Author Topic: Tára Arda Tuluvawa Nórë  (Read 14185 times)

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Offline Arda Tuluva

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« Last Edit: May 06, 2018, 04:22:25 PM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #1 on: September 15, 2017, 01:33:37 PM »

Tára Arda Tuluvawa Norë

Official Name: Arda Tuluvan Empire (Tára Arda Tuluvawa Norë, lit "The Sublime Arda Tuluvan State)
-Empire of the Great Tercenë (Valanië Alcarinquë i Tercenëo)

Form of Government: Enlightened Absolutism by the Mandate of Heaven (Calacarëstimanë Illitúrë i Axan Menello); unitary meritocratic Single-party state with great deference to the sovereign.

Capital City: Imladris

Motto:
Castanen var Macilnen (By reason or by sword)- State Motto;
Maranwë panta! (Destiny unfolds) - Party Motto

Sovereign/Head of State: Autárimë Emperor

Head of Government (Consul & Supreme Chancellor): Inglor Inglorion Anordradil

Population: 420,709,560


Twelve Largest Cities:Life Expediency: 92.3 years (96.5 years for women, 88.1 years for men)

Human Development Index: 0.974

Currency: Tokken (Ᵽ), slit into 144 reli (ɳ)

Gross domestic product: $8,722,150,597,920
-GDP per capita: $20,732

National Anthem: Lindë o Altarinquë Sérë (Hymn of Supreme Harmony)

Dynastic Anthem: Lindelë Eldamo a Yéldë o Menel Airataryanya (Song of Devotion to the Daughter of Heaven - Our Holy Sovereign)

Military Anthem: Vanda o Uru ar Menel (Oath of Fire and Heaven)

Time Zone: UAT (Uniformity to the Arcalcassë Palace Standard Time)

Date format yyyy/mm/dd
yyyy (name of month) dd [When written in Tengwar][1]
dd (name of month) yyyy [written in Latin alphabet]
dd/mm/yyyy (Gregorian Calendar in Latin alphabet)
yyyy/mm/dd (Gregorian Calendar in Latin Alphabet)

Drives on the: Right

Calling code: +88

Internet TLD .AT


National Symbols:
Spoiler: show

Imperial Coat of Arms


Imperial Flag


Symbol of the Imperial Government


Military Banners

Flag of the Arda Tuluvan Imperial Army


Flag of the Arda Tuluvan Imperial Navy


Flag of the Arda Tuluvan Imperial Air-Force


Flag of the Martial Dragon Guard


Governmental Flags & Seals

Symbol of the Grand Secritariat


Symbol of the Imperial Censorate




Flower(s):
Laurinalótë - Yellow chrysanthemum (Dendranthema grandiflora);
Calwarin - Peony (Paeonia suffruticosa);
Perenótë - Lupine (Lupinus perennis)

Tree(s):
Meletyataulë - Paulownia tree - (paulownia tormentosa)
Taul'ninquë (taulë) - Arjuna Tree (Terminalia arjuna)

Fruit: Melmarin - Lychee (Litchi ardaensis)

Animal(s):
Alta mëoimorco - Giant Panda (Ailuropoda melanoleuca);
Hlócë Valanieva - Five-clawed Imperial Dragon (Draco ardaensis)

Bird:
Culdarië nosturi - Red-crowned Crane (Grus ardaensis);
Cúnë Halatirno - Crested Kingfisher (Megaceryle lugubris);
Ainammalë - Imperial Phoenix (Phoenix ardaensis)

Etymology:
The name of Arda Tuluva stems from Arda: (archaic) civilization, realm, kingdom, and world. Tulu: (archaic) middle or center. -va has many possible meanings, such as “of the”, “from”, it can make the word possessive or make it a demonym . Thus, Arda Tuluva can translate to “Center of the World”, “Center of Civilization”, "Central Kingdom" or “Middle Kingdom.”

In Arda Tuluva there are two words that translate to empire: Valanië and Altarnië. The former is used exclusively in reference to Arda Tuluva, the ladder for foreign empires.

Valanië from vala: divine authority or power and anië: (archaic) domain, territory
Altarnië from alta: big, great in size and aranië: kingdom



 1. Numbers in Tengwar are read and written right to left, as apposed to their letters which is read and written left to right.
« Last Edit: June 15, 2018, 11:53:43 AM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #2 on: September 15, 2017, 01:37:59 PM »
Government and Ideology


Within the Empire all political parties are banned except for the Marduuk Party. The world Marduuk stems for archaic Quenya roughly translating to "a house to abide in triumph." The formation and creation of the Marduuk Party at the beginning of the Tercenë Dynasty was to combat factionalism - which was a driving force that brought an end to the previous dynasty: Vildimë (1125-1708) - and foreign political ideologies from corrupting the state. The Marduuk Party has created very little "new" ideologies but has maintained the meritocratic system, as well as re-enforced past concepts and has garnered a fruitful and stable society, known as a utopian vision of "Great Unity".

The notion of the "Great Unity" first appeared in the Book of Rites, one of the Istari classics. According to it, the society in Great Unity was ruled by the public, where the people chose men of virtue and ability, and valued trust and harmony. People did not only love their own parents and children, but also secured the living of the elderly until their ends, let the adults be of use to the society, and helped the young grow. Those who were widowed, orphaned, childless, handicapped and diseased were all taken care of. Men took their responsibilities and women had their homes. People disliked seeing resources being wasted but did not seek to process them; they wanted to exert their strength but did not do it for their own benefit. Therefore, selfish thoughts were dismissed, people refrained from stealing and robbery and the outer doors remained open.

This concept is central to Marduuk ideology and it is their main goal to bring about "Great Unity"; therefore, education, welfare, and social policies are paramount within the Arda Tuluvan state. It is their goal to create and govern this Utopian society of Great Unity; which encompass two important aspects: Harmonious Society and a Moderately Prosperous Society.


Harmonious Society
Harmony is a central concept in Arda Tuluvan philosophy, especially by the Istari. It is a social ideal that governs not only family and interpersonal relations but also those of the rulers and the ruled. In the Istari classics, the pursuit of social harmony does not mean absence of conflicts and disagreements and there is even room for loyal opposition. Later interpretations, however, tend to put emphasis on order and stability, which minimizes social disparities and conflicts.

The concept of harmony in Arda Tuluvan culture comes from music. During the Second Dynasty, discussion of music flourished under Minda-Rúcina and the school of thoughts he created, the Istari caste. The Istari played a key part in the formulation of the earliest form of Arda Tuluvan music, Lín. Lín music illustrates the concept of harmony through its techniques such as the level of pressure and the speed of tempo, which symbolize the narsil - which is narin and sila, known also as yin and yang - and the different temperature in the four seasons. The moderate unison of sounds maintains the perfect order and managing these opposing elements into a moderate piece of musical work is considered the best sound. Furthermore, one of the most influential works by Elemmírë Lindarine (otherwise known as Book of Music), reads, “When the early rulers formed the rituals and music their purpose was not to satisfy the mouth, stomach, ear and eye, but rather to teach the people to moderate their likes and hates, and bring them back to the correct direction in life.”

Music, under Istari concepts, has the power to transform people to become more civilized and the goal of music is to create balance within individuals, nature and society. Leading people “back to the correct direction in life” not only signifies the guiding role of music, but also emphasizes on the power of the rulers, “The correct ‘mood’ was set by the chief of state, the emperor, the son of Heaven.” The power of the rulers reflects a fundamental theme in Arda Tuluvan civilization.

The State, or the ruling government, has the special role of taking care of the people; however, what distinguishes the Arda Tuluvan ruling government from other ruling governments is the respectful attitude of the citizens, who regard the government as part of their family. In fact, the ruling government is “the head of the family, the patriarch.” Therefore, Arda Tuluvans look to the government for guidance as if they are listening to their parent who, according to Arda Tuluvan tradition, enjoys high reverence from the rest of the family. Furthermore, “still another tradition that supports state control of music is the Arda Tuluvan expectation of a verbal ‘message.’” A “verbal message” is the underlying meaning behind people’s words. In order to get to the “verbal message,” one needs to read into words and ask oneself what the desired or expected response would be. The Arda Tuluvan tradition of reading into words makes it easier for the government, or “the father,” who possesses more attention and respect, to pass down its wishes through songs.


Moderately Prosperous Society
The vision of a Moderately Prosperous Society was first introduced 3000 years ago which advocated that most people are moderately well off and middle class, and in which economic prosperity is sufficient to move most of the population in Arda Tuluva into comfortable means, but in which economic advancement is not the sole focus of society. Explicitly incorporated into this concept is the idea that economic growth needs to be balanced with sometimes conflicting goals of social equality and environmental protection. This was especially achieved during the Anwavë Dynasty (761-1032) when the Vehtelari Caste was merged with the Vancori Caste (see Caste System for greater details).

In present day Arda Tuluva a Moderately Prosperous Society has been achieved and thus it is the goal of the ruling government to maintain the prosperity with their special attention to social policies in welfare and education.




The Arda Tuluvan Imperial Government

The Consul (Varcóro)[/size]
The Consul is the head of the government of the Empire as well as the nominal head of state as representative of the Arda Tuluvan Celestial Emperor, currently the Autárimë Emperor. The Consul is appointed personally by the Emperor.


The Party Congress (Lerendi Vantalessë)
The Party Congress meets every six years in the capital to discuss the course of the economy, policies, military, and programs within the Empire. During the Congress the delegates decide the next course of each Six Year Plan. It is also the organ of rubberstamping, propaganda, and dissemination of the decisions of the High Assembly. The deputies of the Congress are elected by party members.


The State Council (Nórië Hostanë)
The State Council meets three times a year. Between meetings it is guided by the Presidium that meets weekly. The State Council includes the Consul, the Deputy Executor, three Secretariat Chancellors, six other state councilors (one of whom serves as Secretary General of the State Council, and three of whom concurrently serve as ministers), as well as each head of the key ministries, bureaus and offices of the Arda Tuluvan Empire.

Each chancellor oversees certain areas of administration. Each State Councilor performs duties as designated by the Consul. The secretary-general heads the General Office which handles the day-to-day work of the State Council. The secretary-general has relatively little power and should not be confused with the Executor of the Marduuk Party.

The State Council and the Marduuk Party  are also tightly interlocked. With rare exceptions, State Councilors are high-ranking members of the Party. Although, as Party members, they are supposed to follow Party instructions, because they tend to be senior members of the Party they also have substantial influence over what those instructions are. This results in a system which is unlike many single-party nations in which the Party effectively controlled the State. Rather, the Party and State are fused at this level of government. The members of the State Council derive their authority from being members of the state, while as members of the Party they coordinate their activities and determine key decisions such as the naming of personnel.


The Presidium (Orela'máhan)
The Presidium meets weekly to discuss the state of affairs of the Empire. The Presidium includes the Consul, the Deputy Executor, three Secretariat Chancellors, six other state councilors (one of whom serves as Secretary General of the State Council, and three of whom concurrently serve as ministers).

It has the constitutional authority to modify legislation within limits set by the High Assembly, and thus acts as a de facto legislative body. It is led by a proconsul, Arda Tuluva's top legislator, who is conventionally ranked third in Arda Tuluva's political ranking system and generally fills the position as First Chancellor of the Grand Secretariat, after the Consul and Executor, which is usually one person.

The Presidium also has the power to interpret the laws of the Empire, including its constitution. In contrast to other countries in which stare decisis gives the power of both final interpretation and adjudication to a supreme court, within the Empire constitutional and legal interpretation is considered to be a legislative activity rather than a judicial one, and the functions are split so that the Presidium provides legal interpretations while the Supreme Court of Justice actually decides cases. Because an interpretation of the Presidium is legislative in nature and not judicial, it does not affect cases which have already been decided.


The Grand Secretariat (Alta Tecarnassë)
The Secretariat is nominally a colossal meritocratic coordinating agency that delegates the bureaucracy of the imperial government. It also manages and oversees the Imperial examinations.

As the central administrative and coordinating organ of government, its main functions are to formulate administrative measures, issue decisions and orders, and monitor their implementation; draft legislative bills for submission to the High Assembly or its Standing Committee; and prepare the economic plan and the state budget for deliberation and approval by the Party Congress.

Secretariat civil service officials are classified into six grades each grade subdivided into two degrees, in ascending order:

Deputy First Grade - Secretary First Grade (Háno Minya Tyellë – Tecarno Minya Tyellë)
Deputy Second Grade - Secretary Second Grade (háno Attëa Tyellë – Tecarno Attëa Tyellë)
Deputy Third Grade - Secretary Third Grade (Háno Nelya Tyellë – Tecarno Nelya Tyellë)
Senior Deputy - Senior Secretary (Enwinalda Háno – Enwinalda Tecarno)
Senior Deputy Secretary - Grand Secretary (Enwinalda Háno Tecarno – Alta Tecarno)
Chancellor - Grand Chancellor (Mandéran – Alta Mandéran)


The Secretariat High Assembly (Ingalesta Tecarnasso)
The High Assembly is an unicameral legislative body comprised of 2,998 delegates appointed by committee review from within the Grand Secretariat.

2998 seats: Imperial Marduuk Party

With 2,998 members in 2017, it is the largest parliamentary body in the world. Under Arda Tuluva’s current Constitution, the High Assembly is structured as a unicameral legislature, with the power to legislate, the power to oversee the operations of the government, and the power to elect the major officers of state. The Secretariat High Assembly and the National Committee of the Imperial Political Consultative Conference, a consultative body whose members represent various social groups, are the main deliberative bodies of Arda Tuluva, and are often referred to as the Attahostar (Two Assemblies).

The High Assembly is appointed by Committee Review for a term of six years. It holds annual sessions every spring, usually lasting from 10 to 14 days, in the Great Hall of the People. The High Assembly's sessions are usually timed to occur with the meetings of the Political Consultative Conference, and these annual meetings provide an opportunity for the officers of state to review past policies and present future plans to the nation.

There are mainly four functions and powers of the High Assembly:

1. To amend the Constitution and oversee its enforcement

Only the High Assembly has the power to amend the Constitution. Amendments to the Constitution must be proposed by the Presidium or 1/5 or more of the High Assembly deputies. In order for the Amendments to become effective, it must be passed by consensus from tge deputies.

2. To enact and amend basic law governing criminal offences, civil affairs, state organs and other matters

3. To elect and appoint members to the central state organs

The High Assembly appointa the Proconsul, First Minister, Secretary-General and other members of the State Council and many other crucial officials to the central state organs. The High Assembly also has the power to remove the above-mentioned officials from the office.

4. To determine major state issues

This includes examining and approving the report on the plan for national economic and social development and on its implementation, report and central budget, and more.

The drafting process of legislation is governed by the Organic Law of the High Assembly (1982) and the High Assembly Procedural Rules (1989). It begins with a small group of Grand Secretariat officials, often experts, who begin a draft. Over time, this draft is considered by larger and larger groups, with an attempt made to maintain consensus at each step of the process. By the time the full High Assembly or State Council meets to consider the legislation, the major substantive elements of the draft legislation have largely been agreed to. However, minor wording changes to the draft are often made at this stage. The process ends with a formal vote by the Presidium of the State Council or by the High Assembly in a plenary session.

The High Assembly mainly exists to give legal sanction to decisions already made at the highest levels of the government. However, it is not completely without influence. It functions as a forum in which legislative proposals are drafted and debated with input from different parts of the government and outside technical experts. However, there are a wide range of issues for which there is no consensus within the Party and over which different parts of the party or government have different opinions. Over these issues the High Assembly has often become a forum for debating ideas and for achieving consensus.

In practice, although the final votes on laws of the High Assembly often return a high affirmative vote, a great deal of legislative activity occurs in determining the content of the legislation to be voted on. A major bill such as the Securities Law can take years to draft, and a bill sometimes will not be put before a final vote if there is significant opposition to the measure.


The Imperial Political Consultative Conference (Vildosëa Pëanta Omentielva Valanieva)
The IPCC is a political advisory body in the Arda Tuluvan Empire. The organisation consists of Secretariat delegates from a range of political, scientific, and economic expertise and organisations, as well as military members. The proportion of representation of the various entities is determined by established convention, negotiated between the parties.

The Last Plenary Session of the IPCC had 2673 delegates:


360 seats: Imperial Marduuk Party (Valanië Marduuk Lerendi)
320 seats: Central Imperial Military Commission (Endëa Condorië Anvoronië Valanieva)
300 seats: Scientific Advisory Commission (Ingolëa Pëantë Anvoronië)
285 seats: Environmental Protection and Conservation Initiative (Tarwapalúrëa Varnë ar Erharanë Astuvëanë)
256 seats: Imperial Assessment Commission (Viltocarëa Anvoronië Valanieva)
198 seats: Agrarian Union Association (Olvamëa Ertanië Lerendi)
186 seats: United Association of Business and Economic Ventures (Ertanë Otornië Samnarë ar
Nórarwëa Rimniro)

174 seats: Congress of Nationalities (Vantalessë Nórëavarion)
162 seats: Vahtelari Congressional Union (Vantalessëa Ertanië Vahtelarion)
162 seats: Veurari Congressional Union (Vantalessëa Ertanië Veurarion)
100 seats: Avara Society (Avara Ólëo)
74 seats: Voronwë Conclave (Voronwë Quindesta)
62 seats: Marduuk Youth League (Marduuk Láranë Vínëo)
34 seats: Tercenë Dynastic Imperial Representation (Aina'Hilyalë Oseratehnar)


The Censorate (Tocelnassë)
The Censorate is high-level supervisory agency of the centralized bureaucracy and is directly responsible to the Throne. The censors are "the eyes and ears" of the emperor and checked administrators at each level to prevent corruption and malfeasance. Generally speaking, they are feared and disliked, and have to move around constantly to perform their duties.


Supreme Court (Arata Paca)
Supreme Court is the main investigative arm of Imperial Justice which works closely with the Imperial Security Bureau and the Ministry of Justice. Supreme Court has sweeping jurisdiction across the Empire.


Valandúri
The Valandúri is a police agency with wide jurisdictional authority. It is their task to combat dissent and corruption in all aspects of the Empire: from the highest levels of the government and military to local government and organizations, counter-intelligence, and supervision over the populace.


Tal'Andur
The Tal'Andur is an elite police force of Arda Tuluva who work to capture, interrogate, and imprison political dissidents. The organization was founded during at the beginning of the Tercenë Dynasty with the aim of "protecting the cultural heritage of Arda Tuluva", effectively protecting the Empress's interest against subversive individuals and groups.


Umbarëa Hall
Umbarëa Hall is a monastery in the Holy Oronruan Mountains tasked with divination, astrology, and other esoteric knowledge. The Hall compiles lists of persons of interests and celestial movements. Overseers of Umbarëa Hall work throughout the Empire to read and divine the omens and portents pertaining to astrological events, stars, and planetary readings.



Judiciary Conclave
The highest court is the Imperial High Court of Justice, which currently consists of thirteen Grand Judicators. The court deals with matters pertaining to the Imperial Government, disputes between provinces, and interpretation of the Mandate, and can declare legislative or executive action made at any level of the government as undermining the Mandate, nullifying the law and creating precedent for future law and decisions. Below the Imperial High Court are the courts of appeals, and below them in turn are the district courts, which are the general trial courts for Imperial Law.

Judge Magisters the chief arbiters and enforcers of Imperial Law. Presently their are twelve Judge Magisters and have supreme judicial authority and a license to execute. The Judge Magistry adhere solely to the Imperial Court, though technically have the authority to arrest and try any member of government those in the highest echelons of power, ie the Executive Council, must first be brought before the Rithil-Anamo for trial, if found guilty the subject then must plea to the Empress for final justice.

If a citizen is in court he or she may choose to be defended by an Advocate and will appear before either one, three, nine, or thirteen Judicators and two People's Assessors, which are ordinary citizens. Procurators are barristers, attorneys, for the Throne and/or for the State. The Judicators and the two Assessors will hear the case, whatever it may be, give the appropriate judgment or sentence to as they see fit. A citizen can be tried unlimited amounts of time for the same crime. If a citizen is a repeat felon he/she is executed for disturbance to the greater good and for corrupting the harmony of the society of Arda Tuluva.
« Last Edit: May 06, 2018, 04:23:49 PM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #3 on: September 15, 2017, 01:51:50 PM »
Presidium (Orela'máhan)



Inglor Anordradil

Consul of State
Supreme Cordon of the Empire
Executor of the Marduuk Party


Eruvaryar Mehtarecárinë

Proconsul of State
Deputy Executor of the
Marduuk Party


Cormarë Vercatauronámë

First Minister
Grand Chancellor of the Grand Secretariat


Almarë Celvandarenilmë

Proconsul of the Presidium
Chancellor of the Grand Secretariat


Ohtatyáro Artuneliëracarmë

Secretary-General of the State Council
Chancellor of the Secretariat


Ninquië Sailáquettón

State Councillor
Chancellor of the Secretariat


Wensicia Hedikai

State Councillor
Minister for Popular Enlightenment


Erunno Nólmericarmë

State Councillor
Minister of Sciences & Technologies


Éde Volwelāliar

State Councillor
Minister of the Interior


Rimbener Ohtarelincárë

State Councillor


Veantirmë Minquëasta

State Councillor


Maeglin Eledhwen

State Councillor
« Last Edit: May 06, 2018, 04:24:22 PM by Arda Tuluva »

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Re: Tára Arda Tuluvawa Nórë
« Reply #4 on: September 15, 2017, 01:59:41 PM »
State Council (Nórië Hostanë)
(sans Presidium. Note: All members of the Presidium are also delegates of the State Council)



Veryandil Eldahostenë

Minister of Law & Order


Vardamir Vandilorin

Minister of War


Níramarë Fanyáremótar

Grand Inquisitor General


Amírë Lindelohtarë

Minister of the Enviroment


Fingolfin Calafalas

Minister of Foreign Affairs


Claritia Eärfalas

Director of the Imperial Security Bureau


Aeglar Silmeránírë

High Minister of Culture


Aldaris Cememmótaramë

Minister of Justice


Pityallë Cúmehtarinarínë

Grand Magistrate of Supreme Court


Findānel Telpirempar

Grand Prefect of the Censorate


Vorondil Ohtarmenelicarë

Minister of Rites


Arványe Eruenvinyánë

Minister of the Economy


Aira Lairéyantarinë

Minister of Information


Anairë Quendendurecorin

Minister of Education


Inque Turmanarmo

Director of the
State Committee for Planning


Belegorn Hatholdir

Minister of Health


Lossemarë Artúricalamírë

Minister of Energy


Handir Edhenedair

Director of the
Central Statistical Office


Ardamir Marcalmellë

Minister of Labour


Nordir Ectheldes

Minister of Urban Development
& Structural Integrity


Tolmáion Unquellonyávë

Minister of Commerce,
Trade & Industry


Erutanë Telutanaricanírë

Minister of Agriculture,
Forestry & Fisheries


Ardamir Acanaryárë

Minister of Antiquities


Ilyanna Lantúridelyárë

Minister of Land & Resources


Solonāro Hendāricār

Minister of Transportation


Ehtelë Venyatecorin

Grand Prefect of the
Central Imperial Constabulary


Írimë Alcaréruannë

Minister of Communication


Inwāra Fallïnelānār

Procurator General


Fallinel Celendāgaiar

Director of the
Imperial Space Agency


Idril Angerthas

Director of the
Bureau for Ethnic Affairs


Náremírë Ehtetúricarë

Governor of the
Central Imperial Bank


Imrahil Aisterocorin

Auditor General
of the Imperial Audit Office


Arinara Solondelinār

Commissioner General of the
State-owned Assets Supervision
and Administration Commission


Haryos Macilindarinë

Fieldmarshal
Minister of the Army


Tarvalë Avarendecalmírë

Grand Admiral
Minister of the Navy


Himelbes Ladrengilien

Skymarshal
Minister of the Air-force


Vardamir Cánëacorin

Minister of Supervision


Airamírë Vanestëacorin

Director of the Imperial
Information Exchange &
Telecommunications Agency


Ehtelë Raurossëcorin

Grand Prefect of the Valandúri


Fëanáro Turcafinwelinë

High Magistrate
of the Tal'Andur


Ellālie Spānturo

State Astologer
High Overseer of Umbarëa Hall


Ohtacánu Sarëar

Representative of
the Imperial Dynasty
« Last Edit: May 06, 2018, 04:24:56 PM by Arda Tuluva »

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Re: Tára Arda Tuluvawa Nórë
« Reply #5 on: September 15, 2017, 02:13:16 PM »
The Imperial Family of the Present Time


The Daughter of Heaven



Her Most Sublime and August Majesty, the Autárimë Emperor

Emperor consort



His Imperial and Gracious Highness, Eruenvinyanto, i Ingaran

Noble Consort



His Imperial Highness, Alcarinquallo, i Herwa'venno
Able Consort



His Imperial Highness, Vanyon, i Mára'venno
Virtuous Consort



His Imperial Highness, Aranince, i Manëa'venno
Wise Consort



His Imperial Highness, Mirimon, i Iswa'venno


The Tararan (The Empress)
Tararan, literal translating to “Heavenly Sovereign,” however, one would translate it to “emperor.” The title of Tararan is used solely for Arda Tuluvan sovereigns. Though, if one was an emperor outside of Arda Tuluva they would be called, “Oraran” literally meaning “High King.”

Her Most Sublime and August Majesty, the Autárimë Emperor, the Daughter of Heaven, Autocrat of Arda Tuluva, Holder of the Mandate of Heaven, Divine Sovereign of All Under Heaven, She Who Looks Above Us All, Sublime Matriarch of the Great Tercenë, Holy Mother and Protector of the Noldori, of the Lindari, of the Teleri, of the Sindari, and of the Vinyari, She Who Guides Us All, She Who Sits Above all Thrones, the Consolidator, the Tranquil, She Who Brings Order, Before Whom the Mighty are Rendered Weak, the Ordainer of Heavenly Will, She Who Commands Harmony, the Resolute, The Authority of All, The Queen of Light, Lord of Twelve Thousand Centuries, The Divine Above, The Holy Sovereign, The Blessed, The One and Only Emperor and Supreme Autocrat of the Middle Kingdom, et cetra, et cetra, et cetra

(Antára ar Ansiunataira Meletyarya, i Autárimë Tararan, Yéldë Menelo, Tureryan o Arda Tuluva, i Axano Menelo Mahtérin, Airatarya ilya nu-Menelo, Se i Sehtalyë or ilyalvë, Arta Turamillinë i Alcarinquë Tercenëo, Ainámil Noldorion, Lindarion, Telerion, Sindarion, Vinyarion, Se i Apantatiélyë ilyalvë, Se i or ilyë Mahalmar ëa, i Tamintyucana, i Ruana, Se i Tolgulyë Canwa, epë Se i Turëa i ulquaina milya ëar, i Námië o Meneldëa Indómë, Se i Canlyë Sérë, i Tulcana, i Máhan, Calatári, Tar-wányéni, , Apavalaina, Airatar-talumë, i Almárëana, i Erëa ar Eressë Tararan ar Arata Tureryan o Endorë, lia ar limba, lia ar limba, lia ar limba...)

Position and Power
As the descendant and representative of Heaven on Earth, the Empress has absolute power over all matters, big or small, under Heaven. Her mandate to rule is regarded as divine and predestined. In contrast to modern international relationships, the Emperor of Arda Tuluva is seen in not merely as the head of one nation-state among many, but also as the sole and supreme overlord of the entire civilized world.

The Empress' words are considered sacred edicts, and Her written proclamations "directives from above". In theory, the Empress' orders are to be obeyed immediately. The Empress is elevated above all commoners, nobility, and members of the imperial family. Addresses to the Empress were always to be formal and self-deprecatory, even by the closest of family members.

The Empress' position is always hereditary usually by Enatic-Cognatic primogeniture (First born female, though the Empress may select any of her children, male or female) . As a result, there are many cases where a child Empress ascends the throne when Her mother dies. When this occurs, the Ingaran Dowager, or the Empress' father, is in a position of significant power.

Styles, names and forms of address
As the Empress is, by law, an absolute position not to be challenged by anyone else, Her subjects are to show the utmost respect in the sovereign's presence, whether in direct conversation or otherwise. In a conversation with the Empress, it is considered a crime to compare oneself to Her in any way. It was taboo to refer to the Empress by given name, even if it came from Her own father or mother, who instead is to use Tararan (Emperor), or simply yéndë("daughter", it is noted, however, that this term was used solely for a reigning Empress. Yendë, without the accent, was used for everyone else, likewise Yón, for son) .The Empress is never to be addressed as you. Anyone who spoke to the Empress is to address them as Meletyalda, corresponding to "Your Imperial Majesty", Airatarya (lit. Immaculate or Holy Sovereign), Yéndë Menelo(lit. the Daughter of Heaven, Yón Menelo for son of Heaven ), or Apavalaina (lit. the Divine Above or the Holy Highness). Servants often address the Empress as Tar-wányéni, (lit. Lord of Twelve Thousand Yéns, a yén is a period of 144 years). The Empress referred to Herself as Emmë, translated into the royal "We", in front of their subjects, a practice reserved solely for the sovereign.

Contrary to the Western convention of referring to a sovereign using a reign name (e.g. George V) or by a personal name (e.g. Queen Victoria), a governing emperor was to be referred to simply as Meletyalda i Tararan (Her Majesty the Emperor) or Airatar-talumë (The Divine Empress of the Present Time) or as their era name (e.g. the Ancalimë Emperor) when spoken about in the third person. The Empress is usually styled Her Imperial and Sublime Majesty the Emperor of Glorious Arda Tuluva, Daughter of Heaven, Lord of Twelve Thousand Years. Forms of address varied considerably during each imperial reign. When speaking about the Empress it is customary to repeat "May she live forever" after the title Emperor is used, i.e. "I received a congratulatory document celebrating my achievements in science form the Empress, may She live forever, the other day." When written down all pronouns are capitalized. A common cheer is “To the Empress may She live forever in honor and glory! Death and shame to Her enemies!”

Family
The imperial family is made up of the Empress as the head and the Ingaran as the primary consort and Father of the Nation. In addition, the Empress has four other consorts: the Noble Consort, the Able Consort, the Virtuous Consort, and the Wise Consort. Although the Empress had the highest status by law, by tradition and precedent the father of the Empress, i.e., the Ingaran Dowager, usually receives the greatest respect in the palace and was the decision maker in most family affairs. At times, especially when a young Empress was on the throne, he was the de facto ruler. The Empress' children, the princes and princesses, were often referred to by their order of birth, e.g., Eldest Princess, Third Princess, etc. The princes were often given titles of peerage once they reached adulthood. The emperor's brothers and uncles served in court by law, and held equal status with other court officials. The Empress is always elevated above all others despite any chronological or generational superiority.

Since the reign of the Valimeldë Emperor ("Wise and Strong Rule") (r.761-813) only females have ascended to the throne. The favored daughter, and heir, of a reigning Empress is known as the "Highest Daughter" (Ara'yéndë)


Sovereigns of Arda Tuluva

Tercenë Dynasty (310 years and counting. Capital: Imladris)
Autárimë Emperor (b.1991, r.2011-present)
Tar-Ancalimë (b.1954-2011, r.1989-2011)22yrs
Tar-Valainameldë (b.1896-1989, r.1921-1989)68yrs
Tar-Ondohérimë (b.1836-1921, r.1888-1921)32yrs
Tar-Vardyénderimë (b.1814-1888, r.1846-1888)43yrs
Tar-Menelidurë(b.1782-1846, r.1842-184)4yrs
Tar-Telperiën (b.1758-1842, r.1798-1842)44yrs
Tar-Calamaciliel (b.1717-1798, r.1769-1798) 28yrs
Tar-Tar-Téralerimë (b.1690-1769, r.1754-1769) 15yrs
Tar-Amatyultarë (b.1668-1754, r.1708-1754) 46yrs


Vildimë Dynasty
575 years. Capitals: Armenelos (1125-1130), Eregion (1130-1314), Imladris (1314-1708)
Tar-Uvarturmië (b.1630-1708, r.1651-1708)
Tar-Ambaryalímpë (b.1627-1651, r.1620 -1651)
Tar-Arquelumë (b.1564-1611, r.1611-1602, r.1620)
Tar-Pantelimonë (b.1539-1602, reg. 1558-1563, r.1558-1602)
Tar-Míradacilimë (b. 1519-1602, r. 1551-1602)
Tar-Alassielimë (b.1500-1551, r. 1531-1551)
Tar-Mornasíronyatuilë (b.1489-1531, r.1524-1531)
Tar-Sercesíreneliel (b.1446-1524, r. 1486-1524)
Tar-Tasarië -(b. 1413-1486, r. 1429-1486)
Tar-Moldanierenimonië (b.1395-1429, r. 1427-1429)
Tar-Atanváryaronelósë (b. 1376-1427, r. 1400-1427)
Tar-Ahrarnváryalimë -(b.1356-1400, r. 1390-1400)
Tar-Véreruyendelë (b.1304-1390, r. 1316-1390)
Tar-Vánenolósimë (b.1279-1316, r.1309-1316)
Tar-Ambardaciliel (r.1216-1309, r. 1227-1309)
Tar-Lómeorinonë (r.1195-1227)
Tar-Arnartánimë (r.1185-1195)
Tar-Tuorétehtelë (r.1177-1185)
Tar-Lóteruthyavë (r.1144-1177)
Tar-Válalairë (r.1137-1144)
Tar-Poicarien (r.1133-1137)
Tar-Anendanórië (r.1125-1133)


Helyanwë Dynasty
93 years. Capital: Armenelos
Tar-Arohtamelenë (r.1101-1125)
Tar-Axanatarië (r.1082-1101)
Tar-Anfëamaciliel (r.1069-1082)
Tar-Hostamirimarë (r.1032-1069)


Anwavë Dynasty
271 years. Capital: Eregion
Tar-Malanturimë (r.1031-1032)
Tar-Aligiramë (r.1024-1031)
Tar-Valanimë (r.1003-1024)
Tar-Yávierimë (r.979-992)
Tar-Axanturimë (r.975-979)
Tar-Anárion (r.966-975)
Tar-Anfëamacilë (r.910-966)
Tar-Calmacilë (r.887-910)
Tar-Telemnarë (r.873-887)
Tar-Súrimë (r.871-873)
Tar-Arafëanamë (r.830-873)
Tar-Agrímarimë (r.813-830)
Tar-Valimeldë (r.761-813)


Cúldarë Dynasty
242 years. Capitals: Armenelos (519-594), Eregion (594-761)
Tar-Mornalquimon (r.731-761)
Tar-Atanatarimon (r.704-731)
Tar-Ruinëturigar (r.702-704)
Tar-Tulcatiros (r.683-704)
Tar-Eärnilimon (r.678-683)
Tar-Túrëahtarimon (r.635-678)
Tar-Velúpantiridar (r.602-635)
Tar-Elemmácilitúrëa (r.594-602)
Tar-Ambardacilimon (r.570-594)
Tar-Telumehtarimon (r.556-570)
Tar-Finwalimon(r.519-556)


Six Dynasties & Twelve Kingdoms Period
30 years
A period of chaos and fracture of Arda Tuluva before the begging of the Glorious Reclamation. (449-519)


Arcallë Dynasty
96 years. Capital: Tirion
Tar-Melhanwanérpuhtimon (r.440-449)
Tar-Helwanirimë (r.424-440)
Tar-Vilyaricarimon (r.401-424)
Tar-Catarimon (r.386-401)
Tar-Calásanyémon (r.373-386)
Tar-Evandilimon (r.359-373)
Tar-Isquahtar(r.353-359)
Tar-Valdacarimon Alcarinquë (r.290-353)


Manë Dynasty
129 years. Capital: Tirion
Tar-Lindaliquemon (r.249-290)
Tar-Lúcimahtarimon (r.221-249)
Tar-Ahtalossëlos (r.215-221)
Tar-Mácarinwë(r.161-215)


Calamirë Dynasty
117 years. Capital: Eregion
Tar-Lumbarúlëadil(r.127-161)
Tar-Martodurimon (r.111-127)
Tar-Mittányatar (r.69-111)
Tar-Sindámavárimon (r.44-69)


Noldorë Dynasty
226 years. Capital: Eregion
Tar-Tongatarimon (r.28-44)
Tar-Alcánatintúrimon (r.2-26)
Tar-Túringorimon (r.19 BC-2 AD)
Tar-Ilucaramon (r.33-19 BC)
Tar-Arlaicamon (r.60-33 BC)
Tar-Ellamandarrimon (r.68-60 BC)
Tar-Lanquarimon (r.74-68 BC)
Tar-Valilótëamon (r.86–74 BC)
Tar-Artúrlatyamon (r.140–87 BC)
Tar-Arlindamon (r.156–141 BC)
Tar-Túrlindelëamon (r.179–157 BC)
Tar-Rualotimon (r.184–180 BC)
Tar-Lirmenelimon (r.188–184 BC)
Tar-Rualúcëmon (r.207–188 BC)


Nárë Dynasty
14 years. Capital: Eregion
Tar-Mairaruanimon (r.207 BC)
Tar-Maicaliëmenelimon (r.209–207 BC)
Tar-Ardúlëarimon (r.221–210 BC)


Túrëanë Dynasty
1178 years. Capitals: Silanáquaros (1399-1291 BC), Tirion (1291-1000 BC), Alqualondë (1000-697 BC), Silanáquaros (697-677 BC), Alqualondë (677-441 BC), Eregion (441-221 BC)
Tar-Valdatúrëamon (r.239-221 BC)
Tar-Vaquastamenelimon (r.256-239 BC)
Tar-Voruvayánamon (r.315–256 BC)
Tar-Valálamë (r.321–315 BC)
Tar-Calinataurimon (r.369–321 BC)
Tar-Tareldarimon (r.376–369 BC)
Tar-Itarillësúrimë (r.402–376 BC)
Tar-Ránëwéntyarimë (r.426–402 BC)
Tar-Eltúracarimë (r.441–426 BC)
Tar-Meneltarasimon (r.441 BC)
Tar-Aldatúrëamon (r.441 BC)
Tar-Anutúrëanëmon (r.468–441 BC)
Tar-Incánotúrimon (r.476–469 BC)
Tar-Ulundómelehtimë (r.421–476 BC)
Tar-Nyeleccarimon (r.521 BC)
Tar-Arcavoruvamon (r.545–521 BC)
Tar-Samasísilcalámon (r.572–545 BC)
Tar-Silmerossimë (r.586–572 BC)
Tar-Túrfinwimon (r.607–586 BC)
Tar- Quinquennamë (r.613–607 BC)
Tar-Siëvoruvimon (r.619–613 BC)
Tar-Sinquëalmarimë (r.652–619 BC)
Tar-Tailëfinwarimon (r.677–652 BC)
Tar-Táranaralmamë (r.682–677 BC)
Tar-Anuapairëmon (r.697–682 BC)
Tar-Aurëatúrimë (r.720–697 BC)
Tar-Martotúrimon (r.770–720 BC)
Tar-Arcarmimon (r.782–770 BC)
Tar-Sinticalinatúrimë (r.828–782 BC)
Tar-Arcólemainamë (r.842–828 BC)
Tar-Eäcalimon (r.858–842)
Tar-Fandodilimon (r.866–858 BC)
Tar-Áracalinaimë (r. 900–866 BC);co-regent with her brother until 892 BC.
Tar-Eretildimon (r. 900–892 BC); co-regent with his sister until his mysterious death in 892 BC.
Tar-Máratúrimë (r.922–900 BC)
Tar-Onónacalinamon (r.957–922 BC); co-regent with his twin brother. Regnal name “twin harmony”
Tar-Onónalyamon (r.957–918 BC); co-regent with his twin brother. Regnal name “twin prosperity”
Tar-Pantëamártimë (r.977-957 BC)
Tar-Umbasmenelimon (r.996–977 BC)
Tar-Yávinquamindarimon (r.1020–996 BC)
« Last Edit: August 18, 2018, 11:39:44 AM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #6 on: September 15, 2017, 02:15:52 PM »
Ethnic Groups of the Empire

There are fifty-eight distinct ethnic groups in the Empire. The Four Great Races; Noldori, Teleri, Sindari and Lindari (of which make up 90% of the population). Then there are Eriitian (the Old Vhiscari), Adûnaim, Khazadir, Vinyari, Drækonska, Kinn-lai, Tehtari, Haradrim, Nakhi, Mírëari, Nandin, Salari, Mar'anai, Zertinan, Henne, Urutan, Cerobi, Naldoan, Ayari, Tiluri, Abarati, Anwári, Barsûm, Tirissin, Eärwa, Mercari, Lanquari, Prydain, Atani, Nefhylhain, Emelani, Faleen, Fæórin, Izka, Mor'suri'ur (Pau'an, Hau'an, Joao'an), Sírëri, Yavani, Rystáll'thai, Keshiri, Kel'sori, Massassi, Anzati, B'omarr, Chadra-Fan, Caamthiri, Utai, Vagaari, Yevetha, Yu'ari'in, Nabudeen, Vícanar, Yurundi, Nísimari, and Mirúvari.
 


The Caste System (Cuilë Rastanë

Men and women have had the pleasure of enjoying almost equal rights since the immersion of the Arda Tuluvan civilization. In naming traditions they are paternally linked. Though, since only women have the gift of begetting and birthing children, sometimes referred to as “the Scions of our race”, they have a slightly higher level of respect among the people of the Empire. Let it be known, though men and women have equal rights this is not to say that men or women in a lower caste were treated with the same respect. Mos people can be slit into two camps, when concerning the Caste System and many aspects of Arda Tuluvan life, the yalwanúvë - "traditionalist" (literally, "maintain the course") and the vinyanúvë - "modernists" (literally, "a new course").

The Caste system is slit into Four Grades, the Arminya - the Arquenari to the Tum'Sercë; the Artatya - Haldari and Istari; the Arnelya - Vahtelari; and the Arcantëa - Veurari and the ilar'naldar. In times past there were more Castes that have since been abolished or became extinct. The Aina'Hilyalë is considered above the Four Grades, and thus always counted above all. The Únótimari were considered to low to be counted as a Grade.


Aina'Hilyalë (literally "Holy Dynasty")
The Empress and the Imperial Dynasty. The Aina'Hilyalë are seen as divine and the Emperor, or in the present case the reigning Empress, is known as the “Daughter of Heaven”.

(Honorific epessë added: Calmar/Calmarë. These titles which can translate into "Royal Prince/Princess", were only designated for the children of a reigning sovereign and were titled by their birth, i.e, First Calmar, Third Calmarë, etc.)

Arquenari (literally "Glorious Nobility")
The royalty and second highest caste position. Many whom are counted among the Arquenari are titled King/Queen. The rule over Kingdoms and have considerable amount of influence at court. The Arquenari rarely marry lower than Tum'Sercë.

(Honorific epessë added: Haryon/Aranel)

Ar'Sercë (literally "High Blood")
The aristocracy who descend from the supporters and soldiers of Arda Tuluva's First Sacred Emperor. After the Great Conjunction the First Emperor - Tar-Minyatur - created this caste to elevate his more fanatical supporters; called the Umbarwa, the Faithful, above the traditional nobility of the time, the Calherwari.

Through the millennia many people have been elevated to the Ar'Sercë, thus almost making it impossible to know which family truly descends from the Umbarwa.

(Honorific epessë added: Aryerú/Aryera)

Tum'Sercë (literally "Low Blood")
The lower nobility, most people ascended to this caste through military advancements, known also at the Military Aristocracy. During the ages of the First and Second Consolidation those who achieved great success in military campaigns were elevated to this caste. Also, conquered lands who accepted Arda Tuluvan rule were granted positions within the Imperial government and were granted lands and ascended into the Tum'Sercë.

(Honorific epessë added: Herú/Hera)

Calherwari (literally "Fair and Noble")
An abolished caste. The Calherwari were at one time the lowest ranking members of the aristocracy. Local lords and ladies who governed in the name of the Blooded lords they served.

During the Anwavë Dynasty (761-1032) the Calherwari Caste was dismantled some were raised to the Tum'Sercë, but most were executed.

(Honorific epessë added: Callo/Callë)

Haldari (literally "the Veiled")
The powerful upper religious caste of i Voronë. Traditionally all members of the Haldari, as the name suggests, wore veils at all times. Now, only the most devout follow this custom. In official ceremonies all priests and priestesses were the Veil, i Halda. In the faith of Origin, a sub-sect of i Voronë, this caste is called the Tercári, or the Priory.

This is one of two castes that is not hereditary.

(Honorific epessë added: Aina)

Istari (literally "Wise One")
Split into two classes: Natural Philosophy - Ëangólë and Scholarly Philosophy - Nólmë. The Ëangóleri devotes themselves to the study of the physical world, e.g. scientific and technological advancements, while the Nólmeri devotes themselves to the study of philosophical and scholarly fields. The Nólemeri make the bulk of the Imperial Bureaucracy also known as Scholar-Bureaucrats - Sambérisso - filling most positions of the Grand Secretariat and the various political committees and commissions.

The Istari are a unique caste though they are technically below the Blood, the Istari are revered and may speak to any of the Blood on an equal footing. Members of the Low Blood many times join the Istari and those of the lower castes who pass the Imperial Examinations up to level twelve are elevated to this caste.

This the one of two castes that is not hereditary.

(Honorific epessë added: Nóla)

Vahtelari (literally "Artisan, Merchant")
In ages of old the merchants, traders, and peddlers of goods were viewed by the scholarly elite as essential members of society, yet were placed on the lowest of the four grades in the official Arda Tuluvan social hierarchy, due to the view that they do not produce anything, only profit from others' creations. This was in spite of the fact that throughout Arda Tuluvan history, the merchant class were often wealthy and held considerable influence above and beyond their supposed social standing

During the Anwavë Dynasty (761-1032) the Vehtelari were merged with the Vancori (a caste of guildsman, engineers, masons, skilled laborers and the like that had built aqueducts, roads, temples, bridges, etc.) thus were elevated to higher station, this allowed for greater economic stability and growth as merchant families married craftsman, the power and authority of Guild Houses grew and continued to be a rallying point of support for future dynasties.

Most Sambérisso come from this caste.

(Honorific epessë added: Tano/Tanë or Ostomor)

Veurari (literally "Those who Follow")
Originally farmers and peasants, called the Veurari as they "followed the seasons", were, and are, an essential aspect of Arda Tuluvan society. Since Neolithic times in Arda Tuluva, agriculture was a key element to the rise of Arda Tuluva's civilization and every other civilization. The food that farmers produced sustained the whole of society, while the land tax exacted on farmers' lots and landholders' property produced much of the state revenue for Arda Tuluva's pre-modern ruling dynasties.

In modern times the Veurari are the common people, agrarian and industrial workers, service workers and technicians.

Mahtari (literally, "Warriors")
A now abolished caste. The Mahtari were hereditary soldiers that could only breed with other Mahtari and was rigidly controlled by the state. This provided obident and loyal soldiers, as well as a contentiously standing army. Men and women have been drafted to serve the Empire since time in memoriam, and many poorer families sold their children into this caste.

The Mahtari was a highly disciplined and well trained force, selective breeding was done to produce the strongest soldiers. It was extremely difficult to rise higher than a lieutenant as a Mahtari. Their motto was, "Ours is not to wonder why, our is but to do and die."

Vildimë Dynasty (1125-1708) abolished the this caste and had them all executed after the Mahtari Rebellion (1590-1604) which brought the Vildimë Dynasty to the brink of collapse. They never truly recovered and within a century the dynasty collapsed.

Únótimari (literally "the Countless")
In ages of old the Únótimari were slaves, conquered subjects that were not ethnically Arda Tuluvan, orphans, and undesirables. This caste has become almost defunct with the rise of modern socio-econimic policies within the Empire.



Ilar'nalda ((literally "Those who are Property")
Anvir'arma ((literally "Height among lowness") is the term applied to hereditary upper servants of Blood. They are ilar'nalda, yet unusually occupy positions of considerable authority and often power. Even the Blood step carefully around Anvir'arma of the Imperial family, and speak to Anvir'arma of the Empress herself as to equals. .

Quentanwa (literally "Truthspeaker) is an anvir'arma who serves Arda Tuluvan royalty by telling them the absolute truth of a situation as they see it, no matter how painful or humiliating it might be. While many of the Blood call their Voice "Truthspeaker," few understand how much power they truly hold. Since those owned by the Blood are anvir'arma they can be punished, but a true Truthspeaker is required to tell the absolute truth and may not be punished for it.

Ómari (literally "Voice")
Another quality to the ruling class is that they rarely speak to someone of a lower rank. In order to communicate with people of lower rank, a Voice is used. The Ómari is a servant who speaks for his or her master or mistress. The Ómari receives commands through nonverbal gestures. Both the Blood and the Imperial family use the Voice.
« Last Edit: January 19, 2018, 01:34:36 PM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #7 on: September 15, 2017, 02:18:45 PM »
Concept of face or cendelë

Cendelë is the Quenya word for 'face' but in the concept of having the ability to look someone straight in the eyes, having Hén’póna is the central key to an Arda Tuluvan's life, to have hén’tumna is the bane of any Arda Tuluvan.

Hén’póna, meaning “straight eyes” or “level eyes.” Among the Arda Tuluvans, it refers to honor or face, to the ability to meet someone’s eyes. It is possible to “be” or “have” hén’póna meaning that one has honor and face, and also to “gain” or “lose” hén’póna. This is the overall concept of maintaining ones honor.

Hén’tumna, meaning “lowered eyes” or “downcast eyes.” Among the Arda Tuluvans, to say that one has become “lower eyes” it means that one has “lost face.” One never wants to have hén’tumna, or worse, to have hén’tumna towards another person.

Cendelë may also refer to two separate but related concepts in Arda Tuluvan social relations. One is fóryë, and the other is tarnë, which are both used commonly in everyday speech rather than in formal writings.

Tarnë is the confidence of society in a person's moral character, while fóryë represents social perceptions of a person. For a person to maintain face is important with Arda Tuluvan social relations because face translates into power and influence and affects one’s standing in society. A loss of tarnë would result in a loss of trust within a social network, while a loss of fóryë would likely result in a loss of authority. To illustrate the difference, gossiping about someone stealing from a cash register would cause a loss of tarnë but not fóryë. Repeatedly interrupting one's boss as he is trying to speak may cause the boss a loss of fóryë but not tarnë.

When trying to avoid conflict, Arda Tuluvans in general will avoid causing another person to lose fóryë by not bringing up embarrassing facts in public. Conversely, when challenging authority and another person's standing within a community, Arda Tuluvans will often attempt to cause a loss of tarnë or fóryë. A very public example of this occurred during the Andmenesére Square protests of 1996 when Agrilor Efraeminë scolded Consul Huon Sacramendel for being late to a meeting with the demonstrators, resulting in Sacramendel's loss of fóryë because he was seen as either tardy or insincere about the meeting.

Notice that directly lying does not cause a loss of face. For example, if a flight is canceled by an airline, then they may lie that it is merely delayed. Inability to arrange the trip would cause a loss of face, while lying that it is delayed would help to save face. So-called "polite lies" are acceptable. Maintaining a high tarnë and fóryë gives one hén’póna, gaining tarnë or fóryë also gains one hén’póna, conversely if one were to lose tarnë or fóryë does not mean one has hén’tumna. However, a large amount of lose in tarnë or fóryë will result in having hén’tumna, this usually occurs between two people, or between two opposing generals.

If one were to have gained a lot of hén’tumna, one would commit ritual suicide with the cadan’sor, a ritualistic curved blade that is inserted beneath the stomach and cut from left to right while he/she is prostrated towards the east.[/big]


The kowtow or pentë’pá

In Arda Tuluvan Imperial protocol, The Pentë’pá is performed before the Emperor of Arda Tuluva. Depending on the solemnity of the situation different grades of pentë’pá are used. In the most solemn of ceremonies, for example at the coronation of a new Emperor, the Emperor's subjects would undertake the ceremony of the "three kneelings and nine pentë’pás", which involves kneeling from a standing position three times, and each time, performing the pentë’pá three times while kneeling. Iltarë Olingirigwë describes the "full pentë’pá" as "three kneelings and nine knockings of the head on the ground."

As government officials represent the majesty of the Emperor while carrying out their duties, commoners are also required to pentë’pá to them in formal situations. For example, a commoner brought before a local magistrate is required to kneel and pentë’pá. A commoner is then required to remain kneeling, whereas a person who has earned a degree in the Imperial examinations, or a Party member (since anyone may take the Bureaucratic examinations it is common for many citizen to have a high degree in the Imperial Board of Examinations and Qualifications, it is far more rare to be a member of the Party, since only 10% of the populace enjoy full membership) is permitted a seat.

Since one is required by Arda Tuluvan philosophy to show great reverence to one's parents and grandparents, children may also be required to pentë’pá to their elderly ancestors, particularly on special occasions. For example, at a wedding, the marrying couple is traditionally required to pentë’pá to both sets of parents, as acknowledgment of the debt owed for their nurturing.

Minda-Rúcina, an ancient and perhaps the most prominent Arda Tuluvan philosopher, believed there was a natural harmony between the body and mind and therefore, whatever actions were expressed through the body would be transferred over to the mind. Because the body is placed in a low position in the pentë’pá, the idea is that one will naturally convert to his or her mind a feeling of respect. What one does to oneself has an impact on the mind. It is important to remember that respect was needed to have a good society according to the Minda-Rúcinan philosophy. That is why bowing is so important.

The pentë’pá in religion
The pentë’pá is often performed in groups of three before Holly statues and images or tombs of the dead. In i Voronë (the official religion of Arda Tuluva) it is more commonly termed either "worship with the crown (of the head)" or "casting the five limbs to the earth” - referring to the two arms, two legs and forehead. For example, in certain ceremonies, a person would perform a sequence of three sets of three pentë’pás - stand up and kneel down again between each set - as an extreme gesture of respect; hence the term three kneelings and nine head knockings. Also, some Voronë pilgrims would pentë’pá once for every three steps made during their long journeys. Often the number three referring to the Triple Gem of Voronë; Ilúvitar, creator of the Universe, the Valar, the sub-creators and protectors of the Earth, and the Tararan, Heaven’s vessel on Earth.[/b]



Naming Conventions

Arda Tuluvans have six names given:
anessë– given-name
amilessë- mother-name
immessë- self-name
epessë- honor-name
adessë - father-name
caressë- house name
nómessë- place-name

When a child in Arda Tuluva is born he or she will not be given a name until three months after birth, until that time the child is simply referred to as “son of –“ (-ion) or “daughter of-“ (-iel), also called the adessë or father-name. The family will gather during the Ceremony of the Naming, in which the child will be given his/her anessë or given name by the child’s father, during the ceremony the mother will also give the child his/her amilessë or mother-name. However, the mother and the maternal grandparents, and in some family’s this also includes the maternal relatives, will call this child by his/her amilessë. The child's father and paternal family will call him/her by the anessë, also the peers, friends, etc. will also refer to him/her by the anessë. The reason being, is the amilessë is far more personal and meaningful then the anessë (as the anessë is the name of one's person, whereas the amilessë is the name of one's soul.) Only very close loved ones will refer to an Arda Tuluvan by his/her amilessë. At the age of twenty-four, thus your "second cycle", one takes on an immessë, or self-name, he or she chooses their own name.

The Arda Tuluvan caste system will also identify the name in his/her epessë or honor-name, which simply is the caste (see caste system above).

The caressë is the house name, otherwise known as a surname.

The nómessë is the province of the child's birth, also the epessë ads a title before the place-name.

An example of a “Name of Entity”
o Inglor Aratur Norendil i Arquenari Inglorion carte Anordradil Haryon Arnórë
o Inglor – the anessë
o Aratur – the amilessë
o Nórendil - the immessë
o i Arquenari– the epessë
o Inglorion – the adessë
o carte Anordradil- the caressë, the "carte" meaning "house/clan"
o Haryon Arnórë – the nómessë, haryon is apart of the epessë, showing his rank in the land.

Though, Arda Tuluvans have the Name of Entity generally an Arda Tuluvan will introduce him/herself as simply by their anessë and adessë i.e. Inlgor Inglorion. It is tradition that the first male is named after his father.



Health

Arda Tuluvans maintain a healthy diet and exercise; which are mandated by the government. Therefore, most Arda Tuluvans begin to learn a martial art discipline starting at a young age to create a habit of exercising.

It is mandatory for an Arda Tuluvan to see a physician at least once a year for their annual checkup; those who do not are faced with a fine. This helps the Arda Tuluvan to maintain a healthy lifestyle, if a citizen were considered “unhealthy” by their doctor on their annual physical they would have half a year to follow the guidelines set for them to become a “healthier” citizen, or face severe penalties. This concept has prevented obesity within the Empire.

Bathhouses and saunas are a popular attraction for many Arda Tuluvans, usually most busy during the late afternoon. Bathhouses have been a tradition in Arda Tuluva for centuries, before the urban advances in plumbing and pipe work most people would go to the bathhouse to freshen up.


Sports and Athletics

Most Arda Tuluvans are well versed in a form of Ohtacarmë Oronruano, martial arts, usually tanítaquárë meaning "quick fist and foot". As it is law that all school children from first grade until graduating from university take physical endurance classes which usually result in the student studying a martial art form(s).

The most popular team sport in Arda Tuluva is by a wide margin rugby, followed secondly by football (soccer) and a close third being water polo. The official sport of the Imperial Court and Nobility is Polo.

Wrestling, fencing, gymnastics, figure skating, swimming and surfing are also highly popular sports.

The Commission for the Entertainment Directive of Sports and Athletics regulates and owns all national teams, while the Commission for the Initiative of Sports, Athletics, and Physical Education regulates individual participants and youth clubs.


Sexuality in Arda Tuluva

Arda Tuluva is a highly sexually free and open society. In their native tongue there are no words that correlate or mean heterosexual, homosexual, or bisexual and many Arda Tuluvans are baffled by the concept of defining one’s orientation, as it does not matter in Arda Tuluvan society. By definition an Arda Tuluvan would be considered pansexual (which is a sexual orientation, characterized by the potential for aesthetic attraction, romantic love, or sexual desire towards people, regardless of their gender identity or biological sex.) as such any Arda Tuluvan has had the right to marry another, regardless of gender, for millennia.

Those who are transgender are given the opportunity, with new advancements in medical technology, to be given sex reassignment surgery free of charge from the Ministry of Health.
« Last Edit: January 15, 2018, 02:24:49 PM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #8 on: September 15, 2017, 02:21:26 PM »
The Imperial Examinations (Hantyastanë Valanieva)

The Arda Tuluvan imperial examinations are a civil service examination system to select candidates for the state bureaucracy. Although there were imperial exams as early as the Alcorohtë dynasty (207 BCE - 44 CE), the system became widely utilized as the major path to office only in the mid-Anwavë dynasty (761 CE - 1032 CE), and remains so until today. At its conception, the exams were based on knowledge of the classics and literary style, not technical expertise, successful candidates were generalists who shared a common language and culture, one shared even by those who failed. This common culture helped to unify the empire and the ideal of achievement by merit gave legitimacy to imperial rule, while leaving clear problems resulting from a systemic lack of technical and practical expertise.

By 115 CE, a set curriculum had become established for the so-called First Generation of examination takers. They were tested on their proficiency in the "Six Arts":

Scholastic arts: music, arithmetic, writing, and knowledge of the rituals and ceremonies in both public and private life.
Militaristic: archery and horsemanship

The curriculum was then expanded to cover the "Five Studies": military strategy, civil law, revenue and taxation, agriculture and geography, and the Mindarúcinan classics. In this form, the examinations were institutionalized during the sixth century CE, under the Helyanwë dynasty. These examinations are regarded by most historians as the first standardized tests based on merit.

In modern times, the Imperial Examinations still follow the "Five Studies" model, however, the second and third tests of four have become specified. For example: an examinee taking the test to enter a certain Secretariat Bureau or Ministry, i.e. Sciences & Technology, will have tests specified for that field.

The examinations consisted of tests administered at the district, provincial, and metropolitan levels. Tight quotas restricted the number of successful candidates at each level — for example, only three-hundred students could pass the metropolitan examinations. Students often take the examinations several times before earning a degree.

  • Entry-level examinations are held annually and accessible to educated individuals from their early teenage years. These are held locally and are collectively called Seldë Hantyastanë ("Child Exam"). Which are broken down hierarchically into the Nes’tyastanë ("County Exam"), the Malcasta’tyastanë ("Prefectural exam") and Lerenë’tyastanë ( "college exam").

    This entry-level examination is open to all people, with no limit to quotas.

  • Provincial exams: Túrin Hantyastanë are held every three years in provincial capitals.

  • Metropolitan exams: Yomenië Hantyastanë  ("conference exam") are held every three years in the capital.

  • Palace exams: Pacanë Hantyastanë ("court exam") are held every three years in the Imperial palace and often supervised by the Empress herself.
Many students will pass the Seldë Hantyastanë to become nólemo (see list below), therefore being allowed to attend a government university to study under specific tutelage.


Degree Types

The examinations and degrees formed a "ladder of success", with success generally being equated with being graduated as altistyar, which is a degree similar to a Doctor of Literature degree, or PhD. Modifications to the basic altistyar or other degree were made for higher-placing graduates, similar to Summa cum laude. The examination process extended down to the county level, and included examinations at the provincial and national levels. The highest level tests would be at the imperial court or palace level, of which the altistyar was the highest regular level, although occasional special purpose tests were occasionally offered, by imperial decree:

  • Nólemo (lit. "student"), an entry-level examinee who has passed the county/prefecture exams.

  • Hanyo ( lit. "distinguished talent"), an entry-level licentiate who had passed the college exam.

    • marnólemo (lit. "granary student"), the first class of hanyo, who are the best performers in the college exam and are accepted into the Imperial Academy (Istanomë Nórië Hínarion) as immanólemo (lit. "tribute student"), who will then be eligible to sit the provincial or even the national exam directly.

      • Minyar Paluhto (lit. "first on the desk"), the highest ranking marnólemo, and thus the top hanyo  who ranked first in college exam.
    • Palyanólemo  (lit. "expanded student"), the second class of hanyo , who performed less well than marnólemo.

    • Laryanólemo (lit. "attached student"), the third class of hanyo and considered substitute recruits outside the official quota of enrollment. They are considered passable in exams but need more improvements.
  • Sanaro  (lit. "recommended person"), a qualified graduate who passed the triennial provincial exam.

    • Ingatyaso (lit. "top examinee"), the sanaro who ranked first in provincial exam.
  • Imma’istyar (lit. "tribute scholar"), a recognized scholarly achiever who passed the triennial national exam.

    • Ingayómtyaso (lit. "top conference examinee"), the imma’istyar who ranked first in national exam.
  • Altistyar (lit. "advanced scholar"), a graduate who passed the triennial court exam.

    • Altistyar Lúcëa (lit. "distinguished altistyar"), graduates ranked first class in the court exam, usually only the top three individuals were qualified for this title.

      • Ingatehto Olosië (lit. "top thesis author"), the altistyar  who ranked first overall nationwide.

      • Hennára (lit. "eyes positioned alongside"), the altistyar  who ranked second overall just below ingatehto olosië.

      • Mapalótëo (lit. "flower snatcher"), the altistyar  ranked third overall.
    • Penasta Altistyar (lit. "altistyar background"), the graduates who ranked second class in court exam, ranking immediately after the Mapalótëo.

    • Ara Penasta Altistyar (lit. "along with altistyar background"), graduates ranked third class in the court exam.
Degree Examinations by Decree

Besides the regular tests for the altistyar and other degrees, there are also occasionally special purpose examinations, by imperial decree (axan sórino). These decree examinations are for the purpose of particular promotions or to identify talented persons for dealing with certain, specific, and/or especially difficult assignments.

The last Imperial Decree Examination was held in 2012 when the Autárimë Emperor decreed a special examinations for the purpose of finding persons capable of "direct speech and full remonstrance": the testing procedure required the examinees to submit 50 previously prepared essays, 25 on particular contemporary problems, 25 on more general historical governmental themes. In the examination room, the examinees then had a day to write essays on six topics chosen by the test officials, and finally were required to write a 3,000 word essay on a complex policy problem, personally chosen by the Empress. Among the few successful candidates were, now State Coucnillors, Veantirmë Minquëasta, Ninquië Sailáquettón and Eruvaryar Mehtarecárinë (who had already attained his altistyar, in 2005), who scored exceptionally high in the examinations, and subsequently had copies of his examination essays widely circulated.





Example of Examination Success
and the Meritocracy of the Imperial Central Bureaucracy


State Councillor Rimbener Ohtarelincárë

1992: Graduated with high marks from Secondary Education and passed the Seldë Hantyastanë (could be equated to an SAT or ACT) as a nólemo.

1992-1996: Attended Nindelos College of Government. Studied pre-law and political science.

1996: Took the lerenë’tyastanë (College exam) earning the rank of minyar paluhto highest ranked hanyo and accepted into the Empire's premier university, the Imperial Academy (Istanomë Nórië Hínarion). His examinations were geared towards Imperial Law and interpretations of the constitution and lawmaking.

1996-1999: Studied Law at the Imperial Academy.

1999: Took the triennial Metropolitan Exam. A specified examination on Law, the Yomenië Hantyastanë Sanyër. Passed with the rank of Ingayómtyaso, ranked first among national examinees, thus admitted into the Grand Secretariat as a Secretary Third Grade within the Ministry of Justice. He also served as a State Procurator for the city of Nindelos.

2003: Through his achievements and merits he was promoted to Senior Secretary of Justice in Nindelos.

2005: Took the Pacanë Hantyastanë, or the Court/Palace Exam. He did earn enough marks to pass. Failing this test has no detrimental effects upon a person's rank or social standing.

2008: Took the Pacanë Hantyastanë for the second time passing with the rank of Hennára within the Altistyar Lúcëa rank, he was second overall. He was promoted to Grand Secretary within the Secretariat and re-assigned to the capital, Imladris, as Deputy Minister of Justice.

2012: Was able to take the Imperail Decreed Examination. Though, he did not earn enough marks to pass the entire examination his prepared essays were well received by the Consul and the State Council. He was interviewed by many top ranking members of the Imperial government. He was awarded for his well thought out critiques of government and his proposed solutions.

2008-2014: Served as Deputy Minister of Justice. During Ohtarelincárë's tenure as Deputy Minister of Justice he published many essays on Imperial Justice and his interpretations of the Constitution and the Mandate, gaining great approval at Court and within the Presidium.

2014: Elevated to Chancellor of the Secretariat and promoted to Minister of Justice.

2016: Promoted to the State Council.

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #9 on: September 15, 2017, 02:28:05 PM »
Arda Tuluva at one time had a base twelve counting system (unitl the reign of the Tar-Tar-Ondohérimë Empress who converted the Empire into a base ten system in the year 1912), hence why their centuries rarely end on a "zero" year. This often causes confusion, even among Arda Tuluvans. One century in Arda Tuluva called a  Yén is a cycle of 144 years. There are 144 Loar, years, in one Yén. And 144 Yéni in each Randa, or Age. Each Randa consists of 20,736 years. It has been 103,680 years since the Arda Tuluvans "awoke" at the Cuiviénen, or the Waters of Awakening.

According to their religion i Voronwë, Arda Tuluvans believe it has been 13,700,000,000 Loar; or 1,923,840,000,000 Yéni; or 137,417,000,000 Randar since the moment of Creation. The Book of Origin, Parma Quelumë (which was written some five thousand years ago) states: "Thrice and again 144,000 Ages and twice 144 Ages it was that the Great Music that filled the Universe with its song ended and He showed the Ainur all that lies in the dominion of Eru." Pillars of Creation 14: 68-72.

Therefore, thrice and again of 144,000 Ages = 12,373,917,696 years
And twice 144 Ages, or 288 Ages = 429,981,696 years
It has been then 12,373,917,696 years when the Book of Origin was written some five millennia ago. According the the Priors today the Universe is exactly 12,373,928,349 years old.

1972, or 5616, changed centuries from the 39th Yén to the 40th Yén.

2017 is 5661 Lempëa Yénonótië, 46th Loa of the 40th Yén of the Fifth Randa, the Year of the Porocë
It is presently the 5662 year since the Fifth Reckoning of Years, the 47th Year of the 40th Century of the Fifth Age, the Year of the Rooster.

Arda Tuluvans generally refer to their year by the number it is in the present century (Yén), i.e. for 2017 they would say, "loa 46", or "46 of 40".

In ancient Arda Tuluva the New Year began on the Spring Equinox, however, during the reign of the Helyawë Dynasty's first sovereign, the Tar-Finwalimon Emperor, the year was fixed on the present 28 March, or Yestarë, in honor of his birth year.


Arda Tuluvan Solar Calander
MonthLengthCorresponding Days
Yestarë1 day28 March
Tuilë54 days29 March-21 May
Lairë72 days22 May-1 August
Yávië54 days2 August-24 September
Enderi3 days[1]25 September-27 September
Quellë54 days28 September-20 November
Hrívë72 days21 November-31 January
Coirë54 days1 February-26 March
Mettarë1 day27 MarchYestarë - 1 day (28 March)

For precision, the last year of every third yén was shortened by three days, (thus omitting this month) rather than lengthened (the last year of a yén was always a 'leap' year). This was a rare occurrence, happening only once every 432 years.


Arda Tuluvan Celestial Months
Celestial MonthCorresponding DaysCorresponding Gregorian Days
Hanumáma48 Coirë - 23 Tuilë20 March – 20 April
Mundo24 Tuilë - 54 Tuilë21 April - 21 May
Onóna1 Lairë - 30 Lairë22 May - 20 June
Falasseliantë30 Lairë - 61 Lairë21 June - 21 July
62 Lairë - 20 Yávië22 July - 21 August
Wendë21 Yávië - 51 Yávië22 August - 21 September
Lunganotil52 Yávië - 24 Quellë22 September - 21 Octover
Hloirëapimpe25 Quellë - 54 Quellë22 October - 20 November
Quingamo1 Hrívë - 30 Hrívë21 November - 20 December
Rassenyéni32 Hrívë - 60 Hrívë22 December - January 19
Nénelindo61 Hrívë - 18 Coirë20 January - 18 February
Lingwi19 Coirë - 47 Coirë19 February - 19 March


The Arda Tuluvan week is nine days long, split into three tiers. The days of the week in each month are fixed, therefore the frist of every month will be Elenya and the last day of every month will be Valarya. The months of 54 days have six weeks and the 72 day months have eight weeks.

Note: The months of Yestarë, Enderi, and Mettarë do not have days of the week. They are simply called their names. With Enderi, it is just first, second, or third Ender.

The Three Celestial Days
ElenyaDay of the Stars
AnaryaDay of the Sun
IsilyaDay of the Moon

The Three Earthly Days
AldúyaDay of the Two Trees
ArdyaDay of the Earth
NényaDay of the Water

The Three Heavenly Days
VilnyaDay of the Sky
MenelyaDay of Heaven
ValaryaDay of the Valar


(Traditionally Arda Tuluva counted its years in a base twelve sequence, thus "A" is equivalent to "10" and "B" to "11")
Arda Tuluvan Zodiacal Calander
Lempëa YénonótiëGregorianLoaLY: Base 12Loa: Base 12ZodiacAssociated ElementNarsil
56161972133001Nyanno (Rat)Nén (Water)Sila (yang)
56171973233012Yaxë (Ox)Nén (Water)Narin (yin)
56181974333023Mëoi (Tiger)Tavar (Wood)Narin (yin)
56191975433034Lapattë (Rabbit)Tavar (Wood)Sila (yang)
56201976533045Hlócë (Dragon)Uru (Fire)Sila (yang)
56211977633056Ango (Snake)Uru (Fire)Narin (yin)
56221978733067Rocco (Horse)Kemen (Earth)Narin (yin)
56231979833078Nyéni (Goat)Kemen (Earth)Sila (yang)
56241980933089Roavë (Monkey)Sincë (Metal)Sila (yang)
56251981103309BPorocë (Rooster)Sincë (Metal)Narin (yin)
5626198211330AAHuo (Dog)Nén (Water)Narin (yin)
5627198312330B10Polca (Pig)Nén (Water)Sila (yang)
5628198413331011Nyanno (Rat)Tavar (Wood)Sila (yang)
5629198514331112Yaxë (Ox)Tavar (Wood)Narin (yin)
5630198615331213Mëoi (Tiger)Uru (fire)Sila (yang)
5631198716331314Lapattë (Rabbit)Uru (Fire)Sila (yang)
5632198817331415Hlócë (Dragon)Kemen (Earth)Sila (yang)
5633198918331516Ango (Snake)Kemen (Earth)Narin (yin)
5634199019331617Rocco (Horse)Sincë (Metal)Narin (yin)
5635199120331718Nyéni (Goat)Sincë (Metal)Sila (yang)
5636199221331819Roavë (Monkey)Nén (Water)Sila (yang)
563719932233191APorocë (Rooster)Nén (Water)Narin (yin)
5638199423331A1BHuo (Dog)Tavar (Wood)Narin (yin)
5639199524331B20Polca (Pig)Tavar (Wood)Sila (yang)
5640199625332021Nyanno (Rat)Uru (Fire)Sila (yang)
5641199726332122Yaxë (Ox)Uru (Fire)Narin (yin)
5642199827332223Mëoi (Tiger)Kemen (Earth)Narin (yin)
5643199928332324Lapattë (Rabbit)Kemen (Earth)Sila (yang)
5644200029332425Hlócë (Dragon)Sincë (Metal)Sila (yang)
5645200130332526Ango (Snake)Sincë (Metal)Narin (yin)
5646200231332627Rocco (Horse)Nén (Water)Narin (yin)
5647200332332728Nyéni (Goat)Nén (Water)Sila (yang)
5648200433332829Roavë (Monkey)Tavar (Wood)Sila (yang)
564920053433292APorocë (Rooster)Tavar (Wood)Narin (yin)
5650200635332A2BHuo (Dog)Uru (Fire)Narin (yin)
5651200736332B30Polca (Pig)Uru (Fire)Sila (yang)
5652200837333031Nyanno (Rat)Kemen (Earth)Sila (yang)
5653200938333132Yaxë (Ox)Kemen (Earth)Narin (yin)
5654201039333233Mëoi (Tiger)Sincë (Metal)Narin (yin)
5655201140333334Lapattë (Rabbit)Sincë (Metal)Sila (yang)
5656201241333435Hlócë (Dragon)Nén (Water)Sila (yang)
5657201342333536Ango (Snake)Nén (Water)Narin (yin)
5658201443333637Rocco (Horse)Tavar (Wood)Narin (yin)
5659201544333738Nyéni (Goat)Tavar (Wood)Sila (yang)
5660201645333839Roavë (Monkey)Uru (Fire)Sila (yang)
566120174633393APorocë (Rooster)Uru (Fire)Narin (yin)
5662201847333A3BHuo (Dog)Kemen (Earth)Narin (yin)
5663201948333B40Polca (Pig)Kemen (Earth)Sila (yang)






Holidays of Arda Tuluva
Official Holidays of the Empire (celebrated by all)
Arda Tuluvan Date - Gregorian Date - Name
Yestarë - 28 March - First day of the Year
8 Tuilë - 5 April - Alcarë Vórëoverya (The Great Conjunction)
26 Tuilë - 23 April - Dagor Aglareb
36 Tuilë - 3 May - Erukyermë (Prayer to Eru Ilúvatar, Creator and Father of the Universe)
43 Tuilë - 10 May - Arë Manwen (Day of Manwë)
1-9 Lairë - 22-30 May - Merendë Yelluhtaldë (Jubilation Festival, dedicated to desires of the body)
12 Lairë - 2 June - Arë Apaire (Celebration of the Marduuk Party)
30 Lairë - 20 June - Arë Elentarion (Day of Varda)
42 Lairë - 2 July - Arë Cuiviénen (Creation Day)
60 Lairë - 20 July - Arë Ulmon (Day of Ulmo)
1 Yávië - 2 August - Erulaitalë (Praising to Eru Ilúvatar, Creator and Father of the Universe)
31 or 32 Yávië - 21 or 22 June - Faradómë (Summer Solstice)
38 Yávië - 8 September - i Carmo (Celebration of the Valar)
50 Yávië - 20 September - Arë Veruen (Day of the Spouses- Aulë and Yavanna)
1-3 Enderi - 25 September-27 September - Midyear Festival
10 Quellë - 7 October - Lantecallor (Honoring of Fallen Heroes)
Mid-Quellë - Mid-October - Calamerendë (Festival of Lights)
40 Quellë - 6 November - Meredë Tar-Minyatur (Celebration to the First Holy Emperor)
31 or 32 Hrívë - 21 or 22 December - Yenearsira (Winter Solstice)
35 Hrívë - 25 December - Merendë Aira Tararan (Celebration to the reigning Emperor)
57 Hrívë - 16 January - Mereth Aire-Tasarië
62 Hrívë - 30 January - The Remembrance of the War of Ten Thousand Winters
1 Coirë - 1 February - Eruhantalë (Thanksgiving to Eru Ilúvatar, Creator and Father of the Universe)
24 Coirë - 24 February - Arë Fëanturion (Day of the Fëanturi: Mandos and Lorien)
41 Coirë - 13 March - Nirnaeth Arnoediad (Battle of Unnumbered Tears)
Mettarë - 27 March - Last Day of the Year

First Full Moon of the Year - Lícumamerendë (Lantern Festival)
Second Full Moon of the Year   - Merendë Cirrámalócë (Dragon Boat Festival)
Third Full Moon of the Year  - Fëamerendë (Ghost/Spirit Festival)
Fourth Full Moon of the Year
Fifth Full Moon of the Year
Sixth Full Moon of the Year
Seventh Full Moon of the Year
Eighth Full Moon of the Year
Ninth Full Moon of the Year
Tenth Full Moon of the Year
Eleventh Full Moon of the Year  - Lómë Otsorion (Night of Sevens)
Last Full Moon of the YearMerendë Malinalótë (Chrystanthemum Festival)



Major Festivals celebrated by the Teleri of Fórmenna
(The Teleri of Angulónor, once called themselves the Ffolksdrækónar "People of the Dragon", and called their land Drækónis, "Land of the Dragon" and spoke their own tongue called Drækónska. The Noldori called the Ffolksdrækónar "Teleri" because of their light skin like those from Elenarin. The Ffolksdrækónar quickly were assimilated into the Empire. Their language and old culture is dying out and only held closely by the Kindrækónar "Dragon's Kin".)

30-41 Hrívë - 20-31 December - Yestar (The Begining, traditional beginning of the Old Teleri calender) (Drækónska: Jýlir)
62 Hrívë - 21 Coirë - 21 January-21 February - Perendië Helca (The Long Cold; after the Consolidation conquered the North the Teleri began the holiday in remembrance. Also the coldest part of the year) (Drækónska: Den långar Kultaan)
24 Coirë - 24 February - Meldorya (Lover's Day) (Drækónska: Älskåres tag)
48-49 Coirë - 20-21 March - Tuiarë (Spring Festival. This is a festival of renewal, rejoicing and fertility, although for most of the Northern People, the forces of Winter are still at full sway) (Drækónska: Eörstre féstspil Festival of Eostre, the Spring Goddess)
25-34 Tuilë - 22 April-1 May - Tanyasalpë (Shinning Fire) (Drækónska: Valbørgsmäässoaftón, It is a festival of joy and fertility, much like Eörstre; however, most of the Northern World is finally escaping from the snow at this time.)
9 Lairë - 30 May - Lantecallor Telerion (Honoring of Fallen Heroes of the Teleri) (Drækónska: Einhærjjår)
19 Lairë - 9 June - Arë Turambar (Day of Turambar, when Túrin Turambar slayed the dragon Glaurung) (Drækónska: Turúmårðsblørt)
30-31 Lairë - 20-21 June - Ceuranar (Solstice)  (Drækónska: Súlhverv)
71-72 Lairë - 31 July - 1 August -  Yavanarë (Festival of Yavana, Queen of the Earth) (Drækónska: Lýðaasblørt The harvest festival; giving thanks to Erþæne for her bounty. Often alms are given to the unfortunate at this time, or loaves in the shape of the fylfot, or sun wheel.)
52-53 Yávië -  22-23 September - Yávarë (Equinox) (Drækónska: Festmåltidsäämlingen The holiday acknowledging the end of the Harvest Season, also associate with vintage and mead-making)
32-36 Quellë - 29 October-2 November - Hesinlómir (Winter Nights) (Drækónska: Vinternäätter. The beginning of the winter season for the Northern folk.  Remembrances of the dead and one's ancestors were made during this feast.)

[big]Sindari Calender and Holidays[/big]
Nine Month Year (Sindarin)
Erarad - 1 day (28 March)
Ethuil - 54 days (29 March-21 May)
Laer - 72 days (22 May-1 August)
Iavas - 54 days (2 August-24 September)
Enedhin - 3 days (25 September-27 September)
Firith - 54 days (28 September-20 November)
Rhîw - 72 days (21 November-31 January)
Echuir - 54 days (1 February-26 March)
Penninor - 1 day (27 March)

Nine Week Days (Sindarin)
Orgilion - The Stars Day
Oranor - The Suns Day
Orithil - The Moons Day
Orgaladhad - The Two Trees Day
Orceven - The Earths Day
Oraearon - The Waters Day
Orarnen - The Skys Day
Ormenel - The Heavens Day
Orbelain - The Valar`s Day

Major Holidays of the Sindari of Dor Gilthoniel
Mereth Pânadar (Festival of Ilúvatar. It is celebrated with great devotion and religious fervor by Sindari, in honor of the All-father, Eru.)

Lýgmereth (Festival of Snakes. A day of fasting before the evening feasts. It is believed to be one of the most auspicious days of the entire year.)

Noereth (Fire Festival. This is particularly a happy occasion for the couples, who would be celebrating Noereth for the first time after marriage.)

Mereth Anorwar (Festival of the Sun. It is observed with great fanfare Mereth Anorwar, apart from a harvest festival is also regarded as the beginning of an auspicious phase in Sindari culture. It is said as the 'holy phase of transition'. It is believed that any auspicious and sacred ritual can be sanctified in any family, this day onwards.)

Mereth Mallyn (Festival of Colors)

Mereth Glîr (Festival of Songs)

Aglareb Degil (Glorious Victor. The day in celebration of the Great Evil inprisonined in the twelvsh layer of Hell)

Mereth Mellyn ar Meleth (Festival of Love & Friendships. Also called the Nêlmaltair or "the Three Ms", the letter "m" in Sindarin is called "malta")

Mereth Gilthoniel (Festival to Elbereth. The most important festival to Sindari worshipers of Elbereth. On this day marks the anivesary of the creation of the Stars.)

Mereth Badhron (Feast of Mandos. On this day the Vala Mandos bestows His blessings on His devotees)

Rîdhevyr (Bountiful Harvest. Celebration to Ivon Címir, or Yavana, Queen of the Earth)

Nederdui (The Nine Nights)

Merellyth (Flower Festival)

Dagnir Glaurunga (The Slaying of the evil-demon Glaurung by Turambar, Knight of Heaven)

Silifmereth (Festival of the Silmarils. Legend states that the holy jewel of Golovir, known by the Noldori as the Carnimírië is in Dor Gilthoniel)

Galadtî (Festival of Lights)

Mereth Tauron (Feast to the Lord of Forests, the Vala Oromë)
 1.  Every 12 years Enderi is double from 3 to 6.

For precision, the last year of every third yén was shortened by three days, (thus omitting this month) rather than lengthened (the last year of a yén was always a 'leap' year). This was a rare occurrence, happening only once every 432 years.
« Last Edit: July 18, 2018, 07:48:27 PM by Arda Tuluva »

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Re: Tára Arda Tuluvawa Nórë
« Reply #10 on: September 15, 2017, 02:30:45 PM »
The Twenty-One Traits

In Arda Tuluva there are twenty-one characteristics one should master to be considered a true "Enlightened Individual", which are broken down into six groups:

The Six Artistic Talents: calligraphy, literature, poetry, music, dance, and philosophy

The Five Scholarly Arts: rhetoric, logic, mathematics, sciences, and astrology

The Four National Skills: Quiltala tyalië (also called ondor or “stones” and often referred to as “Arda Tuluvan chess or Go” in the west), ohtacarmë or Ohtaruan (martial arts; there are over a hundred different schools and styles within Arda Tuluva), linleyálë (a musical instrument invented in antiquity; closely related to the zither), Quenya (the national language, mastering the grammar, syntax, and finer points of the rich language.)

The Three Courtly Paths: intrigue, diplomacy, and debate

The Two Familial Notions: Filial piety and loyalty

The One Truth: Obedience to the Daughter of Heaven


Most Arda Tuluvans master the Twelve Central Skills: calligraphy, poetry, music, logic, mathematics, sciences, astrology, Quiltala tyalië, ohtacarmë, Quenya, diplomacy, and debate to be counted as a true Scholar-Bureaucrat. The Two Notions and One Truth are ingrained in all Arda Tuluvans from a young age are considered just be, as oppose to training and learning.

(To be conferred as Highest Daughter and heir to the Throne it is demanded that she has mastery over the Twenty-One Traits)

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Re: Tára Arda Tuluvawa Nórë
« Reply #11 on: September 15, 2017, 02:32:47 PM »
i Airë Axan Tar-Valimeldion
The Sacred Edict of the Tar-Valimeldë Emperor

In 761, when the Tar-Valimeldë Emperor ascended the Throne, she issued the Sacred Edict (Airë Axan), consisting of sixteen maxims to instruct the average citizen in the basic principles of Mindarúcinist orthodoxy. They were to be publicly posted in every town and village, then read aloud two times each month on the Yequotë, the first of each month, and the Endëa, the middle of the month (which fell on the 27th or 36th day depending if the the month is 54 days or 74). Since they were written in terse formal classical Court Quenya, a local scholar was required to explicate them using the local dialect of the spoken language. This practice continues to the present day.


The Sixteen Maxims
  • Highly esteem filial piety and brotherly submission to give due weight to social relations.
  • Behave generously toward your family to promote harmony and peace.
  • Cultivate peace within the neighborhood to prevent quarrels and lawsuits.
  • Respect farming and the cultivation of mulberry trees to ensure sufficient clothing and food.
  • Be moderate and economical in order to avoid wasting away your livelihood.
  • Give weight to schools and academies in order to honor the scholar.
  • Wipe out strange beliefs to elevate the correct doctrine.
  • Elucidate the laws in order to warn the ignorant and obstinate.
  • Show propriety and tactful courtesy to elevate customs and manners.
  • Work diligently in your chosen callings to quiet your ambitions.
  • Instruct children and younger brethren to keep them from doing wrong.
  • Hold back false accusations to safeguard the good and honest.
  • Warn against sheltering deserters lest you share their punishment.
  • Promptly and fully pay your taxes lest you need be pressed to pay them.
  • Join together in hundreds and tithings to end theft and robbery.
  • Free yourself from enmity and anger to show respect for your body and life.

The village lecturer might point out that #7 the “strange beliefs” included shamanism, animism, and paganism, beliefs which many villagers did not regard as at all strange, though they might agree with the edict on the strangeness of Christianity. They would not need to be told that the mulberry mentioned in #4 was fed to silk worms.


The 19th-century missionary and translator of the Sacred Edict Johan de Aantrekkelijk describes the scene:
Quote
Early on the first and middle of every month, the civil and military officers, dressed in their uniform, meet in a clean, spacious, public hall. The superintendent who is called Orsehtano calls aloud, "stand forth in files.” They do so, according to their rank: he then says; "kneel thrice, and bow the head nine times." They kneel, and bow to the ground, with their faces towards a platform, on which is placed a board with the Emperor's name. He next calls aloud, "rise and retire." They rise, and all go to a hall, or kind of chapel, where the law is usually read; and where military and people are assembled standing round in silence.

The Orsehtano then says, "Respectfully commence." The Quetano Istyarion (orator), advancing towards an incense-altar, kneels; reverently takes up the board on which the maxim appointed for the day is written, and ascends a stage with it. An old man receives the board, and puts it down on the stage, fronting the people. Then, commanding silence with a wooden rattle which he carries in his hand, he kneels, and reads it. When he has finished, the Orsehtano calls out, "Explain such a section, or maxim, of the sacred edict." The orator stands up, and gives the sense. In reading and expounding other parts of the law, the same forms are also observed.

Country magistrates sent to frontier areas could use the occasion to deliver lectures to non-Arda Tuluvan peoples on the virtues of Mindarúcinan culture. One commented on the need to expound the Edicts: "though the Adûnaim are a different type of people, they possess a human nature. I ought to treat them with sincerity."

Many Arda Tuluvans and outsiders agreed that by the 20th century, the readings have become empty ritual. Yet others respect the power of the Sacred Edicts. Óron Ellenévaryar, a famed vinyanúvë and New Culture iconoclast, wrote in his autobiography that in his youth he and other villagers loved to hear the lecturer on the Sacred Edict who would come around. He set up tables with incense and candles on a street corner as offerings to the book. Then lecturer would first knock his head on the ground four times, recite the maxims, and start telling stories. Many people have commented that this popular form of story telling was probably more effective in spreading Mindarúcinan values than the condescending lectures of the scholars and officials.

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Re: Tára Arda Tuluvawa Nórë
« Reply #12 on: September 15, 2017, 02:33:59 PM »
The Devotion (I Eldamo)


Each morning many people gather at a local temple and before the symbol of Tercenë Dynasty and an ornate plague with the Empress's regnal name inscribed: Autárimë, to preform the morning devotion. In schools and civil servant buildings an auditorium is used that was designed for this purpose, with attendance mandatory.

Observers preform a full kowtow or pentë’pá and recite the following stanzas three times:


I Tararan tulyasselvë.
I Tararan saitasselvë.
I Tararan varyasselvë.

Mi calalya tiutalvë.
Mi óravalya nar caumaina.
Mi nolwelya nar nucumna.
Cuinalvë er virta.
Menya cuilër ná lenya.

I Tararan ná Arda Tuluva.
I Tararan cuinuva oiala.
I Tararan mauyal ná nurnë.


(Holy Sovereign guide us.
Holy Sovereign teach us.
Holy Sovereign protect us.

In your light we thrive.
In your mercy we are sheltered.
In your wisdom we are humbled.
We live only to serve.
Our lives are yours.

The Empress is Arda Tuluva.
The Empress will live forever.
The Empress must be obeyed.)
« Last Edit: November 21, 2017, 10:28:40 PM by Arda Tuluva »

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Re: Tára Arda Tuluvawa Nórë
« Reply #13 on: September 15, 2017, 02:35:32 PM »
Numbers in Arda Tuluvan Culture

In ages past Arda Tuluva used a base twelve counting system (duodecimal), in modern times they have switched to the ten based (decimal) counting system and have adopted the metric system of measurement.

However, this has caused some oddities withing the Arda Tuluvan language. For example, 'twenty' is 'atta rastar', which means 'two dozen', therefore twenty-four. Writing 1-12, still uses the duodecimal system. Ten has its own symbol and 12 is actually the Tengwar symbols for "1" and "0". Arda Tuluvan style of writing numbers is from right to left, converse to words being left to right. Another, oddity, is writing larger numbers with 10 and 12. For example, 110  it is written with the symbols for "one", "zero", and "ten", whereas 112 is written with the symbols "one", "one", "zero", and so forth for larger numbers.



Arda Tuluva has a strong since of superstition that permeates almost all aspects of life, numbers are no different. There are and aspect of auspicious and inauspicious numbers.


Lucky Numbers

TWO
The number 2 (atta) is most often considered a good number in Arda Tuluvan culture. There is a saying: "good things come in pairs". A common expression for good bye is "Atta-attar", literally meaning "two-twos", but implying good fortune.


THREE
The number 3 (neldë) sounds similar to the word "cornerstone" (neltë). The number 3 is significant since there are three cornerstones in a person's life (birth, marriage and death).


FOUR
The number 4 (canta) also means the verb "to shape" or "to forge an agreement". Therefore, Four is considered lucky in business.


FIVE
The number 5 (lempë) is associated with the five elements (Water, Fire, Earth, Wood, and Metal) in Arda Tuluvan philosophy, and in turn is historically associated with the Emperor of Arda Tuluva. For example, the Oiralunganotil gate, being the main thoroughfare to the Arcalcassë Palace, has five arches.


SEVEN
The number 7 (otso) symbolizes "togetherness". It is a lucky number for relationships.

It is a lucky number in Arda Tuluvan culture, because most people mispronounce it as "oSTo" not "oTSo". In most areas of Arda Tuluva, it is generally accepted that "osto" is the "proper" way to say 7. As, osto means a "fortified place" and more auspiciously "gates of the Sun", where one get their life Essene.


EIGHT
The word for "eight" (tolto) sounds similar to a word which means "prosper" or "wealth" (toldo).


NINE
The number 9 (nertë), is historically associated with the Emperor, and the number is frequently used in matters relating to the Emperor, before the establishment of the imperial examinations officials were organized in the nine-rank system, the nine bestowments were rewards the Emperor made for officials of extraordinary capacity and loyalty, while the nine familial exterminations was one of the harshest punishments the Emperor sentenced; the Emperor's robes often had nine dragons, and Arda Tuluvan mythology held that the dragon has nine children. It also symbolizes harmony.



Unlucky Numbers

FIVE
The number 5 (lempë) can also be associated with bad luck as lempë also means 'crook', and is nearly homophonous to lembë meaning 'left behind' or 'abandoned'.


SIX
Number 6 (enquë) is considered an unlucky number in Arda Tuluva because it is nearly homophonous to the word "calamity" or "decease" (engwë). Due to that, many numbered product lines skip the "6": In Arda Tuluva, mostbuildings do not have a 6th floor. (Compare with the Western practice of some buildings not having a 13th floor because 13 is considered unlucky.) In Nindelos, some high-rise residential buildings omit all floor numbers with "6", e.g., 6, 16, 26, 36 and all 60–69 floors, in addition to not having a 13th floor. As a result, a building whose highest floor is number 72 may actually have only 55 physical floors.

In addition, Arda Tuluvans avoid saying the number six, and instead say "half twelve" or "perya rasta".


SEVEN
It is considered unlucky to have any important event concerning the dead one any day with seven. As, it is believed ghosts and unquieted ghouls are attracted to all things associated with seven.

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Re: Tára Arda Tuluvawa Nórë
« Reply #14 on: September 15, 2017, 02:37:56 PM »
Administrative Regions of Arda Tuluva


Traditional Lands of the Teleri
1 Ladroformenya – Ost Ladron
2 Ladros - Tarn Aeluin
3 Anórien – Artanor
4 Nevrast - Vinyamar
5 Calaranor – Lumbar
6 Nénur – Artanos
7 Eglador – Eriollo
8 Hildórien
9 Hísilómë – Andúnië
10 Aiquarenórë- Anorios
11 Alassalas – Luhtalas
12 Tasaválinan
13 Altarinan - Ambalostë
14 Falas Anyúnë
15 Témamehténor
16 Aldëanór
17 Wilwarinnan
18 Itávalta
19 Calormë
20 Celusnórë
21 Avanlír - Ost Vanya
22 Fórmenyanumbas
23 Halis Finië
24 Arthórien

Traditional Lands of the Noldori
25 Númenísinen
26 Amáranis – Túrosto
27 Ára Sovallë
28 Laimënór
29 Ingolondë - Ingolost
30 Cormallen - Uraranduil
31 Amlaurináranan
32 Falas Nyarië
33 Lamedon - Calembel
34 Ondolinórë
35 Erúmëanór - Aranostë
36 Emerië - Land of Plains Erendis
37 Laurelindórenan
38 Arnórë – Annúminas
39 Tumatomanya – Tirion
40 Tantomanya
41 Hyarnísinen
42 Lotórëanór
43 Ilyánnan –
44 Raina Nallmiel
45 Láminanórë -
46 Ingúlnórë –
47 Erinán
48 Lestanórë – Hrotúmë
49 Edis Ardánin
50 Imlarós – Tyelpos
51 Orontcaimë –
52 Malicondëanórë
53 Paláva Altanórë
54 Námanórë
55 Ondórë – Tolmen
56 Alcara Falassë –
57 Anfalas
58 Almóren
59 Heceldamar -  Arvenien
60 Nandanórë
61 Hellásinan
62 Aclaronan
63 Tarmar Ontanë – Arinharwelondë
64 Forlír
65 Elenarin
66 Laurëtindómë – Indarë
67 Nísimaldar
68 Lisserinan
69 Ohtenórë
70 Fásë Elárinnan
71 Arsirien   Sirilemos
72 Nindenórinan –
73 Nenyanórë
74 Quildanór – Indarë
75 Elenna
76 Rómenórë –
77 Tamris Lancel – Estellondë
78 Súcenórë
79 Imbesírnórë –
80 Tirios Endelómë - Lingwilóconde
81 Númen Endelómë – Yellórion
82 Valdanórë
83 Tasarinan – Elostirion
84 Yerainanór
85 Tumnanór
86 Liccinorcarenán
87 Aracotaulénan
88 Vanimarímen
89 Avarna Calainanór
90 Tanórcarenán
91 Lóminórë
92 Tindómerel
93 Nertëanan

Traditional Lands of the LindarI
94 Forlindon - - Forlondë
95 Hairalindon –
96 Lindórinan, Itarillë
97 Rómenya Lindon
98 Lindëanór
99 Lindon
100 Lindórinand

Traditional Lands of the Sindari
101 Lebennin – Pelargir
102 Hyarmenumbas –
103 Hyarnúmenórë –
104 Cardolan
105 Ithilien - Osgiliath
106 Ethelatrem - Agroallan
107 Cair Andros – Aemas
108 Cardolan –
109 Felhedrim – Andris

The Prefectures
110 Hyaránrímen
111 Hyarvarrímen
112 Hravanrímen
113 Vanimarímen
114 Arfanyë
115 Vanonumbas
116 Varnúmenyanan

Special Administrative Region
117 Alcarinquë Orcerumë

City-states
A Vinyamar
B Alqualondë
C Ondolindë
D Nindelos
E Eregion
F Armenelos
« Last Edit: May 06, 2018, 04:26:04 PM by Arda Tuluva »

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Re: Tára Arda Tuluvawa Nórë
« Reply #15 on: September 20, 2017, 06:46:18 PM »
The Mandate of Heaven (i Axan Menelo)



The Mandate of Heaven (Quenya: i Axan Menelo) is an Arda Tuluvan political and religious doctrine used to justify the rule of the Emperor (Tararan) of Arda Tuluva. According to this belief, heaven —which embodies the natural order and will of the universe—bestows the mandate on a just ruler, the Son of Heaven. If a ruler was overthrown, this was interpreted as an indication that the ruler was unworthy, and had lost the mandate. It was (and to many of Arda Tuluva's more superstitious people; is) also a common belief that natural disasters such as famine and flood were signs of Heaven's displeasure with the ruler, so there would often be revolts following major disasters as citizens saw these as signs that the Mandate of Heaven had been withdrawn.

The Mandate of Heaven does not require a legitimate ruler to be of noble birth, and dynasties such as the Manë and Vildimë dynasties were founded by persons of common origins. The Mandate of Heaven has no time limitations, depending instead on the just and able performance of the rulers and their heirs. The concept is in some ways similar to the Western concept of the divine right of kings; however, unlike this Western concept, it does not confer an unconditional right to rule. Intrinsic to the concept of the Mandate of Heaven is the right of rebellion against an unjust ruler. Arda Tuluvan historians interpreted a successful revolt as evidence that Heaven had withdrawn its mandate from the ruler. Throughout Arda Tuluvan history, times of poverty and natural disasters were often taken as signs that Heaven considered the incumbent ruler unjust and thus in need of replacement. The Mandate of Heaven has often been invoked by philosophers and scholars in Arda Tuluva as a way to curtail the abuse of power by the ruler.


The right to rule and the right of rebellion

Arda Tuluvan historians interpreted a successful revolt as evidence that the Mandate of Heaven had passed. In Arda Tuluva, the right of rebellion against an unjust ruler has been a part of political philosophy ever since the Túrëanë dynasty, and the successful rebellion was interpreted by Arda Tuluvan historians as evidence that divine approval had passed on to the successive dynasty. The Right of Rebellion is not coded into any official law, rather rebellion is always outlawed and severely punished, but still is a positive right grounded in the Arda Tuluvan moral system. Often, it is used as a justification for actions to overthrow a previous dynasty after a rebellion has been successful and a new dynastic rule has been established. Since the winner is the one who determines who has obtained the Mandate of Heaven and who has lost it, some Arda Tuluvan scholars consider it to be a sort of Victor's justice, best characterized in the popular Arda Tuluvan saying "The winner becomes king, the loser becomes outlaw" (Quenya: ”Nacil nóta aran, quelo nóta hecil"). Due to the above, it is considered that Arda Tuluvan historical accounts of the fall of a dynasty and the rise of a new one need to be handled with caution. Arda Tuluvan traditional historical compiling methods produce accounts that tend to fit their account to the theory; emphasize aspects tending to prove that the old dynasty lost the Mandate of Heaven and the new one gained it, and de-emphasize other aspects.



Mandate Transference after the Six Dynasties Period

During the Six Dynasties and Twelve Kingdoms Period, there was no dominant Arda Tuluvan dynasty that ruled all of Arda Tuluva. This created a problem for the Helyanwë Dynasty that followed, as they wanted to legitimize their rule by claiming that the Mandate of Heaven had passed on them. The scholar-official Eruvaryar Helincárinë compiled the Old History of the Six Dynasties during the 530s and 540s, after the Helyanwë Dynasty had taken southern Arda Tuluva from the last of the Six Dynasties, the Later Manë. A major purpose was to establish justification for the transference of the Mandate of Heaven through these six dynasties, and thus to the Helwanyë Dynasty. He argued that these dynasties met certain vital criteria to be considered as having attained the Mandate of Heaven despite never having ruled all of Arda Tuluva. One is that they all ruled the traditional Arda Tuluvan heartland. They also held considerably more territory than any of the other states that had existed conterminously in the south.

However, there were certain other areas where these dynasties all clearly fell short. The brutal behavior of Fëanor Eracárë and the Later Altanórë was a source of considerable embarrassment, and thus there was pressure to exclude them from the Mandate. The following three dynasties, the Later Arcallë , Later Alcorohtë, and Later Nárë were all non-Noldori Arda Tuluvan dynasties, all having been ruled by the Teleri or Sindari ethnic minorities. There is also the concern that though each of them was the most powerful Arda Tuluvan kingdom of its respective era, none of them ever really had the ability to unify the entire Arda Tuluvan realm as there were several powerful states to the south. However, it was the conclusion of many contemporary scholars that the Mandate had indeed passed through each of the Six Dynasties, and thus onto the Helwanyë Dynasty when it conquered the last of those dynasties, known as the Glorious Reclamation.



Enfeoffing members of overthrown dynasties

It is a custom in Arda Tuluva for the new dynasty to ennoble and enfeoff a member of the dynasty which they overthrew with a title of nobility and a fief of land so that they could offer sacrifices to their ancestors, in addition to members of other preceding dynasties.

The last empress of the Vildimë Dynasty, the Tar-Uvarturmië committed ritual suicide before the Tercenë forces conquered her last outpost at Armenelos, thus she would have been succeeded by her last surviving granddaughter, Princess Alatrínë. Though, never ascending to the Throne, Princess Alatrínë - on behalf of the Vildimë Dynasty - knelled before the Tercenë Sovereign surrendering the their hold on the Mandate of Heaven to the Tar-Amatyultarë Empress.

Princess Alatrínë was granted the title of Hereditary Princess of Vildimë and Grand Duchess of Fásë Elárinnan, to which her descendants still hold the title with the present incarnation being Ehtelë Carinfirë, Hereditary Prince of Vildimë and Grand Duke of Fásë Elárinnan.

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #16 on: September 24, 2017, 12:09:19 PM »
Parmassë Canta Harmaron
The Complete Library of the Four Treasuries



During the reign of the Tercenë dynasty’s first sovereign in the 18th century, the Tar-Amatyultarë Emperor (r.1708-1754) commissioned the Parmassë Canta Harmaron to demonstrate that the Tercenë dynasty could surpass the Vildimë dynasty's 1403 Tasarië Encyclopedia, which was the world's largest encyclopedia at the time.

The massive undertaking came to an abrupt halt ten years later after the death of the Tar-Amatyultarë Emperor when the Tar-Téralerimë Emperor instituted her infamous Literary Inquisition. Originally, the Literary Inquisition was set to halt the spread of foreign literature and dogma within Arda Tuluva, but soon turned against Arda Tuluvan writings that were deemed taboo or seditious.

People and civil servants grew to fear the Throne’s notorious Literary Inquisitors, therefore, many refused to turn over works to the Canta Harmaron and many scholars no longer wished to work on the project, thus ending the entire catalogue.

The Literary Inquisition ended with the death of the Tar-Téralerimë Emperor in 1769, the massive Canta Harmaron project was never re-initialized until 2013 by His Imperial Highness, Alcarinqualo, i Herwa'venno, with the consent and backing of the Autárimë Emperor.

The editorial board consists of 382 scholars, chiefly lead by famed writer and annotator of classics texts, Irisanno Mótahellótë and the Noble Consort, Alcarinqualo.


The Parmassë Canta Harmaron collection is divided into four harmanë parts, in reference to the imperial library divisions.

  • Yáparmë ("Classics") Arda Tuluvan classic texts
  • Quentalë ("Histories") histories and geographies from Arda Tuluvan history
  • Ingolmë ("Loremasters") philosophy, arts, sciences from Arda Tuluan philosophy
  • Solestë ("Collections") anthologies from Arda Tuluvan literature
The books are divided into 44 categories and include the Analects of Mindarúcina, Ingolenar, the Book of Change, Great Learning, Doctrine of the Mean, i Varta, Rites of Túrëanë, Classic of Rites, Classic of Poetry, Spring and Autumn Annals, Sarati ar Tengwar, Records of the Grand Historian, Nalma Restanana Turmë, The Art of War, Quetsimar Nóréron, Stratagems of the Warring States, Compendium of Materia Medica, and other classics.

The Canta Harmaron collection includes all major Arda Tuluvan texts, from the ancient Túrëanë Dynasty to the present Tercenë Dynasty, covering all domains of academia.
« Last Edit: January 15, 2018, 03:29:33 PM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #17 on: September 24, 2017, 03:19:34 PM »
International Organizations and Treaties

Commonwealth Treaty Organization (Satyalmanë Soytunië Lerentulcanë)
Council of Albion (Hostanë Ambaro)
Outer Space Standards Convention (Ilmen Mandor Yómostanë)
Uppsala Convention (Yómostanë Sambarano)
Cross Mundus Agency (Tarwë-Irmin Otornië)
Treaty for the Protection of Hygelac and Hrothgar (Helcaraxë ar Helcalómë Varnë Soytunië)
Cultural Exchange Treaty Organization (Haimëa Manca Soytunië Lerentulcanë)


Spoiler: The Arda Tuluvan-Lodjan Alliance of Peace & Harmony
(Arda Tuluvawa-Valóranórwa Niasa i Ruinëo ar Sérëo) •
show

The Imperial Government of the Arda Tuluvan Empire and the Royal Government of the Divine Queendom of Lodja desirous of strengthening the cause of peace and harmony between Arda Tuluva and Lodja come together in Gaia to commit themselves and agree to the following Treaty:

ARTICLE I “Mutual Defense & Non-Aggression Pact”
In the interest of continual harmony and peace, the two High Contracting Parties agree to a Mutual Defense Pact and Non-Aggression Agreement adhering to the following SECTIONS of ARTICLE I:

-SECTION A:
Both High Contracting Parties obligate themselves to desist from any act of violence, any aggressive action, and any attack on each other, either individually or jointly with other powers.

-SECTION B:
A belligerent action, or an armed-attack, on one of the High Contracting Party shall be considered a belligerent action, or an armed-attack, on both of the High Contracting Parties.

-SECTION C:
Should one of the High Contracting Parties become the object of belligerent action by a third power, the other High Contracting Party shall in no manner lend its support to this third power.

-SECTION D:
Should one of the High Contracting Parties be the aggressor of belligerent action against a third power, the other High Contracting Party shall in no manner lend its support to this third power.

--SUBSECTION 1:  Should the Arda Tuluvan Empire be the aggressor of belligerent action against member-states of the Conradh na Náisiún then all agreements between the two High Contracting Parties shall be dissolved.

-SECTION E:
Neither of the two High Contracting Parties shall participate in any grouping of powers whatsoever that is directly or indirectly aimed at the other party.

-SECTION F:
The two High Contracting Parties shall agree to share military intelligence that is believed to be in the interest of the safety and security of the other, so long as doing so does not compromise the safety or security of themselves.

-SECTION G:
The High Contracting Parties shall take part in an annual naval and military training exercise to promote co-operation between the two High Contracting Parties.

-SECTION H:
In the interest of security and mutual defense the two High Contracting Parties shall give permission and access to military vessels through each of the other High Contracting Party's territorial waters; in accordance to the following SUBSECTIONS of SECTION H of ARTICLE I:

--SUBSECTION 1: An official communique shall be sent to the other High Contracting Party's High Command as to the reason why military vessels are entering territorial waters.

--SUBSECTION 2: Prior to entering territorial waters a naval route, compliment, and plan shall be sent. Vessels shall not deviate from planned routes unless requested by the other High Contracting Party or it is in response to a SOS call.

--SUBSECTION 3: Neither of the two High Contracting Parties shall conduct military maneuvers in the others Exclusive Economic Zone (EEZ) without prior authorization.

--SUBSECTION 4: Continual communication shall be maintained while military vessels of one High Contracting Party are within the territorial waters of the other High Contracting Party.


ARTICLE II “Trade Agreement”
To bolster economic prosperity between the two High Contracting Parties, the following SECTIONS of ARTICLE II shall be agreed:

-SECTION A:
The High Contracting Parties pledge to trade fairly with each other and to respect the lawful commerce of each party.

-SECTION B:
Neither of the High Contracting Parties shall create taxes, limits, bans, or quotas on the goods or services of the other party on basis of their origin from the other party, with exception to such taxes, limits, bans, or quotas created by international organizations of which the two High Contracting Parties are members thereof.

-SECTION C:
The High Contracting Parties recognize the right of free commercial navigation through the waters and airspace of the other party, with adherence to local laws and procedures.


ARTICLE III
The Governments of the two High Contracting Parties shall in the future maintain continual contact with one another for the purpose of consultation in order to exchange information on problems affecting their common interests as well as to strengthen cultural and diplomatic relations.


ARTICLE IV
The High Contracting Parties declare that they shall act in a spirit of friendship and cooperation with a view to further developing and fostering economic and cultural intercourse with one another, each adhering to the principle of respect for the independence and sovereignty of the other and non-interference in their internal affairs.


ARTICLE V
Should disputes or conflicts arise between the High Contracting Parties over problems of one kind or another, both parties shall settle these disputes or conflicts exclusively through friendly exchange of opinion or, if necessary, through the establishment of arbitration commissions.


ARTICLE VI
The High Contracting Parties shall allow citizens of the other nation to apply for a fast track visas aiding in travel between the two nations for purpose of trade, recreation, and business. These visas shall be available to anyone who meets the following criteria

(a) Has a stay lasting no longer than 90 days
(b) Has a return ticket
(c) Is able to fund the duration of their stay.
(d) Has no criminal record
(e) Is not deemed a threat to national security.
(f) All requirements have been fulfilled in accordance to local laws and procedures when conducting trade and/or business.


ARTICLE VII
The High Contracting Parties agree to the establishment of a system of extradition for persons accused of crimes in one country to the jurisdiction of the other. No extradition shall take place until compelling evidence has been presented.


ARTICLE VIII
The present treaty is to be in place until either of The High Contracting Parties withdraws from it. After which the treaty shall cease to be in force 90 days after notice is given.


ARTICLE IX
The present treaty shall be ratified within the shortest possible time. The ratifications shall be exchanged in Gaia, the Divine Queendom of Lodja. The agreement shall enter into force as soon as it is signed.




Viktoriya Tar
Signed on behalf of the Royal Government of the Divine Queendom of Lodja


Inglor Inglorion Anordradil
(Affixed with the Imperial Seal by the Autárimë Empress)
Signed on behalf of the Imperial Government of the Arda Tuluvan Empire

Arda Tuluva's Ambassador to the Divine Queendom of Lodja; Her Noble Highness, Princess Nessanië, the Marquesa Yávien.


Spoiler: The Arda Tuluvan-East Moreland Treaty of Peace and Harmony
(Arda Tuluvawa-Rómen Máyenórëva Soytunië Ruinëo ar Sérëo) •
show

The Imperial Government of the Arda Tuluvan Empire and the Royal Government of the Kingdom of East Moreland desirous of strengthening the cause of peace and harmony between Arda Tuluva and East Moreland come together in Imaldris to commit themselves and agree to the following articles:

ARTICLE I “Non-Aggression Pact”
In the interest of continual harmony and peace, the two High Contracting Parties agree to a Non-Aggression Pact adhering to the following SECTIONS of ARTICLE I:

SECTION A:
Both High Contracting Parties obligate themselves to desist from any act of violence, any aggressive action, and any attack on each other, either individually or jointly with other powers.

SECTION B:
Should one of the High Contracting Parties become the object of belligerent action by a third power, the other High Contracting Party shall in no manner lend its support to this third power.

SECTION C:
Neither of the two High Contracting Parties shall participate in any grouping of powers whatsoever that is directly or indirectly aimed at the other party.

SECTION D:
The two High Contracting Parties shall agree to share military intelligence that is believed to be in the interest of the safety and security of the other, so long as doing so does not compromise the safety or security of themselves.


ARTICLE II “Trade Agreement”
To bolster economic prosperity between the two High Contracting Parties, the following SECTIONS of ARTICLE II shall be agreed:

SECTION A:
 The High Contracting Parties pledge to trade fairly with each other and to respect the lawful commerce of each party.

SECTION B:
Neither of the High Contracting Parties shall create taxes, limits, bans, or quotas on the goods or services of the other party on basis of their origin from the other party, with exception to such taxes, limits, bans, or quotas created by international organizations of which the two High Contracting Parties are members thereof.

SECTION C:
The High Contracting Parties recognize the right of free commercial navigation through the waters and airspace of the other party. Local procedures and laws must be followed.


ARTICLE III
The Governments of the two High Contracting Parties shall in the future maintain continual contact with one another for the purpose of consultation in order to exchange information on problems affecting their common interests as well as to strengthen cultural and diplomatic relations.


ARTICLE IV
Should disputes or conflicts arise between the High Contracting Parties over problems of one kind or another, both parties shall settle these disputes or conflicts exclusively through friendly exchange of opinion or, if necessary, through the establishment of arbitration commissions.


ARTICLE V
The High Contracting Parties shall allow citizens of the other nation to apply for a fast track visas aiding in travel between the two nations for purpose of trade, recreation, and business. These visas shall be available to anyone who meets the following criteria

(a) Has a stay lasting no longer than 60 days
(b) Has a return ticket
(c) Is able to fund the duration of their stay.
(d) Has no criminal record
(e) Is not deemed a threat to national security.


ARTICLE VI
The High Contracting Parties agree to the establishment of a system of extradition for persons accused of crimes in one country to the jurisdiction of the other. Before any extradition takes place a guarantee of a trial in accordance with the MCUR must be given.


ARTICLE VII
The present treaty is to be in place until either of The High Contracting Parties withdraws from it. After which the treaty shall cease to be in force 90 days after notice is given.


ARTICLE VIII
The present treaty shall be ratified within the shortest possible time. The ratifications shall be exchanged in Imladris. The agreement shall enter into force as soon as it is signed.




David III
Signed on behalf of the Royal Government of the Kingdom of East Moreland


Inglor Inglorion Anordradil
Signed on behalf of the Imperial Government of the Arda Tuluvan Empire

Arda Tuluva's Ambassador to the Kingdom of East Moreland; Adoryán Hyarecorin, Senior Secretary of the First Ministry of the Grand Secretariat

Arda Tuluva's Ambassador to the Ecclesatical State; Almaresáre Yárecantarë, Senior Secretary of the First Ministry of the Grand Secretariat
« Last Edit: January 15, 2018, 05:38:33 PM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #18 on: September 26, 2017, 10:58:49 PM »
Policies
Stance
AbortionLegal
AdulteryLegal. No taboo.
Age of Consent16 years of age
Age of Majority18 years of age
Anti-Discrimination LawsArda Tuluvan Law prohibits the discrimination against persons on the basis of gender identity, sexual orientation, religious convictions, national origins, race, ethnicity, age, economic status, caste position, or physical limitations.
Artificial InseminationLegal
Assisted SuicideLegal
BestialityIllegal
Birth ControlLegal. Freely distributed by the government.
Childcare Daycare is subsidized by the government.
Concealed Carry of FirearmsProhibited
Death PenaltyYes. It has not been used during the reign of the Autárimë Emperor.
DivorceLegal. Most kinds of prenuptial agreements are allowed.
Double JeopardyAllowed in cases when there is new and compelling evidence against the accused.
Drinking & Consumption of Legal Substances Age16 years of age
Driving Age18 years of age
Drug LawsRecreation Drugs are placed into three categories. (Open, Controlled, Banned). Generally speaking any drug derived directly from a plant is Open, any with processing is Controlled and any featuring heavy chemical manufacture is Banned.
EducationCompulsory until the age of 18 (or the completion of secondary education).
Universities are free of charge.
Private school education permitted
Eminent DomainLegal for public purposes with fair compensation for property owners.
Equal Pay for Equal WorkYes
Felony DisenfranchisementArda Tuluva has no system of citizen voting.
Flag DesecrationNo laws prohibit the desecration of the national flag. Desecration of Imperial imagery is illegal and highly taboo.
Freedom ofLegal
Freedom of AssemblyLegal.
Freedom of the PressControlled by the government. Small media outlets do exist.
Freedom of MovementLegal. Visas required for foreign visitors unless stipulated by treaty.
Freedom of RelgionLegal. Though, non Arda Tuluvan faiths are seen as taboo.
Freedom of SpeechLegal. Though condemnation of the Reigning Sovereign is considered highly offensive and contrary to Arda Tuluvan Society. Agents of the Tal'Andur will sight such person(s) with infractions, even arresting said person(s)
Gambling Age18 years of age
Gender LawsArda Tuluva recognizes five genders. Male, female, transgender, genderqueer, and gender non-binary.
Gun LawsProhibited for civilians.
Homosexuality in the MilitaryAllowed. There has never been a cultural taboo towards homosexuality in Arda Tuluvan society.
Human CloningLegal
In Vitro FertilizationLegal
Marriageable Age18 years of age for all parties
Military ConscriptionMandatory. Acumination of two years of military service.
Minimum WageYes
Parental LeaveThe Arda Tuluvan calendar has 40 weeks of 9 days with an additional five and eight "hanging days" depending on the year. Thus Arda Tuluvan parents are given 40 weeks of leave and an additional 40 weeks and twelve days to be split between the parents. (Parental leave for group marriages and those with multiple spouses are more complicated and discerned on each individual case.)
Polygamy/Polyandry/Group MarriageLegal. No cultural taboo against the practices.
PornographyLegal.
ProstitutionLegal in licensed brothels and Temples
RaceRacial discrimination is prohibited in all areas of life.
Reproductive RightsWomen's reproductive rights include the following: the right to legal and safe abortion; the right to birth control; freedom from coerced sterilization and contraception; the right to access good-quality reproductive healthcare; and the right to education and access in order to make free and informed reproductive choices.
Same-sex MarriageLegal. It has never been illegal nor taboo.
Sex Reassignment SurgeryLegal. Subsidized by the government.
Sex Reassignment SurgeryLegal. Subsidized by the government.
Sex ToysLegal.
Sexually Transmitted InfectionsAnyone who knowingly carries such an infection is required to disclose that information to any potential sexual partners; otherwise, consent by that partner to participate in sexual activity is considered invalid, and the carrier of the infection can be charged with sexual assault.

All STI and HIV/AIDS Medication is provided freely by the government.
Smoking Age18 years of age.
Sodomy Laws Allowed. Never has been prohibited.
State IdeologyMindarucinism
State ReligionI Voronwë
Stem Cell ResearchLegal on all accounts.
Taxation≈50 %; higher for the wealthy
Trial by JuryNo. Accused stand before either one, three, or nine Judicators and two People’s Assessors
TortureIllegal.
Universal HealthcareFree comprehensive healthcare for all citizens (medical, pharmaceutical, dental, hospital).
VotingGovernment officials and civil servants are not elected in Arda Tuluva. Appointments are allocated by the Grand Secretariat via the Imperial Examination system.
Women's RightsDiscrimination based on gender identity is prohibited.
Working AgeNone: (Only artistic field and some light risk free jobs. Must have parent permission. Restricted working hours and shortened working week.)
13: (Light work only. Must have parent permission. Restricted working hours and shortened working week.)
16: (Light work only. Restricted working hours)
18: (Unrestricted)
Working WeekThe Arda Tuluvan calendar has a nine day week. All workers must be allowed three days off a week, with two days off in a row mandated. A maximum of six hours a day, with no more than four consecutive hours without a break.
« Last Edit: January 08, 2018, 04:55:37 PM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #19 on: October 06, 2017, 03:56:18 PM »
i Voronwë
The Religion of Arda Tuluva (WIP)
Quote
"A conglomeration and - more importantly - the centralization of many [Arda Tuluvan] religious doctrines, philosophies, and local faiths combined into a central unifying dogma to better facilitate cohesion, and control, across the Empire."


The Arda Tuluvan religion is known simply as "The Faith", or "i Voronwë", it is a quasi-monotheistic faith with a primary, mostly non-interventionist, omniscient god and 14 sub-creators, known as the Valar, "The Powers", who are all worshiped with vying degrees of importance and popularity among the populace.

Eru & Menel - God & Heaven



Tiëlesë

Tiëlesë or Tiëism is a religious or philosophical tradition of Arda Tuluvan origin which emphasizes living in harmony with the Tië (literally "Way"). The Tië is a fundamental idea in most Arda Tulvan philosophical schools; in Tiëism, however, it denotes the principle that is the source, pattern and substance of everything that exists. Tiëism differs from Mindarúcinism by not emphasizing rigid rituals and social order. Tiëist ethics vary depending on the particular school, but in general tend to emphasize láricamë (effortless action), "naturalness", simplicity, spontaneity, and the Three Treasures: ófelmë "compassion", vartelmë "frugality", and firyamë "humility".




Evandilyon Vórima are the Holy Scrolls of i Voronwë.
Aian Calma is a Sacred Object

The Fourteen Hollies
Manwë i Vala Súlimo
Ulmo i Vala Nénaron
Aulë i Vala Mahal
Oromë i Vala Aldaron
Námo i Vala Mandos
Irmo i Vala Lórien
Tulkas i Vala Astaldo

Varda i Valië Elentári
Yavanna i Valië Kementári
Nienna i Valië Nírë
Estë i Valië Milya
Vairë i Valië Lanya
Vána i Valië Melentári
Nessa i Valië Liltaheri

Aistalë Fëanturion
(The Cult of the Masters of Spirits)
Námo i Vala Mandos
Irmo i Vala Lórien

Feast-day falls after the first full moon after 2 August Fëamerendë (Ghost/Spirit Festival)


Parma Quelumë
Passages from the Book of Origin


Airitánë nantë i Fëanturi.
"Hallowed are the Fëanturi "

Quéno ilya paruvar.
"From one all will learn."

Yá yétalyet, yétal i menel, ar nen cemenna ortuvalta antar i Elennar.
"When you see her, you see the sky, and those on earth must lift their faces toward the stars."

Cotumor Fëanturion lá óravantë coetaltya súcëar i vorondo oar Tiëllo.
"Enemies of the Fëanturi show no mercy in their attempts to draw believers away from the path."

Úrácua i Fëanturi; rácua huinë halyat i nólë ëao. Sávëa mi sandatë ilu engwelion, as yando nai hirlyë tië Calánolanyawënna.
"Fear not the Fëanturi; fear the darkness that would conceal the knowledge of the universe. Believe in the truth of all things, and you too may find the path to enlightenment."

Alcarinqua nán Fëanturi, man tulyaryelmë mi Sáme, nam mahtanë úmëa merye amartolmë mi fírima úcarë. Á lantanelmë yárafairë ar etatanentë? Ar sín yotúrë o mendelma, carintë yellonnalma mi engië ara tyurmelë ilu lavoronda.
"Glorious are the Fëanturi, who lead us to salvation, who did fight the evil that would doom us all to mortal sin. Did they defeat the old spirits and cast them out? And now, with the strength of our will, they do call upon us to prevail against the corruption of all unbelievers."

Cárëa immo minya as tië, ar lenda tulyuvarye an oirë.
"Make yourself one with the path, and the journey will lead you to eternity."

Cotumor Fëanturion lá óravantë coetaltya súcëar i vorondo oar Tiëllo, ve taityelmë mahta as ilu túrë ya haryanelmë ánë.
"Enemies of the Fëanturi will show no mercy in their attempt to lead us astray from the true path, likewise we must attack with all the Strength which we have been given."

Túrë ar alcarë Fëanturion úvoida lallë.
"The power and the greatness of the Fëanturi cannot be denied."

Nem i hehtanë i Tië nán úmëa.
"Those who abandon the path are evil."

Nem i ráhtëar Calánolanyawë mauryuvar ullúmë as i Ainur
"Those who reach enlightenment shall rejoice with the Ainur forever."

Man avaquetë i tië Calánolanyawënna euva mancë
"Those who reject the path to enlightenment must be destroyed."

Nem i roitantë i tië Calánolanyawënna útaityë tulya harhatie.
"Those who seek the path to enlightenment must not be led astray."

Sandatë ná hrangapë i nem váquet yétaryes yúyo hendi palla
"Truth is elusive to those who refuse to see it with both eyes wide."

Ar i nantë nem quanta valateo ar avaquet láhtuar undu, nauvar tumna rista ar candë mir asto.
"And those who are prideful and refuse to bow down, shall be laid low and made into dust."

“There are three things all wise men fear: the sea in storm, a night with no moon, and the anger of a gentle man.”
Istyari rácuar neldë natar: i ëar mi raumo, lómë ú Isil, ar i rúsë nérmilo.

Míttanyalmë tiënna i nai háryëalmë túrë or i cotumo Sámelma ar ná ólë metta mettarion palisinnar Calánolanyaweo.
"Guide us on the path that we may triumph over the enemy of our salvation and be with you in the end of ends on the planes of enlightenment."

Airetúra hosser comyuvar ar macuvar mahta nem ilya himyë ulca. Mí Erun, ciryar caruvar yáluar ohtarilma etimbi Eleni, ar palyuvalvë Yestonótië ilya na lavoronda. I túrë Fëanturion feluva háya ar palan i olca nauva nahtamandë.
"Great holy armies shall be gathered and trained to fight all who embrace evil. In the name of Eru, ships shall be built to carry our warriors out amongst the stars, and we will spread Origin to all the unbelievers. The power of the Fëanturi will be felt far and wide and the wicked shall be vanquished."


Alcarë na Máhatehna! Nalvë óma an nyellorya! Nantë i Vanda etelehtanë ilya liennar. Á lanta occalyannar, hánonyar, nésanyar. Occalyannar epë ténarya. Alaite a Máhatehna; etelehtielva ar sámelva!
Quéno ilya paruvar, ilya paruvar. Ilya luhtuva. Ilya lahvtuva.

"Glory to the Máhatehna! We are a voice in her choir! She is the promise delivered to all mankind! Fall to your knees; my brothers, my sisters. To your knees before her coming. Praise be to the Máhatehna; our deliverance, our Salvation!
From one all will learn, all will learn. All will bow. All will submit."
« Last Edit: November 22, 2017, 08:40:52 PM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #20 on: November 06, 2017, 11:21:16 AM »
Most Glorious Order of the Double Dragon / Analcarinquë Atta Hlócër Elemirya
The Star

The Collar

The Badge
One of two of the Empire's highest Orders.

The collar of the order is made of gold, and features the two dragons on a field of blue.

The sash of the grand cordon of the order is blue with golden border stripes. It is worn on the right shoulder.

The star of the order is a golden eight-pointed gilt medallion (with intricate desisngs, two dragons and the old Sarati writing in a circle stating: "Honor and glory. Death and Shame to the enemy.") placed at the centre. It is worn on the left chest.

The badge of the order is a rectangular golden plaque with two azure dragons below a sun-disc, with the Sarati words: "Honor and glory. Death and shame to the enemy."


Grand Cordon (Altarë Serino)
Collar (Firinga)


Most Glorious Order of the Phoenix / Analcarinquë Vëassinë Elemirya

The Badge
One of two of the Empire's highest Orders.

The badge of the order is a gold oval medallion, with floral designs at its four ends; at the center is a phoenix upon a dais on a blue background, surrounded by a red ring. It is suspended from a smaller badge, its design varies according to class, on a ribbon in yellow with red stripes near the borders, as a sash on the right shoulder for the 1st class, as a bow on the left shoulder for the other classes.

The star of the order, which is worn only by the first class, has five arms studded with pearls, with floral designs between the arms. The central disc features a phoenix on a blue background, surrounded by a red ring.

Grand Cordon, Paulownia (Altarë Serino, Meletyalassë) (pictured above)
Second Class, Peony (Tatya Asta, Calwarin)
Third Class, Butterfly (Nelya Asta, Wilwarin)
Fourth Class, Wisteria (Cantëa Asta, Oiolairë)
Fifth Class, Apricot (Lempëa Asta, Lavaralda)
Sixth Class, Ripples (Enquëa Asta, Mirmilë)
Seventh Class, Medal (Otsëa Asta, Culusta)
Eighth Class, Medal (Toldëa Asta, Silmasta)
« Last Edit: May 06, 2018, 04:26:46 PM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #21 on: November 06, 2017, 12:33:17 PM »
Economic Statistics[1]


Population: 420,709,560

Currency: Tokken (), slit into 144 reli (ɳ)

Gross domestic product: $8,722,150,597,920
-GDP per capita: $20,732

National Manpower: 240,225,160 (57.1%)

Unemployment: 21,035,478 (5%)

Tax Rate: ≈50%

Trade:
-export: 2,876,298,026,690
-import: 2,827,836,803,846
-Surplus: 48,461,222,844

Government Budget: $4,361,075,298,960

Sector
Precentage
Amount
Education12%$523,329,035,875
Welfare10.6%$462,273,981,690
Healthcare10.5%$457,912,906,391
Social Policy9.5%$414,302,153,402
Administration8.8%$383,774,626,308
Infrastructure8.4%$366,330,325,112
Sciences & Technology7.9%$344,524,948,617
Environment7.3%$318,358,496,824
Law & Order7.2%$313,997,421,525
Arts & Culture7.1%$309,636,346,226
Industry5.5%$239,859,141,442
Defence5%$218,053,764,948
Foreign Aid0.05%$2,180,537,649


Major Industries
Among the world's largest and technologically advanced producers of aerospace technologies, arms manufacturing and production, banking and investments, computers and parts, integrated circuits, information technologies, electric appliances and components, electronic equipment, medicines, pharmaceuticals and equipment; agricultural goods and production, beverages, chemicals, class wear, furniture, iron, steel and nonferrous metals, jewelry, machine tools, manufacturing, processed foods, silk, ships, services sector, textiles and apparel, tobacco, tourism, and tungsten production.

Major Exports
Assorted agricultural goods, clothing, computers and parts, consumer goods, electrical machinery, electric power machinery, furniture, helium fuel, integrated circuits, jewelry, machinery and equipment, meat, medicines, motor vehicles and parts; naval vessels, components and parts, office machines, palm oil, pharmaceuticals and equipments, precious and semi-precious stones, rubber, semiconductors, sugar, telecommunications equipment, silk, textiles and apparel, weapons technologies

Major imports
Chemicals, consumer goods, foodstuffs, natural gas, paper, petrochemicals, petroleum, plastics, raw materials, refined metals, semi-finished metals, and wood.

Natural Resources
Aluminum, antimony, arable land, bauxite, chromite, coal, copper, diamonds, gold, hydropower, iron, iron ore, lead, lignite, limestone, magnetite, manganese, mercury, mica, molybdenum, natural gas, nickel, petroleum, phosphates, potash, precious rare-earth metals, stones, salt, seafood, silver, timber, tin, titanium ore, tungsten, uranium, vanadium, zinc.

Agriculture
Apples, asparagus, banana, barley, black pepper, buckwheat, cashew nuts, cassava (tapioca), cattle, cocoa, coconuts, coffee, corn, cotton, fish (mainly seafood), ginger, goats, grapes, groundnut, jute, kava, lettuce, milk, morus alba, oilseed, oranges, palms (mainly oil palm), papaya, peanut, pearl millet, potatoes, poultry, rice, rubber, sapota, sheep, sorghum, soybeans, sugarcane, sweet potato, taro, tea, tobacco, tomatoes, turmeric, water buffalo, wheat, and yam.


The Tokken (Ᵽ)

Banknotes Issued by the Central Imperial Bank (Endëa Cambo Valanieva, ECV): 100Ᵽ, 50Ᵽ, 20Ᵽ, 10Ᵽ




Coins minted by the Central Imperial Bank (Endëa Cambo Valanieva, ECV): 1Ᵽ (copper), 2Ᵽ (silver), 5Ᵽ (gold)



 1. Information provided by the Central Statistical Office (Endëa Istapuhtanë Parmassë). Budget approved at the 2017 plenary session of the Secretariat High Assembly, authorized by the State Council, disseminated and appropriated through the various committees of the Secretariat Bureau of Appropriations
« Last Edit: June 15, 2018, 02:02:02 PM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #22 on: November 18, 2017, 05:24:05 PM »


Mindarucinism
Arda Tuluva's Official State Philiosphy

Quote
Tai lamerlyë imlë, ávalyë i hyeren.
What you do not wish for yourself, do no do to others.
-Mindarúcina


Mindarucinism is described as tradition, a philosophy, a religion, a humanistic or rationalistic religion, a way of governing, or simply a way of life. It is also the official state ideology of Arda Tuluva. Mindarucinism developed from what was later called the Hundred Schools of Thought from the teachings of the Arda Tuluvan philosopher Mindarúcina (551–479 BCE), who considered himself a retransmitter of the values of the Túrëanë dynasty golden age of several centuries before. In the Noldorë dynasty (207 BCE – 44 CE), Mindarucinism became the official ideology, while the emperors mixed it with the realist techniques of Legalism.

With particular emphasis on the importance of the family and social harmony, rather than on an otherworldly source of spiritual values, the core of Mindarucinism is humanistic. According to the  concept of "the secular as sacred," Mindarucinism regards the ordinary activities of human life — and especially in human relationships as a manifestation of the sacred, because they are the expression of our moral nature (amanë), which has a transcendent anchorage in Heaven (Menel) and a proper respect for the spirits or gods (Ainur). While Menel has some characteristics that overlap the category of deity, it is primarily an impersonal absolute principle. Mindarucinism focuses on the practical order that is given by a this-worldly awareness of the Menel. Mindarucinan liturgy led by Mindarucinan priests or "sages of rites" (istyar situro) to worship the gods in public and ancestral Arda Tuluvan temples is preferred in various occasions.

The this-worldly concern of Mindarucinism rests on the belief that human beings are fundamentally good, and teachable, improvable, and perfectible through personal and communal endeavor especially self-cultivation and self-creation.  Mindarucinan thought focuses on the cultivation of virtue and maintenance of ethics. Some of the basic  Mindarucinan ethical concepts and practices include almë, faila, siturë, and handë. Almë ("benevolence" or "humaneness") is the essence of the human being which manifests as compassion. It is the virtue-form of Heaven. Faila is the upholding of righteousness and the moral disposition to do good. Siturë is a system of ritual norms and propriety that determines how a person should properly act in everyday life according to the law of Heaven. Handë is the ability to see what is right and fair, or the converse, in the behaviors exhibited by others. Mindarucinism holds one in contempt, either passively or actively, for failure to uphold the cardinal moral values of almë and faila.


Mindarucinan ethics are described as humanistic. This ethical philosophy can be practiced by all the members of a society. Mindarucinan ethics is characterized by the promotion of virtues, encompassed by the Five Constants, or i Lempë Coloitiër, extrapolated by Mindarucinan scholars during the Noldorë Dynasty.

The Five Constants are:

Almë (benevolence, humaneness);
Faila (righteousness or justice);
Siturë (proper rite);
Handë (knowledge);
Alcaro (integrity).

These are accompanied by the classical Manër (virtues), that singles out four virtues, one of which is included among the Five Constants:

Astar (loyalty);
Nessendil (filial piety);
Voruva (contingency);
Faila (righteousness).

There are still many other elements, such as sónë (honesty), amalda (kindness and forgiveness), soina (honesty and cleanness), navaitë (shame, judge and sense of right and wrong), nolma (bravery), linda (kind and gentle), moica (good, kindhearted), sorya (respectful, reverent), vartelmë (frugal), firyamë (modestly, self-effacing).


Humaneness

Almë is the Mindarucinan virtue denoting the good feeling a virtuous human experiences when being altruistic. It is exemplified by a normal adult's protective feelings for children. It is considered the essence of the human being, endowed by Heaven, and at the same time the means by which man can act according to the principle of Heaven (héra Menelo) and become one with it.

Yánië Huanë, Mindarúcina's most outstanding student, once asked her master to describe the rules of almë and Mindarúcina replied, "one should see nothing improper, hear nothing improper, say nothing improper, do nothing improper." Mindarúcina also defined almë in the following way: "wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others."

Another meaning of rén almë "not to do to others as you would not wish done to yourself." Mindarúcina also said, "almë is not far off; he who seeks it has already found it." Almë is close to man and never leaves him.


Right Rites

Siturë is a classical Arda Tuluvan word which finds its most extensive use in Mindarucinan and post-Mindarucinan Arda Tuluvan philosophy. Siturë is variously translated as "rite" or "reason," when referring to the cosmic law, but when referring to its realization in the context of human individual and social behavior it has also been translated as "custom," "mores," and "rules," among other terms.

Siturë embodies the entire web of interaction between humanity, human objects, and nature. Mindarúcina includes in his discussions of siturë such diverse topics as learning, tea drinking, titles, mourning, and governance. Súnarë cites "songs and laughter, weeping and lamentation... rice and millet, fish and meat... the wearing of ceremonial caps, embroidered robes, and patterned silks, or of fasting clothes and mourning clothes... spacious rooms and secluded halls, soft mats, couches and benches" as vital parts of the fabric of siturë.

Mindarúcina envisioned proper government being guided by the principles of siturë. Some Mindarucinans proposed the perfectibility of all human beings with learning siturë as an important part of that process. Overall, Mindarucinans believe governments should place more emphasis on siturë and rely much less on penal punishment when they govern.


Loyalty

Astar (loyalty) is particularly relevant for the social class to which most of Mindarúcina's students belonged, because the most important way for an ambitious young scholar to become a prominent official was to enter a ruler's civil service.

Mindarúcina himself did not propose that "might makes right," but rather that a superior should be obeyed because of his moral rectitude. In addition, loyalty does not mean subservience to authority. This is because reciprocity is demanded from the superior as well. As Mindarúcina stated "a prince should employ his minister according to the rules of propriety; ministers should serve their prince with faithfulness (loyalty)."

Similarly, Mensenë (predominant Mindarucinan philosopher and considered one of the Four Great Sages) also said that "when the prince regards his ministers as his hands and feet, his ministers regard their prince as their belly and heart; when he regards them as his dogs and horses, they regard him as another man; when he regards them as the ground or as grass, they regard him as a robber and an enemy." Moreover, Mensenë indicated that if the ruler is incompetent, he should be replaced. If the ruler is evil, then the people have the right to overthrow him. A good Mindarucinan is also expected to remonstrate with his superiors when necessary. At the same time, a proper Mindarucinan ruler should also accept his ministers' advice, as this will help him govern the realm better.

In later ages, however, emphasis was often placed more on the obligations of the ruled to the ruler, and less on the ruler's obligations to the ruled. Like filial piety, loyalty was often subverted by the autocratic regimes in Arda Tuluva. Nonetheless, throughout the ages, many Mindarucinans continued to fight against unrighteous superiors and rulers. Many of these Mindarucinans suffered and sometimes died because of their conviction and action. During the end of the Vildimë and begining of the Tercenë dynasties, prominent Mindarucinans of the time promoted individuality and independent thinking as a counterweight to subservience to authority. They strongly criticized the autocratic nature of the imperial system and wanted to keep imperial power in check.

Many Mindarucinans also realized that loyalty and filial piety have the potential of coming into conflict with one another. This can be true especially in times of social chaos, such as during the period of the Vildimë-Tercenë transition.


Filial Piety

In Mindarucinan philosophy, filial piety (nessendil) is a virtue of respect for one's parents and ancestors. The Mindarucinan classic Yáparmë Nessendilo  or Classic of Filial Piety, thought to be written around the Nárë-Noldorë  period, has historically been the authoritative source on the Mindarucinan tenet of nessendil / "filial piety." The book, a conversation between Mindarúcina and his student Fëanáro Eletarinë (famed philosopher and one of the Four Sages), is about how to set up a good society using the principle of nessendil (filial piety). The term can also be applied to general obedience, and is used in religious titles in Christian Churches, like "filial priest" or "filial vicar" for a cleric whose church is subordinate to a larger parish. Filial piety is central to Mindarucinan role ethics.

In more general terms, filial piety means to be good to one's parents; to take care of one's parents; to engage in good conduct not just towards parents but also outside the home so as to bring a good name to one's parents and ancestors; to perform the duties of one's job well so as to obtain the material means to support parents as well as carry out sacrifices to the ancestors; not be rebellious; show love, respect and support; display courtesy; ensure heirs, uphold fraternity among brothers; wisely advise one's parents, including dissuading them from moral unrighteousness, for blindly following the parents' wishes is not considered to be nessendil; display sorrow for their sickness and death; and carry out sacrifices after their death.

Filial piety is considered a key virtue in Arda Tuluvan culture, and it is the main concern of a large number of stories. One of the most famous collections of such stories is The Twenty-four Filial Exemplars. These stories depict how children exercised their filial piety in the past. While Arda Tuluva has always had a diversity of religious beliefs, filial piety has been common to almost all of them; historians call respect for the family the only element common to almost all Arda Tuluvan believers.


Relationships

Social harmony results in part from every individual knowing his or her place in the natural order, and playing his or her part well. When Duke of Emerië asked about government, by which he meant proper administration so as to bring social harmony, Mindarúcina replied:

Quote
There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son.
(Analects XII, 11, trans. Legge)

Particular duties arise from one's particular situation in relation to others. The individual stands simultaneously in several different relationships with different people: as a junior in relation to parents and elders, and as a senior in relation to younger siblings, students, and others. While juniors are considered in Mindarucinism to owe their seniors reverence, seniors also have duties of benevolence and concern toward juniors. The same is true with the husband and wife relationship where the husband needs to show benevolence towards his wife and the wife needs to respect the husband in return. This theme of mutuality still exists in Arda Tuluvan culture even to this day.

The Five Bonds are: ruler to ruled, father to son, husband to wife, elder sibling to younger sibling, friend to friend. Specific duties were prescribed to each of the participants in these sets of relationships. Such duties are also extended to the dead, where the living stand as children to their deceased family. The only relationship where respect for elders isn't stressed was the friend to friend relationship, where mutual equal respect is emphasized instead. In all other relationships, high reverence is usually held for elders.


Arseldë

The arseldë (Quenya: "noble child") is an Arda Tuluvan philosophical term often translated as "gentleman/lady" or "superior person" and employed by Mindarúcina in his works to describe the ideal person.

In Mindarucinism, the sage or wise is the ideal personality; however, it is very hard to become one of them. Mindarúcina created the model of arseldë which can be achieved by any individual. There are many characteristics of the arseldë: they can live in poverty, they doe more and speak less, they are loyal, obedient and knowledgeable. The arseldë disciplines themselves. Almë is fundamental to become an arseldë.

As the potential leader of a nation, a child of the ruler is raised to have a superior ethical and moral position while gaining inner peace through their virtue. To Mindarúcina, the arseldë sustained the functions of government and social stratification through their ethical values. Despite its literal meaning, any righteous person willing to improve themselves can become an arseldë.

On the contrary, the nerlaimë ("small or petty person") does not grasp the value of virtues and seeks only immediate gains. The petty person is egotistic and does not consider the consequences of their actions in the overall scheme of things. Should the ruler be surrounded by nerlaimër as opposed to arseldër, the ruler's governance and people will suffer due to their small-mindness. Examples of such nerlaimë individuals can range from those who continually indulge in sensual and emotional pleasures all day to the politician who is interested merely in power and fame; neither sincerely aims for the long-term benefit of others.

The arseldë enforces their rule over their subjects by acting virtuously themselves. It is thought that their pure virtue would lead others to follow their example. The ultimate goal is that the government behaves much like a family, the arseldë being a beacon of filial piety.


Rectification of Names

Mindarúcina believed that social disorder often stemmed from failure to perceive, understand, and deal with reality. Fundamentally, then, social disorder can stem from the failure to call things by their proper names, and his solution to this was essérecarténa (literally: "term rectification"). He gave an explanation of essérecarténa to one of his disciples.

Quote
Cementarinë said, "The vassal of Elenarin has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?"
The Master replied, "What is necessary to rectify names."
"So! indeed!" said Cementarinë. "You are wide off the mark! Why must there be such rectification?"
The Master said, "How uncultivated you are! The superior man (arseldë) cannot care about the everything, just as he cannot go to check all himself!
        If names be not correct, language is not in accordance with the truth of things.
        If language be not in accordance with the truth of things, affairs cannot be carried on to success.
        When affairs cannot be carried on to success, proprieties and music do not flourish.
        When proprieties and music do not flourish, punishments will not be properly awarded.
        When punishments are not properly awarded, the people do not know how to move hand or foot.
Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."
(Analects XIII, 3)

Alasse Hyarmitar chapter (22) "On the Rectification of Names" claims the ancient sage-kings chose names that directly corresponded with actualities, but later generations confused terminology, coined new nomenclature, and thus could no longer distinguish right from wrong. Since social harmony is of utmost importance, without the proper rectification of names, society would essentially crumble and "undertakings [would] not [be] completed."


Governance

Quote
To govern by virtue, let us compare it to the North Star: it stays in its place, while the myriad stars wait upon it.
(Analects 2.1)

A key Mindarucinan concept is that in order to govern others one must first govern oneself according to the universal order. When actual, the king's personal virtue spreads beneficent influence throughout the kingdom. This idea is developed further in the Great Learning. The less the king does, the more gets done. By being the "calm center" around which the kingdom turns, the king allows everything to function smoothly and avoids having to tamper with the individual parts of the whole.

This idea may be traced back to the ancient shamanic beliefs of the king being the axle between the sky, human beings, and the Earth, reflected in the Arda Tuluvan idea of the Mandate of Heaven.


Meritocracy

Quote
In teaching, there should be no distinction of classes.
(Analects 15.39)

Although Mindarúcina claimed that he never invented anything but was only transmitting ancient knowledge (Analects 7.1), he did produce a number of new ideas. Such as the revolutionary idea of replacing nobility of blood with nobility of virtue. arseldë, which originally signified the younger, non-inheriting, offspring of a noble, became, in Mindarúcina's work, an epithet.

A virtuous plebeian who cultivates his qualities can be a "gentleman," while a shameless son of the king is only a "small man." That he admitted students of different classes as disciples is a clear demonstration that he fought against the feudal structures that defined pre-imperial Arda Tuluvan society.

Another new idea, that of meritocracy, led to the introduction of the imperial examination system in Arda Tuluva. This system allowed anyone who passed an examination to become a government officer, a position which would bring wealth and honor to the whole family. The Arda Tuluvan imperial examination system started in the Helyanwë Dynasty. Over the following centuries the system grew until finally anyone who wished to become an official had to prove their worth by passing written government examinations. The practice of meritocracy still exists today in Arda Tuluva.

« Last Edit: June 26, 2018, 12:06:49 PM by Arda Tuluva »

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Re: Tára Arda Tuluvawa Nórë
« Reply #23 on: December 01, 2017, 03:09:52 PM »
The Adûnaim


A brief history

The Adûnaim are natives to the western Orcerumë sandseas of Arda Tuluva, which they call the Zâyan, the Waste. Born to a harsh desert climate the Adûnaim are hard, warlike people who were never unified under a single leader. Though, prophesy often spoke of a khôr'Bârîm, Lord of Lords. However, the old tribes - or Zadâni, were ruled by a Warlord, Zagakhôr, chiefs who conquered and ruled more than one tribe often added an honorific "Ar" before their title signifying "high" or "royal".

Among the Adûnaim there are societies, hê'Kurai. It does not matter which Zadâni, tribe, one belongs to he/she could join any hê'Kurai. The hê'Kurai often fight among themselves for glory and honor. But, when Tribes would declare war on another tribe the men/women of the hê'Kurai would leave their respected society to fight for the honor of their Zadâni

Men and women were considered equal in Adûnaim society and fought among their own ranks. Never did men and women fight in the same society. But would fight with each other during a Zadângar, a Tribe war.

The Adûnaim were eventually semi-unified under the reign of High Warlord Ar-Pharazôn, the self proclaimed khôr'Bârîm. He had come to take command and unify many of the scattered tribes against the invading hordes of the Arda Tuluvan Consolidation that wished to end the constant raiding on their western border.

After a long and costly war, the Warlord Ar-Gimilzôr, the great-grandson of the famed khôr'Bârîm Ar-Pharazôn, bent his knee to the Noldori empress and swore a "water oath" to the Throne of eternal toh. The Adûnaim pride themselves of never breaking an oath and since then have remained loyal to the Throne. To this day the Empress is protected by the elite Abrazânai, the Faithful.


(Soldiers of the Abrazânai)

The Adûnaim are largely left to their own devices as long as they do not raid outside of the Special Administrative Region.


ji’e’toh

Ji’e’toh is the complex system of honor that the Adûnaim follow. Ji’e’toh determines all interactions in Adûnaim life; fighting, housing, even intimate relationships and marriage. The term is, literally, honor and obligation.

Ji is honor, and toh is obligation. The greatest ji comes from touching an armed enemy in battle without harming him. This incurs a great deal of toh, and the person who is touched usually becomes gai’tan’Azgai, which in Adûnaic means "pledged to peace in battle." A gai’tan’Azgai serves his or her captor for a year and a day, touching no weapon, doing no battle, and wearing only white. A Wise One, blacksmith, woman with a child under the age of ten or a youth (under the age of 16) may not be made gai’tan’Azgai.

The least amount of ji comes from killing an enemy, as the Adûnaim believe that killing is easier than leaving an enemy alive.

Under ji’e’toh, any shaming act incurs toh towards someone or even oneself. However if the act is not either seen or acknowledged by others, it might as well have never taken place. Only the one doing such an act can know the worth of one's pride and can claim toh.

As such, meeting toh, through being gai’tan’Azgai, being beaten, enduring a shamefully trivial punishment, or otherwise paying back the debt of honor, is always somehow self-inflicted as any Adûnaim can stop it by just saying anytime outright that their toh has been met. It is possible for the one wronged under ji’e’toh to say publicly that the wrongdoer doesn't have any toh toward him, freeing the wrongdoer from any toh.

Once met, the act that generated that toh is supposed to have never happened.

Among the shaming acts, there are:

  • Reminding or asking gai’tan’Azgai of their life before. Being gai’tan’Azgai is a kind of parenthesis in Adûnaim life, so reminding gai’tan’Azgai of their earlier life is like reminding them of the shame that brought them to their station. As gai’tan’Azgai are considered defenseless as babies, mistreating them in any way (even by recalling their previous life) is shameful, and thus incurs toh. This is one of the rare ways to incur toh toward a gai’tan’Azgai.

  • Asking publicly if you have toh. Asking means that you don't know and as such further means that you were not taught properly. The shame is on the teacher, who has toh towards themselves and whoever told them to teach you in the first place.

  • Reminding someone of toh they have already met. After being met, toh is supposed to never have been. Reminding someone of it (by talking of their time as gai’tan’Azgai for instance) is shameful and incurs toh toward them.
    ji’e’toh is not a monolithic set of rules to be followed blindly. Sometimes, what needs to be done would be against the rules. The wrongdoer would still be following ji’e’toh as long as he's willing to meet the toh later.
Encompassing duty and custom, law and life, all Adûnaim live by this honor system. Following ji’e’toh is in fact what defines an Adûnaim.

Apart from those, the ways and workings of the system are convoluted and twisted. Non-Adûnaim attempting to understand it almost invariably come out little more knowledgeable than before.


gai’tan’Azgai

One of the most bizarre convolutions of ji'e'toh concerns the taking of gai’tan’Azgai, "those sworn to peace in battle". Adûnaim earn honor and prestige for deeds in battle--or accumulate shame by misdeeds--but killing an opponent earns the least honor; "any child can kill". What earns the most honor is touching the opponent while they are holding a weapon, but without harming them. An Adûnai so shamed is considered to have toh -- obligation -- to the person who touched them, and will march straight to that person and demand to be made gai’tan’Azgai, at which point they don white robes, become that person's peaceful servant in all but name for a year and a day, and swear not to touch a weapon, or even defend themselves, during that time.
Becoming gai’tan’Azgai is a way to answer for toh; it is totally voluntary and can be used to atone for non-battle-related shaming as well. Gai’tan’Azgai are not slaves, and any foreigner who suggests it is soon straightened out. Conversely, Adûnaim are horrified and confused by the concept of "servants", people who work throughout their life in the service of others.

Wise Ones, children, pregnant women, women with a child under the age of ten, and blacksmiths cannot be taken gai’tan’Azgai. Exact "ownership" of the gai’tan’Azgai is a variable matter; though each gai’tan’Azgai swears only to one person, they can be and are often instructed to obey commands from other people as well. On occasion a man will allow himself to be taken gai’tan’Azgai by a Maiden (Kali) he wishes to marry in an attempt to get her to fall in love with him during his time of servitude. The Maiden never does because they would never look at a gai’tan’Azgai as a potential mate, and usually "teach them to sing", something Adûnaim men do not do unless a battle hymn or dirge for the slain.


Water Oath

A water oath is an agreement traditionally between members of the Adûnaim that is sworn over water. It is considered an extremely serious oath and is rarely broken.


The Fifth

When a group of Adûnaim take one of the holds of an enemy clan in the Waste, by custom they carry away one fifth of all it contains, excepting only food.


Culture

The Adûnaim are organized on several different levels. There are twelve Adûnaim clans, each of which has a Zagakhôr, warlord/clan chief; clans are further divided into septs, and septs subdivide into holdings (which are individual settlements; each clan and sept also has a central hold). Adûnaim warriors also affiliate themselves with various warrior societies, hê'Kurai, of which there are twelve. The only society to accept women is the Kali Zagarai, the Maidens of the Spear; their members 'marry' their spears and are forbidden to take men into their lives on a permanent basis without forfeiting membership.

The lines of loyalty amongst clan, sept and society are tangled; but, roughly, allegiance to one's warrior society trumps clan allegiance. This appears counter-intuitive until one remembers that the clans are in a state of almost perpetual multidirectional warfare; since Adûnaim from any clan can join any society, and will not raise spear against fellow society members, this allows open lines of diplomacy between all clans at all times. Some Adûnaim even sojourn with their societies to avoid participating in clan feuds.


The Twelve Tribes of the Adûnaim

Aglarrâma
Aglârhêm
Aldazîm
Hahrim Ashîn
Hurai Zâdar
Môshim M'Hai
Nakai
Noglârai
Pharahîm
Sharaadai
Taaradîm
Zôrahaim


Warrior Societies: hê'Kurai

Aethan Dor - Red Shields
Asdi Dairan  - Stone Dogs
Azra'pharai  - Water Seekers
Bawabi Bêthân  - Wind Speakers
Bên Narakthôr - Brothers of the Eagle
Dahê Yanâkhim  - Knife Hands
Dulgî Huzûm  - Black Eyes
Izindu Sharai  - True Bloods
Kali Zagarai  - Maidens of the Spear
Lômai Zagarai  - Night Spears
Shâmad Zina  - Thunder Walkers
Uri'zāir  - Dawn Runners
Urud'nitîr  - Mountain Dancers


The Hierarchy

ar'Zagakhôr - High Warlord
Zagakhôr – Warlord/Clan Chief
Sapthân - Wise One
Azgarûkh- Battle-Poet
kras'Sâyan - Blood-dancer
Nardû - Swordbrother


Adûnaim hê'Kurai mercenary companies.

Mulkhêrai - The Mighty
Azgarbêlen- Lovers of Battle
Bârîm'Azgarai - Lords of War

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #24 on: December 03, 2017, 01:06:17 PM »
Etiquette


Eating
Within traditional Arda Tuluvan thought, eating has far more functions than just filling the stomach or bringing gastronomic pleasure, eating is invested with many social functions.

The foremost function of eating was physical and mental cultivation. They categorized diners into three groups: Greedy eaters taking in as much food as possible without discrimination; gourmets meticulous about taste, preparation, cooking and ingredients; and those eating for reasons of health who emphasized purity, freshness and balance in everyday meals rather than exotic. The latter was the accepted approach to dining.

The second perceived function was strengthening kinship and friendship. At meal times, family members sat in an order distinguished by status and seniority. As now, friends also sat together around a dinner table as eating together enhanced communication, understanding and friendship as a whole.

In the Imperial society with its strict hierarchy, eating also functioned as a way of "reporting back to the superior and pepping up the subordinates." An invitation to an imperial banquet or bestowal of food by the emperor was a great honor for officials.

Attending an imperial banquet was, however, an exercise in protocol rather than pleasure. Diners had to be very careful not to breach the contemporary hierarchical etiquette. Diners had to be well dressed and properly behaved; they were seated in order of prominence and could neither walk around nor speak in an arbitrary fashion. Etiquette inspectors stood in banquet halls. Though strict, the real difficulty of these rules was remembering and following correctly the detailed eating formalities.

According to Imperial formalities, the host of a banquet issued invitations to his/her guests well in advance. On the banquet day the host or person in charge of protocol would greet the guests, who were then ushered into the sitting room for tea. When the banquet was about to begin, the guests would be led to their seats in the banquet hall.

In the traditional seating arrangement, the left or eastward side is considered most honorable, the seat facing the door most venerable of all. The second most prestigious seat is opposite the first, the third is adjacent to the first seat. And the fourth seat is next to the second.

When all were seated, the host would make a toast and invite guests to help themselves to the dishes, and the guests would express their thanks. After the banquet, the guests were again ushered into the sitting room to have tea until it was time to leave.

During a banquet, there were serving and eating etiquettes. Serving etiquette was mainly about where and how to place a dish. Rice and other staple foods were placed on the left hand side of a guest, soup to the right, meat farther away, and drinks, sauce and dressing within easy reach.

Also, clearly stipulated were matters things such as the direction in which a dish pointed, how a steward should hold a dish and where a main course was placed. When serving, the steward balanced a dish on his left palm with the right hand assisting. When answering a question, he would turn his face sideway to avoid speaking into the dish. The direction of a dish was considered particularly important when serving a whole fish. Usually the tail was placed toward the most honored guest because of its being easier to pick meat off the bone from the lower part. In winter, however, the fish fresh at the stomach is tender and rich, so this side was placed toward the honored guest. In summer the best part was its back.

A major aspect of eating etiquette was respect for seniority and superiority -- children for their parents, subordinates for their superiors, younger for older, and host for guest. It was reflected not only in order of seating, but also in eating. The basic principle was to start eating after the elders or superiors and stop when they did.

There were also many detailed norms of conduct to observe during a banquet or big family meal. For example, the younger or subordinates would sit farther away from the table than their elders and superiors to show respect before eating started and move closer to the table only when starting to eat. When honored guests arrived, other guests would stand up to show their respect. When the host invited a guest to help himself to a particular dish, the guest would always gratefully take some, and never dream of declining. There were also many prescribed eating taboos regarding gulping, pouring, slurping, and picking teeth during a meal.

Eating food with the wooden or metal sticks known as olwematsar in Quenya, has been the Arda Tuluvan practice for 4,000 years. Over the millennia, rules and taboos regarding their use have been formed and incorporated into ancient behavioral etiquette.

In ancient Arda Tuluva, olwematsar, or chopsticks, signified far more than tools that take food to the mouth; they also signified status and rules, "can" and "can't."

During the Manë Dynasty (910-1132) an official named Sóron Ilyanë once had dinner with the emperor. He was not well informed in noble table etiquette and so laid down his chopsticks horizontally on the table before the emperor did. As a result, he was expatriated to a frontier area for penal servitude.

Chopsticks placed in different ways had different meanings. Laying them horizontally mean that the diner had finished eating, but a subject could not declare himself full before his lord. The official's action was, therefore considered an encroachment upon imperial supremacy.

In eating etiquette, there are over a dozen taboos concerning chopsticks. For example, they cannot be used upside down, nor placed vertically into a dish, as this is the way of making sacrifices to the dead. Diners cannot tap or push a dish with chopsticks, nor use a chopstick as a fork by poking it into a piece of food. When taking food, they cannot go from one dish to another or let their chopsticks cross over those of others. When diners wanted to put down their chopsticks during a meal, they would place them lengthways on a chopstick holder, or on the plate, or spoon on their right hand side.


Drinking
Drinking together is an essential part of socializing and camaraderie. Thus, as any code of social conduct, it adheres to strict rules. For example:
  1 .One should never refuse to participate in a toast, as that could be interpreted as being Impolite. All people sitting at the same table must stand up, upon the initiative of one of the guests, and toast in succession;
  2. Elderly people and superiors should be served first. One should pay attention not to raise his/her glass higher than those of the respected elders; and
  3. If almien'yambë is called, the drinkers must slam the contents of the glass, and then show the other guests their glasses are empty.
4. There should always be a toast before each new round of drink.
5. Do not toast before the boss or host.
6. It is allowed for several people to propose a toast to one person. But it is not polite for one person to propose a toast to several people, unless one is the host or boss.
7. One who proposes a toast must drink more than the person toasted.
8. When proposing a toast, one should raise the glass below the glass of the person toasted, unless one is the host or boss.



(WIP)

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #25 on: January 15, 2018, 04:29:43 PM »


i Tië

 
Tiëlesë or Tiëism is a religious or philosophical tradition of Arda Tuluvan origin which emphasizes living in harmony with the Tië (literally "Way"). The Tië is a fundamental idea in most Arda Tulvan philosophical schools; in Tiëism, however, it denotes the principle that is the source, pattern and substance of everything that exists. Tiëism differs from Mindarúcinism by not emphasizing rigid rituals and social order. Tiëist ethics vary depending on the particular school, but in general tend to emphasize láricamë (effortless action), "naturalness", simplicity, spontaneity, and the Three Treasures: ófelmë "compassion", vartelmë "frugality", and firyamë "humility".

The roots of Tiëism go back at least to the 4th century BCE. Early Tiëism drew its cosmological notions from the School of Ëangólë (Naturalists), and was deeply influenced by one of the oldest texts of Arda Tuluvan culture, the I Wirnë, (the Book of Changes) which expounds a philosophical system about how to keep human behavior in accordance with the alternating cycles of nature. The Tië Marwa Parma, a compact book containing teachings attributed to Yáringolmo, is widely considered the keystone work of the Tiëist tradition, together with the later writings of Anwavë dynasty philosopher and naturalist; Elentárecanë.

By the Noldorë dynasty (207 BCE–44 CE), the various sources of Tiëism had coalesced into a coherent tradition of religious organizations and orders of ritualists in the state of Emerinór (modern Ondolinórë, Erúmëanór, and Emerië). In earlier ancient Arda Tuluva, Tiëists were thought of as hermits or recluses who did not participate in political life. Elentárecanë was the best known of these, and it is significant that he lived in the east, where he was part of local Arda Tuluvan shamanic traditions.

Women shamans played an important role in this tradition, which was particularly strong in the southern state of Tasarinór (modern Tirios Endelómë, Númen Endelómë, Valdanórë, and Tasarinan). Early Tiëist movements developed their own institution in contrast to shamanism, but absorbed basic shamanic elements. Shamans revealed basic texts of Tiëism from early times down to at least the 20th century. Institutional orders of Tiëissm evolved in various strains that in more recent times are conventionally grouped into two main branches: Yáringo Tiëism and Elentár Tiëism. After Yáringolmo and Elentárecanë, the literature of Tiëism grew steadily and was compiled in form of a canon—the Tië Axángólmë — which was published at the behest of the emperor. Throughout Arda Tuluvan history, Tiëism was nominated several times as a state religion. After the 17th century, however, it fell from favor.

Tiëism has had a profound influence on Arda Tuluvan culture in the course of the centuries, and Tiëists (Quenya: Heren Tiëo, "masters of the Tië"), a title traditionally attributed only to the clergy and not to their lay followers, usually take care to note distinction between their ritual tradition and the practices of Arda Tuluvan folk religion and non-Tiëist vernacular ritual orders, which are often mistakenly identified as pertaining to Tiëism. Arda Tuluvan alchemy (especially yullaurëa), Arda Tuluvan astrology, several martial arts, traditional Arda Tuluvan medicine, súrinén[1], and many styles of sûri (life energies) have been intertwined with Tiëism throughout history. Beyond Arda Tuluva, Tiëism also had influence on surrounding societies in Albion.


Doctrines

Ethics

Tiëism tends to emphasize various themes of the I Wirnë, the Tië Marwa Parma and Elentárecanë, such as naturalness, spontaneity, simplicity, detachment from desires, and most important of all, láricamë (effortless action). However, the concepts of those keystone texts cannot be equated with Tiëism as a whole.


Tië and Marwa

Tië literally means "way", but can also be interpreted as road, channel, path, doctrine, or line. In Tiëism, it is "the One, which is natural, spontaneous, eternal, nameless, and indescribable. It is at once the beginning of all things and the way in which all things pursue their course." It has variously been denoted as the "flow of the universe", a "conceptually necessary ontological ground", or a demonstration of nature. The Tië also is something that individuals can find immanent in themselves.

The active expression of Tië is called Marwa (often translated as Virtue or Power) in a sense that Marwa results from an individual living and cultivating the Tië.


Láricamë

The ambiguous term láricamë constitutes the leading ethical concept in Tiëism, Ricamë refers to any intentional or deliberated action, while carries the meaning of "there is no ..." or "lacking, without". Common translations are "nonaction", "effortless action" or "action without intent". The meaning is sometimes emphasized by using the paradoxical expression "Ricamë láricamë": "action without action".

In ancient Tiëist texts, láricamë is associated with water through its yielding nature. Tiëist philosophy, in accordance with the I Wirnë, proposes that the universe works harmoniously according to its own ways. When someone exerts their will against the world in a manner that is out of rhythm with the cycles of change, they may disrupt that harmony and unintended consequences may more likely result rather than the willed outcome. Tiëism does not identify one's will as the root problem. Rather, it asserts that one must place their will in harmony with the natural universe. Thus, a potentially harmful interference may be avoided, and in this way, goals can be achieved effortlessly. "By láricamë, the sage seeks to come into harmony with the great Tië, which itself accomplishes by nonaction."


Naturalness

Naturalness (Taitimya literally "self-such","self organisation") is regarded as a central value in Tiëism. It describes the "primordial state" of all things as well as a basic character of the Tië, and is usually associated with spontaneity and creativity. To attain naturalness, one has to identify with the Tië; this involves freeing oneself from selfishness and desire, and appreciating simplicity.[65]

An often cited metaphor for naturalness is turu (lit. "uncut wood"), the "uncarved block", which represents the "original nature... prior to the imprint of culture" of an individual. It is usually referred to as a state one returns to.


Three Treasures

The Tiëist Three Treasures or Three Jewels (Quenya: Neldë Harmar) comprise the basic virtues of ófelmë (usually translated as compassion), vartelmë (usually translated as moderation), and firyamë (usually translated as humility).

As the "practical, political side" of Tiëist philosophy, Arthur Waley translated them as "abstention from aggressive war and capital punishment", "absolute simplicity of living", and "refusal to assert active authority".

The Three Treasures can also refer to vilissë, and fëa (vilissë is usually translated with "essence" and fëa with "spirit"). These terms are elements of the traditional Arda Tuluvan concept of the human body, which shares its cosmological foundation — Ëangólë or the Naturalists — with Tiëism. Within this framework, they play an important role in yullaurëa ("Tiëist Inner Alchemy").


Cosmology

Tiëist cosmology is cyclic; relativity, evolution and 'extremes meet' are main characters. It shares similar views with the School of Naturalists. The school's tenets harmonized the concepts of the Five Phases and the narsil (yin and yang). In this spirit, the universe is seen as being in a constant process of re-creating itself, as everything that exists is a mere aspect of , which, "condensed, becomes life; diluted, it is indefinite potential". is in a perpetual transformation between its condensed and diluted state. These two different states of , on the other hand, are embodiments of the abstract entities of the narsil (yin and yang), two complementary extremes that constantly play against and with each other and cannot exist without the other.


Theology

Tiëist can be defined as pantheistic, given its philosophical emphasis on the formlessness of the Tië and the primacy of the "Way" rather than anthropomorphic concepts of God. This is one of the core beliefs that nearly all the sects share.

Tiëist orders usually present the Three Pure Ones at the top of the pantheon of deities, visualizing the hierarchy emanating from the Tië. Yáringolmo, is considered the incarnation of one of the Three Purities and worshiped as the ancestor of the philosophical doctrine.

Different branches of Tiëism often have differing pantheons of lesser deities, where these deities reflect different notions of cosmology. Lesser deities also may be promoted or demoted for their activity. Some varieties of popular Arda Tuluvan religion incorporate the Jade Emperor, derived from the main of the Three Purities, as a representation of the most high God.

Persons from the history of Tiëism, and people who are considered to have become immortals (ainur), are venerated as well by both clergy and laypeople.

Despite these hierarchies of deities, traditional conceptions of Tië should not be confused with the Western theism. Being one with the Tië does not necessarily indicate a union with an eternal spirit in, for example, the Hindu sense.



 1. Súrinén, lit "wind-water" is the Arda Tuluvan philosophical system of harmonizing everything with the surrounding environment. The súrinén practice discusses architecture in metaphoric terms of "invisible forces" that bind the universe, earth, and humanity together, known as .
« Last Edit: January 15, 2018, 04:40:24 PM by Arda Tuluva »

Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #26 on: January 15, 2018, 09:35:37 PM »
Famous Musicians and Bands from Arda Tuluva
WIP

Contemporary Arda Tuluvan music is generally considered rather melancholy by many foreigners.

Eruecco ar i Ráca[1]
Strange Entity
Back to Black
Breahting


Nillë Hlocér[2]
Who We Are
Gold
Warriors


Anaranë[3]
The World
Duan Shoukan
A Song of Storm and Fire


Mára Harnë[4]
Gladiator
I'm Fighting for Love
Sound of Silence

Lotórie ar i Tanwë[5]
Queen of Peace
Never Let Me Go
Spectrum


Elendil[6]
Another Love
Silhouette
I know


Tamino
Habibi
Cigar
Indigo Nights



 1. Real Life artist Oscar and the Wolf
 2. Real Life artist Imagine Dragons
 3. Real Life artists FictionJunction, composer Yuki Kajiura
 4. Real Life artist Dami Im
 5. Real Life artist Florence + the Machine
 6. Real Life artist Tom Odell

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Re: Tára Arda Tuluvawa Nórë
« Reply #27 on: February 07, 2018, 08:44:25 PM »
The Oath

With my mind I find ways to better my country
With my hands I help build the future.
With my feet I march forward towards glory.
With my eyes I see truth.
With my ears I hear wisdom.
And with my words I speak the rituals.
With my heart I am a filial (son/daughter/child)
With my soul I fight for the Empress
With my strength I topple our enemies
With my body I give gladly to my nation.
And with my being I serve faithfully the Empire.
Obedience is my life. I submit to the Phoenix Throne.
This, my oath, I swear willingly to the Empress – might she live forever.

Only through the Empire do I know happiness.
Only through the Daughter of Heaven will I have salvation.
Without the Marduuk I am lost.
Without Arda Tuluva’s love I am nothing.

We are enduring, We are mighty, We are perfection, we are Arda Tuluvans!



i Voronda

Sámanyanen hirinyë tiër namalda nórienya.
Márinyanen athanyë carë i apamë.
Talwinyanen rumanyë póna alcarenna.
Hendinyanen cennyë sanda.
Lárwinyanen hlarnyë nolwë.
Ar quettarinyanen carpanyë i Situri.
Hóninyanen nanyë nessendil- (-ion/-iel/-owë).
Fëanyanen mahtanyë i Tararano.
Poldorenyanen macinyë cotumorilvë.
Hroanyanen antanyë valimbëa nórenya.
Ar órenyanen núrinyë vorondavë i Valanië.
Yarvérë ná coivienya. Lahvanyë i Vëassinë Mahalmanna.
Vandanya sina vandanyë i Tararanna - nais voro cuila.

Eressë i Valanieo istan valdë.
Eressë i Yéndë o Menello netuva sámë.
Ú Marduuk nan vanwa.
Ú melmë i Arda Tuluvo nan munta.

Nalvë vórala, Nalvë túrëa, Nalvë yávanima, Nalvë Quendi!




Offline Arda Tuluva

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Re: Tára Arda Tuluvawa Nórë
« Reply #28 on: August 02, 2018, 09:11:35 PM »
(repost)