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The Gyuatshotoum included mathematicians, linguists, historians, philosophers, magicians, weavers, biologists, chemists, map-makers, and musicians. Each stone provided its followers with a way of encoding the language of their craft. There was profound overlap between the categories of these craft codes, and a grand code was sought by the original followers of the Bidirishot (also known as the Anapeshot.) The work they sought was eventually achieved, but not without a dark period in the history of the Gyuatshot. this great work in its early forms allowed for the formulation of a taxonomy of grammars which survived even through the tragedy of the Bidirishot. First languages and then music and the sciences were successfully described in terms of their biology, and it was widely understood that these systems of though, and by extension other systems of thought were inherently alive. it was described and accepted even by the masses that thoughts existed in an ecosystem, whose underpinnings included both bodies and ideas. This was not a mystical theory, but a practical one that operated with the same acceptance as the heritability of traits. This taxonomy, known, understood and accepted remained of interest for scholars and was of particular interest to philosophers, biologists, and linguists. But it gradually fell out of fashion with time as more practical concerns, those of famine, drought, war determined real-world concerns that subsumed the possible application of this system of taxonomical description. The taxonomy of Grammars treated languages as beings with organs, diets, breeding habits, and in some cases (ie. the language of Giants, self awareness.)
  The full extent of the power of this taxonomy would not be realized until generations later, with the extraction of the Bidirshot, the song of the last giant, the reunion of the Bidirishot and the Peshot and the Creation of the Language of All Things.

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