hierarchy are permitted to hunt lions, so too are only they allowed to utilize products made from lion. Lion fur, lion manes, lion teeth, and lion claws may decorate the possessions of the upper echelons of Labisan society. Some lords have been known to ritually eat lion meat, typically before battle. Even the image of a lion is not allowed to appear on the clothing, jewellery, or armor of anyone lower than a lesser noble.

Flamingos

Unlike the Kishite Lion, The Shebalic Flamingo is not at all rare, but rather appears on the shores of Lake Shebali in massive flocks. The Shebalic Flamingo is famed for the intensity of its pink feathers, and this is the primary reason for its elite status. Flamingo feathers have long been used for jewelry, clothing, and the crests on helmets. Only certain hunters are permitted to catch and kill the flamingo, and only then use methods which will not puncture the skin. Each year no more than 50 birds are allowed to be caught and processed. The feathers must be plucked by hand and then presented along with the carcass directly to the palace. These flamingo hunters, often nobility themselves, are then richly paid. Only nobility and those who have been directly gifted flamingo feathers from nobility are permitted to wear them. Flamingo feathers have to be gifted by either a royal or a member of the court of chiefs. They cannot be bought. Any merchant or trader caught selling flamingo feathers will be heavily fined and possibly subjected to debt slavery.

The meat of the flamingo is considered a delicacy and is a favorite at noble and royal weddings.

Rakeshim

Rakeshim is a type of cloth produced in several Kishite cities beyond the Red Cedar Mountains. Rakeshim is constructed from incredibly thin strands of gold, woven together with silk and other textiles to form a fine and shimmering product. The construction of rakeshim is only possible through the careful application of sagecraft (magic) in tandem with the weaving process. The exact art of making rakeshim is a closely guarded secret among the nobility of the eastern cities, and despite repeated efforts, Labisan artisans have yet to replicate the quality. Thus, all Rakeshim in the city of Labisa must be imported. Pound for pound, Rakeshim is the most expensive manmade substance in Labisa, second only to Arkodian Bronze. Due to its scarcity and worth, only those people with direct ties to the line of Tamel (the Royal line) are permitted to wear Rakeshim. For this reason, Rakeshim has famously been called "The Royal Cloth." Even among the Royal family, only the monarch is permitted to wear Rakeshim while in temples or in the presence of cultic statues.

Elite but Non-Exclusive Items

Unlike the previous items the following things are only "elite" in so far as they are typically either too expensive or else unattainable to the common person, rather than being explicitly forbidden to them.

Literacy

Only about 12% of all Labisians are literate in any way. While there is no law dictating that commoners cannot learn to read and write, and some do, learning these skills takes time and training that not only can most commoners not afford, but that most simply do not have the time to pursue. So, while it is not a sure sign of high status, the ability to read and write is typically a good indication that a person comes from wealth and/or status.

Below: The Kishite Syllabary

Sagecraft

Sagecraft is similar to literacy in that while there is no law dictating that only the elite can practice sagecraft, and indeed sages can be born into any level of society, proper sagecraft requires training and heavy education, something which is not easily gained by the poor and common. For those not born into wealth, and thus capable of affording the time and financial burden which comes with a sage's education, they must hope that they are able to catch the eye of an official or else another sage to act as their teacher/master.

Silk (And other imported goods)

Silk, produced from the cocoon of an insect, is a rare commodity which has recently begun to gain popularity in Kishetal and beyond. Silk is produced in a number of far eastern lands, most notably Mu. Silk only reached Labisa about 100 years before the time of Narul, brought by Makurian traders. It is for this reason that many Kishites still believe that silk is produced by the Makurians themselves (This has resulted in one nickname for the substance "Makurishu" or more simply "Makishu" which means Makurian Hair.) Silk is typically purchased in its raw form, as large spools or else in plain and undyed cloth. As with all goods imported from outside of Kishetal, before being sold they must be brought to and processed by palatial officials. The threads are then either processed at the palace or else are given to select craftsmen in the city. There is no law dictating who can buy or wear silk, however the fact that its trade is facilitated directly by the palatial elite and its incredible expense, means that anything more than a small headcloth or napkin, is out of reach for any but the most opulent. The same can be said of things like hippopotamus ivory from Apuna or amber from Ikenii.

Robes and Dresses

Even fabrics not imported from far abroad may fetch a hefty price. Robes and dresses, garments which cover the entirety of the body, are often seen as a sign of status. As with silk, this mostly comes down to a question of price. More fabric = More cost. The average Kishite commoner will wear a wrap/skirt and a tunic, both of these typically made from either linen or occasionally wool. Both men and women are often bare-chested, particularly in the warmer months. During the winter it is typical to wear a cloak or additional wrap in order to stay warm. The wealthy on the other hand, may wear elaborate robes, many quite colorful, adorned with beads and baubles. A noble person will have an array of robes to choose from, depending on things like the weather and company.

(The example below is somewhat extreme example, as the wrap worn by Narul is torn and soiled. The dress which Ninma is wearing however is a good example of what one would expect a high noble or royal to wear.)

Boar Tusks/Leopard Fur/Other Animal Materials

Hunting for dangerous or "prestigous" game as a pastime is largely relegated to the elite. As such, the materials derived from dangerous animals—such as boar tusks, leopard fur, or elephant ivory (Kishetal does have a small population of native elephants) are a good indication of noble status. These items are thought to represent both the skill and bravery of the hunter (or the family of the hunter) but also that one is in possession of the resources necessary to undertake such ventures. A noble hunter does not typically pursue game alone, like a commoner hunting deer or rabbits; they do so with an entourage of peers, slaves, hounds, and sometimes even scribes to document their conquests.

The trophies from these hunts often find their way into the noble's wardrobe or household. It is considered somewhat uncouth to where pelts and other animal materals which were not hunted by the wearer or else gifted to the wearer by the original hunter. Leopard pelts may be fashioned into cloaks, wraps, or rugs. Boar tusks are commonly used as adornments for weapons and helmets, particularly ceremonial ones, or as beads and jewelry.

Commoners may come into possession of this materials, but this often for ceremonial purposes rather than fashion. During Labisan festivals, dancers can often be seen in pelts and hoods. Often these pelts are merely borrowed or rented for a small fee.

Gold and Silver Jewelry

As is perhaps to be expected, the rarity of gold and silver makes them an expensive and thus limited resource within Labisa, reserved for those lucky few that can afford them. Gold is particularly favored by the upper classes, often used to create intricate necklaces, bracelets, headdresses, circlets, rings, earrings and adornments for clothing such as clasps and brooches. Silver, while less valuable than gold, holds its own significance and is more commonly used by lesser nobles and wealthy merchants.

It is not unheard for commoners to pass down a single gold or silver object as heirlooms. For those unable to afford these more valuable metals there are cheaper alternatives. Most commoners will own some bronze or copper jewelry as well as jewelry made from substances like bone, stone, and lead.

Dyes

The dyes necessary to produce certain colors are more expensive than others. Blues, purples, and certain shades of red are among the most valuable shades and the dyes needed to produce them fetch high prices. Yellows, greens, and browns are typically cheaper and more available. This typically comes down to the difficulty in procuring or processing these particular dyes.

Blue dyes are most often sourced from particular varieties of flower and minerals, such as lapis lazuli and cobalt, copper, and silica.

Purple dyes are sourced from a number of snail species, typically sourced from the coast of Jezaan, less valuable shades and pigments may be produced from certain plant materials.

So called "Royal Red" is produced by crushing a small parasitic type of beetle found on certain trees. This produces a vibrant crimson. This happens to be the color often worn by King Hutbari's youngest child, Ninma.

Oysters

Specifically in the city of Labisa, oysters are an expensive treat, one which requires rapid and careful transportation from the coast to reach the city without spoiling. As such, even among the elites, oysters are reserved for special occasions. A single oyster may cost the equivalent of a whole rabbit. Oysters are typical eaten raw or else roasted in their shell with a variety of herbs and spices. Oyster shells are often used for jewelry and decoration.

Beef/Cattle

Both owning and eating cattle is an expensive pursuit and one which has been largely limited to the elite. Part of this comes from the utility of cattle outside of the purpose of food.

For most Kishites, cattle are far too valuable to be slaughtered for food on a regular basis. They serve as beasts of burden, pulling plows and carts, and their manure is often essential for fertilizing fields. Cattle also provide milk, which is processed into yogurt and cheese, , both products that are consumed far more frequently than beef itself by both commoners and nobles. To slaughter a cow is to sacrifice its long-term productivity, making the consumption of beef a luxury rather than a staple, even for nobility and the royal family.

Many noble families including the royal family maintain small herds outside of the city, or may also own a sort of "share" in a herd, in which they are due rights to a certain number of animals and products derived from them in exchange for a typically annual fee.

Note that this is not every symbol of elite status/wealth, other status symbols may be explored more in future posts! I would right more but I'm a bit tired at the moment and I'm starting to lose steam, I'm just glad to finally have this out of my drafts!

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