Daily Life in Ancient Érevon
Although no single description can accurately portray the details of daily living across an entire country and over many centuries, certain common themes and patterns can often be found which help modern students better understand the world of our ancestors. During the Archaic Period of Érevish history a distinct and well developed Kiltic culture is evident from the archaeological and historical record. Despite their fragmented tribal social structure, they spoke the same language, practiced common customs, employed similar building styles and artistic sensibilities and worshiped the same gods and goddesses. This rich Kiltic Culture was both widespread and persistent, surviving with little change until the emergence of the Empire.
Érevon during the Archaic Period was primarily an agrarian country occupied by farmers and herdsmen who worked in the fields and pasturelands cut out of the dense primeval forest which once covered eastern Heremonia. By the time of the Second Kingdom, vast fertile plains stretched across Érevon from the Neimheadh to the Bith. Fields of wheat, oats and barley filled the valleys while on the hillsides grazed herds of cattle and flocks of sheep, producing an abundance that allowed cities large and small to develop and thrive. The surpluses were also used to trade for raw materials from the west and precious commodities from the east.
By far the largest city was Oileán Darach, the seat of power and center of commerce for centuries. With a population estimated at upwards of 200,000, the city sprawled out from its center on the southern tip of Oileán na Cathrach ("Isle of the City" as the island came to be known), across the Corrail River and onto the Plain of Féaraglasa. Other important cities included the seats of the four Cordanna -- Naus, Kindee, Gaothsaileach and Rithbradán, and the southern port of Galbann.
The economies of these and other Érevish cities and villages were based primarily upon the rearing of sheep and cattle, the cultivation of grain, and hunting and foraging from the abundant forests, supplemented by extensive trade with other cities both near and far. The towns of Érevon were connected by well maintained roads, allowing for the efficient transportation of people and goods throughout the kingdom and beyond to foreign lands. The rivers Bith, Corrail and Neimheadh provided easy access from the southern seaports to the interior.
While rural life could be consumed with the tasks of mere survival, the potential for a certain amount of upward social mobility, based in no small part upon wealth, was a driving force in Érevish society. Wealthy city-dwellers often controlled property or owned surplus livestock outside the city, which they leased to the families of the rural countryside. An ever growing and thriving merchant trade brought an elevated standard of living, eventually leading to the development of a leisure class of extremely wealthy families, predominantly in the cities.
The fundamental unit of Érevish society was the Treibh (Tribe), consisting of a leading family or families headed by a Taoiseach (Chieftain), along with related and associated families descended from a common ancestor, as well as fosterlings, hostages, captives and slaves, all residing in a common territory called a Tuath. There were as many as four hundred Tuatha in Érevon during the Archaic Period. Each Tuath was divided into thirty Bailebeithe consisting of twelve Treabhaidha.1
The Tuath was the property of the entire Treibh in common ownership. But the leading men of the Treibh were by virtue of their position entitled to exclusive use of certain portions of the land for the benefit of themselves and their families, although they could not sell or otherwise dispose of the property outside the Treibh. These privileged landholders often rented large portions of their reserved land to Cíosóirí (Tenants), who made up the greater part of the Daoine, as the general body of the people were called.
Many Cíosóirí also rented cattle from their landlords, or from more wealthy Cíosóirí who had cattle to rent, on the promise to return the rented stock, along with a fixed number of offspring, in seven years. The Cíos who owned his own livestock was called a Saorfhear (Freeman), and enjoyed a much higher status than the Uimhrithe (Encumbered), who borrowed all of his herd and was considered unfree. The Cíosóirí, both free and unfree, were expected to provide a certain amount of labor, a portion of their produce and, when called upon, a fixed number of days military service to the Taoiseach.
There were others, also considered unfree, who were laborers, horsetenders, herdsmen and various attendants and hangers-on, supported by the families to which they were bound. These indentured servants were viewed as members of the Treibh, but had no political or property rights at all. At the lowest level of Érevish society were the Searbhaigh (literally "bitter/sour") -- strangers, fugitives, captives, condemned criminals and foreclosed debtors who were not members of the Treibh, but rather owned by it.
Virtually all residences in earliest Érevon were circular in shape and constructed of wood and wickerwork, often referred to as "clay and wattle," with windows that could be shuttered against rain, and thatched roofs of straw or sedge, or sometimes rushes.2 The exterior walls of the houses were typically whitewashed with lime, although in some locales there is evidence of pigments being mixed with the lime, such as carbon, iron oxides, malachite and various plants, indicating some communities may have contained homes of varying colors.
Status among the higher classes was outwardly displayed by the type of residence a family occupied. The home of a well-born Cíos would be constructed upon a Lios, a raised mound surrounded by a dry ditch. A Taoiseach and families of higher rank would live within a Rath, which was a Lios surrounded by a circular wall of timber or soil. In the case of a nobleman, prince or king, a Dún would be constructed, which was a fortified Rath surrounded by two walls with a water-filled moat between. In many cases, especially in the south, the homestead would take the form of a Crannóg, situated on an island or on wooden piles in a lake or a bog, with a bridge or causeway connecting it to the mainland.
These early homes were rarely divided into rooms, although richly curtained sleeping compartments provided with linen sheets and ornamented eiderdown bedcovers were frequently found along the outer walls of the more impressive houses. Small, low meal tables set with knives, drinking horns, cups and goblets of silver, bronze and copper, stoneware plates and occasionally linen napkins would likely be found in a wealthy home. Glassware was a precious rarity, adorning the tables of only the most influential families. The typical diet consisted of wheatmeal, oatmeal, eggs, meat, milk and honey and occasional vegetables, fruits and nuts. In the south, seafood such as fish, shellfish, eel and octopus were commonly served. The homes were lit by candles of beeswax or tallow, and sometimes with oil lamps hung on walls or suspended from above.
Each home contained a shrine to the family’s patron deities, which was the focal point of prayers and offerings. All wealthy homes also had a washbasin for bathing, which was a daily ritual before taking the evening meal. The offer of a bath prepared with scented oils and fragrant herbs was always a common courtesy afforded newly arriving guests. Mirrors of highly polished metals were in common use among the ruling classes, as were finely wrought combs and a variety of gold and silver personal ornaments such as brooches, bracelets, rings, neck torques and diadems.
The most common attire for a highborn lady was the Blús, a long linen robe reaching to the ankles, dyed with onion skin, spinach leaf, woad or more costly indigo, turmeric or henna. For a man, common dress included a short wool jacket with sleeves but no collar over a Léine, a type of linen tunic pleated from the waist to the knee, forming a kilt.3 Over these was worn by both men and women the most prized article of all -- a distinctively ornamented sleeveless hooded cloak of fur, hide or wool called a Brat, which covered the whole person from the shoulders down, often lined with imported silk or satin and trimmed with furs of every sort.
Mantles displaying a wide variety of complex patterns and bold colors are painstakingly described in the ancient texts, to include elaborate needlework with thread of silver and gold. The mantle was secured at the breast by an ornate metal brooch, often of gold or silver, finely worked with intricate detail and sometimes set with gems and semi-precious stones. Veils and gloves were not uncommon, and leather sandals were worn by both men and women.4
Color was extremely important to the Érevish, and strictly regulated with regard to clothing. From the time of the first King Eochaid, who was called Denéadaí ("of the Vestments"), social rank determined the number of different colors a person might wear. A Searbha was limited to wearing only a single color. A bondsman might wear two, a Uimhrithe three and a Saorfhear four, and so on to a King or an Ollamh, who may wear as many as seven different colors at once.5 None but the king were allowed to wear purple, called the Corcra Ríoga (Royal Purple).6
Much attention was given to the care and presentation of the hair, which was worn long and elaborately curled by men and women alike. Often the hair was plaited in several long strands with small golden balls fastening the ends. Men commonly wore their hair in one or two large plaits, while six or seven smaller plaits was the fashion for women.
Facial hair was common among adult men, but not universal. Historically, men of the north appear to have preferred a full beard, sometimes plaited and ornamented similarly to the hair of the head. Correspondingly in the south long flowing mustaches were more prevalent. Men of the line of Irial were most likely of all the Codanna to be clean shaven, although facial hair was not unknown in Cuid n’Irialach.
Cosmetics, such as lip coloring, eyeliner and eyeshadow, were utilized in Archaic Érevon by both men and women. Men customarily applied eyeliner in order to convey wealth and status. Warriors frequently displayed intricately patterned tattoos created by tapping woad paste into the skin with a needle-like implement. Among women, red ochre was employed as a coloring for both lip and cheek. Women also applied eyeliner and green eyeshadow made from pulverized malachite.
During the Archaic Period the Tríainm (Triple Name) system of personal nomenclature was developed throughout Érevon. It was a customary system employing a combination of personal and family names which in the Archaic Period was governed by fairly rigid rules. The three components of a person's name were the Ainm Pearsanta (Personal Name), followed by the Ainm Athar (Paternal Name) and the Ainm Treibhe (Clan or House Name). So, for example, a man named Malachy whose father was Brogan and was a member of the Treibh descended from Ceallaigh Sleáfhada would be named Malachy mac Brogan Ó Ceallaigh. Likewise, Brogan's daughter Muirenn would be called Muirenn nic Brogan Ó Ceallaigh.
In those times, even the personal name was dictated by strict convention. Sons would be named for, in order, their paternal grandfather, their maternal grandfather, their father, their father's eldest brother, etc. Likewise daughters were named for their maternal grandmother, paternal grandmother, mother, mother's eldest sister, etc. This system led to a limited set of personal names persisting for generations within families, even with new names coming in through marriage. It was actually very rare for parents to "choose" the name of their child. The custom applied to the nobility as well, although prominent men would commonly assume an appellation derived from a life event or physical characteristic, or an honorary name bestowed by others.
The ancient Érevish thought of themselves as highly religious, attributing their success as a nation to the collective piety of the Érevish people, resulting in good relations with the gods. In Kiltic culture religious practice was seen as a source of social order. Religious practice was therefore a part of daily life for the elite and the ordinary alike. In addition to the personal shrines found in family homes, and the public temples of the cities, the Érevish countryside was dotted with holy places, magical springs and sacred groves.
The Kiltic religion was very well organized, although it was not based upon sacred books of teachings. Rather, it slowly developed over thousands of years of oral tradition through the generations. Taught mainly through the recitation of folk tales, myths and poems, it was a religion rooted in nature, as well as the supernatural forces thought to be at play within it.
Kiltic deities were believed to exist nearly everywhere -- in the forests and the streams, in the hills and the lakes. The oldest and most important of the gods and goddesses were said to inhabit Domhanglan ("Netherworld"), also called Tír na nÓg ("The Land of the Young"). They were believed to be immortal and to possess superhuman powers. Each god had a different role. Some oversaw specific regions. Others governed the forces that influenced the lives of men and women.
For the vast majority of Érevish society, daily life was almost entirely consumed by work. Rising before dawn and working until the sunlight failed was the norm seven days a week. The only respite came in the form of the religious festivals which were celebrated across the land eight times per year to mark the progression of the seasons. On those special days life's ordinary labors were set aside in favor of merriment, feasting, song and sport. Known as the Aontaí Féile, they played such a pivotal role in the lives of ordinary Érevish people that many are still widely celebrated across Heremonia even in modern times, the most readily apparent being Amuainithe, Amfómhair and Amnollag (Iúl).
The wealthy and well positioned, however, enjoyed a lifestyle that allowed substantial time for more leisurely passtimes. For them, the daily oversight of their properties and financial interests was typically concluded by mid-day, at which time a light meal might be taken. The afternoon was occupied with entertainment and intellectual pursuits. There were amphitheaters where one might listen to a File recite an epic historical poem as the scenes were dramatically reenacted in tableaux on the stage behind him. There was the Áit Bailithe, the "Gathering Place" where armies were mustered during wartime, but which served in times of peace as the common square, where men discussed the affairs of the day. At the Acadamh one might listen to scholars debate politics or philosophy. The Giomanáis offers a place to enjoy a massage or a heated bath, and at the Tábhairne one might partake in a game of Ficheall or Moris with a freind.
The highborn lady also enjoyed a life free of manual labor. Included among her household would be several Seirbhísigh who were responsible for maintaining the home and serving meals, as well as a Múinteoir, to educate and care for the children. It was her responsibility to manage the household staff. Wealthy women often visited the Mhargadh, the great open-air market filled with shops, stalls and small stands selling foods and goods from across the country and around the world.
Life in pre-Mílesean Érevon was extremely difficult for the lower classes of society, as it has been throughout history. But for such a primitive period, the Érevish people displayed a remarkable degree of sophistication and developed extremely complex social and economic systems, which successfully allowed them to achieve a level of prosperity that gave rise to remarkable advances in philosophy, science, technology and the arts.
The Landscape
Érevon during the Archaic Period was primarily an agrarian country occupied by farmers and herdsmen who worked in the fields and pasturelands cut out of the dense primeval forest which once covered eastern Heremonia. By the time of the Second Kingdom, vast fertile plains stretched across Érevon from the Neimheadh to the Bith. Fields of wheat, oats and barley filled the valleys while on the hillsides grazed herds of cattle and flocks of sheep, producing an abundance that allowed cities large and small to develop and thrive. The surpluses were also used to trade for raw materials from the west and precious commodities from the east.
"The Kingdom of Arvan is exceeding fair. Bountiful wood and fertile field share equally its confines. The land is fed by three great streams – the Nevey, the Curl and the Bit. Its princes bow to a mighty king, whose throne is on the Island of Darr."
-- Vüqar Quliyev, Baruun Talaar Ayaldag (“Travels in the West”)
By far the largest city was Oileán Darach, the seat of power and center of commerce for centuries. With a population estimated at upwards of 200,000, the city sprawled out from its center on the southern tip of Oileán na Cathrach ("Isle of the City" as the island came to be known), across the Corrail River and onto the Plain of Féaraglasa. Other important cities included the seats of the four Cordanna -- Naus, Kindee, Gaothsaileach and Rithbradán, and the southern port of Galbann.
The economies of these and other Érevish cities and villages were based primarily upon the rearing of sheep and cattle, the cultivation of grain, and hunting and foraging from the abundant forests, supplemented by extensive trade with other cities both near and far. The towns of Érevon were connected by well maintained roads, allowing for the efficient transportation of people and goods throughout the kingdom and beyond to foreign lands. The rivers Bith, Corrail and Neimheadh provided easy access from the southern seaports to the interior.
While rural life could be consumed with the tasks of mere survival, the potential for a certain amount of upward social mobility, based in no small part upon wealth, was a driving force in Érevish society. Wealthy city-dwellers often controlled property or owned surplus livestock outside the city, which they leased to the families of the rural countryside. An ever growing and thriving merchant trade brought an elevated standard of living, eventually leading to the development of a leisure class of extremely wealthy families, predominantly in the cities.
The Social Order
The fundamental unit of Érevish society was the Treibh (Tribe), consisting of a leading family or families headed by a Taoiseach (Chieftain), along with related and associated families descended from a common ancestor, as well as fosterlings, hostages, captives and slaves, all residing in a common territory called a Tuath. There were as many as four hundred Tuatha in Érevon during the Archaic Period. Each Tuath was divided into thirty Bailebeithe consisting of twelve Treabhaidha.1
The Tuath was the property of the entire Treibh in common ownership. But the leading men of the Treibh were by virtue of their position entitled to exclusive use of certain portions of the land for the benefit of themselves and their families, although they could not sell or otherwise dispose of the property outside the Treibh. These privileged landholders often rented large portions of their reserved land to Cíosóirí (Tenants), who made up the greater part of the Daoine, as the general body of the people were called.
Many Cíosóirí also rented cattle from their landlords, or from more wealthy Cíosóirí who had cattle to rent, on the promise to return the rented stock, along with a fixed number of offspring, in seven years. The Cíos who owned his own livestock was called a Saorfhear (Freeman), and enjoyed a much higher status than the Uimhrithe (Encumbered), who borrowed all of his herd and was considered unfree. The Cíosóirí, both free and unfree, were expected to provide a certain amount of labor, a portion of their produce and, when called upon, a fixed number of days military service to the Taoiseach.
There were others, also considered unfree, who were laborers, horsetenders, herdsmen and various attendants and hangers-on, supported by the families to which they were bound. These indentured servants were viewed as members of the Treibh, but had no political or property rights at all. At the lowest level of Érevish society were the Searbhaigh (literally "bitter/sour") -- strangers, fugitives, captives, condemned criminals and foreclosed debtors who were not members of the Treibh, but rather owned by it.
The Home
Virtually all residences in earliest Érevon were circular in shape and constructed of wood and wickerwork, often referred to as "clay and wattle," with windows that could be shuttered against rain, and thatched roofs of straw or sedge, or sometimes rushes.2 The exterior walls of the houses were typically whitewashed with lime, although in some locales there is evidence of pigments being mixed with the lime, such as carbon, iron oxides, malachite and various plants, indicating some communities may have contained homes of varying colors.
“The home of the Chieftain was grand in scale, with a circular white hall and several out-buildings protected by a strong palisade. The hall was large and well-lit by lamps affixed to the outer wall. In the center was a large hearthstone with many pots of iron and bronze, and a spit for cooking…”
-- Lubbert Rijnders, de Gewoanten fan Ervon (“The Customs of Érevon”)
Status among the higher classes was outwardly displayed by the type of residence a family occupied. The home of a well-born Cíos would be constructed upon a Lios, a raised mound surrounded by a dry ditch. A Taoiseach and families of higher rank would live within a Rath, which was a Lios surrounded by a circular wall of timber or soil. In the case of a nobleman, prince or king, a Dún would be constructed, which was a fortified Rath surrounded by two walls with a water-filled moat between. In many cases, especially in the south, the homestead would take the form of a Crannóg, situated on an island or on wooden piles in a lake or a bog, with a bridge or causeway connecting it to the mainland.
These early homes were rarely divided into rooms, although richly curtained sleeping compartments provided with linen sheets and ornamented eiderdown bedcovers were frequently found along the outer walls of the more impressive houses. Small, low meal tables set with knives, drinking horns, cups and goblets of silver, bronze and copper, stoneware plates and occasionally linen napkins would likely be found in a wealthy home. Glassware was a precious rarity, adorning the tables of only the most influential families. The typical diet consisted of wheatmeal, oatmeal, eggs, meat, milk and honey and occasional vegetables, fruits and nuts. In the south, seafood such as fish, shellfish, eel and octopus were commonly served. The homes were lit by candles of beeswax or tallow, and sometimes with oil lamps hung on walls or suspended from above.
Each home contained a shrine to the family’s patron deities, which was the focal point of prayers and offerings. All wealthy homes also had a washbasin for bathing, which was a daily ritual before taking the evening meal. The offer of a bath prepared with scented oils and fragrant herbs was always a common courtesy afforded newly arriving guests. Mirrors of highly polished metals were in common use among the ruling classes, as were finely wrought combs and a variety of gold and silver personal ornaments such as brooches, bracelets, rings, neck torques and diadems.
Personal Appearance
The most common attire for a highborn lady was the Blús, a long linen robe reaching to the ankles, dyed with onion skin, spinach leaf, woad or more costly indigo, turmeric or henna. For a man, common dress included a short wool jacket with sleeves but no collar over a Léine, a type of linen tunic pleated from the waist to the knee, forming a kilt.3 Over these was worn by both men and women the most prized article of all -- a distinctively ornamented sleeveless hooded cloak of fur, hide or wool called a Brat, which covered the whole person from the shoulders down, often lined with imported silk or satin and trimmed with furs of every sort.
Mantles displaying a wide variety of complex patterns and bold colors are painstakingly described in the ancient texts, to include elaborate needlework with thread of silver and gold. The mantle was secured at the breast by an ornate metal brooch, often of gold or silver, finely worked with intricate detail and sometimes set with gems and semi-precious stones. Veils and gloves were not uncommon, and leather sandals were worn by both men and women.4
“Beautiful was he in appearance among that assembly of lords. Pleasant of countenance, with flowing, curling bronze-colored hair and shaven jaw. A saffron Léine with a full white collar and intertwined with red-gold thread upon him. A red buckler, set with golden stars, and fastenings of silver, upon him. A crimson Brat in wide descending folds, lined with silk and trimmed with ermine upon him, fastened at his breast by a golden brooch set with amber. A heavy torque of worked gold around his neck. Two spears with golden sockets in his hand, with many rivets of bronze. And himself symmetrical and fair of form, without blemish or reproach.”
– Third Century BCE description of Prince Eochaid mac Feidlimid Ó hAnnagáin
Color was extremely important to the Érevish, and strictly regulated with regard to clothing. From the time of the first King Eochaid, who was called Denéadaí ("of the Vestments"), social rank determined the number of different colors a person might wear. A Searbha was limited to wearing only a single color. A bondsman might wear two, a Uimhrithe three and a Saorfhear four, and so on to a King or an Ollamh, who may wear as many as seven different colors at once.5 None but the king were allowed to wear purple, called the Corcra Ríoga (Royal Purple).6
Much attention was given to the care and presentation of the hair, which was worn long and elaborately curled by men and women alike. Often the hair was plaited in several long strands with small golden balls fastening the ends. Men commonly wore their hair in one or two large plaits, while six or seven smaller plaits was the fashion for women.
Facial hair was common among adult men, but not universal. Historically, men of the north appear to have preferred a full beard, sometimes plaited and ornamented similarly to the hair of the head. Correspondingly in the south long flowing mustaches were more prevalent. Men of the line of Irial were most likely of all the Codanna to be clean shaven, although facial hair was not unknown in Cuid n’Irialach.
Cosmetics, such as lip coloring, eyeliner and eyeshadow, were utilized in Archaic Érevon by both men and women. Men customarily applied eyeliner in order to convey wealth and status. Warriors frequently displayed intricately patterned tattoos created by tapping woad paste into the skin with a needle-like implement. Among women, red ochre was employed as a coloring for both lip and cheek. Women also applied eyeliner and green eyeshadow made from pulverized malachite.
Names
During the Archaic Period the Tríainm (Triple Name) system of personal nomenclature was developed throughout Érevon. It was a customary system employing a combination of personal and family names which in the Archaic Period was governed by fairly rigid rules. The three components of a person's name were the Ainm Pearsanta (Personal Name), followed by the Ainm Athar (Paternal Name) and the Ainm Treibhe (Clan or House Name). So, for example, a man named Malachy whose father was Brogan and was a member of the Treibh descended from Ceallaigh Sleáfhada would be named Malachy mac Brogan Ó Ceallaigh. Likewise, Brogan's daughter Muirenn would be called Muirenn nic Brogan Ó Ceallaigh.
In those times, even the personal name was dictated by strict convention. Sons would be named for, in order, their paternal grandfather, their maternal grandfather, their father, their father's eldest brother, etc. Likewise daughters were named for their maternal grandmother, paternal grandmother, mother, mother's eldest sister, etc. This system led to a limited set of personal names persisting for generations within families, even with new names coming in through marriage. It was actually very rare for parents to "choose" the name of their child. The custom applied to the nobility as well, although prominent men would commonly assume an appellation derived from a life event or physical characteristic, or an honorary name bestowed by others.
Religion
The ancient Érevish thought of themselves as highly religious, attributing their success as a nation to the collective piety of the Érevish people, resulting in good relations with the gods. In Kiltic culture religious practice was seen as a source of social order. Religious practice was therefore a part of daily life for the elite and the ordinary alike. In addition to the personal shrines found in family homes, and the public temples of the cities, the Érevish countryside was dotted with holy places, magical springs and sacred groves.
The Kiltic religion was very well organized, although it was not based upon sacred books of teachings. Rather, it slowly developed over thousands of years of oral tradition through the generations. Taught mainly through the recitation of folk tales, myths and poems, it was a religion rooted in nature, as well as the supernatural forces thought to be at play within it.
Kiltic deities were believed to exist nearly everywhere -- in the forests and the streams, in the hills and the lakes. The oldest and most important of the gods and goddesses were said to inhabit Domhanglan ("Netherworld"), also called Tír na nÓg ("The Land of the Young"). They were believed to be immortal and to possess superhuman powers. Each god had a different role. Some oversaw specific regions. Others governed the forces that influenced the lives of men and women.
Work and Leisure
For the vast majority of Érevish society, daily life was almost entirely consumed by work. Rising before dawn and working until the sunlight failed was the norm seven days a week. The only respite came in the form of the religious festivals which were celebrated across the land eight times per year to mark the progression of the seasons. On those special days life's ordinary labors were set aside in favor of merriment, feasting, song and sport. Known as the Aontaí Féile, they played such a pivotal role in the lives of ordinary Érevish people that many are still widely celebrated across Heremonia even in modern times, the most readily apparent being Amuainithe, Amfómhair and Amnollag (Iúl).
The wealthy and well positioned, however, enjoyed a lifestyle that allowed substantial time for more leisurely passtimes. For them, the daily oversight of their properties and financial interests was typically concluded by mid-day, at which time a light meal might be taken. The afternoon was occupied with entertainment and intellectual pursuits. There were amphitheaters where one might listen to a File recite an epic historical poem as the scenes were dramatically reenacted in tableaux on the stage behind him. There was the Áit Bailithe, the "Gathering Place" where armies were mustered during wartime, but which served in times of peace as the common square, where men discussed the affairs of the day. At the Acadamh one might listen to scholars debate politics or philosophy. The Giomanáis offers a place to enjoy a massage or a heated bath, and at the Tábhairne one might partake in a game of Ficheall or Moris with a freind.
The highborn lady also enjoyed a life free of manual labor. Included among her household would be several Seirbhísigh who were responsible for maintaining the home and serving meals, as well as a Múinteoir, to educate and care for the children. It was her responsibility to manage the household staff. Wealthy women often visited the Mhargadh, the great open-air market filled with shops, stalls and small stands selling foods and goods from across the country and around the world.
Conclusion
Life in pre-Mílesean Érevon was extremely difficult for the lower classes of society, as it has been throughout history. But for such a primitive period, the Érevish people displayed a remarkable degree of sophistication and developed extremely complex social and economic systems, which successfully allowed them to achieve a level of prosperity that gave rise to remarkable advances in philosophy, science, technology and the arts.
__________________________________________________
1 Each Treabhadh consisted of one ploughland or approximately one hundred fifty acra. The Bailebeithe was said to provide grazing land for "six times sixty cows without one touching another."
2 Stone is not seen as a building material for residences until well into the Common Age, although it is almost universally used in tomb building throughout the Archaic Period.
3 It goes without saying that under and nether clothing were worn by men and women alike.
4 Such fine attire was unknown to the lower classes, who wore a simple woolen tunic reaching to the knee accompanied by a Cába (Cape and Cowl), and walked bare footed in both summer and winter.
5 The Draoithe were also entitled to wear seven colors, but never did, preferring to adopt the simpler (typically monochromatic) attire of their respective orders.
6 The imported dye used to produce the Corcra Ríoga was a secretion extracted from a unique family of snail species that resided only in the brackish water of the Mascotic Marshes of western Heberia.
2 Stone is not seen as a building material for residences until well into the Common Age, although it is almost universally used in tomb building throughout the Archaic Period.
3 It goes without saying that under and nether clothing were worn by men and women alike.
4 Such fine attire was unknown to the lower classes, who wore a simple woolen tunic reaching to the knee accompanied by a Cába (Cape and Cowl), and walked bare footed in both summer and winter.
5 The Draoithe were also entitled to wear seven colors, but never did, preferring to adopt the simpler (typically monochromatic) attire of their respective orders.
6 The imported dye used to produce the Corcra Ríoga was a secretion extracted from a unique family of snail species that resided only in the brackish water of the Mascotic Marshes of western Heberia.
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ÉREVISH HISTORY
ÉREVISH HISTORY
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