Pyre of Sleep, or Burial in the Seaside Luwa-aran Orient

From the library of the Recluse Order one could find tomes and records of all peoples and creeds, some of which ancient and of extreme academic value. Many of these were a-wander, in that they had been lost by the library, pilfered or misplaced, and then passed on, finding themselves in possession of those who often did not comprehend the value of that which they held-- One of these records, a musty tome from ages ago was liberated: a ship captured by Taergaledian corsairs in 7-640s. This tome described in detail what agents of the Land-Empire had seen in the centuries before the Kiri Empire of Age IV. The tome, incomplete and of great academic worth, referred to as the Green and White Tome of the Sleep, was mainly a report on the customs of the precursors to the Kiri peoples, many of which remained in use, yet noman could recall the meaning or purpose of. Duke Harkgan elected to create a corps of academics to gather any and all texts regarding said precursors, in order to create a basis for a nation state of singular identity...

Virtually all burial custom, as well as faith of druidic origin typical to the Kiri, or later Harnothi, were directly gained from the Seaside Luwa-arans. These were seen as the natives of what would later be known as the Fringe, Issqar and Tvbéra. Roving clans from the Great Green, as well as Sea Peoples from far West and North were seen to have mingled with the native trbies, who eventually evaporated into myth and legend. They were seen the oldest known residents of later Imperial Kiri heartlands--

History

The book describes the burial of the honored dead, seen as a precursor the rank of thegn. Man, or woman, of considerable veterancy in the local society, one to have served a life of advice and service to the Druidic belief, or one to have died with valour in battle. The Seaside Luwa-arans, as they were referred to during the time in which the land was yet sporadically settled, and the differences of Taergaled, Harnoth and Rämenara had not yet created a maze of feudal politics and conflicts between lords. This people, long gone in blood and mainly in tradition as well, was described as illiterate, yet extremely organized - barbaric, yet with complex customs and philosophies, barely settled into villages, yet in possession of earthworks and simple wooden forts. The ceremony dealt with the very early Druidic Somnolist philosophy, which entailed the dead being not truly dead, as they would be remembered in the ages to come, and their spirits might inspire - literally, the word in Tuarkiri means 'occupy the mind with a foreign spirit' - those to still remember and honor the later people, with a part of the greatness inherent in these men, the Fathers. For one to become Father, ones life would have to be carefully recorded, and body disposed of in a orthopractical manner. An assembly of nobles would name a father for the cabal of druids to ratify, with ceremony and politics meeting in a critical institution of cultural continuity. Druidic faith in the Orient mainly arose from this need, that of experts in seeing to the burial of the dead, and the proper storage of their 'spirits' which were to remain alive in the minds and souls of those who yet live. Either way, all life was seen to return to the Sea, and there remain until a Great Flood which would one day wash away the hubris of those alive, and see to the survival of those truly inspired, who would in turn create a Kingdom to rule with wisdom all their lessers...

Execution

Even in the very early precursors to the Kiri Empire and later Harnoth, the matter of rites and rituals was more about the local customs and even the formulaic impositions of the dead person's life-- read, a heroic warrior would have to face the enemies to have been slain before, and was thus buried with spears and wearing a simple iron mail. A noble scholar would be buried with strong incense in him, as to frighten away those spirits to devour his thoughts and his wise heart. The road into the Sea was seen perilous, and preparation for the departed was deemed important. There were set rules, such as the burning of the body, and the cracking of the skull, as for the spirit to be able to escape - yet mainly the needs and resources of the hold and House would dictate. Some dead were, however, better off than others.

Components and tools

Later Kiri use highly flammable pitch as the catalyst to burn the body: the book describes the mixture being a secret, and likely a form of early plant based explosive. The Druid, called a 'tyuosni' would paint the body after being cleaned with ochre and a type of henna. He would pierce the skull via nose, as for the pressure not to crack the skull in an explosive manner, but rather cleanly burn the skeleton into dust in a manner of some hours. Apparently, Kings and Queen would have had their insides filled with compounds, incense and such, and inscriptions in form of pictographs to take into the Sea, as to bring messages to the dead-- All this was overseen by the druid, who was often, as later science says, someone with a brain disease to cause seizures, such as epilepsy. This was seen a mark for someone to act a priest. Extreme intelligence in form of ability to remember spoken word was expected from the druid, as well. Luwa-arans did not write anything down. All was a matter of orthopraxy stored in the consiousness of an entire people. Druidic tools included hammers, quills, inks and compounds, incense and flammables.

Participants

In case of an older person to have left their people, the Druid would see to the preparation of the body in cleaning and especially shaving any excess hair. This was normally the task of either the father, or mother: families would, at times, see to this themselves. Otherwise, children of the passed: there was no real rule-- Druidic prescence was, however, seen as part of orthopraxy, and brought only good things. Facial hair was shaven, and locks generally cut shoulder long, so that noman hostile could grasp and drag the deceased spirit into a place he would only suffer in. Cleansing was critical, as the hounds of the underworld would smell either a corrupt soul, or an unclean one. What body the dead had upon dying was the same one which he was to take the journey. The wealthier among the Luwa-arans would have hired men to see to the messages and incense to fill the body. The druid would at times oversee, at the behest of the family. Upon being prepared, notes, henna, ochra, incense, all, the body would be placed upon a mock-ship, or simply a pyre, and lit sometime before sunset. As the sun was setting, the dead would follow be blown into the north-wind - it was important to have a brisk wind north - and so find the Sea, and there join the previous dead. A celebratory meal was enjoyed by the wealthy, the common would empty cups of buttermilk and fresh bread, and a type of distilled liquor from cowmilk, which was considered a luxury for the common. The road to the Sea was deemed a partially literal one, with the central raging depths being the House for those passed. One would take ten days to complete the journey, and rituals and prayers were performed in various ways the entire time. Recounting the life of the passed person was important, as well as burning incense and with a mantra-like voice, repeat answers to the dozens of questions which may be asked by the different gatekeepers in the abyss, with the wind whispering into their ear the right answer.

Observance

Death arrived daily, yet the preferred season to bury was either of the solstices, as what astronomy was practiced by the Luwari saw these extremes as the most desirable. Spirits were believed to venture onto land with the evening tide, both harmful and helpful. Thus, benefits to the Pyre in the eve, with helpful and harmful spirits both roughly equaled out the relative lack of company during a longer day.

Primary Related Location

Slëmonoch, the ancient seat of Issqara

Related Ethnicities