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simply-sammm · 4 months ago

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Art by Simply-Sammm on Tumblr | Rubedosdoodles on Vgen | SpitefulThings on TH

These are a few art pieces of 'Lumen'. They do not have a set nominative, or a sense of gender. Having been born alone, and outside of human populaces, there was no passing of inherited thought. They were a blank slate, as of other 'caladrius', 'hercinia', 'bird maiden', or 'swan maiden', to name a few terms given to individuals by humans throughout the timeline of human existence.

Aside from the agender or 'neuter' (a Latin grammatical tense) perspective, they do not have any personal history. That was lost: knowledge existed despite unfamiliarity and allowed for safety despite the dangers that the roads and forests of Europe involved in the 1600s.

Below the following spoiler is my very long rambling about the character and related contexts.

Religion, horror, blood, gore, violence, trauma, mental illness, and coercion/manipulation warning.

I would not recommend reading if you are upset by certain things. This might be 16+ or around that range, uncertain.

This is a repost technically. I kept the original private at first.

The individual noted: 5’4 (164 cm) or 2’3 (68.58 cm). 148 lbs (67.1317 kg) or 3.5 lbs (1.58757 kg). Common ravens can be unexpectedly tall. Height and weight can vary between individuals.

The individual is taller than the average height during the 1600s. Famine decreased height due to nutritional deficiencies. 5’4 would pass for a male during that time.

‘Lumen’ is sexless, as others are due to individual lack of biology. Vocal range however varies, which corresponds to that of the deceased.

They ‘can’ sound male or female, which is significant as male and female choirs might have been similarly on equal footing, following the context of male and female practitioners in the Premonstratensian order(s) being viewed as equal socially within those groups, according to research.

They are ‘beyond human’ and related needs, but despite separation cannot be considered above or below humanity.

It does not seem like they would advocate for being lauded or degraded by inherent context: not perceiving differences by far on various unconscious levels.

The individual is used to behaving ‘normally’, at least by 1500 to 1600s standards. Although aware that the environment and activity has changed due to time, ‘Lumen’ has not acclimated to that. Interactions are much rarer now due to uncertainty and risk.

Individuals do not have anatomy. A biological system or chemical basis is necessary to be 'anatomical'.

Individuals are "empty spaces" that collect air, light, and metaphysical factors. This is like a void, literally and figuratively.

Middle English: void(e

(a) Nothingness, the void; (b) no contents, nothing; also, emptiness; also, an empty place; (c) abstinence from food, hunger.

(a) The absence of a desire; (b) in ~, in vain.

An avoidance or a prevention of sickness;— ?error for avoiding ger. [https://quod.lib.umich.edu/m/middle-english-dictionary/dictionary/MED51351]

The caladrius, according to Roman mythology, is a snow-white bird that lives in the king's house. It is said to be able to take the sickness into itself and then fly away, dispersing the sickness and healing both itself and the sick person. The caladrius legend formed part of medieval bestiary materials, which typically provided a Christian moralization for the animals they discussed. [https://wikipedia.org/wiki/Caladrius]

The hercinia is depicted in Medieval bestiaries and was recorded in the 1st century by Pliny the Elder, who wrote, “In the Hercynian Forest, in Germany, we hear of a singular kind of bird, the feathers of which shine at night like fire.” Writing in the 7th century, Isidore of Seville notes, "Their feathers sparkle so much in the shade that, however dark the night is with thick shadows, these feathers, when placed on the ground, give off light that helps to mark the way, and the sign of the glittering feathers makes clear the direction of the path." [https://wikipedia.org/wiki/Hercinia]

The Hercynian Forest once encompassed much of Europe, although the woodland has modernly since been fragmented.

Hercyne was the classical name (modern Libadia) of a small rapid stream in Boeotia that issued from two springs near Lebadea, modern Livadeia, and emptied into Lake Copais.

The name is cited dozens of times in several classical authors, but most of the references are non-definitive, e.g., the Hercynian Forest is Pomponius Mela's silvis ac paludibus invia, "trackless forest and swamps" (Mela, De Chorographia, iii.29), as the author is assuming the reader would know where the forest is. The earliest reference is in Aristotle's (Meteorologica). He refers to the Arkýnia (or Orkýnios) mountains of Europe, but tells us only that, remarkably in his experience, rivers flow north from there.

During the time of Julius Caesar, this forest blocked the advance of the Roman legions into Germania. His few statements are the most definitive. In De Bello Gallico he says that the forest stretches along the Danube from the territory of the Helvetii (present-day Switzerland) to Dacia (present-day Romania). Its implied northern boundary is nine days' march, while its eastern boundary is indefinitely more than sixty days' march. The region fascinated him, even the old tales of unicorns (which may have represented reindeer). Caesar's references to moose and aurochs and of elk without joints which leaned against trees to sleep in the endless forests of Germania, were probably later interpolations in his Commentaries. Caesar's name for the forest is the one most used: Hercynia Silva. [https://wikipedia.org/wiki/Hercynian_Forest]

The term ‘Hercyne’ is related to both waters and forests. That is not irrelevant. 'Swan maiden' or 'bird maiden' are frequently correlated to water sources.

Light is toward the lighter side of the color spectrum. There is no material filter to cause color. Dim feathers would realistically appear radiant white due to emitted luminance. When the light wound down, there would be nondescription again. People would be looking for a ‘glowing bird’ and not a ‘common raven’ (which is also big and can be compared to a ‘heron’ or ‘swan’; etc; from a distance: motion and lighting making it difficult to gauge shape).

Individuals appear dim by extent of light absorption (which accounts for luminance when emitting energy out again).

Air is necessary for speech, but irrelevant otherwise. Individuals have no oral cavity or digestive system. The entire frame collects factors. Traveling by flight means an ambient filter, automatically.

Despite individuals lacking biological means to speak, the air inadvertently collected and issued out causes capability for sound and speech.

Sight is viable. Eyes are present, but that is realistically only a semblance of actual material eyes. Eyes are a universal context generally, although pupils – both those and irises defining in most organisms, including people – are lacking and sight is comprehensive by extent. Vision is typically panoramic.

Irises are defining and individuals are undefined (at relative individual basis), being detached from various factors, despite parallels. The lack of both irises and pupils is beneficial for multiple purposes: ambiguity, visual capacity, luminance, if not else.

Ocular regions can be luminant, yet the same can be said for the structure as a whole, despite that extensive luminance can be considerably more exacting. They may have conflicted vision in lighter settings through being more capable of perceiving shapes in dim locations than in effulgent ones. Scotopic vision is present by extent.

Luminance is objectively more ostentatious than being nondescript. As the entire frame can give off light, there is a polarity in terms of advantage.

Decisions cause nondescription and fleeting conspicuousness. Not being killed by external individuals is ideal, and behaviorally that realistically reflects (awareness of risk not absent).

Ghosts are frequently correlated to luminance. Aside from atmospheric ghost lights featuring throughout history on a global scale, there was a surgance of transparent and/or luminant ghosts in the late 1700s due to advancements in technology and parlor tricks. Before then, ghosts were figures covered in heavy shrouds; heavy cloth frequent for both corpses and living people.

Odd lights in places there should not be would be indicative of something. If luminant while feathers are removed, those might retain luminance until vanishing.

Like the entire structure, feathers are immaterial but solid. The cloth that results from ‘molting’ when switching between states is yet material.

Feathers lengthen and ‘convert’ into cloth, melding together into structural coherency. These detach rapidly, resulting in loose hanging articles that can be discarded or utilized. This expends energy. An attempt to remain standing can follow for some moments after.

Individuals rescind cloth upon beginning reversion, which disintegrates rapidly. The vicinity of the individual to the cloth is tied to this. If wearing a garment, disintegration starts immediately and other decisions typically follow.

Flight is most likely a norm during and after that process, which allows for relative chance at averting from harm. Attempting this (which has more risk if hurt or resulting at harm) too often in a short duration means weakness, if not a chance of cessation.

In terms of the individual noted, there is a lot of cloth surrounding them. It covers their entire frame and that would be depleting if excess occurred.

Individuals feel like ambient-temperature air if made contact with. They have no skin or anything else material. The term 'surface' might be better instead of skin.

Structure is solid, but otherwise dubious. Individuals stand as owl-like in flight: silent.

Physics are adhered to. Light is absorbed, meaning individuals have a dim shape. Normalcy is otherwise circumvented in terms of immateriality. Water, blood, and other chemicals do not remain unless on a ‘flat’ surface like a palm due to lack of chemical friction.

While translucent in dim spaces, individuals have an appearance otherwise due to absorbing light to an extent. There is a gradual shift depending on the surrounding ambiance. Clothing might appear ‘empty’ to someone in some cases, if that person is capable of scotopia.

There is a duality in appearance. Mental state defines structure. As individuals are 'human' mentally, unconscious frameworks relate to a more 'anthro' build.

Individuals are not featherless indefinitely when taller. Feathers gradually return if maintaining one state. Most do not maintain visual constancy often. Being inconspicuous can be advantageous; more with time passing.

Their structure differs from that of humans, even when overt. Generated cloth however obscures fact.

Their legs do not bend like those of a human. They tend to remain standing to some degree unless smaller. They are used to standing upright.

Evidently has a tail when more ostentatious. This is small, and usually without feathers. Due to utilized cloth, this is not typically evident.

The individual prefers more cover than less, not often diverting from wear due to habituation and unconscious security. Cloth is a defense but can have other purposes.

If a culmination of memory/knowledge could take 'shape', there would be no material to that space, which would realistically adhere to conscious frameworks.

Nothing exists that is 'materialistic': no hunger, pain, else. They wonder about differences, but beyond that, most likely do not find issue.

‘Lumen’ often has gauze under their sleeves: it is readily available and otherwise could serve as bindings if they themselves are hurt. Has been injured before and understands complications; hence effort to keep from worse states. Accidents and rarely being indirectly involved in skirmishes had relevance on occasion.

The individual lacks some certainty in regard to capability and structure. Although aware that they have no organs or bone structure, due to lack of blood from injury, there is otherwise uncertainty. They are usually without confidence and inclination for relevant discussion.

The mind is made up of many neurons that form a whole consciousness. The same could happen with other factors. Many people died. A lot was left behind: regret, memory, etc.

The mind needs to be cohesive in order to work well. Otherwise disarray and dissipation results. If harmed physically, parts of their consciousness are directly marred, the 'body' equating to a consciousness.

Human history is all about death and loss. They are literally guarding past dissolution.

Before humanity occurred, there might have been phenomena similar to 'caladrius' or 'bird maiden' that functioned in the same manner.

Existence causes a lot. Humans are a majority. They cause more than anything on Earth. The world is a circle. Everything eventually returns to its source: what results often preys on its origin.

As matter and ‘matter’ disperse through decomposition, states of dormancy and activity exist variously. Metaphysical factors are picked up and annulled, gradually repurposed to cloth and other material. What is already 'dead' is reduced to an inert state for a longer duration than it would be otherwise.

Ravens are carrion birds and scavenge dead meat: essentially keeping the surroundings clear of corpses and disease. This is not irrelevant. If factors were allowed to swarm the landscape, it would be fair to say that many people would be dead.

There is a historic idea that the 'Tower of London' would fall if the ravens left. It might have been apparent that bad things were kept away, due to ravens frequenting land-expanses/rookeries. Due to being a heavily fortified place, it might be said that everything else would have fallen as well.

Starting at a distance from other persons potentially metaphysically relates to the distance, on multiple levels, of what had vanished from life. While this is both advantageous and not; it created time for consideration further, on an individual level. Thematically, distance has importance/relevance, individually and ambiently. Where self-interest is concerned, spaces are overall maintained, while outer interests exist that can mean necessity.

Individuals may address both living and dead contexts when situationally valid. Being a ‘bridge’ of sorts, in various contexts, individuals sort of stand ‘between’ life and death; which somewhat echoes relevant figures historically; physicians and ecclesial persons healers as well as informants; and reflects on relative immateriality.

While ‘spooky’, malignancy is generally absent; many can be considered neutral or benign depending on situational basis. Keeping others from dying and regulating fact is relevant; both ranges are covered on a worldly basis.

Immateriality causes advantages (ignoring lack of sensation and other downsides). There is no chemical or energy-based harm, no illness, aseptic qualities, no aging or changes outside of physical impairment, etc.

Chemically and thermally, there is no impairment to direct individual structure. Anything from acid to radiation; etc; has no influence directly.

Clothing and items are however perishable, meaning aversion from hazardous surroundings in order to preserve cover and materials. A reversion to a smaller state for discretion and flight may be relevant if loss occurs.

With immunity to energy and chemical harm, individuals may navigate storms on occasion.

In the alpines (and potentially other mountains), the Foehn winds cause both wildfires and blizzards that kill people yearly. It is not impossible that an individual might cross through a conflagration or snowstorm.

If an individual resides in a mountainous region, there may be passing attempts to counter losses. Recalling the terrain itself would mean knowing where people are active or live. Trails or related areas may be frequented.

Relative immateriality can symbolically correlate to a lack of understanding of self. While that would not change physiologically, gaining a sense of self could correlate to individualistic contexts in terms of perspective.

Solidity and structure correlates to direct memory, knowledge, and recollection, not all which is within remembrance. Anything ‘before’ still remains.

Appearance is a direct reflection of base mentality, including what cannot be reached.

It may not be only the fact of those who passed that shaped structure. There are other elements present that suggest further depth.

Down to bone marrow and other aspects, individuals have 'echoes' of activity within design. A semblance is relevant by extent of appearance and structure.

Cellular aspects were unknown in Renaissance times. This was mostly true: there were Greek persons who theorized atoms and other things archaically, and various scientists of the time made breakthroughs.

It is not necessary for something to be remembered for it to exist or have happened. Cells work and leave behind fact. Those do not have to be known inherently.

Individuals can be paralleled to ‘white blood cells’ due to ambiently removing the chance of hazardous factors.

As of a neutrophil, hazardous factors are absorbed or ‘eaten’ and broken down into base components.

Neutrophils belong to the first responders of the immune system. These circulate in living systems and hunt in infected tissues to ingest, kill, and digest harmful pathogens.

These cells patrol almost all corners of the body and are very efficient in sensing anything potentially harmful in the body. Damaged cells or invading microbes can be detected. [https://www.mpg.de/17049074/0617-immu-start-stop-system-of-hunting-immune-cells-153800-x]

Contrary to their name, white blood cells are colorless but can appear as a very light purple to pink color when examined under a microscope and colored with dye. These extremely tiny cells have a round shape with a distinct center membrane (nucleus). [my.clevelandclinic.org]

“Clear”. Transparent/translucent. “Change shape to fight infection”. There are parallels.

Structure coincided into what it is in terms of functionality, factors building into a consequence. Nothing happens without purpose on some level, direct or indirect. Considering basis, their own base components shaped into what resulted because of inherent factors. There was no error beyond the cause: mass death. ‘White blood cell’ corresponds and compares. Parallels exist but it is not exact.

Individuals act with consciousness and thus have awareness of the surroundings, decisions, etc. Preservation is relevant rather than dying after perceived threats are lustrated (deterioration would be counterintuitive to narrative and related themes; specifically, it would be detrimental and potentially complicative if cessation occurred often; preservation necessary archaically).

Although unaware of processes innate to structure, ignorance has benefit on an individual and external level. Hints of significance exist through awareness, but otherwise that is inconspicuous. Unraveling factuality would be gradual and difficult to accomplish if actually trying to figure out meaning.

Lustrate: "purify by means of an offering," 1650s, from Latin lustratus, past participle of lustrare "purify ceremonially," from lustrum "purificatory sacrifice" (see lustrum) Related: Lustration (1610s). [etymonline.com]

Lustrum: (plural lustra), "ceremonial purification of the Roman people every five years," 1580s, from Latin lustrum "a purificatory sacrifice, ceremony of purification; five-year period," from Proto-Italic *lustro- "expiation," which is of uncertain origin. Perhaps [OED] from root of luere "to wash" (from PIE root *leue- "to wash"). Or [Watkins, Klein], based on a possible earlier meaning "illumination," from PIE *leuk-stro-, from root *leuk- "light, brightness." De Vaan prefers as most likely the explanation "that lustrum was derived from *luH- 'to set free'," with suffix *-stro- also found in monstrum, etc. [etymonline.com]

If you need to expiate something—that is, to atone for it—it’s sure to be something you recognize you shouldn’t have done. People expiate crimes, sins, transgressions, and the like in various ways, such as by apologizing or trying to undo damage they’ve caused. The word comes from the Latin verb expiare (“to atone for”), a combination of ex- and piare, which itself means “to atone for” as well as “to appease.” (Piare comes from pius, meaning “faithful, pious.”) The current use of expiate dates to the early 1600s, and in the early 1500s expiate could mean something else entirely: “to put an end to.” [merriam-webster.com]

A monstrum is a sign or portent that disrupts the natural order as evidence of divine displeasure. The word monstrum is usually assumed to derive, as Cicero says, from the verb monstro, "show" (compare English "demonstrate"), but according to Varro it comes from moneo, "warn." Because a sign must be startling or deviant to have an impact, monstrum came to mean "unnatural event" or "a malfunctioning of nature." Suetonius said that "a monstrum is contrary to nature (or exceeds the nature) we are familiar with, like a snake with feet or a bird with four wings." The Greek equivalent was teras. The English word "monster" derived from the negative sense of the word. Compare miraculum, ostentum, portentum, and prodigium.

In one of the most famous uses of the word in Latin literature, the Augustan poet Horace calls Cleopatra a fatale monstrum, something deadly and outside normal human bounds. Cicero calls Catiline monstrum atque prodigium and uses the phrase several times to insult various objects of his attacks as depraved and beyond the human pale. For Seneca, the monstrum is, like tragedy, "a visual and horrific revelation of the truth." [https://wikipedia.org/wiki/Glossary_of_ancient_Roman_religion]

Sacrifice is essentially murder. It can also be defined as giving up something for the benefit of else.

Human sacrifice and 'animal sacrifice' are synonymous. Over 100 million persons were murdered over a time frame of 131 years due to the Reformation: a period of trials, wars, and massacres. A lot resulted from that.

Catholicism was not a choice. Religion was historically rooted in social life due to the centrism of the Church. Protestantism was an interpretation that threatened the authority of the Church. The difference in thought created an upheaval that did not happen without recognition on the part of the common people and clergy.

The pope (and a successor) of that time indirectly killed many persons in order to instill fear. It did not work. Opposition is a natural response.

The Reformation was not indefinite, but there were certainly transgressions on the part of the Church before the Peace of Westphalia issued ‘pardons’ for everyone killed.

It took 131 years for the treatise to be initiated. By that time, many would have moved on.

People who were deemed 'heretical' were discarded from society and buried en masse in forests and fields, in unmarked graves. As in earlier durations where burial was far from human populaces, the Reformation caused many individuals to result outside the bounds of human awareness.

The treatise issued, absolving ‘hostility’ on the part of the clergy and poor, would have not changed anything. The people killed were already gone. Individuals who resulted would not have known about occurrences but from a distance. A lack of turmoil, following related wars across the terrain, would have been evident externally, although none would have known what that meant entirely.

Art by Simply-Sammm on Tumblr |

The garment typically present for one individual is almost identical to a 1500s-1600s Norbertine priest and nun uniform. This is a mixture of both: an outer tunic, chemise, fascia, fillet, guimpe, wimple, peplum, capuche, socks and wooden sandals are relevant.

The youngest age an ordained member of the clergy could be at the time was 19 years of age. Established Norbertine nuns had black veils. Novices had white veils.

A lack of a black veil suggests the individual is structurally around 18 or 19, if not about that age range.

(I personally think they are around 18 or 19, at least initially; growth occurred as time passed; but with the dubious element, that is still hazardous potentially.)

There is a dubious element regarding longevity by extent of historical basis and constancy in terms of existence. If younger than 18 or 19 mentally, it would be immoral to consider anything romantic; etc; in narrative and outside of it. They are aromantic and asexual in realism.

Despite a detachment from humanity, as 'loss of the self' is a kind of escape further, there is an unconscious groundwork that forms the basis of individuals.

Asceticism was relevant to the Norbertine order and others. Although platonic connections are viable, asexuality and aromantic directions would be more familiar and plausible to individuals.

Age did not matter for who was killed: choice was viewed as uniform regardless of years lived.

As of other orders under its jurisdiction, the Papacy mostly killed off that order due to fear of dissent. Power existed in the clergy, and opinions were against the massacres.

The Norbertine order was by doctrine supposed to support the poor. As the lower class was being decimated by the royalty and Papacy, there would be eventual objection despite fear.

Unusually for the Medieval and Renaissance time periods, the men and women of the Norbertine order had gender equality. Churches of that order were at times situated near convents. Interactions were not unlikely despite the secluded existence that nuns typically adhered to.

Trials that resulted from the turmoil of the Reformation were not discriminant about gender, identity, or class. Men and women were killed equally for their perspectives.

A person standing against the Papacy to uphold faith and the interests of the population was certain grounds for torture or execution.

This clerical basis may have partly contributed to the safety of one individual. Caladrius have realistically existed for millennia and have 'echoed' traditional garments worn by many people. Hooded cowls were realistically replaced by scarves, cloaks, and other wear depending on region or time frame.

As caladrius existed before the individual: a lot of people have lived, and died, for purposes beyond themselves.

The closest thing to God (not only the Abrahamic God) is 'nothing'. Death is a transcendent state relatedly, while bad.

Historically, religious figures were guides, spiritually and in terms of direct necessities. Memory in some regard having ‘carried over’, other aspects did as well to personality and perception. Volatility is lacking.

Acting as a ‘guiding light’ has further relevance, capability and related contexts situationally utilized toward aid. Benefiting the interests of the community and humanity was a spiritual doctrine.

As much as others are given consideration and effort toward support is frequented, not dying themselves is an occasional concern. Avoiding others is important; awareness is multi-sided in basis and purpose.

Making a situation beneficial to the self; etc; can be better than prompting risk. Being self-interested means not seeking to cause injury: ambiguity and safety/security results.

Rather than directly interacting, hercinia guided lost travelers in forests and other locations where death would otherwise occur.

In forests, obscurity makes it more difficult for most individuals to tell if something is lurking around – which correlates to telling people to hurry or leave.

Flight means tracking people who are lost, which correlates to activity by hercinia in trying to aid travelers from a distance. Awareness further equates to historical factors concerning caladrius. Flight increases chances of locating a living organism. Although capable of locating organisms while objectively taller, there is less mobility.

Protostomes, arthropods and insects underground and within tree bark and surfaces are often evident to individuals when traveling. 3 meters extends up and down too.

Plants are not animal. The individual; if not others; feels better around vegetation than animal organisms.

The individual appeared around the 1610s, most likely around 1610, and drifted for a number of years. Not being hurt or conflicted with, despite speaking to persons from a distance, there was not much reason to avoid others. A mostly solitary existence has lasted for about 414 years. Isolation was divided by encounters and conversations in passing, travelers not infrequent historically and modernly.

Isolation is realistically habitual, despite interaction not being completely irrelevant due to chance occurrences. Speaking to others has yet greatly lessened as a decision individually. Differences due to time passing have not gone unnoted by individuals; uncertainty and awareness typically deters attempts at interaction.

“A caladrius taking sickness into itself and destroying it” is one comparison that cannot be ignored, although other correlations could also be made with presented themes.

Matter is kept outside of the ‘occupied space’ and nothing is generally lost. Injury is possible, which is a basis for cognitive detriment. Individuals do not smell like anything but can pick up aromas if clothing is dirtied.

Individuals cannot eat, drink, smell, or make an impact by far in regards to leaving traces. Despite being unable to relate to physical necessities, tries; having an understanding of others.

Individuals cannot physically cry, bleed, etc. Complication typically only occurs through physical harm. In those cases, the cuts are bloodless. They could survive beyond what someone explicitly physical might with lack of means for blood loss and organ damage.

Depending on the context, their own wounds may be eventually forgotten and 'fade'. Risk still exists moderate-term or in-the-moment.

Anything of direct harm that would normally be fatal would realistically be for individuals, despite differences. What directly affects mentality can still be harmful, further. Not immortal, but consistent. If a cease occurred: they would not return.

When unconscious, recovery happens faster: mentality the basis for a significant amount.

If nearby one or more living organism(s), recovery similarly occurs at an accelerated rate. Due to the constant vicinity of arthropods, birds, reptiles, amphibians, mammals, and other taxonomic species, this is frequent.

That factor is realistically unrealized by many individuals due to constancy and related tendency to remain in distant and natural places.

Harm is significant on a conscious basis. Recovery for a varying duration would be a realistic must if hurt badly.

More recent recollections may not be as situated as older sorts and may vanish. If external harm lacks magnitude, relevant memory becomes and remains hazy instead of fading.

The duration mostly depends on the severity of an injury. One to two days is typical at most as a period. With a resulting lack of motion and sound, external awareness of an individual may be null. If not dying, an eventual return to coherency typically follows.

There yet would be a relative cost to this in most probability. Coherence could falter briefly as they recover. Despite that, they would try to contend.

With awareness completely down, there would only be a process of ‘reorganizing’ themselves mentally. Compounded with the fact they take in metaphysics ambiently, consciousness and stability would eventually return.

The severity of harm and loss directly correlates to loss in recollection and coherency. With how much capability relates to recollection, this is bad on various levels. If lacking recognition of others, there would be probable unease and misgiving in response. Speech can also be more archaic by relative degree; if not mostly Latin, as would be the worst-case regarding one individual.

Injury is realistically one means that persons used to subdue caladrius, before taking individuals away.

Being forced to oversee ailing persons is not unrealistic or irrelevant to actual reports. A "caladrius looking away from someone" who would die is indicative of a physician giving up on the impossible.

"A caladrius flying toward the sun" is indicative of escapes: which is ideal as mental deterioration can result from constant awareness of pain. Illness and death are not without complication. Beyond the above jargon -- important as writings could be mistranslated or obfuscated -- there is no mention of caladrius surviving confinement in written reports.

As cessation leads to individuals disappearing, it may be realistic rhetoric that persons were aware of losses.

Individuals are capable of sleep. It can take a long while to manage that, and they may stop easily.

‘Lumen’ does not typically appear to require rest. It is frequent that they remain awake an entire night, occupied by thoughts or concerns.

They tear their clothing with their digits, which can become acuate (sharp), usually by decision, but otherwise by fear/stress/etc. Aside from cloth, flesh can be torn. This can be beneficial or detrimental, depending on the exact purpose.

Individuals are able to accurately make incisions even without blades. Their digits (although lacking nails and typically flat when not stressed, allowing for nondescription and the assumption by other persons of 'humanity') can become long and needle-like; talons technically; which can be beneficial for incisions and extractions, in terms of impromptu situations. They lack material basis and blood runs off, meaning no direct infection.

There is a significant element to the above characteristic. Individuals can ‘detect’ oddness within a living system and potentially kill something malignant. Tearing flesh is various in purpose. Aside from warning of factors, eliminating risks could be relevant.

Awareness of nearby living organisms means a recognition of threats. Yet, if saying something in a dangerous situation, in some probability it would already be too late to avoid complication.

Defending the self is an inherent response to outside risks; regardless of the individual being threatened. Being attacked is viable, and defense is relevant.

The distance an organism can be detected from allows an individual time to react in self-interest, or external interest. Moving away is typical, but not consistent.

Being aware of internal activity means accuracy in removing complications. Fear is a response to external stimuli. It only takes an unconscious decision to act on reflex. Defending the self is ideal in some cases.

Being able to 'feel' pain and complications indirectly, causing harm is yet avoided when possible.

If injuring or killing something or someone from perceived threat, the aftermath would be very shocking at the least. Feeling that amount of pain, if not a person dying in close proximity would not be ideal mentally. How others might react might not be ideal either, if those persons are not known.

Psychological trauma could occur and worse might result. Aside from immediate recoil, derealization could follow.

Diet and rest were main components to what was recommended by physicians/etc throughout most of human history. Soup is full of nutrients and easier to eat and digest, besides taking little time to prepare.

Herbs and spices were often included in dishes; bread included. Spiced bread was not uncommon; there are various recipes from the 17th century that include adding caraway, coriander, anise etc; to bread. Fruit or herbs were also occasionally added.

Herbs were not infrequent as historic foraged material. That however may be objectionable if someone were kept alive for a few days.

Vegetation and other materials lower to the ground were historically viewed as ‘peasant food’. Even if someone encountered were to be of higher status, though unlikely, it is unrealistic that a caladrius would recognize the 'higher and lower' 'values' of food.

Surgery was a last resort, often tied to injury or complications. Historically, it was understood that there was risk to attempting anything invasive.

The effort, time, and blood loss that would result from surgery historically was better averted from. Time and effort can mean complications and infection; etc.

"Keeping away from people" is a general axiom, for good reason. That does not mean aid was or is averted from. Being aware of travelers correlates to 'lighting up the path', archaically.

This echoes a generality where scariness is a means of defense through intimidation or evident capability. Tearing flesh and detecting oddness again relates. Objectively bad things are kept away.

Being indirectly supportive of others, ‘eeriness’ can be connected to other factors. Historically: being 'scary' was meant to ward off malignant influences.

This ranges all the way back to ancient Mesopotamia (5000 BCE-651 CE) or further back in the ancient world as an idea where attempting to invoke protective spirits or deities was a norm at times. Echoes of that exist in pagan costumes and medieval gargoyles: which also scare or ward off harmful spirits.

'Fearsome' is a key word in researching this: which means 'frightening or intimidating in appearance'. Scaring off malignant factors through appearance or actual capability is a common and ancient notion.

As one of multiple individuals, they do not appear that 'scary' up close, but in the darkness of a forest, it would be eerie to see or hear something.

Capability is more than apparent. Individuals can discern somatic activity. The capacity to hurt or kill coincides with locating ailments.

Folk dances are a universal cultural element. In Renaissance Italy, festivals and other celebrations often featured various types.

The individual appears to know the saltarello, pavana, passo e mezzo, contra passo, tordiglione, galliard, and bassa toscana. It is very infrequent that they focus on that: typically when idle, whether as a ‘bird maiden’ or a ‘common raven’.

Ballet and battle used to be intertwined. Dodging and cutting were base concepts. It was diverted around the 1500s into a dance form (and both coincided in terms of fencing patterns).

Although the individual is unrealistically likely to understand fencing techniques, knowing where to cut regarding bodily elements can be very damaging, whether holding a blade or not.

The individual in question, as of others, can be considered lithe due to lack of chemical friction and unrestrictive clothing. This adds an air of capability regarding conflict.

Blood runs off due to lack of chemical friction, which is another sign of capability that could be overlooked or underestimated potentially. Something unassuming would be overlooked. That can have varied benefit.

Individuals are not that strong ‘physically’. Capability should not be underestimated despite that.

Awareness and understanding can be used variously, as of anything. Even if not knowing what to call certain bones or joints, that they could be broken easily would be evident.

It does not take considerable pressure to harm or break certain bones. This would be agonizing and incapacitating in some cases. If someone is unable to hold a weapon, there is little to no chance of injury resulting.

As somatic awareness relates to capability to help as well as harm, this can be a source of concern. Individuals keep a distance from humans for multiple purposes: a degree of security is maintained.

Early Taoism (a philosophy in Ancient China) focused on a fear that eating grain or meat would cause evil spirits to form in the gut and eat through a person from the inside out. Chinese persons avoided eating grain and meat for that reason, out of fear that could happen. It does not seem like this would be adhered to without a known basis.

In philosophical ranges, thought/knowledge/wisdom were promoted contexts in order to do well in life, to promote good for the self and others: while that may be unrelated.

"Pulling the sickness from someone" equates to eating "evil spirits" within a human system. What is not supposed to be there is broken down. If someone has something foreign; etc; in their system, that can be harmful to lethal.

Caladrius 'remedied' ill persons by overseeing them. Whether normal or not, parasites are evident within living systems. Breaking down parasites (not normal) within a person can be helpful. They 'eat' things, which are used for clothing (and that is used for bandaging and other purposes).

The vicinity of a caladrius to someone ailing might have on occasion correlated to the individual breaking down 'evil spirits' which existed within a person's system. It correlates to the description, and belief that it could 'pull the sickness' from someone by looking at that person.

While unable to heal wounds innately, individuals being able to discern life signs and symptoms means inherent capability in terms of fields. Knowledge adds to that and reduces possible error.

As minute things consist of senses, tones, and life signs, if nearby enough: an individual would know if someone's heart was still beating, aside from whether that person was still existent.

Very slight pain may be apparent, which can vary in connotation depending on surrounding fact. Pain is usually bad, but it can be an indicator of worse.

Somatic awareness equates to recycling the metaphysical emissions from biological systems. 'Airs' used to be an archaic term for metaphysics.

Individuals recycle metaphysical factors, keeping that from festering and becoming worse, which fits their concept on multiple levels. Through presence in an area, ‘bad air’ is cleared from the surroundings. They technically forestall and may appear as ‘harbingers’ for worse resulting by extent of existence. Contexts tend to fester if left alone long enough. Rapid differences would be chaotic, in realism. While things still likely happen; it is gradual or intermittent.

If left alone long enough, things tend to build, which can be bad given how much life is about suffering. Worse brings worse. Existence generates a lot of other factors, and that can be hazardous eventually. "Evil spirits"; manifestations of the worse parts of existence; were a norm archaically. Those died off in an indirect sense. Factors are still in the air, but dormant. Dormancy is not indefinite.

The 'soul' is the highest form of existence and is separate from the body. Common ravens were believed to be the solidified forms of lost souls.

Although souls are traditionally portrayed as 'white doves' within certain religions, that does not quite fit physics or reality. Ravens are also older and tied to corpses.

Flight is an escape and tied to departure. Preserving the self equates to preserving what is important.

Past knowledge and recollection are stored and saved by extent of preserving the self. Further influence (metaphysics) is regulated and cleared passively through presence and travel.

What were historically called caladrius, aside from other terms, comprise 'higher thought' and are entirely mental. Through presence and travel, individuals annul the more visceral elements ambiently.

‘Atmospheric recycling’ equates to a kind of ‘empathy sense’. Metaphysical contexts within the range of 3 meters are picked up passively, registered, and nulled.

As metaphysical contexts are accrued, vestiges of them exist and are registered briefly. These fade as quickly as complex thought but are registered enough to be remembered reflectively, something which echoes other persons: senses fade, but memory of them linger as fact.

Distance is maintained. Individuals often move away when registering someone nearby, which for the most part correlates to nondescription.

Capability to feel pain and physiological depth indirectly and from a distance means that direct contact is often uncomfortable; due to registering 'too much' by extent or in particular causing pain.

Hand shaking was infrequent as a greeting in Renaissance Italy. It typically only occurred with agreements, or at the end of a meeting. Shaking hands was considered unsanitary: which ties into gloves being a norm (to defend the hand from unsanitary things, although this was also a social defense; an example is that a woman could not figuratively soil her hands by holding unsanitary things).

When travelers met each other on roads, raising their palms to show they were unarmed was typical as a greeting. In other places, greetings ranged from simple nods, to genuflects or curtseys. It is realistic that ‘Lumen’ raised their hands often before walking away; or speaking at a distance.

The individual did not understand what 'pain' meant at first, until crossing paths with people variously. The 'oddness' meant inquiry in some chance, and discussion occurred.

Thieves, brigands, armed forces, and other hazards were numerous across Europe. War was frequent, but not always relevant. That still meant groups of soldiers raided towns for supplies.

Due to the warfare often present, towns destroyed the roads that led to their own individual populations to prevent forces from ransacking and killing them. This made it difficult for travelers for multiple reasons: even with horses, there was risk in the very fact of traveling.

The holes in the paths were full of rainwater, which froze in winter. These pitfalls could break the legs of transportation.

Traveling on foot was dangerous, for above reasons, and due to time involved in crossing from town to town. Being killed by any one of many factors could happen. Wild animals and illness, from ambient hazards and infection, were also frequently the cause of many deaths.

The weather was another factor to consider. Rain, snow, hail, and storms were random and could be frequent depending on the season. The conditions would often prove dangerous or gradually exhaust travelers.

The mountains were worse in climate. Blizzards and wildfires could wipe out any number of persons trying to cross into another terrain.

It might be recalled by some individuals that persons went through the mountains despite the difficulty that presented: hence attempts to prevent loss.

Intervention would be viewed ‘ideally’; not as many people might have died due to that. Skepticism and lack of capability kept people from actively seeking out what others reported.

Factors aggregate and manifest harmfully or neutrally. Those that are harmful occur less by extent of offset through caladrius regulating the atmosphere, than what was prevalent in ancient and medieval time frames. 'Else' prompted belief in 'evil spirits' which were often featured in romance stories and related folklore. Legends and stories are often tied to memory of some sort.

Bad events happened archaically, which came from an excess of metaphysics. In the ancient world, odd things were more frequent.

In romance stories and folklore, whole islands appeared in and disappeared out of existence, aside from other things that should not have come into being. Monsters, paths, etc. The scenery was a lot more chaotic before things started to settle.

In ancient time frames, 'evil spirits' were a norm in belief. Romance stories were initially gory, being a romanticization of conflict and venturing out beyond populaces to kill threats.

Ravens 'tricked' (warned) people who were out of their element. Warnings are disregarded often when ambiguous.

'Forests are dangerous for wayward travelers' was relevant historically, even without things lurking. With the depletion of hazardous factors, only caladrius/hercinia were left overall, leading to more encounters by travelers of 'monks and hermits', assumedly.

A caladrius being mistaken for a peasant woman, if not a traveling plague physician (after 1619, when the uniform was created and standardized), due to the fact that women wore traveling hoods and other head covers for decorum reasons, and were not uncommon around forests or fields, likely happened archaically.

Aside from forests being frequent, other locations could mean assumption that something is off. A monk or priest would not be that out in the open (unless minutely traveling without a horse).

1619 CE was the supposed initial year the plague uniform was created. The physician Charles de Lorme to King Louis XIII of France introduced it, and then the idea spread to become ‘mandatory’ for those who could afford it. Leather is expensive, even archaically.

The uniform is not medieval in basis and was prevalent during the Renaissance due to the idea spreading as a ‘new means of protection’ that worked better than others, and actually did to an extent. Bodily fluids were repelled by the wax coating of the outer coat, gloves, and other articles.

Before 1619, scarves and other heavy cover around the mouth and face were utilized. This is significant as stench was blocked by cloth and smell was believed to be connected to disease during that time.

Scarves and cloth were not encompassing enough, as the above figure purported in displaying the uniform he crafted. It caught on, and other physicians made an effort to keep themselves alive while fighting something by default fatal.

This explanation is necessary as they were mistaken for a plague physician by others most likely, while on the roads. The individual and others had little sense of these occurrences, outside of perception of activity.

The lack of a wide brimmed hat is however telling within a 1600s context. Physicians wore hats to display that they were formally educated and certified. A lack of one would be questionable.

During the 1600s, famine and disease were prevalent. Peasants and other persons often went out looking for food in the wild as that was a better substitute than crops. Supplies were limited and starvation was frequent.

The crane wife tale is similar to European stories. A peasant farmer finds a crane in the forest where he was collecting wood (cranes do not inhabit forests: only marshes and rivers), removes an arrow from its wing and sets it free. The crane later returns to the home he brought it to, in an attempt to help him.

As nobles were only allowed to hunt and kill birds, he did not kill it, or leave it for something else to kill.

Gods and spirits were common in archaic belief, in Japan and elsewhere. They could be beneficial or harmful. Rationalizing something despite fear would happen eventually.

Not being killed immediately and as time passed would mean perceived lack of ill intent.

Peasants were illiterate in medieval Japan. That, if not deliberate covert wording, might have been relevant. The original text has been lost for a while.

Cranes are correlated to the afterlife in Japan. That is subtextually significant.

Working to support him becomes an axiom, but eventually money becomes scarce. In awareness of that, she weaves to sell kimono, using herself as a resource. Her feathers are ripped out, to her own detriment. Apparent weakness ("she looked thinner" is directly stated, which indicates deterioration) is eventually realized by the peasant, and he intervenes.

They argue over her welfare, as the five virtues of Confucianism were relevant, which included benevolence. She leaves when unable to help him further, as he will not allow that.

As there does not seem to be a time frame mentioned between the peasant’s discovery and the crane leaving, an attempt to recover may have occurred that coincided with arguments before departure.

He looked at the crane while she was weaving (out of curiosity), which she told him not to do. As modesty was more highly regarded in higher classes, she might have originally been from one or more persons who were killed in feuds or for other reasons.

An inclination toward modesty suggests higher class values, even when unconscious. Nobles in Japan had a higher risk of being killed by others vying for power. This would correlate to the silk and colors possible.

Although it would take a while to thread feathers into spools (realistic as feathers return when taller if maintaining a consistent appearance for a longer duration; days probably; and removing what came back would be possible) one pound (0.45 kg) is not much in regard to the weight of an individual. Multiple kimono might have resulted from gradually pulling feathers and weaving them into other articles.

That does not reduce the chance of loss gradually building up and incoherence along with weakness resulting. Despite the crane literally ripping from her consciousness, she kept going.

The same could realistically happen for linen and other fabric; threads can be relevant as opposed to the complete articles typically present. It might have been an assumption that turned out to be right.

She had to remove clothing to weave, as feathers were difficult to remove otherwise. An izaribata/jibata loom (which can involve several days of construction) requires a person to sit up for hours while weaving. It is a kind of floor loom. This further indicates the duration spent with the peasant.

Historically, Japanese persons had different views on garments than in Western countries. Modesty was integral, for women more than men. A lack of garments yet was not always seen badly. This was affected by class often, aside from situational necessity. Higher class persons, to defend themselves, at times required persons watching them from another room in order to not be murdered.

Due to gender roles and for cleanliness purposes, the 'crane' might have infrequently utilized a han-juban (半襦袢) and susoyoke (裾除け), if not a tenugui (手拭い) before leaving the weaving room. Those were frequent to many classes in Japan around that time, even lower ones.

In medieval times, crows were thought to live abnormally long lives. They were also thought to be monogamous throughout their long lives. They were thought to predict the future, anticipate rain and reveal ambushes. Crows were also thought to lead flocks of storks while they crossed the sea to Asia. [https://wikipedia.org/wiki/Corvus]

Ravens inhabit forests; as do crows: crows were known in medieval Japan. Crows and ravens are hard to tell apart, and were archaically. The same word for crow and raven is synonymous in Japan; and Europeans could not tell carrion crows or ravens apart either, often. There is a size difference however: ravens are bigger.

It is not unlikely the peasant saw a raven and was confused; or diverted his narrative. Unsure how carrion birds were viewed then: possibly as unclean.

Ravens/caladrius/hercinia were forest dwelling birds. They are the same individuals, with different terms given by humans. 'Swan maiden' or 'bird maiden' are terms given to individuals when taller, by human perspective. It is a concept that extends back millennia. Human loss is constant; the memories left behind were not exactly gone; souls were archaically correlated to birds and could 'chirp' in Biblical belief.

Regarding separation from a common raven itself, the eyes are blank white rather than dark. Common ravens typically have a feather line around the upper rostrum, near the base of the beak. That is absent, causing ambiguity.

The beak does not open even with speech (orifices are absent, which realistically would be unanimous irregardless of appearance). That can be difficult to discern from a distance, and if someone is not actively watching an individual.

If lacking a beak; etc; the face would be a mixture of countenances. A beak echoes context and further is individualistic and undefined, as are blank white eyes. No pupils or irises are present.

Correlations could be made to a ‘plover’ or ‘dove’, if not other avians, excluding the default contrast and nondescription.

Other than gulls, shearwaters, and other diving birds (relevant as caladrius were caught in Greek durations around cliffs, and realistically frequented the ocean despite the risk that presented), the caladrius was compared to herons, swans, and doves.

Certain plants and minerals such as lichen, salts, aluminum, zinc, and iron can only be found around cliffs or mountains, which accounts for ‘ocean diving’ and ‘cave dwelling’ behavior realistically. One or more individuals remaining around a cavern for the salt, ferns, or minerals present, or the cliffs of a coastline for the lichen or salt present could be noted through human sightings and hearsay.

Collecting and moving materials is realistically gradual, but time is not that limited. Piles of gathered material can be eventually picked up when taller again (if not stolen by watching persons).

Ravens cache things; and often remember where materials are hidden. As memory is consistent, that does not divert by far as a concept. Hiding material for later use would be a rational notion.

The conversion of feathers into cloth correlates to the 'bird maiden', 'swan maiden', and 'crane wife' folklore; etc.

Although linen was a staple of many European and Asiatic cultures throughout history and prehistory, other regions had clothing of varied composition. The 'feather cloak' specified regarding early stories of swan and bird maiden does not describe the material used.

Linen is highly absorbent. It can soak up to 20% of its weight in liquid (including blood) before becoming damp. Both blood from wounds and from eliminated factors could be picked up. If the blood is not quite ‘normal’, it would vanish back into the atmosphere along with the cloth eventually. If it is, only dried blood would be left behind eventually, the water having separated from the rest of the chemicals.

Dried blood can be dangerous to make contact with. Whether human or not, viruses and diseases can last for a few days within relevant material. This would not be recognized archaically, although keeping material clean would be a focus, as hygiene was a norm archaically when possible.

Cold water can be used to wash fresh stains out of linen. This is potentially not irrelevant (considering that water pools are at times frequented). It would not be unlikely for soapwort or other saponin-containing plants to be used in a stream/lake/etc to wash clothing.

Boiling is evidently not necessary: soaking soapwort roots in water for several hours creates a foamy mixture that can be used as a light antiseptic and antibacterial.

Carving a bowl from wood could be occasionally relevant. Carving using a blade or sharp stone would be a good means to occupy time, and the bowls could be easily discarded or hidden for later use. Items might not be there when returning, but it would not be difficult to make more.

To pass the time and make a temporary indicator for where they have been, it is realistic that trees as well as stone have been cut into with blades or other utilities. Scenery seen from above, as well as faces of persons encountered would not be unrealistic.

If given the writing utensils, it is likely that internal anatomy of human and nonhuman organisms could be depicted by memory.

Individuals may have crossed paths with an occasional hiker or traveler and spoken to those persons. That would be brief and possibly discounted as something hallucinated or normal until later, considering other contexts. As individuals usually keep to a smaller appearance, it may be unlikely that anyone is encountered while ostentatious.

Speaking to persons who were ‘off the path’ would not be ‘too out there’: at least until conversation became too direct. Ravens are well known for their vocalizations. Ghost story experiences might be shared; or not.

Departing or keeping from interacting can be a norm if hostility is registered. Awareness can mean state of mind could be apparent.

Discretion is sensible considering the above. Other factors further (world wars, guns, technology, landscape changes, else) might have also caused individual withdrawal.

Multiple factors (transience/ambiguity/isolative behavior) account for difficulty. Trail cameras and infrequent encounters can make it evident that individuals are still present, but it can be unclear how many.

Trail cameras and similar technology are a recent development (since 1878 in North America – the digital version followed in the 1980s, worldwide); that would not be recognized by most realistically.

If noting a planted machine, that would be met with confusion. The purpose to it would be unclear, but (if not left alone) something might be moved or tampered with out of uncertainty.

Ravens can emulate other birds and sound-origins, but that is typically by overhearing it. Individuals could realistically trill, chirp, or make birdsong – but may not know what that sounds like. There could be limitations by extent, ideally or not.

Unconscious decisions are possible regarding sound; speaking or making noises without realizing could occur.

Individuals are deaf, lacking auditory organs. Vision is relied upon. As sound does not carry very far due to muted speech, communication can be difficult.

It may be more "ideal" for distinct hues to be relevant when individuals are not reclusive, regarding interaction. This however can be detrimental. Risk is present.

Certain environments can cause visual camouflage depending on the context. Most species ecologically do not want to be evident, which may coincide with caladrius similarly being less obvious. Individuals remaining to certain terrains may be decided upon.

White cloth may be ostentatious, excluding snowy environments. Green is more covert in forests; etc. Subdued hues are beneficial.

Whether in forests and/or by lakes across Europe and other continents (death universal; the bird maiden is a global phenomenon evidently: stories of 'tennyo', 'apsara', 'swan maiden', etc exist across Europe, Asia, Africa, and the Americas), there were often encounters in history and prehistory, leading to relevant stories.

Hagoromo (羽衣, The Feather Mantle) is among the most-performed Japanese Noh plays. It is an example of the traditional swan maiden motif.

The earliest recorded version of the legend dates to the eighth century. The play however apparently combines two legends, one concerning the origins of the Suruga Dance (Suruga-mai) and another the descent of an angel onto Udo Beach. A parallel story may also be found in the 14th volume of the fifth-century Sou-shen chi. A poem by the 11th century poet Nōin is quoted. [https://wikipedia.org/wiki/Hagoromo_(play)]

Miho no Matsubara is the site where the legend reportedly occurred. It is a pine tree older than 650 years. The tennyo passed over the area, and perceiving the white sand, clear water, and greenery descended to the beach. She hung her feather robe on a branch and went to the waters nearby to bathe. This was stolen by the passing fisherman, and he refused to give it back unless she danced for him. She did, and the robe was returned. She left shortly after. [https://wikipedia.org/wiki/Miho_no_Matsubara]

Archaic dances varied across Japan and other locations. It is not unlikely the 'tennyo' came from another region, within Japan or elsewhere.

"Tango no kuni Fudoki" (The records of Tango Province) is a record of Tango Province (now the northern part of Kyoto Prefecture). Because it's a lost book, the contents are only found as quotations in the "Shoyu Nihongi" (a commentary of the Nihonshoki) and some other books. Because Fudoki (the description of regional climate, culture, etc.) was compiled by imperial order in around 713, it seems that the original text came into existence during the middle of the eighth century at the latest.

Among a number of lost books of the Fudoki, Tango no Kuni Fudoki remains as relatively long articles. The legends of Urashima and Hagoromo (a robe of heavenly feathers), which belong to the oldest articles, are particularly unique, including Japanese poems written in Manyo-gana (an ancient Japanese writing system using Chinese characters). There is also the legend of Amano Hashidate (Bridge to Heaven).

Separate from legends of Hagoromo handed down in other places, the story is unique. The article entitled 'Hiji no Manai, Nagu no yashiro' describes as follows:

In Manai Lake (eventually it became a swamp, they say) in the village, eight tennyo (heavenly maidens) were bathing, but an elderly couple by the name of Wanasa hid a robe of feathers and adopted one tennyo, who had lost her robe. Because of her, their home became rich.

However, when they became rich they drove her out, saying, 'You are not our child.'

The tennyo left, crying.

After that, the village of the elderly couple, who had driven her out, became a ruin. The tennyo was, they say, enshrined in Nagu-jinja shrine, Yasaka Town, Takeno County, as Toyoukehime no kami (a goddess of food). [https://www.japanesewiki.com/history/Tango%20no%20kuni%20Fudoki%20(the%20records%20of%20Tango%20Province).html]

‘Wanasa’ 【わな】【罠】 aside from the location ‘Wanasa’ 【わなさ】【和名佐】 translates to:

trap (for catching animals); snare

trap; trick; ruse

Animal trapping | Animal trapping, or simply trapping, is the use of a device to remotely catch an animal. Animals may be trapped for a variety of purposes, including food, wildlife management, hunting, and pest control. [https://jisho.org/search?keyword=wanasa]

Wanasa can be a surname. Although typically only the aristocracy had surnames before 1875, in Japan, surnames that involved occupation, places, or clans were relevant. The couple were evidently proficient at animal trapping.

Although no water exists internally, the sound of crying could be unconsciously relevant.

Weaving would be an understood practice realistically, Japanese persons focusing on textile trade for thousands of years.

It would not be unrealistic to say that the 'tennyo' was ripping out her feathers as well.

Introspective concern would not be prioritized as much as external concerns (individuals cannot feel anything and cannot gauge need for preservation), but with fact as it is, the couple probably kept her from dying actively through their presence around the home.

Manipulation would not be irrelevant. Fidelity had realistically occurred, hence continued efforts to support them (as the duration is not specified).

In a small town, rumors and scrutiny would not be unlikely. Being driven out eventually, being 'odd', would be further realistic, but harsh.

Without a flow of money from trade, there is more probability that prosperity would diminish. That leaves more chance of ruin; money necessary to sustain buildings/etc.

Although tennyo were thought to wear heavily colored robes in traditional depictions (wealth correlated to heaven), that might differ in actuality as opposed to depictions.

Colors other than white might be possible if structurally familiar. The crane wife tale involved weaving silk, which can involve intricate patterns. She was expending herself for that purpose: patterned silk would sell highly.

There are multiple colors in traditional Japanese attire that are categorized per type. These extend back at least several hundred to a couple thousand years historically. The culture focused on dyeing cloth for aesthetic and other purposes.

The 'feather cloak' an individual created would be viewed as valuable, as light cloth was historically difficult to make. This would lead to resultant coercion or manipulation. As travelers and hunters often have weapons (bows, crossbows, and arrows; etc), the risk of being shot is possible if trying to flee. Encounters are not typically ideal in narrative.

As the most archaic version of the bird maiden story involves the cloth being stolen while the individual is bathing: that may correlate to individuals’ essentially going through the water for some reasoning. Without cloth, there is no chemical friction.

An individual walking along the bottom of a shallow lake and collecting sphagnum moss (or other materials) growing near the surface or that collected at the hypolimnion layer would be possible. Air is not necessary; lungs do not exist.

Due to innate antibacterial qualities from acidity (which was well known archaically: it was used in WWI when supplies were short, more recently, but in older durations it was similarly used), moss soaked in water can be used to drink or clean wounds, provided the water source is not contaminated with chemicals, although even then it removes toxins. It is a natural filter.

Linen is antibacterial due to lack of moisture retention, and its composition inherently inhibiting bacterial growth. Although ripping cloth to use as bandaging is possible, there are limited quantities of it from an individual. That would be recognized, and moss would be turned to.

Hiding in a lake would realistically be a last resort as other organisms may exist that can be dangerous.

Stability is maintained through surrounding activity; there is a kind of mutualism on a wide or collective scale globally. Equilibrium is maintained through collective numbers and travel. Birds do not often stay in one location.

Herbalism has been recorded in human writings since the Indus Valley civilization: a population that existed between 3300 and 1300 BCE. Many writings recovered from that time detail specific uses of herbs, aside from other topics.

Later works mention 'apsara', and similar individuals. These were 'winged spirits that flew between the clouds'. 'Apsara' are not given specific descriptions in writings and thus are not often individualized in art. Being capable of flying near the clouds can mean awareness of whether it will rain.

Ravens are 'transportation' for souls in archaic belief across multiple cultures. In Nordic perception, ravens visited the bodies of slain persons and took the souls that waited on the battlefield to Valhalla. Huginn and Muninn reflect on this belief further. Instead of waiting, it is realistic that souls left the battlefield.

As opposed to other ranges, Nordic myth kept a degree of agency concerning Huginn and Muninn, who came and went freely. If respect lacked, each could have left at any duration and not returned.

Muninn and Huginn are not explicitly described in Nordic myth. There is further no clarification of how many ravens there were. There is a possibility that there were multiple ravens, and the terminology used was alike to a title.

Huginn translates to 'thought' or 'mind' and Muninn to 'memory' or 'mind'. Both are nominatives in Old Norse.

The suffix ‘inn’ designates a female gender. Females in Nordic ranges were and were not considered very well, but at the same time ‘held considerable knowledge and magic’. Being likely tasked with passing down fact, that accruement (gain and loss in passing down) of cognition likely resulted in relevant individuals over archaic history.

Nordic ranges treated female persons highly, and terribly. Thus, Huginn and Muninn, the two ravens that assisted Odin. Huginn and Muninn were designated ‘female’ and were considered overseers in a sense, which is not irrelevant. They were figures to defer to, as Vikings did value female authority socially.

"Everything they saw and heard was relayed back to Odin." "The dead overlooking the living."

The "dead overlooking the living" is literal. They are indirectly protecting humanity through travel, as Muninn and Huginn traveled, by absorbing the metaphysics that humanity and other organisms generate, keeping that from aggregating and becoming hazardous.

Ravens are a global species. ‘Muninn and Huginn’ are still circling.

Each acted more intelligently than a normal raven does, as did the caladrius and hercinia. Subtextually, the caladrius and hercinia were almost human in reason and empathy.

Odin was a spiritual figure. The ravens were often around him. It would not be unlikely to say that individuals were technically related to death: being generated from loss.

This connects to the idea of psychopomps, which corvus corax were believed to be, as an intermediary between the material and immaterial worlds. Clerical persons were further intermediaries between the material and immaterial worlds.

Religious persons often lived by a doctrine of self-denial and attempted sanctification. It may be more likely that members of orders tried and killed by the Reformation were relevant to caladrius around that time frame.

Having occurred later after factors were abating, as a lot of metaphysical contexts built up over the years before the medieval era, attesting to ‘evil spirits’ being a norm until then in belief, fear, and understanding – nothing relevant would have been crossed paths with by the individual: 'Lumen'.

Over some centuries that excess abated, ‘ravens’ gradually caused equilibrium ambiently. A lot of ‘strange things’ were slain by people most likely, which factored into relevancies.

Individuals collecting around the body of a slain factor breaks it down faster. What is not supposed to be there is removed from the surroundings. Carrion birds.

Being ambiently supported by metaphysical factors, and with occurrences minimal (as opposed to more ancient time frames), it is unlikely that a scene like that would be seen modernly (a dead creature or monster being broken down by numerous corvus).

'Removing/recycling dead factors' is a paralleled element, although behavior extends beyond that (which is a general truth for most consciousnesses).

The cloth generated by individuals is not normal and eventually fades itself, being made of recycled things. Stability is maintained through gradual gain and loss.

‘Lumen’ does not have to change their clothing often. Unless reason exists, it is uncommon that they have anything other than a Norbertine habit.

The cloth that results from a 'molting' pattern is not permanent and eventually dissipates, which is advantageous for a lack of traces.

24 notes · View notes