This Would Be Great For A Tea Party!

Honey, i lost the cat on the roof again!!!

hmmm

The greek prefixes we were forced to learn in high school is coming in handy

Observation #1: The prefix "a-" means "none", such as in "asexual", "apolitical" and "Atheism".

Observation: The word "unicorn" is a combination of "uni", meaning "one", and "cornus", meaning "horn".

Conclusion:

This is an acorn.

This is so true it hurts

lore mode

Me, trying to figure out how to say my name, but it's late so: tommorrow problem.

This is still so cool though

Updated: Kishite-Shabalic Script and a bit of the Kishic Language: Basics including an expanded list of nouns and verbs

I made this before but looking through it again I missed some things and made some mistakes, and so here is an updated version of this for y'all! As with the Kishite spoken language, the Kishic script descends from and is largely identical to the Shabalic script, thus the term Kishite-Shabalic. Kishite-Syllabic is one of three scripts used in Kishetal along with Kishic hieroglyphs (reserved for religious/cultic purposes) and the logographic Shetalic script, which has fallen almost entirely out of favour.

The Kishite-Shabalic script is syllabic, thus each symbol is representative of one syllable composed of a consonant and a vowel. In addition there are characters which serve as punctuation used to symbolize the conclusion of a thought, in similar fashion to the Latin "." and "?", and the presence of a proper noun or divine status. Though it should be noted that these are not always actually used.

Unlike the Shetalic script which is traditional formed using styluses pressed into clay, Kishite-Shabalic is typical written either through carving or the use of charcoal/ink.

Shetalic is shown below on the left with Kishite-Shabalic on the right, both say the same thing.

Keep reading for more linguistic babbling!

Vowels

As a general rule when transcribing the Kishite script, when two of the same vowel are put next to one another, they are treated as a single vowel, rather than elongated as we might see in English with words like book or meet or feat. Two different vowels, such as O and E, E and A, and so on, are almost never put directly beside each other. In the rare instances when this does occur the "stronger" of the two vowels will cover the other. The order of strength from least to greatest is as follows:

i-e-a-o-u

The vowels of the Kishite language are pronounced phonetically

Thus:

I as in sweet or pin

E as in egg

A as in palm

O as in coat

U as in tool

e.g. the substantive adjective "the Mighty" Urjali- + -ul (substantive ending) Urjaliul Urjaliul Urjalul (OOr-Jahl-OOl)

Special Note: One important differentiation between the Shabalic language and the Kishite language is that the Kishite language allows for the placing of multiple consonants in sequence. Take for example the Kishic name Ninma, in its original Shabalic form it would be Ninama (NI-NA-MA). Because of the fact that Kishite does have this trait, it has developed its own unique form of punctuation, the vowel drop. When placed below one of the syllabograms shown above, it cancels out the vowel, in essence rendering it mute. Ninma could alternatively be spelled using the formulation NI-IN-MA, similar to how Narul was spelled above, this is largely a matter of personal preference. The more traditional (Shabalic) form is often times considered more in keeping with nobility.

Sentence Structure

The Kishic language primarily follows a subject-object-verb structure.

Naru(u)l Nina(a)ma kimagiga(a)s Narul Ninma kimagigas. Narul Ninma carried. Narul carried Ninma.

Tamel kim(u)unur fabiguta(a)s Tamel kimunur fabigutas Tamel gates broke. Tamel broke gates.

Otilya (there is no -ia symbol in Kishite) Korithub luku ga. Otilya Korithub luku ga Otilia Korithia from is. Otilia is from Korithia

Enni Wi tuba chi Jahubur horu jawishaga The wind down the Mountain hard blows. The wind blows hard down the mountain.

Noun and Adjective Declensions

The Kishic language system consists of the following cases: nominative, genitive, dative, accusative, and possessive (the Shabalic language includes an instrumental case), and distinguishes between two numbers (singular and plural) and four genders, Masc/Neutral (undefined groups or individuals), Feminine, Inanimate, and Divine.

Divine beings such as gods and certain spirits as well as the Sun, Mountains, Rivers, and the Sea are always referred to in the Divine gender. Some monsters also fall under this category. (Water Bi (Inanimate), Lake Bi (Divine))

Objects which are not and have never been alive are rendered in the Inanimate gender. This can get confusing in some instances, for example while the word corpse Nahoku would utilize the masc/neutral form, the word bone, hashudi, would utilize the inanimate. Another example of this is the word Oli which can mean either blood or wine based on whether it utilizes masc/neut or inanimate declensions.

Not all inanimate objects are rendered into the inanimate. Words like spear shukala use the masc/neutral. This group typically consists of weapons and tools. The stem used will depend on the root word.

Plants as a rule are always rendered into the feminine.

Cities and countries are neutral.

Royal Titles have a specific declension.

A few examples of declension are given in the tables below.

Sample Verbs

Verb stems always end with -i. The exception to this is the verb to be, which rather takes the form of the conjugation, thus the first person singular indicative present sample or "am" would be wa.

Talk: Akki

Breathe: Ki

Eat: Ushki

Struggle: Nari

Sleep: Eshsi

Fight: Orishri

Hunt: Pabakazi (Literally Bow art(ing))

Dance: Irteti

Kiss: Mishuzi

Copulate (and the more vulgar equivalent): Seshiti/Tu(u)ki

More verbs will be provided below.

Verbal Conjugation

There are two conjugation groups within Kishite verbs, the ha/za/hi-conjugation and the wa/ya/wi-conjugation. Which conjugation is used is dependent on the verb in question, typically words with a Shabalic root use the wa -conjugation while words derived from native languages more often use the ha -conjugation.

Within the Kishite language there are two voices (active and medio-passive), three moods (indicative, subjunctive, and imperative), three aspects (perfective, imperfective/continuous, and simple), and three tenses (Past, Present, and Future)

The present tense can be identified by -i/-a/-u/-o, past by -as/-os/-us, and future by -ad/-id.

Indicative: Used for Stating facts and thus the mood of reality.

Active: The Subject is the agent of the verb.

Mediopassive: The agent acts as a reflexive agent of the verb (acting upon itself) OR the subject is the target of the verb.

Present Simple Active: Narul is hungry Past Simple Active: Narul was hungry Future Simple Active: Ninma will not be hungry Present Simple Mediopassive: Narul is accompanied by Ninma/ Narul cleans (himself). Past Simple Mediopassive: Narul was accompanied by Suru Future Simple Mediopassive: Narul will be accompanied by Mikrab Present Perfect Active: Narul has slept Past Perfect Active: Narul had slept Future Perfect Active: Narul will have slept. Present Perfect Mediopassive: Bop has been carried Past Perfect Mediopassive: Bop had been carried Future Perfect Mediopassive: Bop will have been carried Present Imperfective/Continuous Active: Narul is walking Past Continuous Active: The Deep Sun used to speak Future Continuous Active: Zatar will be fighting Present Continuous Mediopassive: Bop is being carried Past Continuous Mediopassive: Bop was being carried Future Continuous Mediopassive: Bop will be being carried

Subjunctive: Used for stating "unfacts", wishes and prayers, possibilities (may or might), hypotheticals, and opinions/judgements.

There is no Future conjugation for the Subjunctive, rather future events are expressed in the present through the use of may or might.

Additionally the Subjunctive is used for the following:

Jussive: used for suggestions and negative commands: What "should" or "should not" happen used only in the first person," we should leave/we should not leave" esh = should, na(e)sh = should not

Indefinite clauses: (if/until/whenever/whoever/however) ek = if, ekib = until, kowa(a)b =whoever, bowa(a)b = whenever, lowa(a)b = wherever, mowa(a)b = however

Purpose Clauses: "So that/ in order that" am = so that/in order that

Doubtful Assertions: "May not/Might not" er = may/maybe, na(e)r = may not, eb = might, nab = might not

Certain Future Assertions: "There certainly will..." erna = certainly (literally without maybe), na(e)rna = certainly not

Present Simple Active: We should run/ Narul wishes for rain Past Simple Active: Narul wished for rain Present Simple Mediopassive: If Ninma is stopped Past Simple Mediopassive: If Ninma was stopped Present Perfect Active: Narul has wished for rain Past Perfect Active: Narul had wished for rain Present Perfect Mediopassive: If Bop has been carried Past Perfect Mediopassive: If Bop had been carried Present Imperfective/Continuous Active: Narul is wishing for rain Past Continuous Active: Narul used to wish for rain Present Continuous Mediopassive: If Bop is being carried Past Continuous Mediopassive: If Bop was being carried

Imperative: Used for orders or commands/strong requests

Imperative is only conjugated in the second and third person singular or plural. Imperative is only used in the present and future, not for the past. Orders in the past are expressed as indicative. There are only Perfect and Imperfect Imperatives.

In the mediopassive form the imperative is translated as "Let them/you" for the first person of this the subjunctive is used "I/We should"

Present Perfect Active: Stop Future Perfect Active: You will stop Present Perfect Mediopassive: Let it stop Future Perfect Mediopassive: Let it be stopped. Present Imperfective/Continuous Active: Always stop Future Continuous Active: You will always stop Present Continuous Mediopassive: Let it be stopped (continuously) Future Continuous Mediopassive: Let it be stopped (continuously)

Additionally, the verbal system displays infinitives and participles in the present and past tenses.

Prounouns

There are four genders of pronouns; Masculine, Feminine, Neutral, and Divine. Objects with the Inanimate designation are given neutral pronouns. Only deities receive divine pronouns, other entities and places in the divine categorization will typically receive feminine pronouns, with the exception of celestial bodies which always receive masculine pronouns.

It is considered improper to address both royalty and deities with pronouns, as such there are no specific first or second person pronouns for the Divine category.

Articles

As with pronouns there is no "inanimate" article group, rather inanimate subjects are given masc/neut articles.

Stay Tuned for the ridiculously long Dictionary post that will be coming soon(ish)!

This post and the dictionary post are why, despite being back, I still haven't been all that active. I'll respond to a couple tag games tonight and I'll try to do more tomorrow. I'm still planning on doing the Korithian Recipes! Money is just tight at the moment so I'm waiting for paychecks!

If y'all notice any mistakes or typos in this, send me a message so I can fix them! Same goes for if you have questions!

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Anyone wanna here me info dump about the fictional city I'm worldbuilding?

I admire the dedication to keep track of 8 different royal lineages for a single city.

I really hope Akard isn't destroyed by his own paranoia.

OC Intro: Akard

Note: (Left) Akard as the Pabaket, (Right) King Akard

As promised, the last poll was a tie between Dati and Akard, I already did the intro for Dati, so now it's Akard's turn! As with other characters I'm going to try to avoid most spoilers, I don't think its too big of a surpirse to say that Hutbari is killed since that's what the entire story revolves around, so the events described in this intro will end there.

The new poll will be up soon!

Name: Akard (Written below in Kishite and its Apunian equivalent)

As a noble Karush is named in the traditional style of a Kishite noble (Click here to see more). He is named for his ancestor, King Akard "The Sailor". Akard was born into the line of Asher (Asherdul), however upon taking the throne of Labisa, he declares the start of a new line, The Line of Akard, Akarddul. He marks the 53rd monarch of Labisa and the beginning of the 8th royal line.

See the timeline of the rulers of Labisa below the cut!

Family

Father: The Deposed King Kurush (Dead)

Mother: Unnamed Apunian Servant Girl (Sanapi) (Alive)

Brother: Prince Hiru (Dead)

Uncle: King Hutbari (Dead)

Aunt/Ex-Stepmother: Unma (Dead)

Aunt: Tamyras (Dead)

Aunt: Saaket (Dead)

Aunt: Ladara (Dead)

Aunt: Duccarin (Dead)

Aunt: Zibatha (Dead)

Cousin: Bazus (Dead)

Cousin: Kota (Alive, Married in Apuna)

Cousin: Hiru (Dead)

Cousin: Unma (Alive, Married in Ikopesh)

Cousin: Ladaru (Dead)

Cousin: Asher (Dead)

Cousin: Sema (Alive, Married in Shabala)

Cousin: Fifina (Alive, Married in Apuna)

Cousin: Uridush (Dead)

Cousin: Ninma (Alive)

Homeland/Place of Origin

Born in the City of Nashawey, Apuna

Ethncity

Eastern Kishite (Labisian) and Apunian

History

Akard was born 27 years before the events of the story. His father, Kurush, was unseated from his throne through the machinations of his brother, Hutbari. Though Kurush was the elder brother, Hutbari's strength and charisma allowed him to forge strong alliances within the Labisan court, including with Kurush's own wife, Unma. These alliances enabled Hutbari to successfully seize the city, with his followers killing or capturing any nobles loyal to the old king.

When Hutbari, accompanied by the lords Farut and Haman and their soldiers, entered the royal chambers, they found Kurush’s son, Hiru, instead of Kurush. Despite being only eight years old and barely able to lift the ancient sword he held, Hiru fought with the bravery of a lion, reportedly even cutting down one soldier before his sword was taken from him. Though Unma begged for her son's life, Hutbari killed him. Hiru’s sacrifice was a distraction, allowing Kurush to be secretly carried away from the city. The shame of this decision haunted Kurush for the rest of his life.

Kurush was hidden in the cargo of a slave ship headed from Labisa to the coast and then transported to the Apunian city of Nashawey. Kurush hoped to gain the support of the Fapacha in reclaiming his throne, but the ruler of Apuna was not interested. However, out of a sense of hospitality, he allowed Kurush to stay in his palace and sent notice to Hutbari claiming that Kurush’s body had been presented to him, thus ending the search for the fugitive king.

Living as a permanent guest of the Apunian court, Kurush was showered with luxury and opulence but suffered greatly. His illness, Asherdul's Bane, worsened, disfiguring him. He refused to learn the Apunian language and was hostile to the servants. In an attempt to lift his spirits, the Fapacha sent him many beautiful men and women, hoping he would take one to wed. However, Kurush showed interest in none except Sanapi, a peasant girl fluent in the Kishite tongue. Akard was the result of a single drunken night between Kurush and Sanapi. Afterward, Kurush disregarded her and ordered her removal from his chambers.

Kurush never saw Sanapi again and didn't think of her until a servant brought a young child before him. The child, named Rebru by Sanapi, was two years old when he was found half-drowned in a decorative fish pond. Wearing rags, the boy began to babble his father’s name, Kurush, which Sanapi had taught him. At the Fapacha's urging, the child was brought before Kurush. Initially, Kurush shunned the child and attacked the slave who brought him. For his safety, the child was taken away from his maddened father.

That night, after many bowls of Apunian beer, Kurush had a dream. He saw a great king, dressed in lion’s skin, standing tall as a cedar tree before the walls of Labisa, driving darkness away with bow and spear. Beside this great king stood another, burning with a wrathful fire. Kurush believed this vision, sent by the sun god Re, showed him retaking Labisa with his son by his side.

Upon waking, Kurush called for his son and declared that the savior of the Kishites would not bear an Apunian name. He renamed the boy Akard, after Akard "The Sailor," the Drowned King. Kurush ensured Akard was well-educated. By four, Akard was bilingual in Apunian and Kishite. By five, he was learning to use a bow; by six, to ride a chariot. Kurush also taught his son about the great kings of old, Tamel the Mighty and Nasib the Lion, instilling a deep hatred for Hutbari.

At 14, with Kurush’s eager approval, Akard traveled with the Fapacha's soldiers to the deserts of Pyria, driving the chariot of Apunian general Batkhet. Over the next decade, Akard, known as Akarat to the Apunians, earned renown fighting the tribes of Pyria and the kingdoms of Namut. His charisma and bravery won him much love from the troops, though it also earned him the ire of old-blood Apunian commanders who saw their men fawn over the young upstart.

Kurush maintained contact with informants in Kishetal, hearing of Hutbari's failings. He formulated a plot to retake his kingdom, supported by Barunaki, ruler of the city of Bur, a vassal of Labisa. However, Kurush's failing health made this plan seem increasingly unlikely. At 23, Akard led his first battalion against the Namutian prince Qirush, capturing him despite being outnumbered. For this victory, Akard was given the noble title Pabaket, a Mouth of the Fapacha.

Around this time, Akard began showing symptoms of Asherdul's Bane. His father, now almost entirely bedridden, was mentally and physically deteriorating. Kurush had neglected to tell Akard the nature of their family curse, until then. Knowledge of his terrible affliction, and the thought of sharing his father’s fate, lit the fires of ambition and intensified the feeling of righteous fury within him. Shortly after Akard’s 25th birthday, Akard, in an act of mercy, killed his father by strangling him, disguising the evidence among the sores on Kurush’s throat.

Akard reached out to his father's contacts in Kishetal, winning their favor with his fire and fervor. He swore to avenge his father and wipe Hutbari's line from Labisa, promising to bring a new, greater line to Labisa. He even sent messengers to the roving tribes of Makur and the Sea Lords of Ikopesh.

With the Fapacha's blessing, Akard boarded a ship to Kishetal, carrying his father's ashes in a satchel of lion skin. Hutbari welcomed the venerable Pabaket into the throne room, unaware that the handsome young Apunian diplomat before him was not only his nephew but also his doom.

Appearance

Akard is a man of average height with a broad chest, narrow waist, and a fit physique. His arms and chest are marked with the scars of battle. When he first arrived in Labisa, he concealed the sores on his skin with makeup to prevent Hutbari and his family from discovering his true nature. His features and hair resemble those of his Kishite father, but he has the terra cotta-colored skin of his Apunian mother. His hazel eyes are framed by long eyelashes. While living among the Apunians, he adorned himself with their decorations, painting his eyes and face gold and blue, and combing sweet-smelling oils through his beard and hair.

His handsome features will one day be marred by the ravenous spread of Asherdul's Bane.

Personality

Akard is charismatic and passionate. His actions and thoughts are driven by his ambitions. He has a strong sense of justice and of honor and will pursue these alongside his ambitions, his dreams of creating a better Kishetal, to terrifying lengths. When he wishes to, he carries an aura and power which draws people to him.

He can be kind and empathetic, a gentle and good ruler, however ultimately history will remember him as a conqueror.

Though usually reasonable, he is driven the fear that his escaped cousin, Ninma, may one day act against him, taking revenge against him as he did against Hutbari. For this reason, he obsesses over the fugitive princess.

Gender/Pronouns

Cis-man He/Him

Sexual Orientation

Straight

Relationships

Akard is close with his men. He acts as a sort of father figure to the warrior, Zatar (though whether Zatar also views their relationship like this is uncertain). He falls in love and in time is married to the seer, Zenit, once a slave of his uncle Hutbari.

His relationship with his family is absolutely terrible, after all he is responsable for the deaths of all but the runaway Ninma and those whose marriage had taken them out of the circle of Kishite influence

Favorite Color

Cyan

Favorite Food

Menam-hewud, a traditional Apunian stew made primarily of beef and onion

Biggest Fear

That the progress and prosperity he has brought to the people of Labisa will be destroyed, either by inner turmoil or Ninma's revenge.

Sage?

No

Literate?

Yes

Excerpt

Context: Akard confronts the oligarchic rulers (The Bidani) of the city of Chibal

" I did not come to this city to hear a greasy merchant babble about why they thought it appropriate to waste my time." Akard barked.

Wadikir dropped to his knees to grovel.

" I didn't mean to offend, Great King. Please forgive me." He leaned forward to kiss Akard's feet.

" Don't touch me, rat."Akard snarled, kicking at the merchant's face. "It seems obvious that incompetents rule this city. As recompense for your wasting my time, I will be taking this city and your heads." He announced coldly. 

This caused the other Bidani to protest loudly.

" You can't do that! There is an agreement that the heads of the cities may not kill each other. You know as well we do. You would be breaking a trust between the city states."

Akard shook his head." That applies to kings, my friend. You are not kings. And besides, who would enforce that agreement? What Kishite king cares so much for your lives that they would rush to condemn me, and who would have the might to do so?"

" We'll have you killed before you even reach the docks! Guard!”

One of Bidani’s guards stepped forward, brandishing his spear threateningly. There was a flash, a spray of red, and yelp of terror from the watching Bidani. The guard collapsed as Zatar pulled the spear from the man’s gullet with a soft squelch. Most hadn’t even seen the spearmaster strike The other guards who had started to move to stand next to their companion tripped over one another in their effort to distance themselves from the spearman. 

Akard chuckled dryly. " A valiant effort, but fruitless. If you did by some twist of fate manage to kill me and my friends here, my men waiting outside the walls would still take this city and slaughter each of you. Whereas if I lead the attack perhaps, just perhaps I'll have a change of heart and decide to spare you, perhaps."

" And if we surrender now?"

" I'll have you all executed, as is deserving of those who would abandon their posts so readily. Good day, see you all again soon."

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Splash

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something that I wrote to flesh out my worldbuilding, and that I'm really proud of! so here

A failed experiment

A historical documentation essay by Lady Xanthe Nylia- 208

While most people know that fisicana magic is banned in public sectors by the crown, the reason as to why is unknown. Using the testimony of a very dear friend of mine (which will be published in a separate article) and deep research into the royal library, I plan to bring to light why this powerful, and seemingly benign magic has been banned. It starts with experiments, and those experiments started with dragons.

Dragons are a race of creatures that can be described in many ways, majestic, powerful, existentially terrifying. To most people, very, very dead. Dragons had been hunted to extinction by elves a millennia ago, Their heads were used as a symbol of status and power, Their scales and fur were woven and stitched into royal finery. The traditions of hunting dragons had existed for centuries, and it wasn’t sustainable.

Thus, dragons were reduced to mere myth, the only things left of them being the stories written down in journals, and the various trophies that were collected over the years.

This was not an acceptable concept to some people. These people were of unsound mind and believed themselves to be gods. You could see why they thought that way, with their talent for fisicana magic giving them the ability to manipulate the forms of others to their own will.

These people, called the sallow mages, quickly grew in infamy. They were the whitewashed ghosts of the night that parents warned their children about at bedtime. Stories of the sallows spread through small towns like the warning winds of an upcoming storm.

These stories consisted of kidnappings, torture and brutal murder. However, there were still rules put forth in order to avoid the sallow mages; be home before dark and never walk alone.

The vault was what the sallow mages called their workspaces, all of them being connected by isolated and heavily protected tunnels. The actual workspaces were found by the militia in several coastal cities between Trigid and Vulre. The individual vaults contained dozens of holding cells, each of them were full. Each holding cell held 2-3 individuals, all hosting draconic features.

Some prisoners didn’t have that many unnatural changes, just elongated dragon ears and smooth spikes. Some prisoners had a moderate amount of features, with feathered frills, scaly backs, webbed fingers, or the majestic and powerful wings of air dragons and fire dragons. A few prisoners, however, were horrifically changed. 

They had the vertebrae of their spines pulled apart, and their skin stretched in order to accommodate the large size and many legs of the earth dragons. A few fire dragon hybrids had jaws that were more scar tissue than flesh, due to repeatedly biting into their own mouths with their fangs due to their inexperience and lack of control. One air dragon hybrid had their legs permanently fused together as if someone pasted the inside of their legs with glue and stuck them together. They didn’t receive wings, leaving them to crawl on the ground like a snake, ripping out patches of their newly grown feathers and exposing raw, incredibly sensitive skin.

The examples I listed above were the result of repetitive use of the fisicana  magic. The repeated molding and reforming of the prisoners' bodies had left them brittle, causing them to (metaphorically) break. The transformations were no longer stable, and the more extreme the transformation, the more volatile it was. They fell apart, leaving the prisoners half formed amalgamations of dragons and humans that were in long term, crippling pain.

After the “Vault” was found on the 39th of Grecis 201, most of the newly created dragon hybrids were offered physical therapy to undo what the sallow mages did to them. Some took the offer, others kept their changes and learned to live with them, however, those few with drastic changes had no choice in whether or not they wanted to keep their changes, out of fear that any more tampering would damage their bodies further.

These famous Dragon Rebirth experiments are the reason the crown heavily screens and restricts mages that use the fisicana branch of magic. These insane Sallow Mages took an innocent, and sometimes even helpful, tool and turned it into an instrument of horror. 

If i we're a qualified psychiatrist, yes. Im not, but i could still give you drops of coffee

would you still prescribe me stimulants if i was a worm