Dance of Flame

As Vendekari before us, we look at our trials and stiffen our backs to overcome the challenges presented. As Vendekari before us, we raise our hands and our voices in celebration, that we succeeded. As Vendekari before us, we sup on sweet jatariki flower wine and salted alpine deer and the succulent hu vari fruits, and honor the students who fought to become masters and proudly bear the mark of the Flame.

~ traditional opening of the Dance of Flame in Likeda

Dance of Flame:

by Genophyte Pendarrin

All artwork by Shade Melodique
unless otherwise stated

Brief Comment About Catak:

The Flame

Three thousand years ago, Ivore, companion to Kykini Cede, Flame Dragon of Kassak, created a new martial art. Called the Flame, they sought to craft a difficult but rewarding style that all levels of society could learn, not just the elite.
By this point, the aki n'di ori had several martial arts sindarin, but entrance was limited to noble and richer merchant family men. Ivore thought commoners and women had as much right to practice an art. With the dragon, she founded the Flame at the Glass Volcano and welcomed all to join.
Students, however, brought cultural expectations with them. Rumblings began after Ivore's death, and when her lover Khethti also passed, the clash between men and women sundered her order. The men retained the Flame designation, and the women became the e ada sindo.
When the clash between men and women hit the tribal lands, women joined the e ada sindo before they could be expelled and the kankidon reverted to traditional sindarin ideas of who should join a martial art. The wealthy and noble eagerly regained control. While they allowed lower-class men to study the art, a watery attempt at honoring Ivore, they retained named ranks for their peers.

The Flame ranks follow what Ivore originally created. Each rank has a color and name association.
The Flame badge is worn by all who represent the Flame sindari. The color of the badge and the times the dragon's tail wraps around itself indicate the rank of the wearer.

Student Ranks
(all student badges are red)

• tail wrapped 1 time: udi kani
• tail wrapped 2 times: les kani
• tail wrapped 3 times yom kani
• tail wrapped 4 times: mes kani

Masters
(all master badges have the dragon tail wrapped around itself five times)

• yellow: va kani
• orange: ky kani
• dark red: nev kani
• white: vol kani
• blue: jeva kani

* kani is the general term for those who have reached master's rank but not achieved a named rank

Commoners disliked being cut from the ranks, and protests in aki n'di ori lands turned violent, often led by Ivore's grandchildren and great-grandchildren. To mitigate the clashes, the Glass Volcano kido, under the auspices of their i dekanjo kani, Sodi'kar, issued guidance that many other kidon felt obliged to take, considering the source.
He instituted Flame trials. Those who wished to become a ranked Flame needed to pass these trials. No stipulation on what they should contain accompanied his decree, though he listed what the volcano's kido implemented.
His guidance gave the eastern kankidon cover to conduct the trials as they saw fit.

Trials were a historical part of aki n'di ori sindarin, dating back to before the aki tribes were driven south of the Sea of Condioh by the Ga Iniria. Meant to promote the strongest, most intelligent practitioners, they became ways for those in power to retain control while eliminating their rivals, whether through terrible injury or death.

Backlash to the practice ebbed and waned, but after the Flame's incarnation and the growing demand that other sindarin allow the non-wealthy and women to join, trials became a staple of jealous men to destroy the talented commoners who rose above their status.

Vendakari

Three generations after the death of Ivore, more and more restrictions fell on the heads of aspiring practitioners. A young Flame student called Yorin’tari believed reverting to traditional restrictions insulted Ivore and represented everything she and the Flame Dragon fought against. He disliked being held back by a master who focused on his commoner roots rather than his fighting prowess, and once he reached mes kani, carried out a disruptive plan.
Before his master declared him ready, he demanded to take the Blue Flame Trial. The trial was a notorious death trap rather than a way to showcase ability, and no one since its creation had passed it.
As many masters in his kido thought him a threat, they agreed. They anticipated ridding themselves of his voice, and quelling further dissent in the dissatisfied students.

The Blue Flame Trial began in a room called the Ashes, then proceeded down a labyrinthian hallway with various obstacles, like crumbling floors, trigger plates and hot coals. Then the student reached the Red Mouth, a room with six doorways differentiated by Flame rank color.
To earn a ranked badge, practitioners needed to defeat the obstacles and reach the prize at the end of every sub-trial. Until Vendakari, the trials were held on separate days, which allowed the student to rest, but the masters overseeing Yorin'tari's bid forced him to proceed in order, from the Mastery Flame trial to the Blue Flame trial, in a single day.

Much to the masters' surprise, Yorin’tari navigated the Red Mouth and completed all six trials, becoming the first student since Khethti's death to achieve Blue Flame status rather than have it conferred.
The Flame wanted to punish his success, but the e ada sindo honored his achievement and named him jeva kani, Master of the Blue Flame. He took the name Vendakari, which meant Illumination, and founded a kido on the Lu a li al coast. His school attracted membership from all over the tribal lands.
His teachings stressed fair competition and honored Ivore's accomplishments by allowing whoever wished to practice the Flame art to join. Students left the other kidon to join his, and after suffering the drain of talent, the masters either changed their ways so their schools did not dwindle into nothing, or went extinct.
Commoners from other sindarin flocked to study under Vendakari, leaving their orders as sparse as a Flame kido. To survive, they, too, changed their ways, and by the time of his death, every martial order in the tribal lands had rid themselves of the noble-centric upper ranks and the fantastical trials that often led to death.

Vendakari was not silent about his trials, but despite the numerous contemporary references to what he said about his ordeal, no one identified where the Blue Flame trial took place. Assumptions of modern scholars place it somewhere around Hekara's Abyss, as his hometown and childhood kido rested in its shadow.
This makes sense, as several of the Flame masters were also dragonpriests for Lajaka, Ice Dragon of Lassa. Still, no Abyss dragonpriest writings speak of such a trial, which I find odd since it existed for over eighty years. It is also not clear if the Red Mouth was the only eastern seaboard place one could participate in a Blue Flame trial , or if there were others scattered across the aki n'di ori lands.

Dance of Flame

To honor Vendakari's lasting influence, modern Flame kidon celebrate his triumph over the Blue Flame trial during the Endless Birds lesser season. Each kido has a unique celebration, but the one most often attended by tourists and pilgrims is held in Likeda, the town of Vendakari's birth.
Likeda holds the Dance of Flame on Endless Birds Khanzioh 13. The local kido invites their neighbors and visitors to partake in a banquet resembling the honorary meal Vendakari received after defeating the Blue Flame trial.

The date and title are symbolic. Endless Birds is the season Vendakari faced the Blue Flame trial. The 'Khan' in Khanzioh means 'fire' in Daione, so refers to the Flame art. As he was said to move with the grace and agility of a dancer, 'Dance of Flame' honors that as well as the undulating flicks of fire.
Oddly, they ignore the fact that when Vendakari finished the Blue Flame trial, the banquet was the final insult; he, being too injured, could not enjoy the food prepared in his honor. His true victory celebration happened at the nearest e ada sindo enclave after he recovered.

Why the Likeda Flame have a sphere among their sacred relics is an interesting exercise in frustration. It makes sense for the dragon references, but the sphere seems the odd out, because neither dragon has one associated with them.
Some suggest it represents a dragonstone, but those are gems, not a large sphere.

In preparation for the big day, on Endless Birds Khanzioh 5, the Likeda Flame erect a relic stand beneath the awning to the entrance of the kido. The relics represent the six items Vendakari retrieved during his historic bid. Invited dignitaries, led by the i dekanjo kani, walk the relics from storage in the cellar to the stand and place the items on Flame-red cushions.
After the items are placed, younger students visit the local market and announce that viewing is open. They lead the curious visitors to the kido and impart the history of the celebration, while locals take a peek on their own schedules.
During this time, those who want to attend the banquet purchase seats. Merchants vie for premium spots, and the kido makes most of their yearly funds from the bidding wars. Ages five and up are welcome.
After an eight-day, the relics are moved from the front of the kido to the banquet tent, and placed on a platform behind the table where the i dekanjo kani dines.

The banquet begins at sunset, beneath a long tent dyed a brilliant red. Table settings reflect the Flame ranks, with dignitaries seated at the Blue tables and progressively less important people at the others.
The i dekanjo kani recites a short speech following traditional wording. Afterwards, guests retrieve food from tables along the side of the building, following seating order. The food includes the traditional items at Vendakari's banquet as well as popular modern dishes of noodles, fish, and various seasonings.
To end the meal part of the event, a Flaming Dragon Sneeze is served to those who drink alcohol, and a jatariki juice version to those who do not, like young children.
If you give the organizers an odd look at the name, you will not be served.

The Flaming Dragon Sneeze has a storied history. It is the first documented instance of an alcoholic mixed drink south of the Sea of Condioh, and was created by a student after a legendary martial competition.
All sindarin from across the aki n'di ori lands attended because Ivore and Kykini Cede brought a group from the Glass Volcano. The different orders wanted to impress the dragon with the strength of their practitioners.
One sindari, annoyed at Ivore's presence, insulted her within Kykini's hearing. The Flame Dragon 'sneezed', and that was the end of that.
It's a layered drink with dark Ven Valley beer on the bottom, a sweeter red river wine in the middle, and a golden liqueur made from healing grasses grown along the Kordi rini on top. For presentation, it's lit on fire and then served. I've been told it's tasty, but I've never indulged.

The historic banquet was meant for a noble's palate, and we have a recipe book owned by a Kathar di'omo collector that talked about the preparation of the foods and their significance.
The most important items were:

• sweet jatariki flower wine, that is not only red in color, but from Jhodi's favorite tree
• hu vari fruits, whose succulent yellow flesh represented the Yellow Flame rank
• salted alpine deer flavored with fireflower seeds, as the animal represents the Orange Flame rank
• red-finned sargin, an ocean fish that represented the Red Flame rank
• snow nuts, a crunchy, savory nut which flavored the sargin and represented the White Flame
• mimik berries, a mouth-puckering offering combined with honey, for an after-meal dessert, representing the Blue Flame

Once the meal is complete, the head of the kido presents each relic to the audience.
The dragon scale is bright red, representing Kykini Cede's flame-red scales and the general master's rank.
The dragon claw is yellow, representing Kykini Cede's name and the Yellow Flame. (note: Kykini Cede translates to Golden Shell, referencing the color of his magick, but because flames are 'yellow' and not 'gold', close enough)
The rhyolite is orange, representing the Glass Volcano and the Orange Flame.
The dragon fang is dark red, representing the bite of Justice and the Red Flame.
The knife is white, representing Lajaka's relic, the Ijakarana, and the White Flame.
The sphere is white and brown held together by blue, representing the landscape of Hekara's Abyss and the Blue Flame, the ultimate rank.

The most anticipated part of the event is the Dance of Flame, for which the celebration is named. Supposedly choreographed by Vendakari himself, three dancers from the kido move through the lifespan of a fire, from the collection of firewood, kindling and moss, to the lighting of the dry materials, to the highest flame, then to coals that slowly fade to ash.
Throughout the dance, obstacles, like rain, threaten to extinguish that which roars with life. Each time, the dancers return to an energetic Flame stance, overcoming even the most difficult trial.
Once the dancers overcome all obstacles, kani join them onstage and exhibit pre-chosen forms meant to attract awe and inspire the crowd. The kani wear elaborate costumes representing over three thousand years of Flame existence. Some styles attract giggles (especially those with hairstyles nearly as tall as the performer), some unease and resignation (those associated with the years of Jonna Empire rule).
At the end, the dancers repeat the collection of firewood, kindling and moss.

Music accompanies the dance. The competition to select the players happens in Red Leaves lesser season, during the kido's founding celebration. Each group has a distinct sound that they believe should accompany the dance, which means the songs change year to year, even if the dance does not.
The winning group works with the kido dancers over the next eight lesser seasons to make certain their music is timed perfectly with the dance moves. Together they decide on costume design, usually something that resembles ancient Flame uniforms.
On the banquet day, the musicians and dancers remain in a special performers' room until the time nears for the dance. They eat a light meal said to be recommended by Vendakari, and perform on a fireflower-bedecked platform.

While it's meant to be taken literally, the dance also represents the lifetime practice of a Flame warrior as well as renewal after life-altering difficulties--a perfect symbol for the time of year just after the cold and snows recede, when the birds return to the mountains.
To reflect this, after the dance ends, the performers hand out Flame-colored feathers to all in attendance. Unlike other aspects of the banquet, the feathers do not have a hierarchy of decoration; they all have beadwork and bright leather straps tied to the shaft, from which larger beads dangle.
The specific designs change year to year, making them sought-after collectors' items.

After the dance, the i dekanjo kani recognizes all Blue Flame ranked members, then a solemn ceremony, where the dignitaries carry the objects back into the cellar, ends the banquet.
Despite the late hour, the market remains open to cater to those who did not get enough to eat during the meal. The Treats, the largest food stall, makes a spicy fish and noodle dish with shaved fireflower roots that they only sell on that particular night; all customers who purchase it receive a wooden dragon carving with the year of their meal.
Most stalls and tents have décor matching the event, with elaborate flaming sculptures of the Flame and Ice Dragons being the most popular. Early bloom flowers come in next, with the bright petals on countertops, beckoning passersby.

Feasters wander through the stalls and tents, buying knick-knacks to remember the banquet. Some make plans with local guide companies to travel to the Guardians and visit one of the many altars that litter their slopes.
At corners, performers twirl fire and wielders show off their fire spells. Musicians fill the center square, and attendees drink, dance, sing, and gossip. Many a relationship begins during this drunken afterparty, and couples who remain together re-visit the celebration when the opportunity arises.
Stragglers remain until normal market hours begin, then make their way to their beds. Throughout the next three days, merchants sell Dance of Flame merchandise, then put the items away for the next year.

Pendarrin's Notes

For the curious, I've provided a few extra notes

Glossary

Hometown

E ada sindo

Master vs Expert

Note

• i dekanjo kani
  translates to "Master of the Flame". Refers to the headmaster of a kido, but also used to refer to the leading Flame master in a city
• kan
  translates to 'flame'.
  Of note: adding an -i at the end of words makes them a noun used to refer to a person; so va kani literally means 'Yellow Flame Person'. For translation purposes, no one adds 'person', they just say 'Yellow Flame'. This is common in reference to one's occupation (jivor/jivori, to heal/healer), though, as with all things language, there are many exceptions
• kankido
  translates to "Flame school"
• kido
  general term for a local school practicing a martial art. It's most often used to refer to the building where the practitioners meet
• sindari
  general term for a martial arts order

-n: makes noun plural
It's also worth noting, Catak follows the Archaic Daione way of italicizing nouns as the most important part of a sentence. Ostensibly a religious carry-over from Daione's mother language, Ciqi, in reality, Catak scholars wanted an easy way for the commoner to figure out sentence structure when they learned to read (yes, it's that classist).
It was never implemented uniformly, and modern practices do not italicize personal names. This can cause confusion. Keep in mind, if you're reading ancient texts, Vendakari's name will be italicized. In modern ones, it's not.

Ancient writers listed numerous places of Vendakari's birth, usually somewhere near where their patrons lived. Old texts found in the Lu a li al school say Liren Keda (modern Likeda) was his childhood home, and that the local kido conducted his Blue Flame trial in the Abyss.
This is important, as much of his myth is tied to Hekara's Abyss and Lajaka. Ancient and modern writers alike wanted to link him to both the Flame Dragon, creator of the Flame, and the Ice Dragon, the patron dragon of the aki n'di ori. Why? It added legitimacy to his accomplishment and emphasized that the tribes were a dragon-loved people.

E ada sindo involvement is downplayed by the Flame for obvious reasons, but Yorin'tari would not have become Vendakari without their support. The nobles would have assassinated him at the feast and claimed he died during the trial.
Vendakari said that an entire kido of e ada sindo awaited his exit from the trial, and stood as guards while the i dekanjo kani reluctantly awarded him the Blue Sash. They carried him to their healing quarters and nursed him back to health. Ivore's granddaughter, a very old woman by that point, first called him jeva kani and bade her sisters do the same.
The e ada sindo held a special place in his heart, and to this day, a celebration is held in their honor at his kido.

Ivore never used "i dekanjo" (master) in her designations. She used "i ana riav" (expert). The Flame nobles, once they took control, changed the reference because i dekanjo was a noble title for one who owned land. The word emphasized who they believed should fill the upper ranks of the Flame--themselves.
Now that I have spoken to Kykini Cede, I know how disgusted he is with the change. He thinks the human need to keep dragon-anything under control motivated the nobles. This is why humans refer to companions as dragonmasters; it blunts the concept of a large, uncontrollable beast bestowing dragon justice upon the unworthy, and places malleable humans in charge of that violence.

For these tabs, I used Stormbril's spoiler button tabs.