Schachar's Archives

It is not widely recognized that Sgaarqati could play a significant roll economically or culturally in the Rullastin culture even if only as the exceptional individual especially in age of regression. Of course, the evidence for the period of 65 to 1400 c. is sparse and inconclusive, but what has survived can serve to disprove the notion of masculine superiority present in todays high society. Eulian influence within Rullastin culture brought about a new cast of people originally thought of as a women, the Sgaarqati. While in lower levels of society these infertile men and women were often kept as slaves or servants, in high society these so called Sgaarqati were given a major political role to play. They threatened neither the master’s authority nor the mistress’ purity and quickly became considered a third gender within Rullastin culture, favored especially within the upper classes, mirroring the way they were perceived in Eulian high society. First, a glance at their prominence. It ...

Hituang "The Voice" Hituang is Suli Ang's fourth register. It includes two new verb moods: Aturii the magic optative and Atumai the magic imperative. These are separate conjugation forms than their non-magic counterparts and the effective magic “schools” for Hituang. Hituang also includes the vocative case, a case classically missing from other Suli Ang registers. Speaking in a predefined way using the Hituang register creates magical effects, bending reality to the user's will based upon their performance and complexity of the command spoken. Invoking the name of a deity or spirit is required to conjure magical effects if one has not bound themself to a deity or spirit already. When doing so, the deity or spirit’s name must be in the vocative. Saanatuqatiyn sasniha ! evil-make-agnz-voc burn-1sg/2sg.imp O' Sinmaker I beseech you, set this ablaze . Once one has bound themself to a deity or spirit, their name is implicitly invoked whenever a magical form is spoken. ...